·DHANANJAYA VIJAYAM
(With English Translation)
Ву
Prof. R. RAMASUBRAHMANIA IYER, M.Ag BoT.
LOYOLA COLLEGE, MADRAS-34
ASWINI PUBLICATIONS
•C' 6, Loyola College Staff Quarters
Chaolal Medu High Road,
MADRAS-600094
1974
Pricet
All Rights Reserved

·श्रीः श्री शृङ्गेरी श्रीजगद्गुरुसंस्थानम् ॥ श्रीमत्परमहंस परिव्राजकावार्यवर्य पदवाक्यप्रमाणपारावारपारीण यमनियमासनप्राणायामप्रत्याहारध्यानधारणासमाध्यष्टानयोगानुष्ठाननिष्ठ तपश्चयवनाधविच्छन्न श्रीशङ्कराचार्य गुरुपरंपराप्राप्त पइदर्शन स्थापनाचार्य व्याख्यानसिंहासनाधीश्वर सकलनिगमागमसारहदय सांस्यत्रयप्रतिपादक यैदिकमार्गप्रवर्तक सर्वतन्त्रस्वतन्त्रादि-राजधानी. विद्यानगर महाराजधानी-कर्णाटक सिंहासन प्रतिष्ठापनाचार्य भीमद्- राजाधिराजगुरुभूमण्डलाचार्य ऋप्यङ्गपुरवराधीश्वर तुम्नभद्रातीरयासि श्रीमद्विद्याशङ्कर पादपनाराधक श्रीजगद्गुरु श्रीचन्द्रशेखर भारती- स्वामिगुष्करकमलसंजात, श्रीजगद्गुर श्री धीमभिनव-विद्यातीर्थ स्वामिमिः।। समप्रियशिष्य - श्रीरामसुब्रह्मण्यार्यविषये नारायणस्मरणपूर्वक विरचिता आशिपः समुल्लसन्तु । चमकृतिजनकवाक्यं काव्यमिति सुप्रथितम्। चमत्कृतिमि सहृदयहृदयावगम्यः आनन्द पय । काव्ये वर्णनीयं वस्तु गिरिनगरादिक लौकिक: पुरुषो वा भवति चेत् तत: लौकिक आनन्द एव फलम् । विश्वोत्पत्ति-विपत्ति-संस्थिति हेतुः शहरो या वयते ततः भगवदु- पास्तिफलं स्वर्गधापवर्गश्च भवतः । सरसकवितासार्वभौमा नीलकण्ठ- मखिनः “यत्सन्दर्भ यदुल्लेखे यदयंग्ये निभृतं मनः। समाघेरपि तज्ज्यायः शङ्करो यदि वपर्यते ॥" इत्यवोचन् ।। यूयं धनञ्जय विजयं नाम काव्यं व्यरचयत । तेन च भक्तवत्सलस्य आशुतोषस्य किरातवेषधारस्य परमशिवस्य चिन्तनं विद्धानाः तस्य कृपाया: पात्रतां प्राप्नुत । परमशिवभक्ताग्रेसरस्य धनञ्जयस्य चरित- मुश्वर्णयन्त: भजनीयस्य परमेश्वरस्य महिमानं करुणातिशयं च कवि- सरणिमनुसृत्य सरसं प्रतिपादयन्तः पुण्यप्राप्तां पाणी घन्यो अतनुत ।। काव्यमिद तत्र तत्र मवालोकयाम! सरसपदबन्धुरं नानावृत्ती- पात्तशोमं विविघालंकारालंकृत महाकाव्यलक्षणलक्ष्यमास्ते इदं धनञ्जयविजयं काव्यमिति अस्माकं दो विश्वासः समजनि । आशास्महे च भगवान् शशिकलावतंसः युष्मान् इतोप्यतिशयानः विद्यायुरेश्वर्यैः समेघयतामिति ॥ राक्षस चैत्र सुदि यवमी इति नारायणस्मरणम् वुधवासरः श्रीः शृङ्गगिरिः ·आशंसा - श्रुतेन यत्नेन च वागुपासिता ध्रुवं करोत्येव कमप्यनुग्रहम् ॥ अयि भोः, विषधिदप्रेमराः सहृदयाः ॥ प्रथितयशरस तत्रभवत्सु न होतत्तिरोहितं यद्वाड्मये काव्यस्य कीदृशं महितमास्पदमिति । काव्यं नाम लोकोत्तरवर्णननिपुणविकर्म । फर्भावः कर्म वा काव्यम् ---ईदृश्या व्युत्पत्या कविशम्दात् "गुणवचन माह्मणादिभ्यः कर्मणि" चेति सूत्रेण व्यञ् प्रत्यये कृते काव्यपदसिद्धिरिति वैयाकरणी प्रसृद्धिः । 'काव्यशास्त्रविनोदेन कालो गच्छति धीमताम् । इत्याभाणकप्रसिद्धि- मनुरुध्य बुद्धिमतां प्रवृत्तिरपि काव्यशास्त्रप्रेरणया भवतीति 'णुद प्रेरण । इति धातोर्युत्पादितेन विनोदशब्देन घोतिता भवति । एतेन काव्यशारने महता बुद्धिमतामादरातिशयः प्रख्यापितो भवति । तददोषौ शब्दार्थो सगुणावनलंकृती पुनः कापि' इति मम्मटो- यकाव्यलक्षणानुसार निर्दोष सगुण स्फुटास्फुटालकारं च शब्दार्ययुगल काव्य- मिति काम्यलक्षणं भवति । श्रीमतां तत्रभवता पुरतः मंमानमुपस्थाप्यमानमेतद्धनक्षयविजयाख्य अपरत्न नित्यदोषाभावात्प्रसादादिगुणसहितत्वादुपमानाचलंकारमहितत्वाच्च स्फुटमेव काव्यकोटिमेवाऽऽटीकते। वाक्य रसात्मकं काव्यं । इति लक्षणमपि शृङ्गारादिरसभूयिष्टत्वादस्य काम्यस्योपपद्यते । दृश्यश्नव्यभेदेन विभक्ते काव्ये प्रकृतकृतेः श्रव्यत्वं निर्वि- .

·वादम् । अयकाव्यान्यनेकप्रकरणानि । तत्र चास्य प्रकृतिमन्यस्य अष्टादश. सर्गपरिमाणस्य धनञ्जयविजयस्य महाकाव्यलक्षणसद्धावान्महाकाम्यत्वमुररी. क्रियते। उपजीव्यस्य कयाभागस्य मेदाच काव्यं भभिनयसमालोचनेक्षिकपा पुनर्विप्रकारकं भवति। यस्पोपजीम्पकपाभागः पुराणाद्गृहीतस्तपौराणिक- मेवमेव यस्य च काव्यस्य नूतनेतिहासस्तदैतिहासिकम् । एवं चास्य धनञ् जयविजपस्य कथाभागः पुराणाद्गृहीतस्तत एवेदं महाकाव्यमिति पौराणिक भवति । सर्वजनविदितादितिहासरत्नादृद्धृतोस्यकथाभागः । अर्थगाम्भीर्येण संस्कृतसाहित्यजगति प्रथितेन शास्त्रकवितलजेन भारविणा 'किरातार्जुनीय- मिति नानोपहारीकृतः, सहृदयलोकैर्मुहर्मुहश्चर्षितपूर्वोऽयं कथाभागः प्रकृतकवि- प्रतिभाशाणोल्लीढस्फयो पिलक्षणचमत्कारकरम्बितसरलपदविन्यासेन कमप्य. मनुभूतमानन्दविशेषमुद्भावयन्सहृदयानभिमुखीकरोति । तमा। काव्येऽस्मिन्महाकाव्यलक्षणं संप्रतिपनं वर्तते । अस्य शैली सरल. पाकश्व द्राक्षापाकः । प्रसादगुणपूर्णः । रीतिश्च वैदी । भिन्न- वृत्तत्वं महाकाव्यानुगुणमादृतम् । उपमोत्प्रेक्षादिनेके अलंकाराः रसौचित्य- मनायासेनादृताः। इतिवृत्तानुगुणमुपदेशा लोकोक्तयश्च विवृताः। विविध- रसालंकारैरुपबृंहितमिदं काव्यरत्नं सहृदयानां कालिदासमनुस्मारयति । आ- प्रबन्धं कालिदासच्छाया अन्तलीना दरीदृश्यते । यया-उत्पुल्लपुष्पस्त- बकाक्नन्ना (१:२८) वर्णप्रकर्ष हरितोत्तरीय (१.२९) इत्यादीनि निर्देशााणि । भन्यच्च विप्रलम्भशृङ्गारानुगुणं कविकुलगुरुणा कालिदासेनेदंप्रथमत- याऽऽदृत मन्दाक्रान्तावृत्तं इतिवृत्ताननुगुणमुपनिबध्नताऽनेन कविना स्वकृतेः कालिदासगन्यनै कटयमभिव्यञ्जितम् । कवेरन्यच्छायायोनित्वमपि भूषणमेव न तु दूषणम् । पदबन्धे, वाक्परचनायां अलंकारविन्यासे, कथाभागनिर्वहणे च सिद्धहस्तोऽय कविः तन तन कारिदासं स्मारयति । यथा- ·iii तपः स चक्रे तृणमर्जुनाख्यं मुक्यासकन्गुक्तविहारनिद्रः । जना वदन्त्यर्जुन इत्यतरत तन्नाम लोकेऽद्य तथा प्रसिद्धम् ॥ 'उमेति मात्रा तपसो निषिद्धा पश्चादुमाख्या सुमुखी जगाम' यपाह कालिदासः इति । तथा गन्तव्या या प्रवहति । (९-४२), 'तत्र स्नात्वा कनखल '—(९.५०), 'ब्रह्मावतं तदनु (९५१) इत्यादिषु मेघसन्देशानु- करणं सहृदयानामपरोक्षं भवति । आन्तं च काव्यमुपमाचलंकारशवलितं विलसति । स्थालीपुकन्यायेनोदाहरणद्वयमत्रोधियते- अमुं शृणोत्यप्यन्दिीनशब्द ददाति वाचं न कथं भवान्मे । मन्ये म शम्भुन कपासमुद्रा स स्थाणुरेवेति वदन्तु सन्तः ।। अन्यत्र- यतेहि वे किल रैवताद्री पूर्व सुमद्रार्थमकल्पयद्यः। भेजेऽधुना पाशुपतास्त्रमीप्सुः सत्यं सुभद्रार्थमसौ यतित्वम् ॥ इति। तत्र तत्र इन्द्रकृत उपदेशः सार्वजनीनो वर्तते। किंबहुना, कालि- दासस्य उपमा, भारवेरर्यगौरवं, दण्डिनः पदलालिय नीलकण्ठस्य मुग्धेन्दु- ·iv कलानिभा वक्रोक्तिः, अपि च अनुप्रासयमकादिशब्दालकारा उत्तमहारतः स्थानानुसारं खचितमिदं काव्यचिनं कस्य मनो न हरति । अन्धकर्ता महाकविः रामसुब्रह्मण्यशर्मा भाधुनिकसंस्कृतसमाजे प्रसिद्धः । श्रेष्ठपुरीनिवासिनां पण्डितवरेण्यानां रामनाथशास्त्रिणां पुत्रः शैशव एषाधीत. विद्या एते महाविद्याशालापामध्यापकपदवीमलं कृत्य निरस्तरं संस्कृत सेवानिरताः वर्तन्ते । तैरनेकानि काव्यरत्नानि रचितानि । शास्त्राभ्यासेन, विदुषां सेवया, भारत्यनुप्राविशेषेण, नैसर्गिकप्रतिभया चानर्गलद्वाग्झरीसंपन्नाः सरसकाव्य. रचनाचचत्रो विराजन्ते। तेषां प्रन्यरत्नेषु अन्यतममुत्कृष्ट चेदं प्रकृतं महा- काम्यम् । एतेषां महाभागानां परिश्रमेण प्राचीनमहाकाव्यपरंपरा सुरक्षिता आधुनिकसंस्कृतसाहित्यपोषणे महदुपकृत तैरेतद्गन्यप्रणयनेन । कवेरयमुस्कृष्टोद्योगः सबः सहृदयरभिनन्दनीयः । इदं च कान्य महाविद्या- शाला पाठयग्रन्थकोटी निवेशयोग्यं भवति । अस्य महाकवेर्वाणी मनुस्यूतं संस्कृतसाहित्ये प्रवहन्ती सहृदयानाप्लावयतु इति आशासे। वर्तते । -- विदुषां विधेयः वि. बालकृष्ण शास्त्री प्रधानाध्यक्षः मद्रपुरी संस्कृतकलाशाला मयूरपुरी, मद्रपुरी-६००००४. २-१२-१९७४ ·. श्रीमत्परमहंस परिव्राजकाचार्यवर्य श्रीमच्छंकर भगवत्पादप्रतिष्ठित श्रीकाञ्ची कामकोटि पीठाधिप जगद्गुरु श्रीमचन्द्रशेखरेन्द्र सरस्वती श्रीपादादेशानुसारेण श्रीमजयेन्द्र सरस्वती श्रीपादः केरलमध्यवर्ति श्रेष्ठपुर्यभिजन- विद्वद्वररामनाथसुपुत्राय विदुषे श्रीमते रामसुब्रह्मण्यशर्मणे क्रियते नारायणस्मृतिः। भवता विरचिते धनञ्जयविजयनामके महाकाव्ये किरातार्जुन- युद्धादिमहामारतकथामाधारीकृत्प इन्द्र कील - गन्धमादनगिरि- समुद्रेन्द्र विमानवर्णनम् , भूमेः स्वर्गपर्यन्तं मार्गस्य निरूपणं, पुण्य- क्षेत्र-तीर्थविशेषप्रभावः दशावतारवर्णनं, नलोपाख्यानं, नारदेन धर्मपुत्र प्रति स्वधर्ममहिमप्रतिपादन, अर्जुनं प्रति इन्द्रकृतभक्ति- स्वरूपोपदेशः शिवस्तुतिरिस्पादिविशेपा: नकवृत्तभासुरैः पैदर्भीरीति - द्राक्षापाक-घटितैः अर्थपुष्टि युतैः उपमायक्रोक्त्याउनेकालंकारालंकतैः अष्टादशमगैः संयक् प्रतिपादिता विद्यन्ते । इदं काव्यमुत्तराभिमन्यु- विवाहेन पूर्तिमापन्न वर्तते । काव्यरसिकाः आस्तिकाः एतत् काव्यं पठित्वा भगवद्भक्ति- ममिवर्धयन्ता श्रीकृष्णाप्रसादात् सर्वाणि मङ्गलान्यवाप्नुयुरिति । अस्योत्तमकाव्यस्य कर्ता रामसुब्रह्मण्याख्यो मांश्व उपर्यु. पर्येवं विधान ग्रन्थान् विरचयन् प्रेयः श्रेयः परंपरामाग भूयादिति चाऽऽशास्महे । यात्रास्थानम कलवै ग्रामः (उदीच्य पडश मण्डलम्) नारायणस्मृति: राक्षमाऽऽश्विनशुद्ध प्रथमा ·FOREIYORD It gives inc great picasure to write this short forcword to Sri Ramasubramaniar's Mahakavya, Dhananjayavijayam.' I consider this a rare privilegc, especially since the author's father, Srl Ramanatha Sastri, whom I know well in my carly years, was a pupil of my illustrlous father, Sabdikatilaka Panditaraja Ayya Sastrigal of Chendamangalam (Cochin State). The author has done his best to cndow this Poem, describing the glorious exploits of Arjuna, with all the attributes of a Mahakarya, as explained in his Introduction. A casual look at the stanzas in the eighteen Sargas of the poem must impress the reader wilh the variation in the metres cinployed. I have no hesitation in saying that the rhythmic flow of the lines wherever you may turn, is almost impeccable. I must also pay a well-deserved tribute to the author for the uniform clarity and simplicity of the diction, though unfortunately a ſew crrors have crept in, which I hope will be removed from the next edition of the book. The poem is on the whole a creditable achievement, and I have no hesitation in saying that the author deserves cvery encouragement. Madras. 15.2-1975 (Sd) A. RAVA IYER, Retd. Principal.

·AN APPRECIATION (Shri C. R. Pattabhiraman) It is not easy to write a Kavya in Sanskrit today. Very high standards have been set up in Sanskrit literature in the matter of spiritual and philosophical writings, drama and poetry. We look up to a Sankara or Ramanuja or a Vedanta Desika or Appayya Deekshita in the spiritual and philosophical fields and to a Kalidasa or Bana or Harsha so far as Ilterature is concerned. an Brahmasri Ramasubramanyam, ardent devotee of Sri Gnanananda Swamigal of Tirukoilur, has written "Dhananjaya Vijayam" under the inspi. ration of that great Saint who passed away recently. He has brought out in this Kavya, almost all the metres employed by Kalidasa. This itself is no mean achievement. In addition, we have elaborate definitions of Ahimsa' (non-violence), 'Bhakti', 'Dharma', etc., well illustrated. 'Dhananjaya Vijayam' deals with Arjuna's life and achievements up to the stage of the 'Bhagavat Gita'. It narrates how the best of the Pandu Princes equipped himself not only for the great war but also for the great"Upadesa" in the 'Gita'. We find him In his father, Indra's court in the Heavens shocked by the way of life amongst 'Devas'. He later realises

·vi
that their standards and way of life were different
from those of mortals on earth. IVe similarly see him
as an ascetic praying to 'Isliwara' and securing boons
and "astras" after severe trials. We also sce him
fulfilling the role of a great house-holder and husband
marrying many princesses who were his admirers.
In the Gita, the Lord says at the time of Maha.
bharata war that He incarnated as Vasudeva and he
was also Dhananjaya among Pandu Princes. The
Word Dhananjaya "Conqueror of wealth" occurs in
important places in the Gita.
Dr. S. Radhakrishnan has pointed out how the
Supreme Purusha Narayana manifested himself as
Krishna and how Arjuna was 'Nara' and Jeevatma'.
The Jeeva' seeks reunion with the Paramatma.
can
There are a few 'maatras' relating to Arjuna.
In the Mahabharata, we are told that one
conquer enemies, Internal and external, by repeating
Arjuna's name.
gaf faarifa glafgreiða
पापं प्रणश्यति वृकोदरकीर्तनेन ।
शत्रुविनश्यति धनञ्जयकीर्तनेन
माद्रीसुती कथयता न भवन्ति रोगा।
Even todas many pious Hindus refer to the
'Sloka' mentioning Arjuna's names when they hear
thunder in the sky. Floally in the 'Gita', we are told
that wherever there is Krishna and Arjuna, success
and prosperity will follow.

·V11
यत्र योगेश्वरः कृष्णो यस पार्थो धनुधाः ।
तत्र श्रीविजयो भूतिधयो नीतिमतिर्मम ।। "
Sri Ramasubramaniam deserves congratulations
on this publicationStudents of Sanskrit will find in
this book not only mellifluous diction but also lofty
thoughts. I have no doubt that it will be read widely
not only in India but also outside in the Sanskrit
world.
“The Grove"
Tyanampet, Madras-18.
16th November 1974.
(Sd.) C. R. Pattabhiranian

·INTRODUCTION The bistorian and the literary artist both depict an individual or a society or a nation; but there is an essential difference in approach between the two. Ordinarily the historian is concerned with external features of the individuals or of the age, while the literary writer is concerned with what constitutes the character or inner structure of the individuals or the society he depicts. However, the modern historian is tending towards the aim of the literary artist too, and tries to probe also into the depth of character. But the ultimate objective of the truly literary artist has always been to indicate what, in his opinion, the ideal individual or nation ought to be. This is one of the distinctive features of a 'Mahakavya'. A 'Mahakavya' is a kind of window through which the real culture and art of a nation can be seen. How to lead a dignified life, how to overcome miseries, how to behave, how to adjust ourselves, how to solve human problems and how to face situationsthese and other values of life are dealt with in a mellifluous way in a 'Mahakavya' to show “how a man must be." It is said a Mahakavya must have a theme usually taken from an epic or from History. In this Mahakavya 'Dhananjaya Vijayam' the theme has been taken from the 'Vanaparva' of the Mahabharata. Inspired by an idea given in Shakespear's 'As you like it', I have chosen "Vanaparva' for my theme. "Sweet arc the uses of adversity." This idea was expressed by 'Duke Senior' mainly because of his life experienced in exile in a forest.

·X A writer must choose a hero endowed with many good qualities and noble traits. Just as the shoe flower is taken as a typical flower to study its various parts, a typical hero is taken by a Mahakavi as the central figure around which a Mahakavya may be painted in colours. Arjuna fulfils that purpose in this Mahakavya. Another feature of a Mahakavya is the division of the work into various cantos. - AETATUA': All the cantos must be properly and coherently connected. A canto must deal with a particular idea directly connected with the traits of the hero. Each idea emerges from a consideration of a number of facts. This Mahakavyam “Dhanjaya Vijayam" has eighteen cantos. In the first canto we get an idea of the steadfastness that is essential in the pursult of a goal. Arjuna, the hero is not deterred by situations, temptations and other impediments in achieving his aim of getting a divine weapon. Similarly in the second canto we find Arjuna, jumping to a sudden conclusion and forming a wrong judgment. This accounts for his scvcre fight with Siva in which he loses all his weapons and is defeated. Thus we get an idea from this canto that we must not come to a hasty canclusion. Othello's suspicion of Desdemona's character on seeing a hand-kerchief was due to a wrong judgment. There must be a proper understanding of facts before plunging into action. Othello's intention in wiplog out a bad character from the world might be right. But lic was too hasty in his conclusion that Desdemona was wicked. He did not suspend his judgment for a test. That accounted for the tragedy. Much in the same way we get an ·idea from another Canto that 'avarice ends in disastrous consequences. Shylock In Shakespear's Merchant of Venice' had an avarice for wealth: Consequently his "ducats" and his daughter disappeared from him. Ideas like these have the power to reform men and through such men a society and through society a whole nation. This is the ultimate aim of a Mahakavya. If this is achieved the purpose of a Mahakavya stands fulfilled. It is not necessary that a writer should follow strictly the details of the original text. He can make changes to suit the context and his aim. That is why there is no rigidity about the definition of a "canto' (eri) Ia chis Mahakavya two changes have been made from the original text of the Mahabharata. Indra in the course of giving some advice to his son Arjuna, has alluded to the story of Nala and Damayanti. In the original text this story is narrated by a sage to Dharmaputra. Similarly Indra speaks about the nature of Dlarma' in the various 'Yugas' in the course of his advice. In the original text this is told by Hanuman to Bhima. My intention in writing this Mahakavya is to introduce such ideas as are apt to mould the minds of present day citizens. Hence the change. Dignity of labour, definition of Dharma, 'Bhakti', non-violance and the like are some of the ideas illustrated in this book. As far as possible I have followed the rules regarding a Mahakavya as laid down by poetics. All the 'Rasas' (sentiments) find a place in this Mahakavya as 'Rasas' are supposed to' be the 'Soul' of a 'Kavya'. Viswanatha, a well known sanskrit rhetorician says in his 'Sahityadarpana' * 5767 Higa arq' atr is the dominant "Rasa” in ·CONTENTS Canto 1 1. Author's humble respect towards his mother and father (Sivakami Ammal & Ramanatha Sastrigal) 2. Worshipping divine persons and prostrations to Sage Vyasa. 3. Sage Vyasa sees through his mystic vision that Pandavas were deprived of their inheritance and were driven out of the kingdom through foul means. 4. Vyara goes to Duryodhana and Dharmaputra for reconciliation. 5. He is disappointed in his attempt. He sends Arjuna to Indrakila mountain for his penance. 6. Description of the Mountain Indrakila and Arjuna's penance. 7. The Divine Mother Umi pleads before her Lord to show mercy and bless Arjuna. Canto JI Siva goes to Indrakila Mountain in the garb of a hunter taking the Divine Mother als with him. 2. A Dcmon, Mooka by name is sent by Duryodhana. This demon taking the form of a wild boar rushes forward to kill Arjuna who is absorbed in his penance. 3. Arjuna is disturbed. He discharges an arrow at the animal. Simultaneously with that, Siva also sends an ATTow. Buh the arrows kill the demon. 4. The hunter drago Arjuna for a dual fight. 3. Description of the fight betweca Siva and Arjuna. 6. Siva is pleased with Arjuna's minner of fighting.

·XV Capto IJI 1. Siva reveals his real forn and Arjupa gurrcoders at his feet. 2. Arjuna': 'stuti'. 3. Siva blesses Arjuna and presents his 'Pasupata' weapon and disappears. The arrival of the Lords of the directions. All of them except Indra bless Arjuna with boons and presentations, 5. Indra io formos Arjuna that his charioteer Matali will be sent to take him to Heaven. All the lords or the directions disappear. Canto IV 2. 3. Arjuna's relaxation after his penance; his soliloquy. Arrival of Indra's Chariot. Description of the divine Chariot, Arjupa receives Matali and takes leave of the Indrakila Mountain. 4. Canto V 1. 2. 3. Description of the path from Earth to Heaven. Arjuna is given a hearty welcome in Heaven. Description of Arjuna's procession along the royal path. Arjuna's impression about the Heavca. Arjuna's meeting with Indra in the Assembly Hall. Description of the dance performed by the wateraympbs. 5. 6. Canto VI 1. Arjuna's life in the Heasen. 2. He is giveo tution by Chitragena in Fioc Artt.

·xii this Mahakavya. झार, अद्भुत, करण, भयानक and the like are also seen supporting this dominant sentiment. Even maata can be seen then and there. Descriptions of mountain, clty, battle, sea etc., .can also be found in this Kavya. A word about the origin of this work V My father late Sri 'Karar Ramanatha Sastrigal of Parur was well versed in Sanskrit particularly in *Vyakarana' and 'Tarka'. ('Karar' is our family symbol handed down to us from a distant past). My father was a close contemporary and disciple of Brahmasri Ayya Sastrigal of 'F'TAFFA Chendamangalam in the former Cochin State (Kerala State) It was my father's last desire to write a Mahakavya. It was in the year 1117.ME (1941. AD) while we were travelling in a boat "Chitrabhanu's in thic Chitrabhanu 'Samvatsara• that I made the promise to niy father of fulfilling his desire just before that boat capsized in "Vembanadu' lake. Sri Sri Sri Jnanananda Swamiji, the great Saint of Tirukoiloor who took his immortal frame after a long period of one hundred and seventy-two years, reminded me of this promise and directed me to take up this work in the year 1970 A.D. With his blessings and with his cimely encouragement given to me then and there by my well.wishers I was able to complete the work in the same year itself. When the work was almost completed I was laid up with Rheumatism'. But 'Rheumatism' could not deter me from fulfilling my promise given to my father. Recalling to my mind Melpathoor Narayana + ·Bhattatiri's success in writing his Narayanceyam I prayed the almighty who is residing, in a concentrated spiritual form at 'Guruvayoor'. The prayer was heard, The moment I composed twenty three verses abridging the entire 1023 verses of Narayaneeyam', I was completely cudrc of Rhcumatism. This piece of twenty three verses finds a place in the beginning of the sixteenth Canto of this book. Though this work is intended mainly for the use of University students, care has been taken to make it useful and interesting to the general readers who wish to acquaint themselves with the treasures of Sanskrit literature and Indian culture. I wish to mention here with gratitude that in bringing out this book I have been considerably benefitted by the timely suggestions rendered by Sri R. Ramakrislına Iyer M.A., rctircd Professor of Sanskrit, Jain College, Madras. Special mention is to be made of the sincere help and co-operation rendered by Sri E.y. Harihara Iyer, Ramayana Printing Works Madras in the printing of this book. Suggestions for ipprovement of this book in future editions will be received with respect and gratitude from friendly critics.

·CONTENTS Canto I 1. Author's bumble respect towards his mother and father (Sivakami Ammal & Ramanatha Sastrigal) 2. Worshipping divine persons and prostrations to Sage Vyasa. 3. Sage Vyasa gces through his mystic vision that Pandavas were deprived of their inberitance and were driven out of the kingdom through foul means. 4. Vyara goes to Duryodhana and Dharmaputra for reconciliation, 5. He is disappointed in his attempt. He sends Arjuna to Indrakila mountain for his penance. 6. Description of the Mountain Indrakila and Arjuna's penance 7. The Divine Mother Uma pleads before her Lord to show mercy and bless Arjuna. . Carto II 1. Siva goes to Indrakila Mountain in the garb of a bunter taking the Divinc Mother also with him. 2. A Demon, Mooka by name is sent by Daryodhana. This demon taking the form of a wild boar rushes forward to kill Arjuna who is absorbed in his penance. 3. Arjuna is disturbed. He discharges an arrow at the animal. Simultaneously with that, Siva also sends as ATTOW. Both the arrows kill the demon. 4. The hunter drags Arjuna for a dual fight. 5. Description of the fight between Siva and Arjuna. 6. Siva is pleased with Arjuna's manner of fighting.

·XV Canto II Siva reveals his real form and Arjuna surrenders at his feet, 2. Arjuna's 'stuti'. 3. Siva blesses Arjuna and presents his 'Pasupata' weapon and disappears. 4. The arrival of the Lords of the directions. All of them except Indra bless Arjuna with boons and presentations. 5. Indra informs Arjuna that his charioteer Mfatali will be sent to take him to Heaven. All the lords of the directions disappear. Canto IV 1. Arjuna's relaxation after his penance; his soliloquy. 2. Arrival of Indra's Chariot. 3. Description of the divine Chariot. 4. Arjuna receives Matali and takes leave of the Indrakila Mountain. Canto V 2. 3. 4. Description of the path from Earth to Heaven. Arjuna is given a hearty welcome in Heaven. Description of Arjuna's procession along the royal path. Arjuna's impression about the Hcayen. Arjuna's meeting with Indra in the Assembly Hall. Description of the dance performed by the waternymphs. 5. 6. Canto VI 1. Arjuna's life in the Heaven. 2. He is given tution by Chitrasena in Fine Arts.

·xvi 3. 1. Indra gives rare divine weapons and arrows to Arjuna. Chitrasena mecis Urvasi and gives a good description of the different traits and virtues of Arjuna. Urvasi is asked to meet Arjuna for a conjugal union. She approaches Arjuna who rcccives her with all respects Ho treats her on par with tis mother Kunti. 5. 6, Canto VII 1. 2. Urvasi tries to attract Arjuna in various ways. Disappointed in her attempt she curies Arjuna: Indra passific, Arjuna and says that Urvasi's curse will be a blessing in disguire and explains the nature of that 3. curic. 4. 5. Lomasa's arrival in Indra's Assembly Hall. Indra speaks about Nara and Narayana. The King of Gods directs the Sage Lomasa to meet Dharmaputra apd his brothers on the Earth and take them to pilgrimage. Sage Lomasa leaves the Heaven for the Earth. 6. Canto VIII 2. 3. Dhritarashtra's dream and lamentations. He makes a contrast between his job Duryodhana and Arjuna. Sadjaya spcaks very high of Arjuna and cells Dbritarashtra about the life lead by Pandavas in the forest. Sanjaya reminds Dhritarashtra about Pandavas' spirit of retaliation and also of the cruel deeds done by Duryodhana to Pandavas. 4. Canto IX 1. Description of the grief of separation of Pandavas and Pascbali from Arjuna.

·xvii 2. Narada's arrival and his speech about the greatness and importance of pilgrimage. 3. Description of the various holy places in India. 4. Narada persuades Dharmaputra to go on pilgrimage. Capto X 2 3. Lowasa's meeting with the Pandavas. Lomasa is leading Pandavas and other Sages in their pilgrimage. Bhima mects Hanuman. The death or the demon Jatasura' at the hands of Bhima. Bhima's Eght with demons. Kubera and his friend are sct free from the cffect of Agastya's curs. Canto XI demons 1. Arjuna starts with Matali to crush the 'Nivalakavachas' 2. Description of a rough sea. S. Bautic between Arjuna and 'Nivatakavech sa Arjuna's victory over Nivarakayachus. Canto XII I. 2: 3. A short descripcion of the flostiog city of the demons Pculopas. Figbt between Arjuds and the demont Arjuna discharges the 'Patupata' arrow. The efficacy of the 'Pasupatastra' and its workings. Death of l'ouloms sød Kolakeyas la the battle. Arjusa returns victorious to Heaves with Mutali. 5. 6.

·xvili Canto XIII Matali praises Arjuna and gives a description of the pathetic conditions of the wives of those demons killed in the battle. 2. Arjuna's march through the royal path in the Heavco. 3. Reception given to Arjuna by the celestialı. 4. Meeting of ladra and Arjuna-father and son. 5. "Divyabhisheka' given to Arjuna with purified waters. 6. Iudra places a golden Kirecta' (Crown) on Arjuna's head and speaks very high of Arjuna's heroism. 7. Arrival of Siva and Parvati. Reception given to them by the gods. Siva praises Arjuna and persuades him to ask for a boon. 8. Arjuna pleads before Siva to show mercy on the innocent people on carth. Having blesied Arjuna Siva and Parvati disappear. 9. Indra defines "devotion" to god. Canto XIV 1. 2. 3. Indra speaks about the nature of various 'Yugas'. Indra alludes to the story of Nala and Damayanti. Arjuna leaves the Heaven for the Earth. Panchali falls senseless due to unbearable grief of separation from Arjuna. Dharmaputra laments. Draupadi regains conscious. 5. ncss. 6. Draupadi speaks about ber dream. Canto XV 1. Arrival of Arjuna to the mountain, Gandhamadana, 2. Description of Gandhamadana mountain.

·xix 3. 4. Arjuna's meeting with his brother and the great Sages. Reception given to Mitali who reveals Arjuna's victory over Urvasi and the demons. Arjuna', happy hours with his brothers and Panchali. Indra's arrival with the celestial beings and his blessings. 5 6. Canto XVI 1. 2. 3. Narada arrives at the palace of Krishna «inging songs in praise of the various incarnations of Vishnu: Narada meets Krishna and informs about the cvil design of Duryodhana to wound the feelings of Pandavas. Krishna assures Narada that Arjuna will show bis valour even without divine weapoas before the very eyes of Duryodhana. Narada meets Pandavas and explains the importance of 'Swadharma' and praises Pandavas' adherence to 'Swadharma'. Narada causes all the divinc weapons of Arjuna disa appear from him. Duryodhana's graod procession and his disappointment. 4. 5. 6. Canto XVII 1. 2. 3. Pandava's life in disguise in the country of Virata. Kecchaka's death at the hards or Bhima. Duryodhana sends an army to the Virata Kingdom for steeling the royal cows. Virata goes out to foll thas attempt. With an army Duryodhana limself goes to Virata's capital city with the same intention. Utara, the son of Virata King goes to the battic field with Brihaanala as his charioteer, 5.

·XX
Canto XVIII
1.
2.
Arjuda reveals himself and meets the enemy.
Battle between Duryodhana's army and Arjuna.
Arjuna discharges 'Mohanastra' and all the enemics
are deluded.
Uttara rcturns victorious. All the Pandavas reveal
thcir real identity.
Marriage of Uttara with Abhimanyu.
Conclusion.
5.
6.

·॥श्री गुरुभ्यो नमः॥
श्रेष्ठपुरीनिवासिना श्रेष्ठगुणोपेतस्य पण्डितवरेण्यस्य
वे रामनाथशास्त्रिणा प्रियपुढेणाष्टमेन
रामसुब्रह्मण्पशर्मणा विरचित
महाकाव्यम्
॥ धनञ्जयविजयम् ॥
प्रथमः सर्गः।
ओंकारवीजं गिरिजाकुमारं
दिन्यप्रमन्नास्यमचिन्त्यरूपम् ।
मातृप्रशस्वागतं महान्तं
काव्यात्मकं तं हृदि भावयामि ॥१॥
अनन्तमानन्दरर्स प्रदातुं
कवित्वशक्तिं विमलां च कीर्तिम् ।
भक्ताय या सा भवति स्वतन्त्रा
शिवाय मे स्याच्छिवकाम्युमाम्या ॥२॥
आयन्तसेतुं भवमोक्षसेतू
मित्या मवाब्धेमवसन्निधाने ।
यस्यैव पादौ नयतो मुमुक्ष
तं रामनाथं पितरं स्मरामि ॥३॥

·इहांशुजालैरिव पूर्णचन्द्रो
या सजनान् रञ्जयति स्वपयैः
वाल्मीकिमादौ कविपुङ्गवं तं
विशाखरूपान्तरमाश्रयेऽहम् ॥ ४ ॥
ईक्स्वधर्माश्वर न त्वधर्मा-
नितिप्रबोधाय पुराणकर्ता।
ग्रन्धाननेकान्निववन्ध पोऽसौ
व्यासोऽस्तु नित्यं मम मार्गदर्शी ॥५॥
उमामहेशौ प्रणमामि वन्द्यौ
वदन्ति सन्तस्तु ययोः प्रभावम् ।
कर्तुं प्रपञ्च किल तं विकर्तु
लीलेति संहर्तुमपि प्रयुक्तम् ॥६॥
ऊर्ध्व समाकृष्य सुखं प्रदाय
प्रयत्नशीलं जनमात्मशक्त्या ।
अन्तै परानन्दमपि प्रदातुः
पादौ मनस्तूलिकया लिखामि ॥ ७ ॥
ऋचो ऋषिभ्योऽपि नमो महद्भ्यः
सप्रश्रय सम्प्रति गायतो मे ।
अर्थोऽनुधावत्यतिसौष्ठवानि
पदानुसारं वचनानि येपाम् ॥ ८॥

·... 3 एणाङ्कतुल्यः स सुधांशुदृष्टि- यासः कदाचित्करुणाईचेताः। विचिन्तयामास विनाभिवाञ्छा स्वबान्धवान्कौरवपाण्डवादीन् ।। ९ ।। ऐक्यं चिकीर्षुः स तु वान्धवानां पौवान्प्रवक्तुं हृदि निश्चिकाय । परस्परं कौरवपाण्डवाना- मधार्मिकाणामथ धार्मिकाणाम् ।। १० ।। ओषः स सिन्धोरिव संप्रतस्थे हिमाचलात्कौरवराजधानीम् । सुयोधनादीनवलोक्य तेपा- मधर्मिणां धर्मवियोधनार्थम् ॥ ११ ॥ औचित्यपृचिः किल भाविकाले भाग्यप्रदात्रीति मनीषिवाक्यम् । विस्मृत्य कश्चिद्यदि कर्म कुर्या- दधःपतत्येव स माग्यहीनः ॥ १२ ॥ असं प्रचाल्य प्रियमातुलस्य खलस्य दुष्प्रेरणया सलोऽसौ । नित्यहीनः स्वपितामहंत माता 193 ॥

·अस्तंभितात्मा तदनु प्रतस्थे
दत्ता महात्मा स सुयोधनाय ।
आ! दुष्ट पापिन्नचिरात्तवोरु
भीमो ध्रुवं मेत्स्यति शापमित्थम् ॥ १४ ॥
विचिन्त्य किश्चित्स जगाम वेगा-
दृष्टुं स्वपौत्रं प्रियधर्मपुत्रम् ।
अद्वैतवान्तवने वसन्त
साध स्वपन्या स्वसहोदरैश्च ।। १५ ।।
आयान्तमारान्मुनिपुङ्गवं ते
पिपन्शा पाण्डुसुतः स धर्मी।
जवेन धावन्ननुजैः समेत:
प्रत्युजगामाश्रुसपर्ययैव ॥ १६ ॥
पितामहं धर्मविद स धर्मी
मक्तिप्रवाहैरभिपिच्य पूज्यम् ।
प्रदाय पाधं महते तथाध्य
स प्रावलिः संयमिनं जगाद ।। १७ ॥
महाप्रमो स्वागतमार्तवन्धो
भवाम धन्याः भवता प्रसादात् ।
अर्काशुसंपर्कवशानिशायां
प्रकाशते किं न विधुः कलामिः ॥१८॥

·5
सूर्योदयः सुप्तसरोरुहाणां
ज्योत्स्नाकरः शोकधनान्धकारे ।
चैतन्यनौकास्ति भवान् भवाब्धी
सौभाग्यहेतुश्च तथा स्वयं नः ॥ १९ ॥
कृताः किमर्थ भवता पुराणाः
येनारमसूत्राणि कतानि लोके ।
सत्यं भवत्येव सन प्रवृत्तिः
काले हि कल्याणकरी जनानाम् ॥ २० ॥
ज्ञानोदये भ्रान्तिमतिः कुतः स्या-
स्कुतः स्थिते वहिणि सर्पमीतिः।
कुतोऽस्ति दुःखं भवदाश्रिताना-
मुचवमस्याधियुगे पपात ॥ २१ ॥
उत्तिष्ट वत्सेति वदन्कराभ्या-
मुत्थाप्य धर्मात्मजमालिलिङ्ग ।
अधाऽऽह दुर्योधनमेत्य युद्धया
तृप्तोऽसि किं मृढ सुयोधन त्वम् ॥२२॥
धर्मात्मजस्य स्वयमुचमाझं
चिरं स्वहस्तेन स बाप्पनेत्रः।
संवाहयामास दयाईचेताः
प्रसान्त्वयामाप मिताक्षरैश्च ॥२३॥

·6 अलं विपादेन शुभं च भूया- दिति स्वहस्तेन परामृशंस्तम् । आश्लिष्य पौत्रानितरानपीत्थं तान्दीर्घदर्शी पुनरित्युवाच ॥ २४ ॥ अस्त्येव नूनं महिमा हिमाद्रे- हिमाहिहिंस्रप्रकृतस्य तस्य । इन्द्रानुमेयं गिरिमिन्द्रकीलं धत्ते यतोऽसौ सगुणं गुणज्ञः ॥ २५ ॥ शैत्यादमुं शशिरमामनन्ति देवैः सदामानिततुङ्गशृङ्गम् । महेन्द्रसंचारमहाद्रिमेनं महेन्द्रशैलं च वदन्ति सन्तः ॥ २६ ॥ : तटेरुहाणां सरितो द्रुमाणां धूतासु शाखासु समीरणेन । ध्रुवं तदाभाति नदीदुकूलं रम्योरुदेशाद्रसिकेन कष्टम् ॥ २७ ॥ उत्फुल्लपुष्पस्तमकावनम्रा लता सहर्ष फलयन्धिवृक्षान् । उज्जृम्ममाणा उरमा नवोढाः प्रियान्प्रियेणैव परिष्यजन्ते ।। २८॥

·7 लक्षासु तत्पर्णपुटेषु मन्ये विचित्रपुष्पस्तबकानि दृष्ट्वा । वर्णप्रकर्ष हरितोत्तरीयं धत्ते धरित्री रमणीयगाते ॥ २९ ।। नीहारशृङ्गबहुमिः परीतं वृक्षरनेकैर्विततं तमद्रिम् । विलोक्य मन्येत विमानगामी वैडूर्यमध्ये हरिरक्षशोभाम् ॥ ३० ॥ अव्यक्तगीतिभ्रमराङ्गनानां शिखण्डिनामद्भुतताण्डवं च । सहंसनादो जलपातशब्दः पुष्णन्त्यमून्यस्य मनोहरत्वम् ॥ ३१ ॥ सन्तं च धन्यं पुरुपं च धीरं मान्यातिथि मानधनं महान्तम् । वातेन शश्वचलिताद्रिवृक्षाः समाहृयन्तीव लताग्रहस्तः ॥ ३२ ॥ कचित्सुदीर्घाक्षिमृगावरन्ति क्वचिच रम्या सितहंसपङ्क्तिः । एकत्र नद्याः सलिलप्रवाहा: सर्वत्र पाणा: कुमुमायुधस्य ।। ३३ ॥

·8
अमूल्यरत्नाकरमिन्द्रकीलं.
शीपरनेकैर्विततः प्रगुप्तम् ।
सतां विभूत्यै हिमवानिधत्ते
स्ववक्षसा विष्णुमिवादिशेषः ॥ ३४ ॥
सर्वत्र शश्वन्मृगनामिगन्धैः
समं गिरि ति मृगाङ्गनाभिः।
स वायुना वासितभूमिभागाः
सरोजकिंजल्कसमाश्रितेन ॥ ३५ ॥
गिरी समालोक्य सरस्वती सा
सत्कापसामग्रयसमृद्धिमत्र ।
घामूपिणी वासमभीष्टसिद्ध्यै
सदापि चक्रे ननु वस्तुकामा ।। ३६ ।।
सम्पत्कराण्यत्र मनोहराणि
विचित्रवस्तूनि निशाम्य माता ।
पद्मानि पद्मा गिरिपमिनीपु
चक्रे चिरावासमतिप्रहृष्टा ।। ३७ ।।
तथापि तत्रातिथयो न यान्ति
न दृशते दिव्यजनाधिवासः |
न किन्नरा नापि नराश्व मन्ति
महाप्रभावो हि पिनाकिनोऽसौ ॥ ३८ ॥

·9 तर गत्वा तपसा प्रतोष्य देवेन्द्रसुनुर्हरमिन्दुडम् । लमेत तद्धाविजयाय तस्मा- पिनाकिनः पाशुपतास्त्रमेव ।। ३९ ॥ उक्त्वा महानित्थमथार्जुनाय योग्याय तस्मै प्रददौ दयालुः । सुचित्रकाराय यथा सुवर्ण तथा महामन्त्रममीष्टसिद्धये ॥ ४०॥ पितामहात्प्रीतिवशादवाप प्रतिस्मृति नाम तु मन्त्ररत्नम् । यस्य प्रमावासहसा किलासौ प्रवृद्धशक्तिर्विजयस्तदाऽभूव ॥ ४१ ।। च्यासस्ततः प्रस्थितमर्जुनं त- मनुप्रयातुं सहसा सहायम् । सृष्ट्वा च यक्षं कमपि प्रमावा- तिरोदधे तत्क्षणमेव मान्यः ॥ ४२ ॥ प्रत्युजगामार्जुनमध्वनीन्द्रः द्विजेन्द्ररूपेण सुतं प्रियं तम् । स्वर्गस्थितानामपि नः पितृणा स्नेहानुबन्धस्तु महान्सुतेषु ॥ ४३ ।।

·10
बने मवेद्विग्नमयं समाधे-
रतः सधैर्य धर सर्वदापि ।
अमोघशस्त्राणि महेन्द्र शैला-
वित्येवमुक्त्वा सदिवं जगाम ॥४४॥
यक्षेण साधं क्षणमेव ती
मार्ग महत्या किल मन्त्रशच्या ।
गत्वा गिरि प्रक्रमते स्म पार्थ-
स्तपः स, तप्तुं तदधित्यकायाम् ॥ ४५ ॥
पञ्चेन्द्रियाश्वान्मनसा निगृह्य
स्वात्मानमेवात्मनि योजयित्वा ।
योगाधिरूढोयमनन्यदृष्टि-
नर्नासाग्रदृष्टिः शिवमीक्षते स्म ॥ ४६॥
यतेहि वेपं किल रैवताद्री
पूर्व सुभद्रार्थमकल्पयद्यः ।
मेजेऽधुना पाशुपतास्त्रमीप्सुः
सत्पं सुभद्रार्थमसौ यतित्वम् ॥४७॥
अचश्वला पञ्चमहाग्निमध्य.
मध्यास्य धीरो जलनं विजिस्य ।
पश्चाननं सश्चितयोगशक्ति-
रानन्दवाभृशमम्पपिश्चत् ॥ ४८॥

·11 वासु गर्जअलदाम्बुपाताः शिवस्वरूपे दृढचित्तवृत्तिम् । न प्रामवंश्वालयितुं मुनीन्द्र जीमूतवाहस्प सुता किलायम् ।। ४९॥ न शीतवायुन तुपारपातार चोर्वशीवश्यकटाक्षष्टिः। न चापि वाणा झपकेतनस्य कर्तु तपोविनमथास्य शेखः ॥ ५० ॥ तपः स चक्रे तृणमर्जुनाख्यं भुक्त्वाऽसन्मुक्तविहारनिद्रा । जना वदन्त्यर्जुन इत्यतस्तं तन्नाम लोकेऽद्य तथा प्रसिद्धम् ॥ ५१ ।। पार्थेन नीतानि यहून्य हानि परं न रष्ट तपसः फलं तु । अतः स्मरन् शम्भुमतन्द्रितः स- प्रायोपवेशाय मतिं व्यधत्त ॥ ५२ ॥ भूतेशवर्ज निखिलाश्च देवाः सप्तर्पयोऽप्यस्य तपांसि दृष्ट्वा । आर्यमाश्चर्यमिति प्रशंसा अमुक्तकण्ठं जगुरुचवाक्यः। ५३ ॥

·12
उमा तु माता जगतां स्वतन्त्रा
प्रायोपवेशं च चिकीर्षुमेनम् ।
दृष्ट्वा दयार्दा तमनुग्रहीतुं
जीवेश्वरं शम्भुमबोचदिस्थम् ॥ ५४॥
धावत्सु भीवेषु पुराऽमरेषु
दृष्ट्वा विषं दारुणकालकूटम् ।
पपौ भवान्दीनदयावनार्थ
तथाऽधुना रक्षतु पुत्रकं मे ॥ ५५ ।।
दक्षस्य शापात्कृशतामवाप्प
निशाकरं तं पतितं विलोक्य ।
अन्वग्रहीत्पूर्णकलो भवेति
तथाऽधुना रक्षतु पुत्रकं मे ॥ ५६ ॥
अक्षिप्रदान कृतवन्तमेकं
गण्डपधारैरमिपिक्तवन्तम् ।
वनेचरं रक्षितमप्यमि
तथाऽधुना रक्षतु पुत्रक मे ॥ ५७ ॥
मृकण्डपूर्व भयभक्तियुक्त
संप्राप्य वेगात्पदयोः पतन्तम् ।
शत्या भवानेव राक्ष भक्तं
तथाधुना रक्षतु पुत्र मे ॥ ५८॥

·13
सहस्रयोनित्वमवाप्य शापा-
द्भवन्तमाराध्य तपोमिरिन्द्रः ।
यथा विमुक्तो भवतः प्रसादा-
तथाऽधुना रक्षतु पुत्रकं मे ॥ ५९ ॥
संरक्षितोऽकिंचनपश्चमोपि
चिदम्बरेशस्य पदावलम्बी।
भक्तावतंसो भवता स नन्द-
स्तथाऽधुना रक्षतु पुत्रकं मे ॥६० ॥
अमुं भृणोत्यप्यतिदीनशब्द
ददाति वाचं न कथं भवान्मे ।
मन्ये स शम्भुन कपासमुद्रः
सा स्थाणुरेवेति वदन्तु सन्तः॥ ६१॥
जानामि शम्भो तब निर्दयत्वं
शलेन ते ताडितवान्सुतं मे ।
मारस्तथा नेत्रसमुद्भवेन
क्रोधाग्निना बन्धुजनोऽपिदग्भः ।। ६२ ।।
प्रसादयामास दशाननादी-
नधार्मिकानप्यसुचि दुष्टान् ।
परं तु तं पुत्रमनपशीलं
न शंकरः पश्यति चित्रमेतत् ॥ ६३ ॥

·14
आक्रन्दित वा रुदितं मयाऽस्य
फलं किमस्त्याहतमानने वा।
कस्यास्ति लोके मयि चित्तमा
न मत्समाऽस्त्येव हि मन्दभाग्या ॥ ६४ ॥
आवर्तगर्ने पतितेव मन्ये
ग्रस्तेव कण्ठे भ्रमतीच मृर्धा ।
मनोऽपि मे बुटयत एव नून
दृष्ट्वा तपस्यन्तममुं कुमाएम् ॥ ६५ ।।
निबोध सत्यं दृढनिश्चयं मे
धनंजयोऽसौ यदि नश्यतीस्थम् ।
सतीव योगाग्निसमाधिमेत्य
शरीरमेवच परित्यजामि ।। ६६ ॥
आकर्ण्य वाचं हृदयस्पृशं तो
मैवं भणेति प्रयतां भवानीम् ।
विलोक्य किञ्चिद्विमनायमानां
प्रचक्रमे शम्भुरुमा प्रवक्तुम् ।। ६७ ॥
स्नेहाधिरूढां तव चित्तवृत्ति-
ममि भद्रे तनयं प्रतीत्थम् ।
स्नेहन पुलोपरि तादृशं मे
कथं न जानासि सुमध्यमे त्वम् ॥ ६८॥

·15 जन्यस्य हेतुर्विजयस्य विनो विनाशकारीत्यपि विद्धिमन्युम् । क्रोधो भवत्येव सुशिक्षितोऽपि क्षत्रस्य पार्थस्स परंतपस्य ।। ६९ ।। सम्मोहवीजः खलु कोप एव सम्मोह एवात्र विनाशहेतुः । कोपाच मोहान्निधनं ययुस्ते लङ्केश्वरश्च त्रिपुरेश्वराय ॥ ७० ॥ कोपादगस्त्य नहुपः पदेन सति सर्पति तुतोद मान्यम् । तथैव शप्तः स तु सर्परूप- मासाद्य भूमौ सहसा पपात ।। ७१ ॥ चाणक्यनामा द्विजवर्य एकः क्रोधेन नन्दैरपमानितोऽभव । कौटिल्यतन्तैनिहताय नन्दाः सर्वेऽपि मौर्येण समूलमेव ।। ७२ ।। प्रहादवाक्यं स्वपिता निशम्य स्तम्भं तु खङ्गेन विमेद रोपात् । तवाविरासीनरसिंहमृति- जधान दैत्यं निशितैर्नखात्रैः ।। ७३ ।।

·16
नानामि ते सुभ्र सुतानुकम्पा .
माता हि लोकस्य तथापि जाने ।
स्नेहश्च पुत्रोपरि तेऽस्ति तारक
यादृक् न जानासि सुतस्य दोपम् ।। ७४ ।।
धनंजयस्यापि धनुर्धरस्य
तपस्यतोप्यस्य दृढव्रतस्य ।
निगृह्य कोपं पुनरुद्धरामि
जानीहि मां दोपहरं हरं च ।. ७५ ॥
वत्सेपु वात्सल्यमतीव मातु-
विलोक्य मान्ये प्रियमेवं कर्तुम् ।
इतो गमिष्यामि तमिन्द्रकीलं
त्रातु तत्र प्रेरणयैव जिष्णुम् ॥ ७६ ।।
निशम्य वाक्य निटिलेक्षणस्य
नियम्य किञ्चिन्मनसो विकारम् ।
इंदं प्रिय प्रेमरसानुविद्धं
गिरीशपुत्री गिरिशं जगाद ।। ७७ ॥
अहं च जाने मवतोऽपि कोपं
नेत्रामिदग्धः किल पुप्पधन्वा ।
अतोऽद्य यातुं मवता सहैव
मामप्यनुशातुमितोऽमिपाचे ।। ७८ ।

·17 इति गिरिवरपुत्र्या वाक्यमाकर्ण्य सद्यः पशुपतिरपि देवी तामुवाचेति बाढम् । वरवरदसमीपे संबभौ सा च गौरी क्षितिधरशिखरं तद्गन्तुकामातिऽसजा ॥ ७९ ॥ पुररिपुरथ सोऽभून्छातकुम्मामतुल्यः कुटिलकठिनचापं स्वांमदेशे दधानः । तुहिनगिरितनजामक्षिकोणेन पश्य- न्बहुशितशरहस्तो रक्तनेत्रः किरातः ॥ ८ ॥ हिमगिरिवनयापि स्मेरवक्ता चकाशे निजपतिमवलम्ब्य स्कन्धदेशे किराती । उरसि घटकुचाम्पा भर्दपाश्चै लसन्ती विगलितकचवन्धा विद्यमानेव विद्युत् ॥ ८१ ॥ इति श्रीरामसुब्रह्मण्यविरचिते धनञ्जयविजये महाकाव्ये प्रथमः सर्गः॥ 2 ·द्वितीयः सर्गः। ध्रुवं करोत्येव शुभं किरातयो- स्तयोरिदं क्षेमकरं गुणाकरम् । कटाक्षजातं कृपया द्रवीकृतं कृतान्तभीताभयदानतत्परम् ॥ १ ॥ किरातरूपैरनुयायिभिः समं समानवर्णरुपशोभिभिजनः । तमिन्द्रकीलं ननु वश्यकान्तिभिः स्वकान्तया सार्धमथागतो हरा ॥२॥ यथा वभौ खाण्डवकाननं विश- न्कुशानुरत्युग्रशिखाभिरुज्वलः । तथाऽव सौवर्णनिमर्वमौ भृशं कशानुरेताश्च सहानुयायिमिः ॥ ३ ॥ यदा तु शुश्राव परंतपोद्यम तपोद्यमाद्वारपितु धनंजयम् । तदाऽऽभिचारक्रियया स दुर्मति- मति व्यत्त त्वरया सुयोधनः ॥ ४ ॥ विलोक्य तत्कर्म तथापि निष्फलं फलामिसन्ध्यर्थमसौ नियुक्तवान् । वराहमूर्क किल मूकदानव वने निहन्तुं विजयं तपोधनम् ।। ५॥

·19
सुरेन्द्रसर्नु परिरक्षितुं वरं
वरप्रदानाय किरातदम्पती।
वराहमूकं रमसा सविभ्रम
भ्रमन्तमेनं विनिहन्तुमागतौ ॥६॥
प्रतिक्षणं कृत्रिमतीक्ष्णवीक्षणं
क्षगाद्वराहः परितः क्षिपभसौ।
भयानकं हुंक्रतिनिस्वनं मुहु-
मुंहुश्च कृत्वा पुरतस्तु पुप्लुवे ॥ ७ ॥
इत: प्रयातीति किरातशंकर
करेण निर्दिश्य दुधाव स द्रुतम् ।
अनुप्रधावंस्तमतीत्य सत्वरं
वराहमूकोप्यतिरंहसा ययौ ॥ ८ ॥
हरस्तदा दानवमप्यनुवजन्
वजन्तमने मनसेव रंहसा ।
किरातरूपस्य मृगानुसारिणः
पिनाकिनस्तद्वपुरेव संदधौ ॥ ९ ॥
वराहरूपी स तु कालचोदित-
स्तदिन्द्रपुत्रस्य महातपोवनम् ।
पलायते स्माथ परंतपान्तिकं
तदन्तमिन्छः प्रविशन्ससाहसम् ॥ १० ॥

·20:
-
सबोणदन्तै कृतघर्घरस्वनं
स्वनं च नासाग्रविसृष्टहुंकतम् ।
रंवं च कण्ठागतभीकरं दृढ़
दृढः स शुश्राव वराहसाहसम् ॥ ११ ॥
जितेन्द्रियः सन्नपि संप्रबोधित-:
स्तथा प्रबुद्धोऽपि न मः पराजितः ।
तदा पितुर्वाक्यमनुस्मरन्नयं
स्वयं समाघेरुदतिष्ठदर्जुनः॥१२॥
‘स नेत्रमुन्मील्य समीक्ष्य राक्षसं
क्षणात्समुन्थाय च वाणमग्रहीत ।
तपासमाधेः किल विनकारिणः
शरेण पार्थो निधनाय तत्त्वरे ।। १३ ।।
तदाऽमृणोद्धे रमिदं वचो रहें
दृढात्मना केनचिदीरितं वने ।
नराधम प्राकृत मुच्यतामयं
मया हि वध्यो विरम त्वमुघमात् ।। १४ ॥
शराग्रहस्तेन तु सव्यसाचिना
पिनाकपाणेरपि धिवकृतं वचः ।
शरं किरातोऽपि मुमोच तत्सम
समं वराहाभिमुखं गतौ शरौ ॥ १५॥

·21
भयात्तु मृत्युः स किरातरूपिणं
निरूप्य मृत्युंजयमित्यतिद्रुतम् ।
प्रधाव्य सूकं शरणं ययौ तत-
स्तदानुभूतप्रहरं तथा स्मरन् ।। १६ ।।
कठोरदीर्यारवदीनहुँकृतिः
कृती मूकत्वमाप दानवः ।
प्रसह्य तामात्मवियोगवेदना
विना विलम्ब सह मृत्युना गतः ।। १७॥
.
उपारमन्निरसीकरखनो
चनेऽपि हंसादिविहंगकूजनम् ।
क्षणेन के सह मृत्युना गते
गतं च मृकं वनमेव तत्क्षणम् ॥ १८ ॥
पार्थेन विद्धः स तु दानवो यदा
तदा किरातो महती च रौद्रताम् ।
अवाप्य किचित्स्फुरिताधविपा
रुपा ज्वलन्तं स ददर्श फाल्गुनम् !! १९ ।।
स मलैयामास किरातशंकरः
परंतप तीक्ष्णवचोमिार्जुनम् ।
कथं स विद्धः किल पापिना त्वया
मया वराहः पुरतः प्रधावितः ॥ २० ॥

·22
अमुं तु जन्तुं मम हन्तुमर्हता
यतो वनेऽस्मिन्निधिरेव तादृशः ।
मयैव जन्तुः प्रथमं च लक्षिता
क्षतो मयेव प्रथमं च धावितः ।। २१ ।।
वयं वनेऽस्मिन्नधिवासिनो जना:
जनाधिपोऽहं विपिनस्य शासिता ।
तपोधन! त्वं मम सम्मतिं विना
विनाशकाले विपिनं प्रविष्टवान् ।। २२ ।।
विडालवृत्या विपिनप्रवेशनं
प्रविष्टमात्रेण वराहनिग्रहः ।
महापराधी स्त इमौ त्वयि ध्रुवं
ध्रुवं च दण्डया हि महापराधिनः ॥ २३ ॥
स्वधर्मवाद स निशम्य धूर्जटे-
जटाकलापेन मनोहराननम् ।
परं जिगीपुः परकालवस्मरः
स्मरान्तकं प्रत्यवदत्स कृत्पवित् ॥ २४ ।।
ममातिधेरत्र पनप्रवेशन
विनाविपत्तिं तु तपः समाधये ।
किमेवमेवातिथिरत्र पूजयते
यतेन वाङ्भाधमपीह सस्कृतिः ॥ २५ ॥

·23
क दिव्यरूपं तब काञ्चनप्रमं
प्रभातिरिक्तं च निष्ठुरं वचः ।
कदापि काले कलिपिते नरो
न रजनीयः खलु बाससंपदा ॥ २६ ॥
स्वधर्मवादिन्वदसीह तं यथा
तथा न धर्म चरसीति विस्मया।
क्षितीशधों हि तपोधनावन
वने स कुर्याक्षितिपो न तद्वधम् ॥ २७॥
त्वमेव पापी च खलो नराधमो
मुधैव ते जल्पनमत्र वर्तते ।
भवाम्यहं पाण्डव इत्यतो मया
धिया विसृष्टा किल तीक्ष्णसायका ॥ २८ ॥
स मां जिघांसुर्द्धनमागतस्तत-
स्ततो विसृप्टेन शरेण मारितः।
क्षत्रस्य धर्मो विहितस्तथाविधं
यथाहमहः खलु वाणमुकये ॥ २९ ।।
स कोपमुद्दीपपितुं प्रचक्रमे
क्रमेण पायऽध शिवः शितः पदैः।
जाला बनामेमरुता वने यथा
यथाऽमिजिहां भृशमाज्यधारया ॥३०॥

·24 श्रुतं च जारैः पुरुपैः पतिव्रता सुतास्तवाम्या ननु तानजीजन । अनेकमी जननी च वो यथा . तथैव पाञ्चालपतेः सुता सती ।। ३१ ।। निशम्य शम्भोरवहेलनं परं परंतपः सन्नतिकोपमूच्छितः । किरात! पापिन्मृगयार्थिनोऽस्तु मे मृगस्त्वमेवेति शरं स संदघे ॥ ३२ ॥ स निश्चला स्वाणुस्विात्र शंकर! किरातरूपी किल तीक्ष्णचक्षुषा । विलोक्य जग्राह सदाविचक्षणः , धणेन कौन्तेयविसृष्टसायकम् ॥ ३३ ॥ पुनः प्रयुक्तानपि सव्यसाचिना पिनाकपाणिः प्रतिगृह्य सायकान् । क्षणेन तीक्ष्णान्मयि सायकान्पुनः पुनश्च मुश्चेति जगाद सस्मितम् ॥ ३४ ॥ किरात! मृत्युंजयसायकोपमा- निमोध मोधीकुरु मर्ममेदिनः । इति त्रुवन्मास्कररश्मिभासुरा- न्सुरेन्द्रपुत्रोऽपि ममोच सायकान् ।। ३५ ।।

·25
इमेऽपि साम्वेन तथात्मसात्वताः
कतान्तकालेन समूलमाशुगाः ।
स सव्यसाची स्तिमितेक्षणोऽमक.
द्भवप्रमावेन विना प्रभावम् ।। ३६ ॥
अविहीं स्थाणुमियाक्षतं परं
परात्परं दीर्घशा विचारयन् ।
तथाऽस्य रूपं विजयो निरूपय.
नयं क इत्यात्मनि सोऽप्यचिन्तयन् ॥ ३७॥
भवेत्स साक्षाद्भव एव दाऽसुरो
सुरोऽपि वा यक्ष इहागतोऽथवा ।
दिवौकसामागमन श्रुतं मया
वियञ्चराणाममन्महागिरौ ॥ ३८ ॥
न कोऽपि शक्तो मम कामुकोद्भवा-
न्भवाहते सोडमिमान्महाशरान् ।
अमोघगाण्डीवशासनोऽधुना
धुनोति न व्याघमिमं महीतलात् ।। ३९ ।।
उमेशवर्ज यदि वास्तु भासुरः
मुरोऽसुरो यक्षजनोऽधवाप्यसौ।
यमस्य दुर्गा लघु तं महापुरी
· पुरा नयामि ध्रुवमद्य सायकः ॥ १० ॥

·26 इतीच पार्थः सहसदिसा हरे. हरे तदाऽऽग्नेयशरं विसृष्टवान् । प्रसार्प जिह्वां पुरतस्तदाशुग- स्तदाश्वगच्छच्छशिशेखरान्तिकम् ॥ ४१ ॥ . उपेयिवान्पावकमायको द्रुत तमाविहन्तारमथार्तिजिह्वया । लयं गतोऽभूच ललाटलोचने नवाऽम्वुवृष्टिर्लयमेति सागरे ॥ ४२ ॥ अमोघतूणो हरनेत्रवीक्षणा- क्षणाद्वावक्षयसायको क्षयम् । मुदाऽमिदची विजयाय तो बने वनानिदग्धे किल खाण्डवे पुरा ॥ ४३ ॥ असंशयं कश्चिदयं मवेत्पुमा- नमानुपः सर्वशरान्सत्यसों। इति वनात्मवलेन शंकर शरासनाग्रेण निहन्तुमाययौ ॥ ४४ ॥ यदा समाकृष्य धनुर्व्यया हरं परं प्रहत विजया प्रचक्रमे । तदा किरातेन तु सन्यमाचिना पिनाकिना तदनुरप्यपाहतम् ।। ५५ ॥

·27
प्रणष्टचापः पुनरप्पसौ स्मर-
नस्मरारिमेनं दृढमक्तवत्सलम् ।
वृपधजे तच्छितखड्गधारया
रपान्वितस्ताडितवान्पात्मजः।। ४६ ॥
यदा यदा ताडितवान्परात्परं
परंतपः सत्यपराक्रमो दृढम् ।
तदा तदा दारुणमदितं बग-
जगनिवासः सह सर्वजन्तुमिः ॥ ४७ ॥
असिः प्रयुक्तोऽप्यतितीक्ष्णकान्तिना
विना फलं स स्वयमेव खण्डितः ।
ततः शिलामिस्तरुभिश्च विक्रमः
क्रमातिगो योद्धमसौ प्रवृत्तवान् ॥ ४८॥
प्रसह्य पक्षानिखिलाश्च ता. शिला
शिलेव तस्थौ भगवानुमापतिः।
तथापि योर्बु समुपाययो भवं
भवेन संप्रेरित एव पाण्डवा ।। ४९ ।।
बलात्स धूपं जनयंस्तदा मुखे
मुखे किरातं प्रजहार मुष्टिमिः ।
तमर्दयामास हरो धनंजयं
जपं चिकीपुं स च वज्रमुष्टिमिः ॥ ५० ॥

·28
मिथा प्रमुष्ट्यादयतोस्तयोश्वटे
चटेति शब्दः समपद्यत.द्वयोः।
समं प्रमत्त द्विपयोः स विग्रहः
सविग्रहोऽभूदिव शम्भुपार्थयोः ।। ५१ ।।
तथा चकम्पे धरणीधरैः समं
समीक्ष्य युद्धं धरणी तथाविधम् ।
विरिश्चिमुख्या विबुधादिभिः समं
समेत्य हाहेति यथा विचुकुशुः ।। ५२।।
परं प्रगृह्यादपतोस्तयोश्चिरं
'चिरेण संघर्षणवक्षसोमिधः ।
शरीरसंपीडनमत्सरो मुहु-
'मुहुः पदाघातमयंकरोऽभवत् ।। ५३ ।।
स पीडिताङ्गेन भृशं सुपीडित
सुपीडयन्यक्रमदग्निवीक्षणैः ।।
सुरेन्द्रपुत्रो बत ताडितः परं
परंतपोप्यत्र परेण तापितः ।। ५४ ॥
अजं निगृह्याजगरो महान्यथा
तथा स निष्पीडयत्ति स्म पाण्डवम् ।
अपात्यत्तं भुवि वीरतेजसं
स्वतेजसा तस्य मनो विमोहयन् ।। ५५॥

·29
निपातितोऽभूद्विजयोऽपि निर्दयं
दयालु नाप्येवमतीव मर्दिता।
महेशमेवाथ म धर्मवत्परः
परात्परं प्रार्थयते स्म पाण्डवः ।। ५६ ॥
निहन्ति मां कश्चन कारणं विना
विनापराधं विजनावनों वने।
कृपापयोधे करुणा तवास्ति किं
किमस्ति वा दीनजनावनं प्रभो ॥ ५७ ॥
तदस्य दृष्ट्वा वनरोदनं फलं
फलेच्छया पाण्डुसुनः परंतपः ।
परानुकम्पा जगदेकमातरं
करावलम्पार्थमपेक्षतेदृशम् ॥ ५८ ॥
त्वमुच्यसे भक्तजनप्रिया न कि
न कि द्रवत्यम्ब मनो विलोक्य माम् ।
विशिष्य माता तनयान्समीक्षवे
क्षतानकरप्यातिशयानुकम्पपा ॥ ५९॥
किमच सत्यं न नगेन्द्रसम्म
भवे भवानीति सकद्वदेत्तु यः।
करोपि कारुण्यकटाक्षमालया
लपातमुद्धृत्य जपश्रियान्वितम् ॥ ६॥

·30 त्वया विमुक्तः किल सत्यवान्यमा- धमाधुपायैः कृशतामुपेयुपीम् । अनेन नित्यं सह धर्मचारिणी विचारिणी वीक्ष्य जगच्छरण्यया ।। ६१ ॥ त्वमप्यहो मय्यधुनाम्य निर्दया दयाईचिचेति कथं त्वमुच्यसे । इति त्रुवन्नेव पपात मूच्छितः क्षिती भवेत्कुत्र गतौजसो गतिः ।। ६२ ।। जगच्छरण्यं हृदि चिन्तयन् शिवं शिवे तथा पश्यति रक्तलोचनैः । अभूच्छ्यानः कुरुनन्दनो महान् महात्मनैवं प्रगृहीतविक्रमः ॥ ६३ ।। क्षताङ्गमेनं रुधिराप्लुतोरसं रसातले त पतितं विलोकयन् । अनशीलं प्रथितं प्रियं जन जनः कथं न द्रवतीह चिन्तया ॥ ६४ ॥ प्रपश्वमाता दयया द्रवीकता कतान्तपाशे पतितं व्यलोकयत् । उमा निरुत्साहममुं विचेतनं सचेतनं पार्थमथाकरोत् दृशा ।। ६५ ।।

·31
तदैव पार्थः पुनरुत्थितो भुवो
भुवो यथा शुष्कता सुवृष्टिमिः ।
विरच्य भूमौ सहसा मृदा हरे
हरं स मेजे परिपावितात्मना ।। ६६ ।।
यजन् शरण्यं शरण गुणोचम-
स्तमार्द्रवाचा मनसा च कर्मणा ।
सुवृत्तवान्सज्जनदुःखदुखिन
प्रदुखितः पूजयितुं प्रवृत्तवान् ॥ ६७ ।।
नतस्य बन्धुर्नतरक्षको भवा-
न्भवेन्ममाप्यय करावलम्बनम् ।
ममापि सौख्यं सुजनप्रियंकरः
करोतु शम्भुः करुणाकरोऽस्ति चेत् ।। ६८॥
कदापि चिन्ता मरणे न मे ध्रुवं
ध्रुवं यशस्पस्त्यधुना तदाविलम् ।
चने निपादेन शरादिना विना
विना प्रयासं विजयः पराजितः ।। ६९॥
इति स्मरन्पापहरं नरोचम-
स्तमर्चयनश्रुजलाविलक्षणः।
शिवे स मार कुसुमसजा सम
समय॑ दध्यौ हरमिन्दुशेखरम् ॥ ७ ॥

·32 उन्मील्य चक्षुरवलोक्य किरातकण्ठे विम्बे हरस्य विजयेन मर्पिता ताम् । पुप्पस भृशमसावतिविस्मितोऽभू- दासाद्य चोधमपतच निपादपादे ॥ ७१ ।। प्रचालितों नयनवाष्पजलैस्तदीया श्रेयस्करी भयहरी शिववन्धपादी। साम्बोऽपि मङ्गलकराश्रुमिरम्यपिञ्च- सौमाग्यदायिपदपावितपार्थशीर्षम् ॥ ७२ ।। इति धीरामबह्मण्यविरचिते धनअयविजये महाकाव्ये द्वितीयः सर्गः ॥

·तृतीयः सर्गः निजाधिपायोः पार्थ पतितं ते तथाविधम् । मक्तं भक्तप्रिया शम्भुबमापदं समुद्धरन् ॥ १ ॥ उचिष्ठानशील समुत्तिष्ठ विजयानघ । अलं ते तपसा सौम्य प्रीतोऽहं चरितेन ते ॥२॥ संवृत्तोऽस्यधुना पार्थ सम्यक् निधूतकल्मपः। शरदाकाशनच्छुनं शोमते हृदयं तव ॥ ३ ॥ पाचश्चलया भच्या तपोभिबहुभिस्तथा। भृग रोमाश्चिाङ्गस्य मनो मे सुवशीकृतम् ॥ ४ ॥ उन्मील्य चक्षुषी मम्पगुमा मां पितरौ च ते। पार्थ स्वरूपिणौ लोकपितरौ पश्य शंकरौ ॥ ५॥ धुत्वा सौभाग्यकत्री तां वाचं पीयूपनि राम् । उत्थाय शंकरं दृष्ट्वा विस्मितोऽभूत् धनंजयः ॥ ६ ॥ चन्द्रमौलि ललाटाक्ष नीलकण्ठं जटाधरम् । भस्मोद्धूलितसर्वाङ्गं सर्पाभरणभूषितम् ॥ ७ ॥ मन्दस्मित कृपासिन्धु मगलाकृतिमर्जुनः । उमया सह देवेशमद्राक्षीत्सुन्दरं परम् ।। ८॥ अर्कोदये तडागान्तः पद्मानीव शिवोदये । धनंजयस्य हृन्नेत्रमुखाब्जानि चकाशिरे ॥ ९॥ यथा तपोलचीजौ तौ तथा कौन्तेयशंकरौ। परस्परं समाकृष्टौ यथाऽयस्कान्तमचिके ॥ १०।। 3 ·34 यमुद्दिश्य तपस्तेपे तं वा पुरता शिवम् । वाचः पार्थमुखादित्थं सहसैव विनिर्गताः ॥ ११ ॥ त्वमेवाखिलजन्तुना परित्राणपरायणः । शम्मी कथं ब्रवीमि त्वदव्याजकरुणां मयि ॥ १२ ॥ गङ्गाधर ललाटाक्ष गतिस्त्वं संवदा मम । चन्द्रमौले कृपाराशे त्राहि मां शरणागतम् ॥ १३ ॥ अज्ञानादेव देवेश कसोऽयमतिसाहसात् । क्षम्यतामपराधो मे दयासिन्धो दयां कुरु ॥ १४ ॥ कुसुमेरचिते गाने पूज्यैरपि सुपूजिते । मूढात्मना मया शम्मो क्षिप्तान्यखाण्यनेकशः ॥ १५ ॥ सामगानादिमिःस्तुत्यं करवाग्मिरमर्क्सयम् । निलओहमिह स्थातुं नाोऽस्मि पुरतस्तव ॥ १६ ॥ क्षमस्व मां तथापि त्वं कं यामि शरणं वद । कारुण्यवारिधे शम्मो पश्य मां शरणागतम् ॥१७॥ दशतीपद्यदि शिशुः स्तन्यपानान्तरे स्तनम् । न किं तस्यापराघोऽयं जनन्या क्षम्यते प्रभो ॥१८॥ अर्मको यदि पादाभ्यो प्रहरत्यानने पितुः। क्षम्यते भगवत्पिता किं न तद्वालचापलम् ॥ १९ ॥ नाहं जाने स्वरुपं ते नापि सौन्दर्यसम्पदम् । अयं लीलाविनोदस्ते कथं वो महामते ।। २० ॥

·35
अनन्तो नान्तमेति त्वचरितामृतवर्णने ।
अनलवानलोभूचे तेजसा तुल्यतेच्छया ।। २१ ।।
सदानन्दमयं वन्दे सुन्दगङ्गमनामयम् ।
महतां च महान्तं त्वां जगत्कारणकारणम् ॥ २२ ॥
गङ्गां धसे शिरकोटयामधं क्षालयितुं मदा।
आतेभ्यः सुखमादातुं तथा मौलौ सुधाकरम् ॥ २३ ॥
दुष्टान्दाहयितुं धत्से ललाटे वह्रिलोचनम् ।
तवास्ति नयनद्वंद्व धर्मिष्ठान्वीक्षितुं विमो ॥ २४ ॥
दीनान्मान्तयितुं वाग्मिर्वहसि वं महाननम् ।
आश्लेपणाय भक्तानां हस्ताः सन्ति महाप्रभो ॥ २५॥
मिक्षाकपालमाधत्से याचितुं न कदाचन ।
धनवन्तं तथा कर्तु यथा स धनदो भवेत् ।। २६ ॥
सता तत्वोपदेशार्थ धार्यते डमरुस्त्वया ।
भक्तातिमञ्जनायैव त्वया शूलं च धार्यते ।। २७ ।।
भक्तानामाश्रयौ स्याता ते पूज्यचरणी भुवम् ।
अलीनां च कृते नूनं जायते सरसीरुहम् ॥ २८ ॥
त्वच्छिस स्पर्शमात्रेण जाहवी पाविताऽभवत् ।
लोकान्पावयितुं शक्ता तस्मादेव महापगा ।। २९ ।।
पार्वती प्राविशन्छक्तिप्रयोगार्थ वपुस्तय ।
त्वमेणैव वद्विस्तु दग्धवान् रक्षसां पुरीः ॥ ३० ॥

·36
रजतं वामनेतात्ते फालनेलाच काञ्जनम् ।
बायत इत्यहं जाने रत्नं दक्षिणचक्षुषा ॥३१ ।।
कान्तशक्तिरयोखण्डाघधा खण्डान्तरेषु सा ।
पराशक्तिस्तथात्वत्तः प्रसरत्यन्यजन्तुषु ।। ३२ ॥
जिवा सम्मोहनास्त्रेण पाण्डयपुत्री त्वया पुरा ।
या पोडशचयस्येवाजयदिपालकानपि ।। ३३ ।।
वामपादमासाद्य मार्कण्डेयं महामतिम् ।
भक्तावतंसमवितुं भवानी प्राहरद्यमम् ॥ ३४ ॥
तस्मात्तव पदाम्भोजं देहि मे परमेश्वर ।
जयामि खलु शत्रून्मे यन्निवेश्यात्मचेतसि ॥ ३५ ॥
पङ्कजं पङ्कजं दृष्ट्वा कथं विकसति प्रभो ।
भवत्पदाम्बुजं दृष्ट्वा प्रफुल्लं मे हृदम्युजम् ।। ३६ ।।
को वा जानाति है शम्भो तव रूपं यथार्थता।
भवान्येव विजानाति तत्र वामार्धसंथपात् ।। ३७ ।।
सहोदराश्च मे सर्वे करवश तथाऽपरे ।
सब देहसमुद्भूता इति वेमि महेश्वर ॥ ३८ ॥
तस्मादेव न मे शत्रुर्लोकेऽस्मिन्विद्यते कचित् ।
किमर्थ धार्यते शस्त्रं कथं योत्स्ये च वान्धवान् ॥ ३९ ॥
राज्ये वापि जये वापि कीती वा प धनेऽपि वा।
न तृष्णा मे तथा शम्मो पदाम्भोजे यथा तव ॥ ४० ॥

·37
सद्देहि ते पदद्वंद्वं गरीयो मोक्षतोऽपि यत् ।
निधने में परानन्दं यदि तन्न प्रयच्छसि ॥४१॥
इति भज्या भ्रमन्पार्थः पार्वतीपतिपादयोः ।
प्रमत्तालिरिवाम्भोजे पपात सहसा महान् ।। ४२॥
इदमर्थपुतं वाक्यं निशम्प हृदयस्पृशम् ।
स्नापयामास कौन्तेयं द्रवीभूतहदा हरः ॥ ४३ ।।
तमुत्थाप्य महादेवः परिष्वज्य च वक्षसा ।
अपि चाघ्राय मूर्धानमाचख्यो विजयं वचः ।। ४४ ॥
प्रीतोसम्पतीव ते वत्स तपसा सत्यविक्रम ।
आगतोऽस्मि वरं दातुं तुभ्यं यद्रोचते फलम् ॥ ४५ ॥
यथा नारायणं कृष्णं तथा त्वां नरमित्यहम् ।
जाने जनहितायै जाताविति युवा भुवि ।। ४६ ॥
नारायणमहायोऽभः पूर्वदेहे परंतप ।
अधुना ते सहायोऽस्ति कृष्णरूपी जनार्दनः ॥ १७ ॥
मायामास्थाय गाण्डीवं मया प्रस्तं महाधनुः ।
पन्नगामेयाणाश्च तूणौ चाक्षयसायको ॥४८॥
भविष्यन्ति यथापूर्व पुनः सपिमूनि ते ।
नीरुजनापि भूयास्त्वं हनिष्यस्थाततायिनः ॥ ४९ ॥
उमाप्रार्थनया पार्थ तपःशच्या च ते तथा।
शान्तिमातोऽहमधुना पश्य मा सौम्यरूपिणम् ॥ ५० ॥

·38 न वीरो मानुषे लोके नासुराणां कुले तथा । न चास्ति देवलोकेऽपि त्वत्समानपराक्रमः ।। ५१ ॥ पुरा वदति कृष्णस्त्वां स्वधर्मानतिविस्तरम् । सर्वधर्मपरित्यागा कदा कार्यश्व मानवैः ।। ५२।। पावत्प्रकाशते सूर्यो याचचन्द्रोऽपि राजते । तावद्गुणायकीती ते स्थास्यन्ति वसुधातले ॥ ५३ ॥ तथा चरसि धर्म त्वं यथा ते चरितं ध्रुवम् । उपदेशाय कल्पेत महतो धर्मिणामपि ।। ५४॥ संघर्षणायथा स्त्रणं समेत्यतितरां प्रमाम् । सुतरी शोमसे पार्थ युद्धादस्मात्तथाऽधुना ॥ ५५ ।। एतत्याशुपतास्त्रं ते ददाम्यद्य मुदा वरम् । परीक्ष्यैव वरं सम्यक् मुदा दद्यारसुता पिता ॥ ५६ ।। प्रयोक्तव्यं त्वया तन्न मानुरीषु कदाचन । स्थाने खलु प्रयोक्तव्यमिति विद्धि धनंजय ॥ ५७ ॥ धारणे व तथा मोक्षे संहारेऽपि परंतप । अईसि त्वं महास्त्रस्य मन्तशक्तिप्रमावतः ।।५८ ॥ ध्रुवं मोमफलान्येव तन्राप्नोति मानवः । तथा गन्तु स यन्वैस्तु शक्नोति विधुमण्डलम् ।। ५९ ॥ मन्त्रेण तु पुमान्सत्यं सर्वमेवाधिगच्छति । तस्मादरलेण साध ते तन्मन्त्रं च ददाम्यहम् ॥६०॥ -

·39
इति वन्समन्वं तद्विजयाय महेश्वरः।
अमोघशक्तिसंमन्नमस्त्रं पाशुपवं महत् ।। ६१ ।।
पार्धे पाशुपतास्त्रस्य चकाशे भृशमर्जुनः ।
मवानीदत्तया शतश विशाखः शोभते यथा ॥ २ ॥
अग्निर्यमश्च दिकपालास्तधेन्द्रवरुणादयः ।
तस्मिन्नवसरे तत्र पार्थ द्रष्टुं समागताः ।। ६३ ।।
धीर महास्वसंसिद्धावमुं श्लाधयितुं तथा ।
अनुग्रहीतुमेवासीतेपायागमनं तदा ॥ ६४ ॥
वरो विवाहवेलायां चकास्तीच नवोढया।
नवास्त्रग्रहणे पार्थः शोमतेस्म नवामया ॥ ६५ ॥
ववपुः कम्पपुष्पाणि सहर्ष निरास्तदा ।
अनृत्यंश्च महानन्दरसेनाप्सरसः सयम् ।। ६६ ।।
अधः सिंहासनाद्धृतः पपात स सुपोधनः।
वामेतराक्षि पस्पन्दे पल्याम्तस्य च दुर्मतैः ॥ १७ ॥
तदाऽत्पन्दत पाश्चाल्याः वामाक्षि शुभसूचकम् ।
सुचयन्ति निमित्तानि प्रागेवागामिमम्भवम् ।। ६८ ॥
अनप्रदानवेलायां सर्वाशाः सर्वमङ्गला ।
शंखदुन्दुमिमेरीणां योर्मुखरिता पमुः ॥ ६९ ॥
चचाल पृथिवी किंचित्मकानननदीद्रुमा ।
विकिरन्ति स्म पुप्पाणि तरयोऽपि तदा रने ॥ ७० ॥

·40 पशुपक्षिमृगादीनां शुमारवपुरःसरम् । प्लवनादिप्रकटनदृष्टमामोदवेष्ठितम् ।। ७१ ।। अनुगृह्य गुडाकेशं पश्यत्येव परंतपे। अर्कधज्जीवलोकेपु पश्यत्स्वन्तर्दधे प्रभुः ।। ७२ ।। अथ पार्थाय धन्याय प्रदातुं पारितोपिकम् । आशाम्पस्तनुपाजग्मुर्धर्मराजमुखाः स्वयम् ।। ७३ ॥ दक्षिण दिशमास्थाय नादादस्मै यमस्तदा । दिव्यमस्त्रं तु पार्थाय दण्डमप्रतिकारणम् ।। ७४ ॥ प्रयोगादेव संसते दण्डानामयुतानि तत् । हरन्ति सहपा यानि प्रयुतान्याततायिनाम् ॥ ७५ ॥ पश्चिम दिशमास्थाय वरुणोऽपि वरं ददौ। तस्मै तस्मिन् शुभे क.ले वारुणारत्रं महायुति ।। ७६ ॥ प्रयुक्त विधिवत्तस्मिन् सूते पाशान् सहस्रशः ।' !! से पधन्ति परान्सर्वान् क्षिप्रमेव प्रभावतः ॥ ७७॥ उत्तरस्यां दिशि स्थित्वा धनाध्यक्षो धनंजयम् । अनुगृह्य ददावरलं क्षनराजाय यक्षराट् ॥ ७८ ॥ ओजस्तेजो धुतिं चैव प्रभा नेत्राभिवातिनीम् । अवाप्यानेन मयोऽपि दुर्जयानपि जेष्यति ॥ ७९ ॥ शक्रः शच्या सह क्षिप्रमाजगामार्जुनान्तिकम् । श्वेतद्विपाधिस्टोऽपि स्तूयमानो महर्षिभिः ।। ८० ।। .

·41 पूर्वामाशाममरपतिरास्थाय शच्या समेत: स्नेहाचे वचनममृतं गादमाश्लिष्य पुत्रम् । साक्षात्सा विजय तपसा तोपयित्वा महान्तं प्रीत्या तस्मादिदगलमधास्त्वं महास्वं महेशात् ॥ ८१ साध्यैः श्लाघ्यो भवसि बहुमान्यश्व मान्यैः सदा त्वं यस्माजातः पशुपतित्रपुःस्पर्शमालेण दिव्या। अर्कोऽसि त्वं सुरवसतिमागन्तुमस्मात्प्रदेशा- चस्मादेहि प्रियसुत शुभं खं सुराणां निवासम् ।। ८२ आयाति साममस्वाति मातलि तुकाम- स्तस्मात्सो भव सुग्पुरी यातुमयैव पार्थ । द्रष्टव्यास्ते सुग्नगरसौभाग्याम्यप्रदेशा- स्तत्रैमास्त्राप्यममितशक्तीनि दास्यामि तुभ्यम् ॥ एवं स्नेहाद्विजयविजये पारितोपाणि दवा सम्मान्यैनं वमतिमगमन्मान्यदिक्पालकास्ते । स्वीकत्यासौ सविनयममून्यस्ववृन्दानि तेभ्यः स्मार स्मारं स्तिमितनयनस्तान् तदा वन तस्थौ ।। इति श्रीरामप्रसायविरचिते धनन्जयविजये महाकाव्ये तृतीयः सर्गः॥

·चतुर्थः सर्गः
अस्पदभुना शुभफरी शिवशक्तिलीला
भक्तेषतुल्यकरुणापत्रनापविद्धाम् ।
वृत्चि च सम्यगनुचिन्त्य सुरेन्द्रसूनु.
मैंने स्वकत्यमपि कृत्यविदात्मनीत्यम् ॥ १॥
मय्यमके करुणया स्वयमापतन्ती
बायान्तरान् रिपुगणान्सहसा हरन्ती ।
भक्ताय नित्यमभिवाञ्छितमाहरन्ती
तावेव नित्यमसिलैरभिवन्दनीयौ ॥२॥
शल्या किरातवपुपाऽनुजगाम दैत्यं
वन्यं वराहहतकं इतवान्महेशः।
को परीक्ष्य च वरं नियत प्रदातुं
शम्भुस्तदा शिवचोभिरमसंयन्माम् ।। ३ ।।
पूर्व किरातवपुपातिरुपा समेत्य
पश्चाद्यथार्थत्रपूपा ददतो वर मे।
मन्ये मदर्थमिति न भवशक्तिलीला
पित्रोः सुतेषु करुणा महतीति सत्यम् ॥ ४ ॥
गर्व तथा मम समस्तबलं च युद्ध
हत्वैव पाशुपतमस्त्रमदाद्धरो मे ।
यानन्दपूरितमिवाध ममास्ति चित्रं
जानन्ति सुष्ट हि रुचि क्षुधया रसज्ञाः ॥ ५॥

·43 शक्तिप्रवाहजनितः शिवयोः प्रपञ्चः शक्तिप्रवाहलपनं किल तद्विनाश। शक्तिः समाविशति पीलुसुयोजनार्थ स्रष्टुं प्रपञ्चमखिलं वपुरैव शम्मोः॥६॥ लज्जां विना प्रतिवचोमिरहं महेशं पाणैस्तथा सुचिमर्दितवाञ्छिलाभिः । वस्माछमेत मनुजो भृशमात्मशक्ति योद्धं च तं त्रिभुवनेष्वपि कोऽस्ति शक्तः ॥ ७ ॥ मा गर्वमाप्नुहि सुपोधन राजपलोमा- हुाशीलदुःखकरमातुलनेयबुद्ध । उन्मच मा भ्रम सदा भ्रमरस्य योगा. दृष्टासि पङ्कज निशाकरमेव शीघ्रम् ॥ ८॥ हा धूर्त मान्पमहतां सविधे समायाँ लजा विना त्वमकरोः किल हीनकृत्यम् । दुशासनात्तधनुपा शठ शासितुं त्वां कश्चित्पुमास्तव कृतान्त इव प्रयातः ॥९॥ स्वं श्रोत्रपेयमचिराच्छृणुषाश्च वाक्य हा द्रौपदि प्रियतमे प्रियवल्लभाचे । मागच्छति प्रियवचोमिस्मौ सुधांशु- ज्योतिष्मती कुमुदिनी महसा दिक्षुः ।।१०।।

·धन्योहमद्य सुतरां शिवयोः प्रसादा
धावद् विलोकयति मामिह भाग्यलक्ष्मीः।
चतं यथा भ्रमति वर्तितयन्त्रशच्या
भाग्यं तथा प्रचरतीदमदृष्टशत्या ।। ११ ।।
मह्यं प्रदाय चरमद्य महाप्रभावा:
दिक्पालका अपि तथा बहुधा प्रशस्य ।
आशीर्वचोमिरभिवर्य तु मां महान्ती
जग्मुः स्वयं स्वनिलयं शिवशासनाते ॥ १२ ॥
स्नेहादहं करुणयातितरजिताभ्यां
दृष्टः शिवेन महताय विलोचनाभ्याम् ।
स्पृष्टश्च दिव्यवपुपा किल सानुकम्प-
मालिङ्गितो मुहुरहे सुदं कराभ्याम् ॥ १३ ॥
हे भ्रातरोऽहमधुना शिवयोः प्रसादा-
छक्ति श्रियं च विविधास्त्रसमुच्चयं च ।
संप्राप्तबहुमतिं च दिशांपतीना.
माशीर्वचांसि जयसूचकदर्शनं च ॥ १४ ॥
अस्मद्विधेषु कथशाध कथंप्रकार
वर्यः पितामह तवेशपक्षपातः !
चात्सल्ययुधिरधुना व चातकाना-
मस्माकमस्ति भुवि नूनमनभ्रवृष्टिः ॥ १५ ॥

·45
मा मातलिझटिति दिव्यजनाधिवास-
मायाति नेतुमिह दिम्परथेन सार्थम् ।
गच्छेयमेव सुरलोकमह नियोगा-
ज्जाने ध्रुवं तदपि तस्य महाप्रमागत् ॥ १६ ॥
स्वस्थैः प्रशंसित इहैवमई महद्भिः
स्वस्थाधिवासजगदीश्वरदत्तशस्त्रः।
स्वस्थोऽयह हृदि तथापि भवामि ननं
स्वस्थो न तु प्रियाहोदाचिन्ता मे ॥ १७ ॥
धर्मोचम त्वमसि सत्पमजातशत्रु:
धूतः परं सुमहतां पुरतः सभायाम् ।
दुर्योधनप्रभृतिभिस्तु कृतो निकारः
भ्रातः कथं कयय ते प्रसहेय वीरः ॥ १८ ॥
राधेय मा प्रति तवोद्यममद्य कर्ण
जानीहि तद्भवति नाशकृते तव ।
जानासि रातिशलमा मुहुरमिजिहां
जानन्त एव निजनाशकृते विशन्ति ॥ १९ ॥
यावद्विचिन्तयति कुन्तिसुते हृदीत्यं
तावत्सविस्मयमपश्यददृष्टपूर्णम् ।
रम्याकृति म गगन किल पूर्वमागे
बालार्फकान्तिमिव फाशन काश्चनामाम् ॥ २० ॥

·48
ज्योतिष्पथेन डयमानविमानशब्दं
श्रुत्वा विलोचनयुगं स तु वर्तयित्वा ।
पश्यन्धिमानमपि तदिशि दीर्घनेत-
स्तस्थौ तथैव सुमुहूर्तमनन्यदृष्टिः ॥ २१ ॥
चत्रेण वृतमिव मेघालं तु भित्वा
वेगादमाववतरन्भुवमनन्दात् ।
तन्वन्प्रकाशमखिलासु च दिक्षु कान्त्या
विद्युल्लतेव विरराज विमानराजः ॥ २२ ॥
मादेविमानस्थकाश्चनकिङ्किणीनां
सम्यक्तदा मिलितपक्षनिनादरम्यैः ।
फूत्कारशब्दनिवहै रिय पन्नगाना-
मापूरिता दशदिशोपि विमानशब्दैः ॥ २३ ॥
उच्चायव प्रमुखवाजिभिरुझमानं
मायामयं नमसि नेत्रमुपं ज्वलन्तम् ।
ऐन्द्रं रथं हरितपिङ्गलनीलवर्ण-
रने ददर्श विलसन्तममुं प्रकाशैः ॥ २४ ॥
नीलोत्पलामसदृशं ध्वजमस्य नीलं
वंशं तथा कनकभूपणमस्य केतोः।
स्तूपर्वलीपु खचितं निवहेमणीनां
पार्थे च दर्पणमनेकमसौ ददर्श ॥ २५ ॥

·471
वैडूर्यरत्नखचितः स तु पक्षतीन
तैस्तविशालपटलरुपीज्यमानः।
प्रान्तेषु पार्श्वदलयोरपि पूर्वमागे
चक्र भ्रमद्भिरतिचारुतया चकाशे ॥ २६ ॥
मृत रथे कनकमण्डनमण्डिताङ्गं
मन्वयानिव रथं च नियन्त्रपन्तम् ।
पार्थस्तु मातलिमचाललोचनाभ्यां
पश्यन्तमेव सुरसतमतर्कयत्सः ॥ २७ ॥
आयान्तमेनमतिशीघ्रगति समीक्ष्य
दिव्यं तमिन्द्ररथमिस्पनुमाय पार्थः ।
तल क्षणं स्तिमितलोचन एव तस्थौ
सुष्टु, स्नरन् प्रियवचो हदि वासवीयम् ॥ २८॥
संगृह्य वेगमथ दिव्यमहाविमान-
स्तस्थौ पुरन्दरसुतस्य समीपमेत्य ।
चामीकरामपुपा म विराजमान-
स्तत्स्यन्दनाश्वततार सुरेन्द्रसुतः ॥ २९ ॥
किंचित्क्षणं विजयमेव विलोक्य शुरं
गाण्डीविन तमनुपाय स दीर्घदर्शी ।
सप्रश्रयं कतशिरोञ्जलिरायताक्ष.
मचे चर्चासि मधुराणि महान्ति मता ॥ ३०॥

·48. स्पर्शन शम्भुवपुपा त्वमवाप्तवांस्त- दिव्यात्मकं कनकगालममानुपीपम् । तस्मान्मयाद्य सुतरां सुग्लोकमेतुं द्रष्टुं त्वमर्हसि सुरानपि दीर्घाहो ॥३१॥ शक्रात्मज प्रियपिता तबदेवराज- स्त्वां द्रष्टुमिच्छति सुरैः सह देवलोके । तचा नयामि सुरलोकमहं महात्म- नारोह शीघ्रमथ दिव्यविमानमेनम् ॥ ३२ ॥ पार्थेग्दिम शतक्रतुरतीव तुष्टः सन्त्येव धर्मनिरताः सततं यतस्ते । माहात्म्यमय विजय त्वमवेहि धीर धर्मस्य धर्मगतिमप्यमितप्रभाव ॥ ३३॥ देवीप्यधर्मचरणादध एव याति मयोऽपि धर्मचरणादमरत्वमेति । काकोऽभवरसुरसुतोऽपि जयन्त इत्थं धर्माच्चमद्य सुरलोकमिता प्रयासि ॥३४॥ यत्कर्म मङ्गलकृते भवतीतरेषा चकर्म धर्म इति धर्मविदो वदन्ति । भानुः सुधागुरपि साधुजनाश्च नित्यं तिष्ठन्ति मङ्गलकते भुवने जनानाम् ।। ३५ ॥

·•49 धर्मानरो जगति विन्दति दीर्घमायुः श्रेपश्च धर्मचरणात्पुरुषः सुलभ्यम् । अस्मिथ जन्मनि सुखं परमं स्वधर्म- जन्मान्तरेऽपि च तथा लमते मनुष्यः ॥ ३६ ।। सत्येन धर्मचरणादचिरात्तु मर्यो नैष्कर्यमेव लभते परमात्मयोधम् । ज्ञानं विशुद्धहदये समुदेति पश्चा- धात्येव शाश्वतसुखं स्वयमेव तस्मात् ॥ ३७॥ व्यासः स एव किल धर्मनिवन्धिनीना- मग्रेडरो भवति मान्यपितामहस्ते । धर्मात्मजोऽस्ति तव धर्महितोपदेष्टा न स्यात्कथं कथय भो तव धर्मचिन्ता ।। ३८ ॥ शक्ती न वक्तुमिह धर्ममहं सुदीप धर्मोपदेशमचिरात्स पुरा करोति । सत्यं स्वधर्ममधिकत्य च कृष्णरूपी विष्णुर्वदिष्यति गदाधर एव साक्षाव ।। ३९ ।। तिष्टत्यसो सुरमणः सह देवराजो गन्धर्वसिद्धमुनिभिश्च तथाप्सरोमिः । संसेव्यमान इह एव महाप्रभावः पश्यन्पिता दिवि तवागमनं प्रतीक्ष्य ।। ४०॥ 4 ·50 म च ते सुरगणा: सुरलोक एव खां द्रष्टुमद्य मिलिताः सुरराजधान्याम् । यं यं प्रसादयति मान्यजनं स्त्रदेवः तं तं प्रजाच सुतरां बहुमानयन्ति ।। ४१ ॥ दिव्यागनामिरनिशं दिवि गीयमानं त्वां पाकशासनसमानशरीरकान्तिम् । तत्र वपुत्रममिनन्ध महस्रनेत्र- स्तुभ्यं प्रदास्यति शरान्वहुमानपूर्वम् ।। ४२ ।। तस्माद्धनंजय मया सह दिव्ययान- मारोह सुन्दरमिदं तु विना विलम्बम् । स्वर्गाच निझरगणैर्घहुमानितः मन् साधं मयैव पुनरेव्यति लब्धशस्त्रः ।। ४३ ।। इत्युक्तवन्तममराधिपसारथि तं प्रत्युक्तवान्प्रियवचोमिरनर्घशीलः । आप्यायितोऽस्मि वचनामृतधारया ते देवः किमन्यदमृतेन विना प्रदद्यात् ।। ४४ ॥ अप्राप्यमेव तपसा बहुराजसूयैः यज्ञः शतैरपि शतक्रतुदिव्ययानम् । मान्यमहद्भिरपि देवगणैरवण्ये दिव्यप्रभावमिदमित्यहमद्य जाने ।। ४५॥

·51
आखण्डलस्य यमनिर्वचनीयशोमं
मांश्च दानवगणाश्च तथेवरे च।
स्पष्टुं न वीक्षितुमपि प्रमरन्ति देव
पश्यामि तादृशरथं महनीयमग्रे ॥ ४६ ॥
प्रस्थानयोग्यसमये प्रियमिन्द्रकीलं
यस्मिन्नह सुचिरमेव तपांसि तप्त्वा ।
सौख्येन कालमनय गिरिराजमेन-
माप्रष्टुमद्य हृदयं भृशमीहते मे ॥४७॥
तस्मात्सखे त्वमधिरोह विमानमादौ
त्वां देव शीघ्रमनुसर्तमहं तु पश्चात् ।
आरोहयेयमिति मे मनसोऽमिलाप:
नेता हि गच्छति सदा पुरतः प्रजानाम् ।। १८ ॥
आप्रष्टुमद्रिवरमिन्द्रसुताय सूतः
सद्यः प्रियादनुमति समयच्छदस्मै ।
सोऽप्यन्वभुङ्क्त विजयस्तु सुखं नवीनं
यत्नो हि नूतनसुखं सफलेन दत्ते ॥ ४९ ॥
आमोदवारिणि ततः सुखमाप्लुतः सन्
स्नात्वा यथाविधि पितॄन्स तु तर्पयित्वा
आनन्दरूपमखिलेशरमिन्दुचूड.
मूर्ख विलोक्य समचिन्तयर्ध्वगामी ॥ ५० ॥

·152
यातामनन्तरमनन्तगुणाभिरामं
ते मर्ममेदिभिरुपाक्रमतार्जुनोऽयम् ।
आप्रष्टुमद्रिवरमावचोभिरित्थं
शिष्यो यथा गुरुवरं समुपातविद्यः ॥ ५१॥
अद्यापि शैलवर शीलवतां निवास
त्व साधकः सुकृतिनश्व समाश्रयन्ते
माङ्गल्यभूमिरसि सन्ततमद्रिनाथ
त्वं स्वर्गलोकगमनाय च मार्गदर्शी ।। ५२ ।।
पीत्वा यथेष्टमिह निर्झरनिर्मलाम्चँ :
स्नात्वा सुखं तव सरित्सलिलेषु नित्यम् ।
स्नेहादहं सुचिरमध्यवसं तवाई
नाहं सहे नगपते नवविप्रयोगम् ॥ ५३ ।।
त्वत्संश्रयान्मुनिजनश्चि तथेतरे च
शीघ्र फलान्यनुभवन्तु गतव्यथारते ।
श्लाध्यैर्वचोमिरनिशं तंवधर्मबुद्धि-
मुद्घोपयन्तु दिवि देवगणाः सहर्पम् ॥ ५४॥
सानन्दमेव शिखरे तव भूरुहाणा
पुप्पोचयेभ्य इह पल्लवसङ्गतेभ्यः।
आघ्राय सौरममनेकदिनानि नीत्वा
त्वद्विप्रयोगमतिदुःसहमध याचे ॥ ५५ ॥

·53
रम्पापनेकशिखराणि तथा वनानि
मानौ सलीलमिह ते सलिलप्रवाहान् ।
म्वच्छन्दमेव निवसन्सरितस्टेऽस्मिन्
दृष्ट्वा कथं प्रियसखे प्रमवामि गन्तुम् ।। ५६ ॥
इच्छानुपारसुलमं च महीकहाणां
स्वादूनि नित्यमिह पकालानि भुया ।
ध्यायनई प्रकृतिसुन्दर सुन्दरेशं
वही क्षपा क्षपितवान् तव भूप्रदेशे ।। ५७ ॥
विसन्धमर्भक इवाकतले जनन्या:
मातं निवेश्य तब रम्पशिलातलायाम् ।
धर्मोत्तमास्वपमने कनिशास्त्रिदानी
नाई सहेऽत्र तब दुःसहविप्रयोगम् ॥ ५८ ॥
अवनि सुमगमम्युजपल्वलेषु
कुछुपु मजुतममण्डजकूजनं च ।
इत्थं बहून्बहुविधांश्च निशम्य शब्दान्
स्वत्तः प्रयातुमहमद्य कथं नु शक्तः । ५९ ।।
सौरभ्यमेप सरसीरुहपल्बलाना.
मादाय ते सुमनसामपि सङ्गमेन ।
शैत्यं तथाऽद्रिवर निसरशीकराणां
मन्दानिलो मम हिताय च वाति नित्यम् ॥ ६॥

·54 इत्थं ददासि मनसे निखिलेन्द्रियम प्रीति त्वमेव महतीं किल सम्पदा ते । आदाय वित्तमखिलं स्वपितुः सकाशा- को यातुमर्हति पुमान्पितरं विहाय ॥ ६१ ॥ पुस्ते दृढगाततामिति नदी मातेव शंसत्यसो लाध्यन्नमसः सदेति पिवईसो वदत्यत्र माम् । वल्लीयं स्तबकान्त्रिता बदति मां मा विस्मरेति प्रियां- त्यक्त्वाऽहं कथमिन्द्रकीलमधुना शक्नोमि गन्तुं दिवम्।। मातेव त्वमपोपया स्वपयसा सङ्गीतमालप्य मां सस्नेहं त्वमदा पितेव नितरां सम्पत्समृद्धिं च मे । अत्यन्तप्रिय मित्रवचमकरोः प्रीत्या हित सन्तत स्नेहगन्थिमिरित्थमेव सुदृढं बद्धोऽस्मि नानाविधैः ।। विन्यस्याखिलमारमत्र विनयाद्विस्रब्धमेवाधुना गन्तव्या तु तथापि सा सुरपुरी दैवाद्धरेराज्ञया । याचे त्वामिदमेव पर्वतपते प्रस्थानकाले त्वया क्षन्तव्योऽहमपि प्रस नसा मागल्यवाचं पुनः ॥६४ इत्यापृच्छय गिरि सुरेन्द्रतनयः प्रस्थानयानां तदा निशन्दं कृत्वान्प्रदक्षिणमथ प्रीत्या रथाश्त्रयम् । ऊवं वीक्ष्य शिवं शिवाय मनमा ध्यात्वा च सम्यकसुधी- स्तस्योंदिव्याधान्तिके क्षणमसौ दिव्यां जिगीपुः पुरीम् ।। इति धीरामसुब्रह्मण्यविरचिते धनञ्जयविजये महाकाव्ये चतुर्थः सर्गः॥

·पञ्चमः सर्गः।
आपृच्छत महाशैलमिन्द्रकीलं धनंजयः ।
कथश्चित्स गुणः श्रेष्ठं कयाचिद्व्यथया तदा ॥ १ ॥
शुकादिमिपिंदनेश्व तथा प्रस्रवणगिरि।
नूनं विजययात्रायें पार्थापानुमति ददौ ।। २ ।।
आरुरोह रथं धीमानर्जुनः कालचोदितः ।
सतेन दत्तहस्ता सन्मानयन्स्वपितुर्वचः ॥ ३ ॥
शक्रस्य स्थमध्यास्य शकतुल्यो रराज ।
आधारापेक्षया नूनमाधेयस्य प्रकर्पता ॥४॥
सार्थ यथा महद्वाक्यं सार्जुनः सारथिस्तथा।
श्रेष्ठं शब्दगुणं रम्यं प्रतस्थे स हरेः पदम् ॥ ५ ॥
क्रमाप्रचक्रमे नेतुमरुणो मास्करं यथा ।
स्थस्थं तु तथा पार्थमृर्व त मातलिदिवम् ॥ ६॥
इमाविन्द्रविमानेन दिव्येनाद्भुतकर्मणा ।
क्षणात मर्त्यविमानानां पन्धानमधिजग्मतुः ॥ ७ ॥
तस्माद्ध गते तस्मिन्नद्राक्षीत्स सहस्रशः।
विविधानि विमानानि रूपयन्ति धनंजयः॥८॥
पितॄणां पदमेवेदं यत्र तृप्ताश्चरन्ति ते।
भूमी पुण्यात्मभिर्धर्मा यः कृताः पूर्वजन्मनि ॥ ९ ॥
रथोऽभ्रपटलान्ती रवेणाम्बुधिमभिमान ।
अधा कृत्वाऽतिवेगेन गम्छन्नासीद्विहायता ॥१०॥

·56 T ततश्चोर्ध्व समानीतं विमानं गगने जवात् । ताम्या महत्पदं रम्यमचिराच्चोंपलक्षितम् ।। ११ ।। इन्दुन लक्षितस्तत्र नादृश्यत रविः कचिद । धुतिमन्ति तु दृष्टानि ताराकाराण्यनेकशः ॥ १२ ॥ पार्थस्तु विस्मिताक्षिम्या पार्श्वभागेन दृष्टवान् । , छन्नानि हरितहरमन्यस्य पथि क्षणम् ।। १३ ।। स्वप्रकाशेन भासन्ते पुण्यलब्धेन तत्पदे । सुद्गतानि दृश्यन्ते दीपवरसुमाहान्त्यपि ॥ १४ ॥ अलासते महाधन्याः स्थानेष्वेव स्वतेजसा । राजर्पयश्च वीराश्च ये भूम्यां निहता युधि ।। १५ ।। नासिरे च भासन्ते ते भृशं शतसंख्यपा। तपसाऽपि महायज्ञैर्य धीराः भुवि संस्कृताः ॥ १६ ॥ नीतं सुरेन्द्रयानं तत्क्षणादेव ततोपरि । पदं जगाम यदाति पीतांशुभिः स्वयम् ॥ १७ ॥ निव मन्यत्र गन्धर्वाः नृत्यगानकतत्पराः । ज्वलन्तः सूर्यवत्कान्या स्वविमानेश्वरन्ति च ॥१८॥ गुह्यकानां महर्षीणां पदमप्सरसा तथा । तत्पथात नातिदूरे तु वर्तने दिव्ययोपिनाम् ॥ १९ ॥ स्वतेजोन्द्राजमानां तु लोकान्दृष्ट्वा सुविस्मितम् । मातलिस्तमुवाचाथ रथमूर्भ प्रवर्तयन् ।। २० ।।

·57
एते खलु महाधन्याः स्थानान्यास्थाय फाल्गुन ।
सूर्यवद्विलसन्त्येवं स्वकीयान्यात्मशोभपा ॥ २१ ॥
-
स्फुरन्तीव लसन्तीव तारारूपाण्यनेकशः।
विभावयाँ विलोक्यन्ते वसुधायां तु मानवैः ।। २२ ।।
मेघनादसमं नादं श्रुत्वा तत्रार्जुनः क्षणात् ।
वीरः स परितश्चक्रे वीरसिंहावलोकनम् ।। २३ ।।
विलसन्त चतुर्दन्तं पार्थः कैनाससनिमम् ।
चिरं विसिमिये धीरः दृष्ट्वा हटव सनिमम् ॥ २४ ॥
शकतुल्यं तमालोक्प शक्रारमजमथार्जुनम् ।
शक्रेभो गर्जनं चक्रे शक्रोऽयमिति शङ्कयन् ।। २५ ॥
आवहन्ती ततः शुभ्रा हस्ताभ्यां पुष्पमालिकाम् ।
इदर्श स्वर्गलक्ष्मी तद्धस्तिनादप्रयोधिनीम् ॥ २६ ॥
सर्वाः मम्पद आहत्य पर्वमङ्गलकारिणी ।
प्रदातुमिव पार्थाय सर्वाभीष्टमुपागता ॥ २७ ॥
मन्दस्मेरमुखाम्भोजा तमेव कमलेशणा।
व्याहत स्वागत स्वर्गे समायातेव मागरात् ॥ २८ ॥
ऐरावतानुमत्येव स्वर्गलोकं धनंजयः ।
मायवत्स पश्यस्ता स्वर्गलक्ष्मी समाविशत् ।। २९ ।।
ददर्श सुभगा रम्पा पुरी वाममरावतीम् ।
स्वलोकशेखरीभृतां शवक्रतुमिराजिंताम् ॥ ३०॥

·58
--
विमानानो सहस्राणि विचित्राणि च्यलोकयत् ।
रथाङ्गणेषु रम्येषु पार्थः कामगतीन्यसो ।। ३१ ।।
पारिजातादिवृक्षाणां सर्वदा पुण्यगन्धिनाम् ।
विलसन्ति वनान्यत्र प्रसनैर्दिव्यगन्धिमिः ॥ ३२ ॥
लसन्ति सुमनःसङ्गाद्धनान्युपचनानि च ।
वीज्यमानानि शत्येन सदागतिमता सदा ॥ ३३ ॥
नन्दनीपवन रम्यमसरोगणसेवितम् ।
1. दृष्ट्वा मेने स पार्थस्तु हूयमानमिव द्रुमैः ॥ ३४ ॥
मन्दानिलगुडाकेशो मन्दाकिन्यां स दृष्टवान् ।
सदैवानन्दिता लक्ष्या हेमगजीवसन्ततिम् ॥ ३५ ॥
कचिद्रथास्तु मिष्टान् क्वचिद्वीरान इनान्युधि ।
आनयन्तः क्षिनेरामन् कचिद्यश्च संस्कृत न ॥ ३६ ।।
अन्यत्र दधतीर्मालामद्राक्षीत्म सुरागानाः ।
चीरान्वरीतुकामास्तान् पश्यन्तीश्यवीक्षणः ॥ ३७ ।।
अवातरद्विमानं तदचिरात्तु रथगणे ।
पहिंगतो विमानाच तस्मादर्जुनमातली ॥ ३८ ॥
निर्निमेपैले तस्य निक्षिप्ता: कुसुमम्रजः ।
पूर्णकुम्भादिभिः पार्थो विधिवत्सत्कृतस्तदा ॥ ३९ ॥
स्वागत स्वागतं वीर मर्वत विजयी भव ।
इति शर्दिा मागाः स्वर्गेऽस्मिन्परिपूरिता ॥४०॥

·59
अथ नीतो गुडाकेशः प्रतस्थे राजवीथिना ।
देवैश्च सिद्धगन्धर्देवराजमहासमाम् ॥ ४१ ।।
प्रथम मुरजादीनां वाघानां घोपणं महत् ।
ततो गन्धर्वसिद्धानामभवन्दिव्यपङ्क्तयः ॥ ४२ ॥
विविधैर्जयशन्देस्ते विधुधा मनसापि तम् ।
विजयं मानयन्तच जम्मुर्विजयगीतिमिः ॥ ४३ ।।
उच्चःश्रवाप्रभृत्यश्चैरुह्यमानो धनंजयः ।
गच्छन्नास्त ततः पञ्चात्पश्यन्नेव ततस्ततः ॥ ४४ ॥
शब्दायन्तो दिशो मन्त्रैर्मानपन्तः समन्ततः ।
वहवो ऋपयो धन्यमनुजग्मुस्ततोऽर्जुनम् ॥ ४५ ॥
उर्वशीमेनकादीनामदायद्भिर्गणैरसौ।
चारुकोणेक्षणैः पश्वाद्विभ्रमैश्चान्वगम्यत ॥ ४६ ।।
अनिमेपाक्षिमिः पार्थमुभयोः पार्श्वयोः पथाम् ।
तथा देवाः पपुः स्नेहादनिमेषा यथाऽभवन् ।। ४७ ।।
पुरस्कृत्य मखायं ते सहायं च ममीरणम् ।
अपूर्वमतिथि द्रष्टुमनकोऽपि ममाययौ ।। ४८ ॥
गच्छन्नास्त गुडाकेशस्त्वपश्यनिय मन्मथम् ।
अनङ्ग कथमीक्षेत शिवभक्तः परंतपः ॥ ४९ ।
दृष्टया सुन्दराक्षीणां मुन्दरागमनुत्तमम् ।
दृष्ट्वा नाशक्कृवन्द्रष्टुमनङ्गं तु कदाचन ॥ ५० ॥

·60 अतश्चिन्तितवान् किश्चिदात्मानं स्वयमात्मना । लक्षितो नापि रत्याहमनङ्गोऽस्मीति लजया ॥ ५१ ॥ भावयन्तं गुणेरेनं जयन्तं च जयनिक । विरराज पेवासौ वृषपुनः परंतपः ॥ ५२ ।। अननस्त्वनानारत्नमुर्वशी प्राविशत् क्षणात् । प्रतीक्ष्य सुन्दराङ्गं तं प्रतीकारचिकीर्पया ।। ५३ ।। ततः प्रभृत्य निर्वाच्यविकारेण विलासिनी । समाक्रान्तेव संवृत्ता बलवन्मदनाधिना। ५४ ।।. अपश्यन्नित्र पार्थस्तु गच्छन्नासीत् पथा दिवः । तादृशीमुर्वशी रम्यामर्जुनाक्षिप्तचेतनाम् ॥ ५५ ॥ दृशाम्परपूर्वाणि वस्तूनि पथि जिष्णुना । ज्योतीपि ज्योतिषा चापि स्वगें तेन महीयसा ।। ५६ ।। ससालमनिकान्यत्र हेमसौधानि दृष्टवान् । कचिदिव्यदुमान्पणः प्रसनैश्च प्रशोमितान् ॥ ५७ ॥ क्रीडाशैलाधिचित्रांश्च तोरणानि व्यलोकयत् । पार्थः स्तिमितनेत्राभ्यां जलयन्ताणि च कचित् ॥ ५८॥ कचिन्मरकतच्छन्नसोपानविलसन्त्यसौ । हेमाम्बुजैः समेतानि सगस्यपि समक्षत ।। ५९ ।। वृक्षम्यः पतितः पुष्पैचित्रिताः स्वर्गभूमपः । पति प्रतीक्ष्य निष्ठन्त्यः प्रमदा इव वीक्षिताः। ६० ।। :-

·61
न दृष्टः कुलचिचेन महता तस जिष्णुना ।
नादैर्मुखरयनाशा हीकारैरालपनलिः ॥ ६१ ।।
बाला या बालिका वापि वृद्ध वृद्धामपि क्वचित् ।
नाकलोके महारम्ये नापश्यरस धनंजयः ।। ६२ ।।
मयूरकोकिलादींश्च खगानन न दृष्ट्वान् ।
स्वर्गलोके गुडाकेशः सारङ्गादीन्मृगानपि ॥ ६३ ।।
पातायनेषु दीर्घाक्षीः सौधे मुकुललोचनाः ।
पर सर्वत्र सोऽपश्यदचञ्चलविलोचनाः ॥ ६४ ॥
सुधाशोः प्रतिविम्बानां सहस्राणि समैक्षव ।
विना सुधांशुविम्बेन नारीवदनकैतवाद ।। ६५ ।।
निश्चलत्वात नारीणां स्वर्णवर्णोपशोभिता ।
काञ्चनप्रतिमेवात्र गात्रपङ्क्तिर्विशङ्किता ।। ६६ ॥
नापश्यनत्र कुत्रापि भौमसौभाग्यसंपदम् ।
प्रदक्षिणं भुवं तस्मात् करोत्येव कलाधरः ॥ ६७ ॥
विना मधुकर पुष्पं पङ्कजं शैवलं विना ।
प्रकाशते कथं लोके यथा विम्ब शुकं विना ॥ ६८ ।।
प्रजया राजते राजा निशायां तु निशाकरः ।
सत्यं विराजते नित्यालकैराननं यथा ॥ ६९ ॥
मीनाक्षीणां मृगाक्षीणां विद्यते महदन्तरम् ।
नारीणां सनिमेषाणामनिमेषदृशां तथा ॥ ७॥

·62 वसुधायाः कथं भूयात्स्वर्गलक्ष्मीगरीयसी । स्वर्गकामो यजेतेति किमर्थ व्याहृतं भुवि ॥ ७१ ॥ स्वर्ग एव सुधाऽस्तीति वचनं व्याहृतं घृथा। वर्तते परितो नित्यं वसुधां हि सुधाकररा ।। ७२ ॥ स्वर्गे वा वसुधायां चा मनस्येवास्ति ना सुखम् । सुखदुःखोपभोगानां साधनं हि मनः सदा ।। ७३ ।। अत एव स कैलासे वसतीन्दुकलाधरः । लक्ष्मीभर्तुनिवासोऽपि क्षीराब्धावेव वर्तते ॥ ७४ ॥ इत्थं विचिन्तयन् श्रीमान्मण्डनैर्मण्डितां सभाम् । प्रविवेश गुडाकेशो शचीशकोपशोमिताम् ।। ७५ ॥ विदशान् रत्नमञ्चेषु गन्धर्वान् स्पाटिकेषु च । सिद्धान काश्चनमश्चेष संददर्शासनेष्वयम् । ७६ ।। वितानस्तोरणैर्धन्यः पुष्पवृन्दैः सुगन्धिमिः । अद्राक्षीद स समामध्ये रम्यां काञ्चनवेदिकाम् ॥ ७७॥ तस्याथोपरि संदृष्टं दियसिंहासनं महत् । विचित्ररत्नसंसक्तैर्मण्डनेश्च विचित्रितम् ।। ७८ ।। पार्थः सिंहासने तस्मिन्भानुस्पर्धिमहाप्रभम् । सहस्रनेत्रमद्राक्षीदद्विनेत्रोऽपि शचीपतिम् ॥ ७९ ॥ नीराजयन्तमेकं देवानां मकुटामया । पदोपकण्ठमिन्द्रस्य पश्यति स्म परंतपः ।। ८० ॥

·63 शचीसमेतमासीनं वीज्यमानं विलोक्य सम् । निनिमेयोऽभवत्सोऽपि स्तूयमानं च वासवम् ॥ ८१ ॥ शक्रं श्वतातपत्रेण दृष्ट्वा मण्डित्तमर्जुनः । प्रश्रयोपनता श्रीमानाजगामान्तिकं पितुः ॥ ८२ ॥ ननाम पादयोः पार्थः शचीवासवयोः पृथक् । प्रथमं चक्षुषा पश्चान्मनसा शिरसा पुनः ॥ ८३ ।। चाहुम्मा पृचपीनाम्यो परिष्वज्य पुरंदरा। प्रीतिभा स कौन्तेयमुपावेशयदन्तिके ॥ ८४ ॥ अमकृत्फाल्गुनं पश्चादुपाघ्राय स मूर्धनि । अङ्कमारोपयामास वात्सल्येन पिता सुतम् ।। ८५ ।। पाणिं गाण्डीवपाणेन्तु गृहीत्वा परिलालयन् । प्रीत्या संवाहयामास वज्रपाणिः स्वपाणिना ।। ८६ ॥ चक्षुकोणेन पश्यन्तं वीक्षमाणः सुविस्मिनम् । उत्फुल्लाक्ष सहस्राक्षस्तृप्तोऽभून्न कदाचन ।। ८७ ।। समामेकासनासीनों मासयन्तो पास्थरम् । दृष्ट्वा ततामयन् सर्वे वासवद्वयशशिनः ॥ ८८।। सद्यः कणितमाकर्ण्य नूपुरेम्पो विनिर्गतम् । मुखं व्यायामामुः सममेव सुरादयः ॥ ८९ ॥ उर्वशी मेनका रम्मा कुम्भयोनिः स्वयं-प्रभा । गोपाली च समामन्या: प्राविशन्नमराङ्गनाः । ९० ॥

·-64 झंकारनादैहुनुपुराणां मेरीनिनादैर्मुरजादिवाये। शब्दैस्तथा तालमृदङ्गरम्य- नृत्तं तरुण्यः सममेव चक्रुः ॥ ९१ ॥ विलोक्य रक्तान्तविलोचनं तं रागान्तनेत्रा ननृतुः सुदत्यः । सविभ्रमप्रेरितचित्तवृत्ती प्रदर्शयन्त्यः किल विक्रियामिः ॥ ९२.॥ जानुद्वयं काशन कम्पयन्त्य: विम्बाधरं सुन्दरमिन्दुमुख्या। ईपद्दशन्त्यः सुरलोकनार्यः प्रदर्शयामासुरिवात्मभावम् ।। ९३ ।। भ्रूमङ्गभेदैः कतिचित्कटाक्षः साथै प्रदरिममनोविकारम् । गन्धर्वनार्यः किल गन्धपुष्प- निवेदयन्त्यो ननृतुः स्वकामम् ।। ९४ ।। पदादगुलीनां च कराङ्गुलीनां न्यासः पदाम्या विजयंकराभ्याम् । अनङ्गलेखं च विलिख्य किंचित् प्रोचुः प्रियं काश्चन नेत्रमा ।। ९५ ॥

·.. 65 त दीर्घवाहुं प्रियकान्तघट्या विलोक्य काशिन्मनसोऽमिलापम् । प्रचालितामा ग्यपयोगभ्यां विज्ञापयन्त्यो ननृतुनतायः ॥ ९६ ।। .मनोहराणां मदनातुगणा- मध्यास्स मध्यं वरवणिनी सा। समवंशी शक्टाक्षरष्ट्या पार्थ पिबन्तीव चकार नृतम् ॥ ९७॥ प्रेमनपाम्या मुहुरीक्षमाणा मुग्धा स्खलन्तीव मुहुः पदाम्याम् । नन मध्ये नवनर्तकीना प्रदर्शपन्ती मदनप्रमावम् ॥ ९८॥ भादाय नेपादिव दिव्यवर्ण समजना सा किल वर्णयन्ती। अनङ्गलेखं नखलेखिनीमि- विलोकयन्ती स्वमुखे लिलेख ॥ ९९ ॥ सङ्गीतसाहित्यपदानुसारं मारपाङ्गाभिनयादिमिश्च । पदे पदे सा मदनाभिविष्टा संमोहयामास सुरेन्द्रलोकम् ॥ १० ॥ 5-A ·66 J विलासिनीना सुरसुन्दरीणा तथाप्यसी विभ्रमविक्रियाभिः। प्रचालितः शक्रसुतो न ताभि-.. न विक्रियाभिः प्रचलन्ति धीराः ॥ १० ॥ १ सुधांशुजालैः परिपूरिताया सर्वाणि नीलोत्पलपलवलानि । विलोक्य चन्द्र विकसन्ति रात्री विधुः कदाचिन विकारमेति ॥ १०२॥ इति धीरामसुब्रह्मण्यविरचिते धनञ्जयविजये महाकाव्ये पञ्चमः सर्गः।

·- षष्ठः सर्गः .. सुराङ्गानानां नयनान्तवीक्षण क्षणे क्षणे वीक्षितसुन्दराकविः। सुरांलये पश्चममाः सुपूजितो जितेन्द्रिया सन्ननयत् दृढवतः ॥ १॥ अयाचिठार तमयाचित: प्रियं स्वयं समाहूय कदाचिदात्मजम् । अमोघवजं दपित प्रदत्तवा- नुपाचविद्याय जयाय वासवः ॥ २ ॥ अमुष्य संहारविमोचने महु- मुहश्च कुर्वन्किल मन्तपूर्वके। पदुत्वमाप्तुं दिवि ठगृहे पिता स तु क्रियावान्वसति स्म फारगुना ॥३॥ कदाचिदिन्द्रः स्वकरेण सरकत कताखविधं सदयं धनंजयम् । उवाच सन्तं परिलालपन्सुर्वे मिताक्षराजितसुन्दरं बचा ॥ ४ ॥ स्वमस्रशनेषु सुशिक्षितो यथा खया च गांधर्वकलासु साम्प्रतम् ।। विशिष्य वादिलकलासु विक्रम क्रमातु सामध्यमत्राप्य त्वया ॥५॥ ..

·68.
तिमिस्तु वाथैः किल तन्सुमिश्रित
श्रुतं च यादिवमितीह कथ्यते।
नृणां तु लोके सुत नावलोकित
विलोकितं तदिवि सेव्यते सुरैः ॥६॥
स चित्रसेनो विदितस्त्वया सुक
हितार्थमस्मात्वमवेहि भद्र व् ।
सवैष गन्धर्वपतिर्मवेत्सखा
मुखान्मघोनः श्रुतमित्थमैन्द्रिणा ॥ ७ ॥
विना प्रयासं दिवि वाघमायत-
स्तदेव वादितमनेन पोधितम् ।
अधीतवान्नृत्तकला सुधीग्सौ
रसान्वितो गानफलामपि प्रियाम् ॥ ८॥
दिवि प्रणत्यन्विहरन्पहूनयं
स्वयं च गायनयति स्म वासरान् ।
सचित्रसेनः किल दिव्यमन्दिरे
सुरेन्द्रसूनुः सुरलोकवासिमिः ॥ ९॥
तथाऽपि नालभ्यत शर्म जिष्णुना
मनागपि स्वर्गवले मनोरमे।
स्मरन् हि दारान् जननी सहोदरा-
नुदारशीलानवसरस सन्तटम् ॥ १०॥

·69
.
स चित्रसेनं बहुमान्य सादर
पुरन्दर सस्मितमेवमेकदा।
समादिदेश प्रियमित्रमात्मन-
स्तमात्मसनोः शुभकाङ्क्षिणं महान् ॥ ११ ॥
सुराङ्गनां कामयते सुमध्यमा
स मध्यमः पाण्डव उर्वशी वशी
अतः स मौनं भजतीत्यवेहित
हितकरं रक्ष हिवन कर्मणा।। १२ ।
मदखशवादिषु सुष्ठ लब्धपा
स विद्यया पाटवमाप्तवान्सुना।'
स्वमत्र ते दर्शय कर्म कौशल
विलासिनीसङ्गविशारदोऽसि पेत् ।। १५ ॥
'प्रिपंकर त्वं करमोरुमुशी
घशीकुरु सनराननाम् ।
प्रियं वचो व्याहर मानिनी तथा
पथोपतिष्ठस्वयमेष फाल्गुनम् ॥ १४॥
मनोहराक्षी मधुपुष्पहारिणी
विहारिणी मन्मथचारुवीक्षणैः ।
सुधाधर वश्पपयोधसविता
स्मितानना द्रष्टुमितो ग्रनाम्यहम् ॥१५॥

·20
इति ब्रुवन्नेव जगाम तत्क्षणं .... .
क्षणं वचस्तन्मनसा स्मरन्हरे।।
समीक्षितुं ता-सुदतीं सुगन्धिनी
.: सुगन्धि गन्धर्वपतिस्तदालयम् ।। १६ ।।
आमन्वगाद्गन्धवहस्तदा शनै: :: :
शनैश्च गन्धानुलेपपन्दिशः।
हमध्ययनतिरहसा हृदा..
सदा ब्रजन्नास्त सुरेन्द्रशासनात् ॥१७॥
सुराङ्गनानासमसौ.प्रविष्टवान्
प्रविष्टमात्रेण विशिष्टमन्तिके ।
ददर्श वस्या मणिमिा सुवर्णित
.: सुवर्णहम्य कुसुमैरलं कृतम् ॥ १८॥
सपर्यया प्रत्युदगच्छदुवंशी
निशाम्य दूगञ्च हशा यथाविधि
तया स गन्धपतिः सुपूजितो
जिवामृतांशुप्रभया ललामया ॥ १९॥
मनोज्ञमले मदिरेक्षणां सुखं
.
सुखोपविष्टामुपवेशितस्ताम्।
विलोक्य गन्धर्वपतिः प्रचक्रमे
2. क्रमेण वक्तुं वचनं शतक्रतोः ॥ २० ॥

·71
सुराधिपादागतमित्यवैदिमा
हिमांशुवक्त्रे हितकारिणं च ते।
इदं त्वमाकर्णय मद्वचो हित.
हितकरादेवयतेर्मुखागतम् ॥ २१ ॥
गुणामिरामं गुरुवन्महागुणं
गुणैराणाममिकाम्परूपिणम् ।
सुरेन्द्रसतुं नलवानरोचम
। मायनाक्षं त्वमवेहि फाल्गुनम् ॥ २२ ॥
वृहस्पति धीरमिवावधोरणे
रणे कुमार रसिकं तु रागिणाम् ।।
मनोरमाणांच मनोमवं नवं.
ने वेत्सि किं सुभ्र नवाङ्गशोमिनम् ॥ २३ ॥
परंतपं पाण्डुसुतेषु मध्यम
'सुमध्यमे कुन्तिसुत सुधीपु तम् ।
त्वमत्र गाण्डीविनमर्जुनं वरं
वरानने विधि युधः प्रशंसितम् ॥ २४ ॥
प्रसिद्धवीरः प्रतिमानवान्महा-
1 महेन्द्रतुल्पश्च सदाऽवता
सुधांशुवंशप्रमका प्रतापवा-
1. : नासान्याशुपतास्त्रमध्यसौ ॥ २५ ॥

·12
स नीलकण्ठेन बहुपशंसिता
प्रशंपनीयः स कुपारवभृशम् ।
अतिप्रतापाद्भवतीव मित्रजिन्
त्वमित्रजियपराक्रमैधुतम् ।। २६ ॥
स सत्पपान्सत्यपराक्रमो युधि
युधिष्ठिरस्यास्ति सहोदरा प्रिया
स्थिरप्रतिज्ञः स्थिरपी सदा बली
: बलिश्च दाने व सोनरक्षकः ॥ २७॥
युधि स्थिरोऽसौ च युधिष्ठिरानुजा
पुरा निहन्येव महान्महायुधि ।
सुपोधनादीकुरुवंशम्मवान्
भवप्रसादेन महावसंचयः ॥ २८ ॥
भृशुष सुश्रोणि दशपरो यथा
तथाऽनशनेषु पदाऽस्ति.विक्रमः ।
अनेन फाले घिरते विधो कला
फलाघरेणे कला च शेखरे ॥ २९॥ . .
.
सवीरशुनका द्रुपदात्मजासख!
सखा च कृष्णस्य मदा भवत्यसौ।
मवाप गाण्डीवधनुर्मदानला-
दलाद्विजित्येव शरी शचीपतिम् ॥ ३० ॥

·73
सुदर्शनीयस्त्वहितापकारका
स कारकश्वास्त्यबलातिनाशने ।
मयुग्नुल्या किल ताण्डवप्रियः
प्रियंकरेभ्या प्रियमातनोत्यसौ ॥ ३१ ॥
दिवा प्रशोमा न दिवाकर विना
विना शशाईन निशा प्रकाशते।
स्वया विना चाप्सरसा कुतः प्रभा
प्रभासते किं विजयाते मही ॥ ३२ ।।
स्वकर्ममित श्लाघ्यगुणश्व कीर्तिमान
पुमान्प्रशान्तोऽपि तथा प्रतापवान् ।
कले प्रमतिः किल धीग्भूभृत्व
पितामहस्तस्य स बादरायणा ।। ३३ ॥
सशाशोमा विजयशोमया
प्रशोमते नूनमतीव भामिनि ।
भतीन भद्रे नवमालिकाऽनिशं
न शोमवे किं सहकारसंश्रयात् ॥ ३४ ॥
पतर्मुखं तं चक्षुगननावड़ा
विहाय मोहात्कम्ले शयानम् ।
समेत्य तस्माद्विजये विमोहिता
हिते वसत्येकमुखे सरस्वती ॥ ३५ ॥

·74 विलोक्य पार्थस्य शुभाननं पर पराजितेन्दुः परिभ्यमानसा । मलक्षितः सन् स बिलीयते स्वयं + ,हियाऽभ्रपृष्ठे स्टिपान्तरेषु च ।। ३६ ।। स्वया प्रपोज्यास्तव रूपसंपदः' पदे पदे सुच परतपाती।। यतः स धत्ते च परेवतुल्पता- : :. मतुल्यधैर्यादिगुणोधयं समम् ॥ ३७॥ स कुन्तिपुत्रो न पुरूग्वा कचित. कचित्तु नासौ न मुनिर्विभाण्डका । वशं तवेमौ मुनिभूभृतौ गतौ क्षिती महान्तौ बहुमान्यतेजसौ ॥ ३८ ॥ स्मरारिभक्तं विजयं जितेन्द्रिय वेन्द्रियः सुन्दरि ते जये। कथम् । निरर्थकं काञ्चनकान्ति ते वपु- .: पुस्तदीयं न वशीकरोति चेदं ।। ३९ ॥ शुमे नियुक्ता प्रभुणाऽध सुभ्र ते भ्रोविलासश्च पदैश्च विभ्रमः । समेत्य पार्थ निभृतं निशामुखे । प्रखं प्रदातुं सुरतोत्सवाथिने ॥ ४० ॥ ।

·75 अनजामुद्दीपय वश्यपान धनजयं तं वशिनं वशीकुरु । महातिथि: स्वर्गरतिक्रियास्वय स्वयं विलासरुपता त्वया ॥४१॥ विचिन्तयन्ती विजय स्मरातुरा , राधिपाशा तु निशम्य तत्क्षणम् । विलोक्य गन्धर्वपति तमर्वशी + फशोदरी प्रत्यवदत्पृथुस्तनी ॥४२॥ मवन्मुखाच्छ्रोतुमिमान्महागुणान् गुणाकरस्यास्य सखे महामतेः। तथा च संगन्तुमपीन्द्रसम्भवं भवामि धन्या पुरुहूतशासनाव ॥४३॥ गुरोनियोग बहुमानयाम्यह .महामतेऽद्य क्रियया यथामति । भृशं गुडाकेशगुणैर्यशीकता कृतार्थता निर्वहणैर्हि साध्यते ॥ ४ ॥ जितात्मवान्सर्वगुणरलंकृता कृतास्त्रविधोऽस्तु परंतपोऽथा । तथापि सौन्दर्यमदेन वञ्चित जितेन्द्रियं स्त्रीजितमध्यवमि तम् ॥ ४५ ॥ D .

·16 समझनालोलमतीव कामिन जनाः समाहुर्वहुदारमर्जुनम् । सुरास्तु पश्यन्तु पुरंदरादयो मयैकया कान्तदशा वशीकृतम् ॥ ४६ ।। न कापि लोकेनखिलेषु मत्समा . समानकान्ति: प्रियदर्शनाऽस्ति में। स्मरोऽपि मन्नेत्रशरैर्वशीकतो वशीकृताः संयमिनोऽपि यच्छरे। ॥ ७ ॥ नवेहि मे लोचनयोरमोघला. ममोघशत्त्या प्रसमं कयाचन । मवे प्रियेऽहं नवजातमन्मथा तथापि कष्टास्म्यमरेन्द्रसनुना ॥४८॥ मतस्तदाज्ञामनुसृत्य तं प्रमो प्रमो प्रमावादुपगम्य पाण्डवम् ! प्रसादयाम्यध सुखप्रदाय त. रसुखं प्रदाय स्मरसङ्गमोद्भवम् ।। १९ ।। समित्यमुक्त्वा विससर्ज वीक्षणा- क्षणेन गन्धर्वपति सतीव सा। स चित्रसेनोऽपि जगाम सस्मित स्मिताननाइटिपथात्स्वमन्दिरम् ।। ५.॥

·77
यतोऽस्ति सा मोहयितुं यतीश्वरा-
धरानना वासवमुख्यसाधनम् ।
अयोर्वशी तो स तथा परीक्षितुं
परंतपं मोहयितुं प्रयुक्तवान् ॥ ५१ ।।
प्रवाहिनीवारिणि मारपीडिता
कृताभिषेका कृतनिश्चया सती।
समीक्षमाणा समुपाविशन्मुख
मुखार्पणायेव राय दर्पणे ॥५२॥
सतोऽलकौणिमलंचकार सा
रसाबहराभरणैः सुराङ्गना।
स्वकेशपाशं कुसुमा सुकेशिनी
प्रकाशिनी दिम्पसुगन्धिलेपनैः ॥ ५३ ।।
সৱৰীকৰাৰ
नवाजरागैरनुलिप्तयक्षसा ।
विशिष्टपीयूपपटी हुदा समं
समदहन्ती विजयोन्मुखी बभौ ॥ ५४॥
मनोहरैचारु चकार मण्डितं
वगण्डयुग्म मणिकुण्डलादिभिः।
बभूव दिव्याञ्जनश्चितेक्षणा
क्षणाब फाले तिलकेन शोमिता ॥ ५५ ॥

·18 सुगन्धताम्यूलधराधरा सती सुतीक्ष्णकान्तिपिंजयानुरागिणी। बभूव ताटकंयुगेन भासुरा मुराङ्गना चम्पकनासिका भृशम् ॥ ५६ ॥ विजृम्भमाणं कुचकुम्भयोस्तले प्रलम्बमाना मृद्कोमले गले। 'प्रवालमाला तरलीकृता मुहु- महुस्तताडेव रतिप्रचोदिता ।। ५७ ॥ अभूत्वदा नीलदुकूलमासुरा.. घरा नवोढेव विहारवाञ्छया । । सितोचरी येण कृतावगुष्ठना :: पनावगुष्ठेन शरच्छशी यथा ।.५८ ॥ विशिष्टतल्पे शयनोत्तमे नवे नवीनचित्रेण विचित्रिते नरम् । सुदीर्घम सरस मनोरम रमेयं कामं विजयं निरामयम् ।। ५९॥ विचिन्तयन्तीस्थमियं प्रतिक्षणं क्षणाक्षपायर्या सुरतोत्सवाधिनी। पृथैव याता परिपद्धमन्मथा वरङ्गमालेव कलाधरोदये ॥ ६॥ ।

·79
चमो प्रयान्ती वरमायतेक्षणा
समीक्षणीयविविधेश्व विभ्रम।
अचञ्चलाक्षी पथि चञ्चलेक्षण-
क्षणे क्षणे दिक्षु विचित्वतीय तम् ।। ६१ ॥
मनाङ् नमन्ती स्तनजृम्भणात्पदे
पदे स्खलन्ती मदनानिविक्लवा।
सविभ्रमभूर्मुहुरिस्थमुवंशी
वशीकृताऽभूद्वशिनेव केनचित् ।। ६२ ।।
पयोधराभोगविजृम्भणातुरा
वरोपभोगार्थमितीव सत्वरम् ।
स्तनछदं सा शिथिलय्य चिन्तया
स्वयं दशन्ती रदनछदं वभौ ॥१३॥
सुमुक्ष्मवस्त्रेण कृती मनोहरी
वरौ सितोल जपनी च शीवलो।
प्रदर्शयन्ती प्रययौ मनाक्पदे
पदे तदीयौ च चवलगतस्तनी ॥६५॥
--
तथा प्रजन्ती विजयस्य चालयं
प्रचालयन्तीमतिकोमलालकाम् ।
स्वयं वदन्ती किमपि स्त्रजिह्वया
दयापरो वेत्ति कथं परंतपा॥ ६५ ॥

·86
.
जवेन ती करिणीव गामिनी
कथंचिदधानमियं सुपध्यमा।
अवाप जिष्णोर्वसति मदालमा
मदान्धचिनेव मुनेस्तपोवनम् ॥ ६६ ।।
पशिन्युपातिष्ठत तस्य तच्छुमं
शुमेक्षणा द्वारमाप्य वेश्मनः
मनुस्मान्तीयममुं शुपाति
'. पतिवरा सा किमुताभिसारिका ।। ६७ ॥
सत तदीयागमनं च सत्वरं
परं विदित्वैव कृनावगुण्ठनाम् ।
सुराङ्गना प्रन्युदगच्छदर्जुनो
विनानुरागं विनयेन कस्यचित् ।। ६८ ॥
प्रमेनुकामौ स्तनकचुली स्तनी
घनौ नताङ्गायाः पुलकाङ्कितौ तदा ।
विजृम्भणाद्वा किमुतातिसाहसा-
रससाध्वसं तो सरसौ ववलगतः ॥ ६९ ।।
परं व्यजानान्न यथार्थतो नरं
परंतपं साऽपि सुरागना ध्रुवम् ।
कथं मदान्धाश्चरितं. महात्मना
जना विजानन्ति सुरालयेऽपि वा ।। ७ ।।

·81 सुधांशुसङ्गात्कुमुदेक्षणा क्षणा- क्षणं सुखं तत्कुमुदिन्यवाप्नुयात् । सुखं सुखार्ताऽपि लभेत पद्मिनी न चन्द्रिकायामरविन्दलोचना ॥ ७१ ।। प्रफुल्लपकेरुहमीक्षते कथं विधुः क्षपायां कुमुदातिमञ्जका । परानुरक्ता यदि पद्मिनी मवेत भवेनिमित्तं मदनान्धता ध्रुवम् ॥ ७२ ।। स लञ्जपा संवृतलोचनस्तदा मदानुरक्ता मदनप्रचोदिताम् । विलोक्य कुन्तीमिव तां तु मातरं परंतपः पूजयितुं प्रचक्रमे ॥ ७३ ॥ अस्पन्दलोचनयुगेन तमीक्षमाणा- मत्यन्तविस्मितशा प्रविलोकयंस्ताम् । पार्थः कृताञ्जलिरिदं मदनातुरां तां कुन्तीमिव स्वजननीं विनयादवादीत् ॥ ७४ ॥ सुस्वागत जननि ते सुरलोकसंस्थे दिव्याङ्गनामिरुपशोमितदिव्यमृ । देवेन्द्रचिचहितकारिणि देवकृत्ये धन्योऽस्म्यहं तव पदाम्बूनदर्शनेन ।। ७५॥ 6 ·82 वात्सल्यजातपक्नेन सदापविद्ध- मामर्भकं तु करुणाब्धिमहातरङ्गैः । अवागताऽसि वचनेरमिपिच्य नून द्रष्टुं तथा विकचलोचनदृष्टिपातः ।। ७६ ।। वन्देऽहमम्ब शिरसाऽासरसा वरिष्टा- मङ्गीकुरु त्वमधुनाऽर्जुनदत्तमय॑म् । पायं च दिव्यचरिते हितभाषिणीदं पौत्रं प्रसीद मनसा पुरुवंशमान्ये ॥ ७७ ।। अव्याजभूतकरुणेयमवर्णनीया पौत्र प्रतीस्थमधुनाऽम्ब तथाप्यकाले । वात्सल्यपूरितहृदा स्वयमागताऽसि क्लेशं विहाय बहुदूरमपीह सीवा ।। ७८ ॥ किं वा निवेदय मयाऽत्र तवाम्ब कार्य जानामि किं न जननी प्रति पुत्रधर्मम् । यदुष्करं भवतु कार्यमदुष्करं वा तत्साधयामि तव नूनमनुग्रहेण ॥ ७९ ॥ उर्वश्रांपा सुरपतिसुताद्धन्त नोत्पश्यति स्म म्वर्गे लोके नवमनुभवं नाकलोकाङ्गनेस्थम् । सीतारामं सारपरवशादेव संगन्तुकामा रामनालाप्यनुपचारिता रावणस्य स्वसेव ।। ८०॥

·83 अनुसरति यदीन्दुः रोहिणीसङ्गमिच्छु- नमसि तमुपगन्तुं नान्यतारा यतन्ते । किमिति विरहिणीवद्रोरवीपि क्षपायो रमणमभिलपन्तीवान्यधन्यानुरक्तम् ॥ ८१॥ कररि विलपसि त्वं वीतनिद्रा किमर्थ स्वपति जगति सौख्यं वीतचिन्ते निशायाम् । क इह विगतलजा मानहीना मदान्धी कथमुपचरति शोच्ये रात्रिरेवान्वशोच्या ॥८॥' इति श्रीरामसुब्रह्मण्यविरचिते धनञ्जयविजये महाकाव्ये पप्ठः सर्गः॥

·सप्तमः सर्गः। श्रुत्वा वचस्तस्य सुरेन्द्रसुनो- विचिन्त्य किंचिद्विमनायमाना। पार्थ वशीकर्तुमुवाच वाक्यं रागाक्षिकोणेन समीक्षमाणा ॥१॥ चन्द्रानन त्वं शृणु सावधान सार्थ वचो पार्थ गुणानुविद्धम् । नेदं मदोन्मत्तमुखादिति त्वं विनिर्गतं सुन्दर विद्धि सत्यम् ।। २ ।। पित्रा तवा प्रहिता प्रियेण तवान्तिकं प्राप्तवतीमहि । कष्टाममोघैश्च गुणैरिदानी कर्पन्ति वेगाद्धि गुणा गुणज्ञान् ॥ ३ ॥ तदा समाया महतां महात्मन् रुद्रार्कदेवाः मुनिपुङ्गवाच । गन्धर्वसिद्धास्त्वितरेऽपि मान्या- स्त्वयाऽपि दृष्टाफिल वर्तमानाः॥४॥ स्थानानुसारेण तथा प्रभावा- तत्रोपविष्टेषु महत्सु सत्सु । वासु प्रात्तास तथाप्सरस्सु मास्तु मामेव स्थाश्वपश्यत् ॥ ५॥ .

·85
नृत्तावसाने निखिलानिमेपा
महर्षयश्वासरसश्च दिध्याः।
प्रभोरनुज्ञामनुसृत्य सर्वे
सं सं महाहर्यमवापुरेते ॥ ६॥
एकोऽपि दोषो यदि सूक्ष्मदृष्ट्या
दृष्टस्त्वया तब मदीयन्ते।
तं हि जिष्णो सदयं ममाय
वं चापि दक्षा किल नाटयशास्त्रे ॥ ७॥
यत्ताण्डवं पाण्डव चितसेना-
वया गृहीतं किल सावधानम् ।
अहं विदानीमनुकतुकामा
स्वयैव साध शिवताण्डवं तत् ॥ ८॥
पितुनियोगात्तव चित्रसेनी
ममानिधकं प्राप्य जगाद जिष्णो ।
सहसवक्षारमिलाप एपा
संयाहि पार्थ सुभगे प्रियं तम् ॥ ९॥
तस्माद्गुडाकेश समागवाह
शुषितुं त्वामिह सन्निधाने।
आकृष्पचित्ता वशमागता ते
श्रुत्वा गुणान्सुन्दर सुन्दाङ्ग ॥१०॥

·86 तदेह्यनुज्ञामुपसेवितुं त्वा पितुर्वचो मानयितव्य एव । कान्ताक्षिणी ते त्वयि कर्पतो मा- मानन्दयत्याननमायताक्ष ।। ११ ।। अमङ्गलं मङ्गलकर्मकर्ता देवाङ्गनावाक्यमिदं सलअम् । आकर्ण्य पार्थः स पिधाय को सपाञ्चलिस्त्वेवमवोचदेनाम् ॥ १२ ॥ वरानने त्वं गुरुदारतुल्या तस्मादन: भवसि प्रवक्तुम् । तदुःश्रुतं मे वचनं तवाम्ब यन्मां ब्रवीपि वमनङ्गतता ॥ १३ ॥ यदा तु कुन्ती बहुमान्यमावा देवेन्द्रपत्नी च शची यथा मे । तथा त्वमप्यम्ब मयाऽतिमान्या सदापि पूज्या पुरुवंशदेवी ॥ १४ ॥ निप्पन्ददृम्भ्यामवलोकिता त्वं कामं विशेपेण मयाऽम्म तत । नप्ता हि मान्या पुरुवंशमाता सा वन्दनीयाऽत्र सदेति हेतोः ॥ १५ ।।

·87
मामन्यथा धारयितुं सुमान्ये
कल्याणि नाईस्यमरेशवाषा।
अचिन्तनीयोऽहमनङ्गचेतसा
क्षमस्व मामित्यत एव याचे ॥१६॥
धर्मात्मजस्तस्य सहोदराब
धर्मेषु सक्ताः सततं च धीराः ।
मोहेन वा मन्मथचिन्तया वा
न ते कदापि प्रचलन्ति धर्माद ॥ १७ ॥
तवानुरागं किमु युक्तमेत-
न्मस्पर्म के ते मदनोत्सवार्थम् ।
दिन्ये तवाहं वद किन नता
दिव्यैरकार्य किमिदं न कर्म ॥१८॥
पार्थस्य वाचा सुरसुन्दरी सा
प्ररूढगगेण विवेकहीना।
उन्मत्तचित्तेव विलोकयन्ती
पार्थ यभाषेदमनार्यजुष्टम् ॥ १९ ॥
स्याने गुरोर्मामपि योक्तुमेना-
मा नरव्याघ्र सुगलयेऽस्मिन् ।
अोऽसि किं त्यक्तमपीह जिष्णो
कुठारविद्धवामिव विद्धि पार्थ ॥२०॥

·88 स्वर्गे महान्तः पुरुवंशपुत्रा- स्तपोभिरस्मान् रमयन्ति दीर्घम् । मा सुन्दराङ्ग सरवाधितानाम् मान्य त्वमप्यत्र समेहि तस्मात् ॥ २१ ।। यो यो भुवः स्वर्गवलं प्रविष्ट- स्तं तं ब्रजामि स्वपमेव धन्पम् । स्वर्लोकसम्भोगसुखं प्रदातु- मस्माकमेतद्विहितं हितं च ॥ २२ ।। मथनाति मर्म स्परयाणराशि. स्त्वत्तः समुद्भय विशन्मनो मे। इमा दहत्येव स एव नूनं पुरारिदग्धोऽपि पुरा स्मरो यः ॥ २३ ॥ -मनोभवे नातितरां महात्म- नार्ता तया नाहमुपेक्षणीया। कामानुरूपां च कदर्थनाया मत्प्रार्थनां त्वं न निराकुरुष्व ।। २४ ॥ शक्रोपकार्याममरोपकार्या- स्ममागतोऽसौ न रतोत्सवार्थम् । अनङ्गतप्ता विजयान्ताङ्गं कथं निमोधेकथिताप्यनेन ।। २५ ॥

·89 अतुल्यगगादतिजृम्भमाणा सुरातिमत्तेव सुरागाना सा । आरोहणार्थ मदनाग्रसौधं समभ्यगात्पार्थमसारागा ॥ २६ ॥ वक्षोरुहाभ्यां मदनाशुगाभ्यां जगाम वेगाद्विजयातुरा तम् । प्रयोगदोपात्प्रतियोगिना सा विसृष्टलक्ष्या विनिपातिता च ॥ २७ ॥ ता रन्तुकामाममुनातिदी धर्मी जगादाथ यथार्थवक्ता । विवेकहीनां स विवेकयुक्तो धर्मानुसारं सुखबोधनार्थम् ।। २८ ।। विवेकचिन्ता सुरतोत्सवेषु सुतेति मातेति सहोदरीति। सर्वेष्वमार्येवापि नैव नूनं संदृश्यते मन्मथबाधितेषु ।। २९ ॥ विनिर्गतं ते बदनादपीत्थं ध्रुवं तयोक्तं न मुराङ्गने तत् । जानाम्यहं मन्मथवाधितांवा मन्ये तदुक्तं मदनेन तस्मात् ॥ ३० 1.

·90
शृण्वन्तु सर्वे मम सत्यवाक्य
दिक्पालकाः स्वर्गनियासिनश्च ।
त्वं माननीया जननीव कुन्ती
शुचीव माद्रीव गरीयसी मे ॥३१॥
पूज्या शुभे त्वं मम मात्तुल्या
रक्ष्यस्त्वयाहं सुतवत्सदापि
मूर्धा प्रपन्नोऽस्मि तबाइघ्रिपद्मे
क्षमस्व मामम्ब दयाचित्ते ॥ ३२ ॥
एतद्वचस्तस्य यथार्थवस्तुः
श्रुत्वा भृशं भाममनोरथा सा ।
स्फुलिङ्गनेत्रा स्पुरिताधरोष्ठा
क्रोधादबोचक्किल तीक्ष्णवाचम् ।। ३३ ।।
यथा त्वषा न त्वभिनन्दिताऽई
सौन्दर्यगण समागता त्वाम् ।
तथा पिता ते बहुमाननीयो
न कर्मणा निघृण मानितोऽसौ ॥ ३४ ॥
भुत्वैव तस्मादपुमांश्च पण्डो
मान्योऽपि सर्वत्र तु मानहीनः ।
स्त्रीणां तु मध्ये शठ नर्तका सन्
विहाय लजां विहरिष्यसि त्वम् ॥ ३५ ॥

·91 अभ्पर्थना फाल्गुन धिक्कता मे पितुश्च वाचस्त्ववधीरितास्ते। अतोऽस्य यार्थाविनयस्य शीघं फलं त्वया नूनमवाप्यमेव ।। ३६ ॥ शप्त्वा प्रगल्मेत्थमयोर्वशीत रुपाऽर्जुनं धर्मिणमिन्द्रसूनुम् । अधोमुखी सा निलयं ययौ स्वं भनाशया फाल्गुनमनगर्वा ॥ ३७॥ स्यक्तव नाथेन यथाऽविनीता निन्द्या प्रियैश्चापि जनैरनाथा । मचेमराजेन वने वशेष भ्रष्टा चलन्त्यास्त सुराङ्गनाऽपि ॥ ३८॥ सोमोपरागेर विरागसत्या प्रणटपुष्पेव च पुष्पशाखा । भामाशयापुरसा वरिष्टा पभूव सधैव विनष्टशोमा ॥ ३९ ॥ कथं कथंचिद्रजनी विनिद्र- चिन्ताकुला कुन्तिसुतस्तु नीखा। प्रातः समुत्थाय महाप्रपेदे स चित्रसेनस्य विचित्रगेहम् ।। ४०॥

·92
तथाऽक्षमस्तं समुपेत्य वेगा-
द्विनीतमायो विजयो विपणः ।
यथैव देवाङ्गनया समस्त
निवेदयामास निशि प्रवृत्तम् ॥ ४१ ॥
गन्धर्वराजोऽपि यथाश्रुतं -
सुरेन्द्रसूनोर्वदनादशेपम् ।
तथैव तस्मै महते मधोने
न्यवेदयत्तत्क्षणमेव वाचा ॥ ४२ ॥
आनाय्य सद्यस्तनयं सुरेशो
दृढं परिष्वज्य मुहुर्मुहुश्च ।।
तं सान्त्वयित्वा स शुमैचोमिा
सविस्मयः पार्थममापतेत्थम् ॥ ४३ ।।
तानुर्वशी पुत्र पुरूरवादी-
न्मायामयैरीक्षणविभ्रमैर्या ।
महर्पिवर्याच वशीचकार
वशीकृता सा त्वयि सुन्दराङ्गे ॥ ४४ ॥
यतीन्समस्तान्विबुधांश्च मा-
जेतुं सुशक्तत्यतिपयुक्ता।
सम्प्रेपिता पुत्र मयैव रालो
तद्र्वभङ्गाय तबान्तिकं सा ॥ ४५ ॥

·93
एकेन मयेन सुराङ्गना सा
पराजितेत्यत्र समस्तदेवाः।
मां महान्तो ऋषयश्च पार्थ
स्वामेव शंसन्त्यतिविस्मितास्ते ॥ ४६ ॥
न केवलं सासरसा वरिष्ठा
जिताउन मन्ये किल कर्मणा ते ।
परं तु सर्वेऽपि पराजितास्ते
महर्पयो ये च जितास्तयैव ॥ ४७ ॥
शापेन तस्याः सुरयोपितातु
न दुःखितव्यं विजय स्वयाऽद्य ।
शापोऽप्ययं नूनमनुग्रहाय
जाने भवेत्ते किल भाविकाले ॥४८॥
कौन्तेय संवत्सरमेकमुर्पा-
मज्ञातवासस्त्वधिवासितव्या।
सहोदर साकमतीय गूढं
नामान्तरेणैवं विराटराज्ये ॥ ४९ ।।
एतनपुंस्त्वैन विलासिनीना
मध्ये वसेस्त्वं विधिवपरीत्यात् ।
तद्राजपुन्या गुरुवत्प्रशान्ता
प्रवर्तयन्वर्षमशेषमेव ॥ ५० ॥

·94
चर्पावसाने तव पूर्वरूपं
त्वमाप्नुयाः शापविमोचनं च -
तस्माद्विपण्णः प्रियपुत्र मा भू:
ध्रुवं भवत्येव विधेविलासः ॥ ५१ ।।
पार्थप्रवृत्तं शृणुते पुमान्यः
सश्रद्धमेतत्किल निष्कलङ्कः।
कामेषु पापेष्वपि मर्त्यलोके
प्रवर्तते नास्य कदापि चित्तम् ।। ५२ ॥
इदं पितुः सान्त्वनमिन्द्रमनु-
निशम्य वाक्य निखिलं मधोनः ।
मुदान्वितोऽयं न्यव सत्ततोऽस्मिन्
लोके सगन्धर्वपतिः सुराणाम् ।। ५३ ॥
अटन्नथोमितिसूक्ष्मबुद्धिः
स लोमशो नाम महर्पिवयः।
महान्मधोनः किल त महेन्द्र
सन्द्रष्टुकामः सदनं विवेश ।। ५४ ॥
उपेत्य भक्त या तमुदारकीतिः
संसेवित देवगणैः सभास्थम् ।
शतक्रतुं तत्र शचीसमेत
ननाम मूर्धा मुनिपुङ्गयोऽसौ ॥ ५५ ॥

·95
संपूज्यमानो बहुमानपूर्व
महर्षिवः स महर्षिः।
‘शकाभ्यनुज्ञामनुसृत्य सद्यः
पूज्यासनं तत्र समाससाद ॥ ५६ ॥
वृपाधिरूढेशविशाखतुल्या.
वेकासनासीनपार्जुनौ तौ।
महामुनिस्तत्र महाप्रभावी
दृष्ट्वा महाश्चर्यमबाप सद्यः ॥ ५७ ॥
पार्थः कथं क्षत्रियवंशजोऽय-
मर्धासन देवपतेखाप ।
वन्धं पदं दिव्यजनैश्च सर्वः
सुकर्म किं तेन कृतं तदाप्तुम् ।। ५८ ॥
तथाविधान्तःकरणप्रवृत्ति
सद्यो विदित्वा मघवान्महर्षेः ।
समाचचक्षे प्रहसन्वचासि
तदीयसन्देहनिवारणार्थम् ॥ ५९ ।।
भृणोतु कल्याणमते महर्षे
विवक्षिता वाचमिमा विवेकिन् ।
नरोत्तमं वेत्तु द्विजोत्तमैन
जातं च कुन्त्यां विजय सुतं मे ॥ ६ ॥

·96
अवाप्तुमस्त्राण्ययमागतोऽस्ति
नृणां तु लोकात्किल देवलोकम् ।
अन्यन्महाकारणमस्ति किंचि-
ममात्मजस्यागमने महात्मन ।। ६१॥
नरव नारायण इत्यतुल्यो
ख्यातौ महान्तो मुनिपुङ्गचौ तौ।
अवेहि लोकेष्वखिलेषु पूज्यौ
गुणैरनेकैरुपशोभमानौ ।। ६२ ।।
पेऽवतीर्णी ऋपिसत्तमौ तो
पुण्याश्रयायां भुवि पूज्यमानौ।
लोकादपाक्रष्टुमधार्मिकाच
लोके स्वयं स्थापयितुं स्वधर्मान् ।। ६३ ॥
अतुल्यभावौ बदरीति नानि
पवित्र भूमेरधुना प्रशस्ते ।
आस्ता वसन्ती महता निवासे
प्रख्यातवीर्यो मुनिपुङ्गयौ तौ ।। ६४ ॥
भागीरथी पापविनाशिनी सा
पुण्यप्रवाहा वहतीह वारि ।
अयं तु रम्या परितः प्रदेशः
संसेवितं चारणसिद्धसबै ः ॥६५॥

·97 संहृत्प दैत्यानखिलोच दुष्टा- नवधर्मनिष्ठानवितुं च साधुन् । पुण्याश्रयेऽस्मिन्किल पुण्यभूमे- मुनेऽवत्ती जनरक्षको तौ ॥ ६६ ॥ महात्मभिर्द्रष्टुमशक्यमेत- सुरैस्तथा दिव्यशरीरवद्भिः । पदं पृथिव्यामधुनाऽस्ति तीर्थ विष्णोश्च जिष्णोरधिवासहेतोः ॥ ६७ ॥ पुराणनारायणमेव कृष्णं नरं गुडाकेशममुं च धीरम् । अवेहि साधो महतोश्च जन्म सत्यं पृथिव्याः परिपालनाय ।। ६४ ॥ अद्यापि लोकान्परिपीडयन्तो वर्तन्त एवातिबलास्तु दैत्या। निहन्ति मानुपहन्ति देवान् हिंसन्ति साधुन्वनितास्तथा च ।। ६९ ॥ रुद्रादनोगत्तमहारलास्ते पुत्रा मुनेर्दत्तवरास्तु दैत्या। अस्मानिहन्तुं फिल तयन्तो भ्रमन्ति लोकानिकल कम्पयन्तः ॥ ७० ॥ 7

·98
दैत्यानमृन्दत्तवरान्प्रमत्तान्-
शक्तान वयं योधयितुं न शक्ताः ।
तीक्ष्णोऽपि वनो मम वृस्त्रहन्तु-
रकुण्ठिनोप्यस्ति सकृष्ठिनोऽद्य ॥ ७१ ।।
प्रचेता पाणितले स पाशो
विनष्टवीयों मृतसर्पकल्पः।
यमस्य दण्डोऽप्यधुंना विना ता-
ममोघशक्ति भवतो मुधैव ।। ७२ ॥ .
समीरणो मन्दगतिः सदापि
नियम्य वेगं विनयात्प्रयाति ।
तपन्ति मित्रास्तपनत्वहीना
दिनान्तशोमा इव दृश्यमानाः ।। ७३ ॥
कुचेलवत् सोऽपि कुवेरदेवो
विनष्टसारोऽस्ति विवर्णभावः।
विपन शाखः फलपुष्पहीनो
वृक्षो यथा भाति निदायकाले ॥ ७४ ॥
विमानयानानि विना प्रकाशं
वृथाऽऽसते विप्र रथाङ्गणेपु।
इमे सुराः योनि चरन्ति तूष्णी
विघातमीत्या पथि दानवेम्पः ॥ ७५ ॥

·99
अस्माकमद्य द्विज दिव्यशक्ति-
वरैस्तु तेषामुपरक्तवीर्या ।
नालं फलं दातुमता किलेयं
ग्रहोपरक्तव शशाङ्कशोभा ।। ७६ ।।
ममात्मजे तिष्ठति मत्समीपे
बजेम कृष्णं तु वयं किमर्थम् ।
घृतामिलापी किमु याचते घृत
नरो यदिस्यान्नवनीतहस्तः ॥ ७७॥
संसेवितायां बहुभिः समायाँ
तान हन्तुमेकोऽप्ययमेव शक्तः।
एका शशी हन्ति समो रजन्या
सहस्रनक्षत्रसमावृतायाम् ।। ७८ ॥
अल्पेन कार्येण न च प्रबोध्या
स वेजमा राशिरनन्तशायी।
येनैव दग्धाः सगरस्य पुता
जगत्मदोद्यदि स प्रयुद्धः ॥ ७९ ॥
योद्धारमेनं युधि यातुधानाः
महानशस्त्रापि तस्य मन्दाः।
सास्तथा पाशुपतास्वशक्ति
न एवन्तः किल दुरचिचाः ॥ ८० ॥

·100 पञ्चास्य एकोऽपि पतन्मृगेन्द्रो मचाननेकान्महिपानिहन्ति । एकोऽपि जिष्णुश्च सहस्त्रसंख्यान परान्निपात्य प्रसभं निहन्ति ।। ८१ ॥ जिघांसपी देवकुलं समूल- मेतत्तु तत्वं न विदन्ति दैत्याः । स्वयं निहन्येत स पूतनाव- होपं चिकी किल या परस्य ॥ ८२ ॥. एतेपु निन्धचरित्पु निशाचरास्ते नीचैर्निवातकवचः किल नीयमानाः । अस्यास्त्रशक्तिमचिरादवलोकयन्तु लोके सतामनिशमप्रियमाचरन्तः ॥ ८३ ।। एनिवातकवचैः क्रियते सुराणा रौद्रादनोः प्रियसुतैरतिविप्रियं नः । सधेत तत्कथय विप्र कथं प्रकार शान्तिस्तपोधन कथं मनसस्तु लम्पा ॥८४॥ किं चात्र लोमशमुनि बहुमान्यपात्रं मत्वा सहायममुमेव सहस्रनेता। साहाय्यमाहृदयाप युधिष्ठिराप तस्मै चिकीपुरिदमेनमुपाच वाक्यम् ।। ८५ ॥

·101
संप्राप्य पुण्यभुवमद्य महानुभाव
धर्मस्य मूर्तिमुपगच्छतु धर्मपुत्रम् ।
आलोक्य काम्यकाने निवसन्तमायें
वाक्पैः प्रसान्त्वयतु तं मम धर्मवीरम् ॥ ८६ ॥
धूते तथा विधिवलातु विनष्टराज्य
दृष्ट्वा युधिष्ठिरमटन्तमसु वनेषु ।
गङ्गाधर करुणया किल निश्चिकाय
धर्म च धर्मतनयं परिरक्षितुं सः ॥ ८७ ॥
संस्थापनार्थमवनौ किल धर्मयुद्धि
सद्वत्स्वयं सुरगणाः सुजनावनार्थम् ।
संप्रेरयन्ति सततं मनुजान्प्रवृत्ती
शक्तिप्रवाहननितास्त्रिगुणात्मिकायाः ॥ ८८॥
पश्चात्प्रचोदयतु सौम्यवचोभिराय
पार्थात्तथा विरहिणं विपिने वसन्तम् ।
तीर्थाटनाय च भवाननुजैः समेत
धर्मात्मजं हृदय पापविनाशनार्थम् ।। ८९ ॥
दिल्यावशस्त्रनिचर्य सुपरीक्ष्य घी।
मम्यकू निवावकवचेपु निशाचरेप ।
द्रष्टुं गमिष्यति भुवं स्वसहोदगदी-
कीया दियातु विजयो विजयभिपैव ॥ ९० ॥

·102 आकर्ण्य लोमशमुनिर्वचनामृत त- दाखण्डलस्य वचनं शिरसा वहन् सन् । आपृच्छय सादरमसौ सुरलोकनाथ- मालोकयद्विजयमर्थदशा मुहूर्तम् ॥ ११ ॥ सभ्रातरं मम दयालुमजातशत्रु संत्रायता सततमेव तव प्रभावात् । पीभत्सुनापि महता मुनिरिस्थमुक्ता काम्यं तु काम्यकवनं तदनु प्रतस्थे ॥ ९२ ।। इति श्रीरामसुब्रह्मण्यविरचिते धनञ्जयविजये महाकाव्ये सतमः सर्गः॥

·अष्ठमः सर्गः।
सुरलोकगतं द्विजोत्तमा-
दथ कस्मादपि योगिसत्तमात ।
अभृणोदमरेशसमय
स तु गाण्डीविनमम्बिकासुतः ॥ १ ॥
अत एव विमर्शयन्सुतान्
विजयं चात्मनि चिन्तयन्नसौ
निरा निशि दुखितो मव-
न्नु पपेदे शयनं शनैः शनैः ॥ २॥
पुरुष क्लुपीकृतं कथं
निशि निद्राप्युपगच्छति स्वयम् ।
कथमप्यति दुःखमानसः
म चिरेण स्वपितुं प्रचक्रमे ।। ३ ।।
सहसा विधिना समुत्थितो
धृतराष्ट्र। शयनानिशात्यये ।
समयः समुपाविशत्तथा
चिरमुन्मील्य दृशौ महीतले ॥४॥
सविधे तमहर्मुखे नृपः
म्वयमाहूय तदैव सजपम् ।
अवदन्निशि मान्मना
सफलं स्वप्नममुं भयानकम् ॥ ५ ॥

·104 अधुनाऽचहितेन सारथे निशि तत्स्वप्नमवेक्षितं मया । शृणु मुण्डशिरोमिरध्वना तनया मे नगरादहिताः ॥ ६ ॥ दृढशृङ्खलया च पञ्चभिः पथि बद्धाः सुदृढेरनन्तरम् । अथ पञ्चशिरोभिराशुगै- रपि सत्वैः पशुमारमाहताः ॥७॥ कथयत्यधुनातिदुःसहा हृदयं स्वप्नकृताऽपि वेदना । कदली वरलीकता भवे- नितरां प्रावृपि चण्डवायुना ॥ ८॥ अधिकत्य सुरेन्द्रनन्दनं विजयं प्रष्टुमभीहते मनः। अमरैरभिनन्द्यमर्जुन सुरलोकस्य सुखान्त्रित सुतम् ।। ९॥ अपि तथ्यमिदं वचो मया श्रुतमिन्द्रात्मजकर्म सारथे। अमरैरपि यत्प्रशंसितं सुतरां श्लाधितमिन्दुमौलिना || १० ॥

·105 युधि सत्यपराक्रपा सुधी- विजयो यस्य सखा श्रियः पतिः। विजयाद्विजयान्तरं सदा विजयेनैव स नीयते महान् ॥ ११ ॥ तनयोऽध्यधुना सुयोधनो मम दुर्योधन एवं कर्मणा। अचिरातु विनाशयिष्यति क्षितिमेव स्वयमात्मचिभिः॥१२॥ अतिदुष्टसखस्तु मन्दधी- मम पुत्रो न कदाप्ययं भवेत् । स तु पुन्नाकात्सुयोधना पितरं लातुमशक्त इत्यतः ॥१३॥ अवलोक्य शितास्त्रसंचयं सहसाऽस्यन्तममुं धनंजयम् । स तु मृत्युरपि सथं रणा- द्विजयेच्छा विजहाति तत्क्षणात ॥ १४ ॥ कृपभीष्ममहारथान्वित स शरैस्युरमुं सुयोधनम् । समुपैति पुरा बिना श्रम युधि सभातरमर्जुनात्सतः । १५ ॥

·106 अतिमोहवचोमिरात्मज त्वयि पापिन्सुवशीकृतं वया। अपि मृत्युमुखे सुदारुणे शकुने क्षिप्तमिवाध वेमि तम् ॥ १६ ॥ अतिदिव्यशरानमपिणः कठिनान्धारयितुं दृढात्मनः । विजयस्य न शक्नुवन्ति ता- नपि भीष्मप्रमुखा महारथाः ॥ १७ ॥ विजयस्य कदापि विद्यते न तु हन्ता लिजगत्सु वीर्यवान् । पुरुहूतसुतोपमः क्वचि- न तु जेवापि तथास्य वर्तते ॥ १८ ।। शकुनिर्मम सन्ततेः सुह. द्विजयस्यास्ति स देवकीसुतः। भुवि संभवतस्तु संगता- द्गुणदोपौ च जयाजयो नृणाम् ॥ १९ ॥ स तु पार्थशरैः प्रविश्य मे ननयान्हन्तुमशेपमाहवे। ध्रुवमाविशतीव पाण्डवा- निति तं मृत्युममि सारथे ।। २० ।।

·107
-
अतिवीरपराक्रमेधिमे
कृपभीष्मप्रमुखेपु पाण्डवाः ।
विजयश्रियमाप्नुयुग्णे
विजयेनैव युधिष्ठिरादयः ॥ २१ ॥
सुपराजयगतवतिनो
मधुवाग्भिः शकुनेर्वशं गताः।
तनया मृगवृष्णिकासु मे
भ्रममाणा जयमानुयुः कथम् ॥ २२ ॥
. सकुलं रमसा नयत्यसो
मम सूनुर्जगदन्तरं जनम् ।
विजयस्य सखा भवेद्यदि
ध्रुवमाप्नोति स मर्यसम्पदम् ।। २३ ॥
भुवि यस्य नरस्य धीमतो
यदि कृष्णोऽस्त्यथवार्जुनः सखा ।
तमुपैति मुदान्विता स्वय
विजयश्रीरपि भूतिनीतिमिः ।। २४ ।।
द्विजरूपमहानये शरै-
रतिवृष्टि स निवारयन्पुरा ।
विजयस्तु विजित्य वासवं
प्रददौ तन्ननु साण्डवं वनम् ॥ २५ ॥

·108 नयने निवन्ध वाससा न तु मामन्धमवेक्ष्य मे धवा । अनवेक्षितुमेव दुष्कृति तनयानामतिदुष्ट चेतसाम् ॥ २६ ॥ विकिरनिकरणान् रविर्यथा कमिकीटान्दहतीह भूतले। विजयेन विसृष्ट मायका अमिवक्ष्यन्ति ममात्मजान् तथा ॥२७॥ प्रतिभाति सुयोधनस्य सा सुविदीर्णेव सुतस्य मे चमू । महताऽतिमयेन विहला रथमोपेण तु सव्यसाचिनः ।। २८ ।। विसृजन्त्रिजयो यदा शरा-. न्समरे तिष्ठति दृश्यते तदा । भुषने सुजतीव विश्वक मनसा सर्वहरं तपन्तकम् ॥ २९ ॥ मयि निर्दय एव विश्वसन ध्रुवमन्धी पितगै विलोक्य नौ । तनयेम्य इव स्वयं प्रभुः स मदान्धवपदादनन्तरम् ।। ३०॥

·109
समवीरपराक्रमान्विता
विलसन्त्येव तु पञ्चपाडवाः।
मम सनुपु फाल्गुनोपमः
ध्रुवमेकोऽपि न दृश्यते मया ॥ ३१ ॥
स तु मूर्खशताद्गुणी सुतो
वरमेकोऽपि सदैव सारथे।
मम दुष्टसुतेपु पापिपु
सगुणः कोऽपि न दृश्यते सुतः ॥ ३२ ॥
हृदि शान्तिमवाप्नुयां कथं
मम दुष्टेषु सुतेपु सत्वहम् ।
कथमात्मसुखं तदा भवे-
यदि शान्तिनं तु लभ्यते जनः ।। ३३ ।।
स निशम्य महीपतेर्मुखाद्-
गलितं तद्धृदयस्पृशं वचः।
विलपन्तममुं महामतिः
सदयं वाचमुवाच संजयः ॥ ३४ ॥
निखिलं कथितं त्वया प्रभो
सब सूनुं प्रति सत्यमेव तत् ।
सुतरां किल सत्यमेव त-
द्विजयं प्रत्यपि यच्छ्रुतं त्वया ॥ ३५ ॥

·110
अधुना शपथैर्वनावनी
निवसन्ता सह कान्तया च ते ।
विधिन नयन्ति वासरा-
भृशमैक्पेन युधिष्ठिरादयः ॥ ३६ ।।
श्लथलम्बिकचं पतिव्रता
न तु बनात्यधुनापि मानिनी।
रणधोयमुदीरयन् रुषा
भुवि भीमोऽपि गदा वहत्यसौ ॥ ३७॥
तपसे विजयो न्ययुज्यत
स्वत एवायमजातशत्रुणा ।
स दहत्यखिला भुवं रुपा
सति तस्मिन्कुपिते युधिष्ठिरे ॥ ३८ ॥
महतां पुरतो यशस्विनी
तव पुत्रपमानितां सतीम् ।
न तु विस्मर तां पतिव्रता-
मपि दुःशासनपाणिदूपिताम् ॥ ३९ ॥
महता शपथनयं कृतं
बलभीमेन तु भीकरस्वनः ।
इतरेरपि गर्जनस्वदा
शपथरतद्वदरिंदमै तः ॥ ४० ॥

·111
स विकर्णमतीव भर्सय-
ननु कर्णोऽपि जुगुप्सितं वचः।
व्यसृजद्रलं फणी यथा
तब सूनूननुमोदयस्तदा ।। ४१ ॥
अतिपङ्किलमपधः सरो
पहिरामारयतिनिर्मलं यथा ।
हृदयं तव वर्तते तथा
प्रविजानन्ति च पाण्डुनन्दना ।। ४२ ।।
अपि च शृणु पार्थपौरुष
यदुमावल्लममप्यतोषयद ।
विजयस्य तपोवन महा-
नुमया सार्धमुपागमच्छिवः ।। ४३ ॥
उपगम्य किरातवद्धरो
विजय वीक्ष्य जयाय संदधे।
अपितुं निजभक्तमक्षमो
चिनिहन्तुं स च मूकदानवम् ।। ४४ ।।
तुमुलं हरपायोमिय-
स्त्वनयोजन्यमभूद्विरी तदा ।
विजयस्य पराक्रमं दृढ़
ददृशुस्तस्य दिशां च पालका॥ ४५ ॥

·112
हुतमस्त्रमशेपमप्यसो
धनुषा शम्भुमताडयद्रुपा ।
समयं चकिताश्चकम्पिरे
शशिभागीरधिजीविनस्तदा ।। ४६ ।।
उमया सह चन्द्रशेखरं
ननु साक्षात्पुरता कपर्दिनम् ।
स ददर्श परंतपो गिरा.
यपि चालिङ्गित एव शम्भुना ॥ ४७।।
अभिनन्ध परंतप हरा
प्रहरान्ते प्रददौ दयापरः ।
सतु पाशुपतास्त्रमात्मन-
स्वदमोघं स्वयमिन्द्रसूनवे ॥४८॥
निजवामकरण वीर्यवा...
निपुणो दक्षिणपाणिना यथा ।
विजया खलु वाणमुक्तये
विलसत्येव पिनाकधूक्तमः ॥ ४९ ।।
द्रुपदस्य सुता तवात्मजः
परिकर्पद्भिरतीय साहसात् ।
अतिधोरमहाचं बला-
स्परिकष्टं किल लोमहर्यणम् ॥ ५० ॥

·113 विविधास्त्रविदस्तु पाण्डवाः तनयानां तव दुष्टकर्मणाम् । अमरैरपि दुर्जयाः प्रमो सुकरिष्यन्ति दुग्न्तमाहवे ।। ५१ ।। यदकार्यमिह स्वयं कृतं भुवने येन सता विघातये। भवति ध्रुवमेव कर्म त- स्कथमध्यस्य विनाशकारणम् ।। ५२ ॥ असहायसती विलोकय- न्स तु तेषां च महात्मनां तदा । सविधे तब निन्धनन्दनो निजवामोरुमदर्शयत्किल ।। ५३ ।। अधुना भुवनैकनाथ ते करुणो दर्शय हा कृपानिधे। इदमावचस्तया कृतं भवतापि श्रुतमेव भूपते ॥ ५४ ॥ तनयस्य वृथाऽभवत्प्रभो रचितोपायसमस्तमेव तत् । मयतस्तनपैन भूपते भवतन्त्रैस्तु नियम्यते जगत् ।। ५५ ।। B ·114 विपभोज्यमकारयत्सुतो- विनिहन्तुं स वृथा वृकोदरम् । शिलया सह संनियध्य तं तदनु न्पक्षिपदापगाम्युधौ ।। ५६ ॥ अथ नागपतिप्रपोपितः स तु नागायुतशक्तिमाप्तवान् । उदकादुदगच्छदक्षता सुदिनेऽष्टादशमे स मारुतिः ॥ ५७ ॥ दृढनक्रमुखात्परंतपः स्वगुरुं मोचित वास्तमेकदा । परितुष्टमहागुरोस्तदा विजयो ब्राह्ममहास्त्रमाप्तवान् ॥ ५८ ॥ जतुवावगृहे सुयोधनः स तु नक्तं यतते स्म वहूनिना । स्वपितृव्यकुलं दयां विना निखिलं दाहयितुं च मन्दधीः ।। ५९ ॥ विपरीतफलद्वयं प्रभो तनयेम्पस्तददात्परं तु ते । स हिडिम्बबकासुरावहन् पशुमार सुलभ वृकोदरा ॥६० ।।

·115
अपरं च तयोर्द्वयोः फलं
भृणु सम्पादितमर्जुनेन वत् ।
द्रुपदस्प सुतामवाप्तवान्
स तु दोऊपरीक्षया तदा ॥ ६१ ।।
स चकार पलायनं जवाद
ननु कर्णोऽपि पराजितस्तथा ।
अमुना विजयेन संभवे-
दिति राधेयधोऽपि भूचितः ॥ २ ॥
त्वमपीदशकर्मसु ध्रुवं
निजसाहाय्यमदाः स्वमनवे ।
तव मानयितुं वचस्तदा
ननु पार्था जतुमन्दिरं गताः ॥ ६३ ॥
अचिरादतिदोपमाप्नुया-
स्वसुतादिष्वतिलाल नात्पुमान् ।
अतिदिन्यफलाभियाग्छया
विपवृक्षाः किल वर्धितास्त्वया ।। ६४ ॥
स सत्यरिसार्थसार्थकी-
कृतनामानमतुल्यमात्मजम् ।
मरुतोऽपि गरुत्मवर्मनि
प्रियमुवीक्ष्य पराक्रम स्तुवन् ॥ ६५ ॥

·11b अतुलप्रमया कुतूहला- दमरेशोऽपि सुतस्य पौरुपम् । विजयाइवमेव चिन्तयन् विजयाशंसमनूच्य वर्तते ॥ ६६ ।। सुखसङ्गमवेक्ष्य सङ्गरं विजयश्रीदृणुते वृकोदरम् । सुरते कृतनिश्चया कथं वरमालोक्य जहाति विभ्रमम् ।। ६७ ॥ निजयोधमुपेत्य तत्क्षणा- दिदमाकर्ण्य वचोऽर्थनिर्भरम् । इदमाह विषण्णमानसो धृतराष्ट्रस्तु महीपतिस्तदा ॥ ६८ ।। न त मामतिविद्धमानसं प्रहर त्वं शितवाक्शरैः पुनः । हृदयं दृढमप्यतीव त- मनु संमदेवशासुमिद्यते ॥ ६९ ॥ . अतिमन्दधियस्तु मन्त्रिणो निखिलाः सौबलकादयस्त्वमी। मम पुत्रविनाशहेतव- स्विति नि:संशयमेव संजय ॥७०।।

·117 दिवि वा भुवि वा कपिध्वजा न तु वेत्ति स्वपराजय क्वचित् । भवति स्वमुतस्तु दुर्मति- ननु सर्वत्र पराजितः परैः ।। ७१ ॥ स्वमदान्धवया सुयोधनो वचनान्यात्मसुतोऽपि मे सदा । स मदन्धतया च मन्दमाक न च शुभ्रपति दुष्टसौहृदाद ।। ७२ ।। पार्थेनामिततेजसा शिशिराः स्वैर विमुक्तास्त्वपि नीयासुनिधनं मदान्धतनयानन्धस्य मे निश्चितम् । सम्यङ्मन्युसमीरितेन महता तजिष्णुना किं पुन- दिव्यास्त्रैरुपमोभितेन च नवमन्त्रोपदिष्टेन च ॥ ७३ ॥ मन्त्री चास्ति सुहृत्तथाऽखिलजगद्गोप्ताऽस्य गोता स्वयं बाहुभ्यो शशिशेखरेण सदयं स्पृष्ट्वा समालिङ्गिता। शासनमप्यसौ परिलसन्नध्यास्त पार्थो मुदा तदेवपलान्वितस्य विजयो हस्तागता सर्वदा ।। ७४ ॥ इति श्रीरामसुब्रह्मण्यविरचिते धनजयविजये महाकाव्ये अष्टमः सर्गः ॥

·नवमः सर्गः अस्मिन्लोके स्वजनविरहः केन सह्या कथं वा ज्ञातव्योवा पुनरपि पुमान्स्नेहशत्या कथंचित् । आयास्येव स्वजनमचिरास्कान्तशच्या यथाऽय: स्नेहनन्थ्या सुदृढमखिलं समिवद्धं हि लोके ।। १ ॥ कान्तारे तत् प्रियविरहिता काम्यकाख्ये चतुर्मि- धर्मायः सा यदपि सहिता तं पतिं चिन्तयन्ती। इन्दोपिम्ब निशि कुमुदिनीवार्जुनं द्रष्टकामा पाञ्चाली ताः कथमपि समाः पञ्चपत्नी व्यनैपीत् ॥ २ ऊवं दृष्ट्वा किमपि किमपि द्रौपदी सा वदन्ती दीर्घ श्वासैः किमपि किमपि स्वात्मनैवाचरन्ती । मुञ्चन्त्येपा नयनसलिलं सन्ततं म्लानवक्ता मुक्ताहारा स्वयमचकथदीममित्थं कदाचित् ॥३॥ नाहं तस्माद्विरहमधुना नाथ शक्नोमि सोढुं योऽसौ तस्यांपरिपदि तथा वीरशुल्कामवामोत् । बाहुद्वंद्वो यदपि गुणवान् सोदरस्ते गरीया- निसन्देहं दशशतकरादर्जुनादर्जुनोऽयम् ॥ ४॥ क्रीडन्तं मे मनसि मततं फाल्गुनं सुन्दराङ्गं कस्मिन्काले कथय पुरतो वीरमाजानुपाहुम् । पश्येयं त स्मितमुखमहं मध्यमं पाण्डवाना- मस्माकं च यति विजयो मावि यस्यैव पाहुम् ॥५

·119
बह्वाचर्य कुसुमितवनं रम्यसानुप्रदेश
कान्तारं मे रचयति कथं चक्षुषोः प्रीतिमेतत् ।
कान्ते तस्मिप्रियतम तथा दुरदेशं प्रयाते
चन्द्रामाचे निशि कुमुदिनी पुष्यति स्वप्रभा किम् ॥ ६॥
अन्विष्यन्ती विरहविधुरा रोहिणी चन्द्रबिम्ब
चूतं तन्वी स्वयमपि लता मार्गयन्ती समन्तात् ।
आक्रन्दन्ती निशि सकरुणं चक्रवाकी वियोगा-
स्काशन्तेऽस्मिन्जगति सविधे स्वात्मतेजाप्रदातुः ॥ ७ ॥
श्रुत्वा मीमा सकरुणमिदं द्रौपदी सान्त्वायन्सन्
आचटेत्थं स विजयपगं चित्तवृत्तिं स्वकीयाम् ।
शोका सह्यो भवति यदि वा सुष्टु चाग्मिविभक्ता
कूलं भिन्द्यान्न किल विकृतोऽनेकल्याभिरोधः ॥ ८॥
आयुष्मन्तं जगति विजयं दुर्जयं शक्रमन
जानासि त्वं पुरुपचूपमं दीर्घबाहुं बलिष्ठम् ।
भारताक्षं निजरिघुवनेऽतुल्पदावाग्निमाजी
जेवारं तं वसुमतिभृतां विद्धि कृष्णस मित्रम् ॥ ९॥
शक्ती पीनी किल परिपतस्यो समौ दीर्घचाहू
वर्तेते तो बहुविधमहाशस्त्रसंधानदक्षौ ।
सर्वेऽस्माभिरण मुखे निर्जिताः शनवस्ता-
वाश्रित्यैव द्रुपदतनये भ्रातुरस्यैव मन्ये ॥ १० ॥

·120 यस्वामिनैरपि विजयदौ पञ्चसंख्याङ्गुलौ ता- युत्प्रेक्ष्येते दृढताकरौ पश्चशीपाविबाही । भरण्यस्मादिह विरहिता दृश्यते दुःखितेव प्राट्काले भृशमुडपतेः रात्रिरेवं वियुक्ता ॥ ११ ॥ स्मारं स्मारं तमिह नकलो व्याकुला साश्रुकण्ठ। पश्पन्ध्रातृसकरुणमिमां द्रौपदी वाचमूचे । कान्तेष्टव्यां कथमिह धृति त विना लमेय धान्तच्छन्नं भवति भुवनं तत्सुधांशोरभावात् ।। १२ ।। संस्तूयन्ते दिशि दिशि सदा सर्वमान्य महद्भि- गीयन्ते चामरयुवतिभिर्दिव्यकर्माणि जिष्णोः । नाहं जानेऽर्जुनमणिरसौ स्वप्रकाशं प्रदातुं कान्तारस्थस्वजनमधुना कुत्र विस्मृत्य यातः ॥ १३ ॥ जित्वा जिष्णुर्युधि शितशरैस्ताव गन्धर्वमुख्पान् लेमे तेभ्यो बहुशतहयान्याहुवीर्येण वीरः। आनीयेत्थं पहुधनमसौ वीरसिंहः परेभ्यो राक्षे प्रादादतिविनयवान् राजसूपाख्ययज्ञे ॥ १४ ॥ आकर्याऽऽद्र स वचनमिदं पश्चमः पाण्डुपुत्र: सद्यः कण्ठादपि हृदय स्पन्दिनी प्राह वाचम् । आम्पापिकि निजजनवधं कर्तुमेवेच्छसि त्वं जाननमानषि शलभाद्रासि दुर्योधनान्ध ।। १५ ॥

·121
स पायोपो विजयधनुपः श्रूयतेऽद्यापि नूनं
यः कर्णस्य ध्रुवमतिदृढ तर्जयत्येव कर्णौ ।
भत्रावासं कथयत कथं काम्पके कामयेय
ज्येष्ठं भीमादवरजममुं भीमचा विनाहम् ॥ १६ ॥
यो वै धीमाविमलयशसा सन्ततं राजमान-
स्तकाकी युषि विजितवान् यादवांस्वान्समेवान् ।
तांचाहारसपदि विजयः कृष्णमितः सुमद्रा
तेजापुझं हृदयमधुना गाहते भ्रातरं तम् ॥ १७ ॥
पार्थो मध्ये हरिवि चकारत्येप मूर्तिवयाणा
दिव्योद्याने किल विटपिना मध्यवर्ती बीं।
सिंहस्वाजाविध च विलसत्येव मत्तेममध्ये
स्मृत्वा स्मृत्वा कथमिह जनं तादृशं शर्म लभ्यम् ॥१८॥
चीचिक्षोभात्प्रसममुदधेः क्षिप्तमीनस्प दैन्यं
दूरातीरे तपति तपने धर्मपुत्रो दधानः ।
इत्यंभूतैः स्वजनवचन:चिभिस्ताडयमान.
स्तूणी तस्थौ वनभुवमसौ वीक्षमाणो मुहूर्तम् ॥ १९ ॥
वीणामायादतिशुमफलं नारदो नादयन्सन
गानालापादुरितमपहरन् सजनानामकस्मात् ।
धुन्वन्दोपामरुण इव ता कूजनः कुक्कुटाना
प्राच्या दृष्टः प्रचुरकिरणः सूचयन सुप्रभातम् ॥ २० ॥

·122
वेदान् सर्वान्स्व य मिव सतीं नित्यशुद्धा श्रयन्हीं
सावित्री तां सततमपि तान् दिव्यमार्गः प्रियेण ।
शुश्रूपन्तीं वनभुवि सदा वल्लभान् याज्ञसेनी
पार्थानग्रे मुनिवर इमान्दृष्टवानाथयन्तीम् ॥ २१ ॥
भृजैरुचैहुगुणयुतैहेमशैल चतुर्भिः
कष्टा मेरुं चरति परिता सर्वदाऽप्रमेव ।
पाञ्चालीं न प्रियसहचरानाश्रयन्ती स पश्यन्
वक्तुं तेषां प्रियमुपययावन्तिकं विश्ववन्धुः ॥ २२ ॥
संप्रेक्ष्याग्ने भुवि तु गगनादागतं धर्मपुत्रो
भत्या प्रीत्या च मुनिमतिदिन्यार्चिपा दीप्यमानम् ।
धाव वेगात्सविनयमसौ नारद नादरूपं
पत्न्या तं प्रत्युदगमदथप्रीतिवाक्यैरुपेत्य ॥ २३ ॥
आयान्तं तं विनयचरितः शान्तमग्रे ज्वलन्तं
पश्यन् मीमादिभिरनुगतं धर्मपुत्रं महान्तम् ।
साध्या साधं तमिव ललिताधिष्ठित मेरुशेलं
प्रीत्याचख्यो किल सकुशलं प्रीतिवाक्यं मुनीन्द्रः ॥२४॥
सन्तुष्टोऽहं तव सुचरितरी दशैः श्लाघनीय-
हे धर्मात्मन्नहमिह ददानि प्रियं हि किं ते ।
अथिभ्यो दि श्रियमुपहरेदबुद्धिमानर्थपृक्ता-
मादत्ते कि विमलसलिलं वर्जयित्वा जलार्थी ॥ २५ ॥

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आकर्यतामनुपदमसौ नारदस्यार्थगर्मी
वाचं शुद्धां विमलहृदयादागतां युक्तियुक्ताम् ।
धर्मिष्ठोऽपि प्रियमकथयत्तं महर्षि महात्मा
स्तोकं शोकाक्षणमिव शनैनित्यमुक्तं विमुक्तः ॥ २६ ॥
जाने ब्रह्मन् जगति चरितधर्मसंस्थापनार्थ
वातुं साधूनपि च भवतः सर्वयत्ना भवन्ति ।
ज्ञानिन्नवागमनमपि ते भाग्यहीनानिमाना
सर्वान् लातुं विजयविरहा दुःखितान् वीक्षितुं च ।।
इच्छत्यस्मानिह यदि भवानद्य चानुग्रहीतुं
पुण्यात्मन् मे परिहर मुने हि सन्देहमेतम् ।
मयों यद्भूभ्रमणकरणाद्विन्दते तत्फलं कि
तीर्थस्नानादपि च लभते हि किं तत्फलं च ॥ २८ ॥
एतच्छ्रुत्वा स तु मुनिरदादुत्तर दीर्घदर्शी
कास्नेत्थं प्रमदितमना धर्मपुत्राय तस्मै ।
मी मेणोपर्यंतमपि यथा यत्पुलस्त्यान्महात्मन
व्याचक्षे स्वामवाहितहदा तत्तधाऽऽर्णय स्वम् ।। २९ ।।
सिद्धा नातेवमरगणसंपनपूप्योदकेषु
स्नातः शुद्धः सकृदपि पुमानत यो भारतेषु ।
तेजस्वी सन् लसति भुवने दग्धपापोऽतिशुद्धो
नाहफारो भवति न वर्श चेन्द्रियाणां स याति ॥३०॥

·124
.
द्रव्यैर्वित्तविहितविधिना चातिसंविस्तरास्ते
संप्राप्यन्ते जगति धनिको पार्थिवेरेव यज्ञाः ।
यज्ञाः शक्या किमवनितले प्राप्तुमेते दरिद्रे,
प्राप्तुं तेषामपि विधिरिहास्ति तूनां फलं तत् ॥ ३१ ॥
यज्ञेभ्यो या द्विगुणफलदा श्लाघनीया विशिष्टा
यां तु प्राहुः परमनिपुणाश्वातिगुह्यं मुनीनाम् ।
मत्यै। सर्वेरपि बहुधनं या विना सुष्टु साध्या
जानी तामतिशुभकरी तीर्थयात्रेति साधो ॥ ३२ ।।
पत्रैलोक्यश्रुतमतिमहद्देवदेवस्थ तीर्थ
लोका। प्राहुर्दिवि भुवि च तत्पुष्करं नाम दिव्यम् ।
तीर्थान्यत्मिन्बहुशतगुणं कोटिकोटि त्रिसंध्यं
सन्धीयन्ते शिवकरुणया सजनानां विभूत्यै ॥ ३३ ॥
यो यस्तीर्थे समभिलपति स्नातुमत्रैव मर्त्यः
पूतो भूत्वा भुवि स विलसन्मान्यते मर्वमान्यः ।
आ'लुटथेदिह स तु पुमान्पुष्करे दिव्यतीर्थे
सम्पूतः सन् दिवि भुवि सदा पूज्यते पूज्यलोकः ॥ ३४॥
अस्मिन् स्नास्वा ऋपिसुरपितृन् पुष्करे तर्पयित्वा
भृदेवेभ्यो पहुरुचिकरं यो ददात्यत्र मोज्यम् ।
एतस्य स्याद्रिपुरपि सुहृत्सोऽपि भूत्वाऽर्कनुल्यो
नित्यं स्तुत्यो दशगुणफलं विन्दते चाश्वमेधात् ॥ ३५॥

·125
सायं प्रातर्नियतमनसा पुष्करं दिव्यतीर्थ
भत्त्या युक्तः स्मरति यदि यः माञ्जलिः स्नानकाले ।
सोपि स्नातो भवति नियतं सर्वतीर्थेषु मयों
नित्यं शुद्धो सदसि महता श्लाध्यते सत्यमेतत् ॥ ३६ ।।
धर्मारण्यं तदनु मनुजस्तीर्थयात्राभिलापी
श्रीजुष्टं तद्विविधयमिना शिष्टय विशिष्टम् ।
यत्सौभाग्याधरति निखिलं स्पृष्टमात्रेण पाप
गच्छेन्मर्त्यः प्रमुदितमना पुण्यकण्वाश्रमं तत् ॥ ३७ )
तीर्थादस्माद्रजतु पतन तययाति प्रशस्त
वर्ततासौ यदि नियतचित्तस्तु यत्रोपवासम् ।
सहि प्रामोत्यमितफलमप्यश्वमेधस्य धन्यो
दिव्यं लोकं भजति पतनादन देहस्य देही ।।३८ ।।
तस्माद्धर्मी स तु पुरहराधिष्ठितं पुण्यतीर्थ
गच्छेद्धीमान्मुवि परिलसत्तन्महाकालनान्ना ।
ऐश्वर्याप्त्या लसति लभते निर्मयत्वं प्रियं च
स्नात्वा तस्मिन्भवमुपवसन्कालकालं विनीता ॥ ३९ ॥
संप्राप्पास्मानियतमनसा स्थाणुतीर्थ प्रसन्न
ख्यात नाम्नेतिविमलजल भद्रपूर्व वर्ट तत्
ययोमापतिमुपवसनिष्टकाम्याथमीप्सुः
शम्भोः सत्यं गणपतिपदं स प्रसादादुपैति ॥ ४० ॥

·126
चन्द्या सर्वस्त्रिभुवनजनैस्ता नदी नर्मदारूपां
या स्नास्यस्था महति सलिले चिन्नयंत महेयम् ।
अन्तः शुद्धः स भवति शरश्चन्द्रगुल्योऽपि भूत्वा
सन्तुष्टः स्यात् सहृदय ननः सर्वथा सर्वकालम् ।।,४१ ॥
गन्तव्या या प्रवहति सदा रनिवदेवस्य कीर्ति
शंपन्तीव ऋतुमपि तथा रक्तचर्मण्यती सा ।
अग्निष्टोमऋतुफल मसौ देवराजप्रसादा-
ल्ला यास्यत्य मात्रमति दिव्ययानेन मर्त्यः ॥ ४२ ॥
स्नात्वा तीर्थे हुतवह समाधिष्ठिते यः प्रभासे
तेजस्वी सन्हुतवहनिमः स प्रभासेन नित्यम् ।
तस्मात्तीर्थ व जतु मनुजो दानपूर्व वरं तर
यत्रादित्या विविधवरदाः सन्ति तृप्ताः प्रदानः ॥ ४३॥
आप्लुटो यापसि मनुजो द्वारवत्यां च सायं
प्रामोत्येव प्रचुरकनकं तर्हि पिण्डारकेऽस्मिन् ।
या स्नात्यस्त्रिन् स किल जलधौ सिन्धुनद्यातिसक्त
दिव्यस्थाने लसति शशिनचापि मुष्णाति कान्तिम् ॥४४
पुण्यस्नानरिह तु लभते यत्र पञ्चापगाना
संयोगोऽस्ति प्रियशुमफलं सोऽपि पश्चक्रत नाम् ।
स्नानः शुद्धस्तदनु विमलं तीर्थमासाद्य धन्यो
दिव्यं पुण्यं विमलहृदयो वासवं लोकमेति ॥ ४५ ॥

·127
पुण्यं तीर्थं व्रजतु मनुजो पूजयन्ति स्म यत्र
श्रीनाथं ते स्फटिकवरुभिा.सप्त सप्तपिंवर्याः ।
तत्राप्लुत्य स्फटिकविशदं देविकाख्यं तु गत्वा
सन्तं पुत्रं समुपलभते तत्र देवीमुपास्य ।। ४६ ॥
गत्वा धीमान् शुभहृदयवान् रुद्रकोटया पविश्यां
स्नात्वा भरपा महति सुजनो दीर्वसत्रे च तीर्थे ।
तीर्थानीत्वं प्रतिपदमसी भाग्यदायीनि तीवो
शुद्धान्तः सन् प्रविशति कुरुक्षेत्रमत्यन्तशुद्धम् ॥४७॥
ध्यायन कृष्णं पामपुरुष यस्त्यजत्यत्र गात्रं
एतत्क्षेत्रं परमपदवीं तं नयत्येव धन्यम् ।
तीर्थ गत्वा विमल मनमा श्रेष्ठसारस्वताख्यं
गच्छेत्तस्मादपि शुभतरं त्रिभुवं तत्पृथूदम् ॥ ४८ ।।
तत्तीर्थानामपि शुभम विद्धि तीर्थ पवित्र
सर्वान् पापान् हरति तरसा तद्धि तस्मिन्प्रविष्टे ।
शाकमर्याः स तु
गया याति धान्या समृद्धि
मर्पस्वस्मादपि वनभुवा याति शाकंभरी या ॥ ४९ ॥
तत स्नात्वा कनखलमुपस्पृश्य गच्छेदुदीच्या
संकेते तद् वनविदिते वाहिनीनां तिसणाम् ।
विख्याताया विमलसलिले स्नाति योऽत त्रिवेण्या:
स्वर्गाहः सन् फलमिहदशाश्वऋतूना लमेत ॥ ५० ॥

·128
ब्रह्मावर्त तदनु स महद्ब्रह्मचारी समेत्य
स्नावस्तीर्थे प्रमुदितमना सुन्दरीति प्रसिद्ध ।
शुद्धान्तः सन् स्वयमुपवसन्नम्बिका भक्तियुक्तः
कामस्येवाऽयमुपलमते कामिनीकाम्यरूपम् ॥ ५१ ॥ .
अस्माद्गच्छेद्भुवि परिलसनैमिपारण्पदेशं
ब्रह्मा दित्सुर्निवसति सुरैर्यत्र सिद्धोपदेशम् ।
तीर्थान्यस्यां किल परिणतान्यासते यानि भूम्यां
तान्यस्मिन्नप्यतिशुभतले नैमिपाख्ये भवन्ति ॥५२॥
1
साधुस्तस्मादुपसरति सद्गोप्रतारं सरय्या:
यसंसाराजननमरणाचास्यत्येव भक्तान् ।
स्नात्वा तस्माद्बजति मनुजस्तूचरंस्तारकं तत
संद्रष्टुं तं भवभयहरं दिव्यकाशीपुरी ताम् ॥ ५३ ।।
ध्यात्वा देव'नयति दिवसान्विश्वनाथं महेश
देशेऽस्मिन्यो नपति च मुहुस्वारकं राम मन्त्रम् ।
नूनं शम्मो परमकपया ब्रह्महत्यां निहत्य
निर्मुक्तः स्यात्स च किल विहायेह देहं मुमुक्षुः ॥ ५४॥
गङ्गा यत्र क्षिति यमुनया संगता तत्प्रयागं
मध्यं सन्तस्तदिह जघनस्थानमाहुः पृथिव्याः ।
यः पूजायेस्तमसकमावल्लभ तोपयित्वा
मूलस्थाने तरति च भवं नाशयिधात्मशवन् ॥ ५५॥

·:129 r सीतारामं सहृदयगुहस्तारयामास गङ्गा रामोप्येनं विविधपथगां तारयामास मायाम् । इत्थं ताम्यामिदमतितरां पावितं शृङ्गवेरं, शान्ति दत्ते सुखमपि यशा पर्शनात्सजनेभ्यः ॥५६॥ गत्वा रूपाता दिवि भुवि गयो यो ददात्यत्र धीमा- नक्षय्याख्ये वटतरुतले यत्प्रिय तत्पितम्या । प्राप्नोत्येवाक्षयपदमसावक्षयां चापि लक्ष्मी यद्येकोपि ब्रजति तनयोऽत्राक्षयं तस्कुलं स्यात् ।। ५७ ।। धर्मप्रस्थं तदनु समुपस्पृश्य तस्माच्च गत्वा ब्रह्मर्षेः सः प्रविशतु जनो गौतमस्याश्रमं च । रामस्पृष्टे विमलसलिले स्नात्यहल्याइदे यो मेघादिन्दुः शरदि तु यथा मुच्यते सोऽपि पापात् ।। ५८ स्मारं स्मारं परमसुखदां दिव्यधारां पुमान्यो माहेश्वर्या विमलसलिले स्नाति तस्यां विवेकी । सत्यं सौभाग्यमवनितले विन्दते चापि कीर्ति जन्मान्तेऽसौ धुवमपि पदं लप्स्यते दिव्यलोके ॥ ५९ ।। गत्वा माहेश्वरपुरमसावर्चयित्वा महेशं मयोप्यस्मात्सपदि लमते तस्य जातिस्मरत्वम् । शालग्राम परमपुरुप चिन्तयित्वा रमेशं लब्धुं तीर्थे स परमपदं स्नाति नारायणाख्यै ॥ ६ ॥ 9 ·130 . विश्वामित्रस्त्वलमत परां कौशिको यत्र सिद्धिं स्नानैमयो लसति यशसा तद्धदे कौशिकाख्ये । तस्माद्गच्छेदथ विदितसन्ध्यामुपासीत साधुः सम्भूता या किल रघुपतिस्पर्शनात्पुण्यतीर्थम् ।। ६१ ॥ स्नानः स्पृष्टो अलनिधिजलं यत्र गङ्गा श्रयन्ती संशुद्धा सन् दशगुणफलं चाश्वमेधस्य गच्छेत् । तस्माद्वा विमलमनसा स्नात्यसो नर्मदायां यत्र स्नानवति मनुजो सर्वपापैविमुक्ता ॥ २ ॥ पश्चान्छीपर्वतमुपसरेत्पार्वतीशं दयालं प्रीत्या भक्त्या परमसुखदं पूजयित्वाऽतिपूज्यम् । निधूतावः खल भवति किं चाधिगच्छत्यतुल्या सिद्धिं धीमान्परमपदवीं विन्दते कीर्तियुक्तः ।। ६३ ।। राजन् गच्छेदथ विदितगोदावरी वारिधारा सालङ्कारां पयसि सरसं सारसैः सेव्यमानाम् । अन स्नानः सुलघु लभते गां च वितं प्रभूवं मालत्यागे च नियतमसो वासुकेर्लोकमेति ॥ ६४ ॥ अग्निष्ठोमऋतुफलमसौ चापि जातिस्मरत्वं स्नात्वाऽऽप्नोति इद इह जनो यस्तु नातिस्मराख्ये । इष्ट्वा शक्रस्स्विह हरमपास्य ऋतूनां शतं सा. प्राप्नोद्धन्या सुरगणपतित्वं च शच्या पतित्वम् ।।६५ ॥

·131 प्रस्थायास्मात्म तु वनपथैदाक्षिणात्यामुपेत्य श्रेष्ठी कृष्णामथ मधुरवर्णद्वयं कृष्णशब्दम् । जात्या जप्त्वा विहितविधिना स्नानमस्या तु ना कृत्वा भूमौ परमकृपया भाति कृष्णस्य नित्यम् ॥ ६६ ॥ शिष्ठदिव्यैः श्रिमुपसरेद्दण्डकारण्यभूम्या भक्त्या भद्रायतनशरमङ्गाश्रमं भद्रमाप्तुम् । चार चारं वन मावि जनो ताके प्राचारी पापैर्मुक्तः प्रविशति पुरा ब्रह्मलोकं किलान्ते ।। ६७ ॥ नष्टेयस्मारिकल नरपते सर्ववेदेषु लोका- दोकारेणोदचरदिह तु श्रद्धया चाङ्गिरा सा। तजिह्वायामखिलमुपतस्थे तदा वेदजातं तस्माद्वेदानपठदाखिलान्सुष्टु सारस्वतोऽत्र ॥ ६८ ॥ काम्य काम्पाधिकमपिफलं माम्ययन्तो लमन्ते काची गत्वा कनकमणिमिः प्रोवलाङ्गीमुपास्य । कारुण्याब्धौ विहरति सुखं कालकालस्य धन्या कामाक्षी च स्प्रररिपुमुपेस्येह काश्चीपुरीशम् ॥ ६९ ॥ कावेर्याख्या मधुरपयसा जम्बुकेशाम्युलिङ्ग नित्यं रुद्र स्पटिकविशदेनामिपिच्यापमा सा। प्रक्षारयेव प्रवहति मुदा रङ्गनाथस्य पादों मास्या ध्रुवमिह सवा पापहन्ती पविती ॥७० ।।

·132
लोपामुद्रा विदितयशसं कुम्भजन्मप्रियां त
कावेरीमेत्य कविभिरूपलोकिता पुण्यभाजा।
पायं पार्य सलिलममृतं पावितास्ते महान्ता
स्नात्वा स्नात्वा परमपदमन्ते च सन्तो लमन्ते ॥७१।।
*
द्रष्टुं दण्डायुधधरममापुत्रमुद्दण्डवीरें
स्मार स्मारं ब्रजतु फलनीशैलमैश्वर्यभूमिम् ।
सन्तप्यैनं मधुफलरसैश्वाभिपेकैर्विशाखं
. धन्या श्रीमान् भवति च सदा भाग्यलक्ष्मीमुपास्य ॥७२
काम्यैः 'काम्याभिरपि मधुरा वस्तुभिा काम्यजाते-
स्ता विख्यात प्रथितमधुरा नित्यकान्ति पुरी सा।
: नित्यं स्तुत्या सहृदयकवेर्नीलकण्ठस्य पधै-
मीनाक्षीमीक्षितुमुपसरेत्पाण्डयपुत्री विभूत्यै ।। ७३ ॥
तस्मादासेवितुमुपसरेत्स्वामिशैलं विशुद्धः
सुब्रह्मण्यं शरवणभवं सद्गुरुं कार्तिकेयम् ।
यस्मिन्देशे. हरिहरविरियादिदेवारत्वमुष्मात्..
चालस्कन्दात्प्रणवमयमोंकारतत्वं व्यजानन् ।। ७४ ।।
वस्मात्साधुव्रजति विदितां वाहिनी ताम्रपर्णी
यस्यास्तोये किल विविधवर्णाम्बुसत्वाचरन्ति ।
भासेवन्ते नियतमनसा पापनाशेश्वरं ये
तेपी पापं हरति स भवं वारयस्यात्मशुद्धान् ॥ ७५ ।।

·133
.
गत्वा रामेश्वरमय धनुष्कोटिमासाद्य साधुः
साम्ब पत्र लिपुरहरमान पौलस्त्पहन्ता ।
शुद्धः स्नानैः शशिधरममावल्लभं रामनाथं
सम्पूज्यन मवति सहसा ब्रह्महत्याविमुक्तः ॥ ७६ ।।
चल्ली मल्लीकुसुमसुकमारा प्रमुष्णन् कुमारों
वल्लीपुर्यां शशिधरमता स्तेनपल्लीलया ताम् ।
यःक्षेमार्थ लमति परिणीयोज्वलाङ्गीमजसं
शर्मार्थी तं व्रजतु शरणं सजनानां शरण्यम् ।। ७७ ॥
कन्यारूपं कनकनिममास्थाय यतैव भक्तान
विष्ठत्यान् विमलहृदयान रक्षितुं लोकमाता।
गच्छेद्धतस्विह किल पुरा सेविता या कुमारी
भक्त्या स्तुत्या भुवनजननी कोटिकन्यामिरम्बा ॥ ७८ ॥
तीन कोटिमवनितले स्थापयित्वात कन्या
पायवास्तिमिरपि समं चीज्यमानास्ति नित्या।
मारक्ताक्षः सममुपभरत्यदेवोऽपि देवी
सन्ध्याकाले सरति परितः सज्जनानां समूहे ॥ ७९ ॥
नानारत्नोपसचितकिरीट लसत्कारुपक्षं
राजीवास्य रचितमणिमिर्मण्डिताङ्गानि माता ।
लीलापाझं नयनयुगलं चम्पकोल्लासिगातं
धने पादावखिलजननी सज्जानानां विभूत्यै ॥ ८॥

·.
134.
धन्यक्षेत्र विततमतुलं नित्यधन्यैश्च रम्य
दिव्यक्षेत्र प्रविशतु उता क्षेममिच्छन् मनुष्या।
वल्लीदेवीपतिमुपवसेक्सेिनासमेतं
कल्याणानां नियतवसति नीलकण्ठप्रियं तम् ॥ ८१ ॥
आसायास्माद्विमलमनसाऽनन्तपूर्व पुरं त-
घस्मिन्देशे कमलनयना पद्मनामा शरण्या ।
सर्वान्भक्तानवितुमवनि चाधिशेते स शेष
धन्या श्रीमान्पुनरपि पुमान्विन्दवे नष्टशक्तिम् ॥ ८२ ॥
पम्पातीर्थ परमसुखदं काशते करलेषु
यस्मिन्देशेऽवतरति पुरा पन्तलाधीशभूम्याम् ।
प्रीता
शास्ता
"स्वमप्ति शरणं शम्भुपुत्रे" ति शब्दै-
जिल्यार्थ शवरिगिरिपीठोपकाठे महिष्ठः ॥ ८३ ।।
1
गम्छेत्तस्माच शबरिगिरि शाश्वदेश्वर्यसिद्धथै
स्मारं स्मार हरिदासुतं सं बताथै विशुद्धः ।
स्नातं वा पीतमुदकलचं वात तीर्थे पविते
मालिन्यं संहरति ममदामान्तरं चापि बाह्यम् ॥ ८४ ॥
द्रष्टुं गच्छेत्तदनु मनुजः श्रेष्ठपूर्यालयम्थं
प्रीत्याऽनन्तं प्रियमिव मुदा दिव्धहैयङ्गवीनम् ।
आमोत्येप: शुभमपि सुखं पालकृष्णप्रभावा-
दाप्लटवेध इह विमले कृष्णतीर्थे पविते ॥ ८५॥

·135
कालव्याख्या वजतु मनुजा करमपानी पुरी या
पूर्णानद्याः परिलसति कूले दुकूलेव शुभ्रा।
अनाद्वैताममरफलदा ब्रह्मविद्यां विधचे
पूर्णज्योत्स्नामिव शाशिकला शारदा शारदाभा ।। ८६॥
वातेनानीतमवनितले स्थापित वातपुर्ण
तेजोराशिं पतितपुरुषोद्धारणार्थ पुराणम् ।
या श्रीकान्त भजति मनसाऽप्यन नारायणेति
श्रीमानित्यं भवति स भाद्वातरोगाच मुक्ता ।। ८७ ॥
गोकर्ण तं नियमितमनोमन्युरासाद्य पश्चात
स्नात्वा मृत्युंजयमुपवसेग्जेतुकामस्तु मृत्युम् ।
वासं चक्रे सह सुरगणैश्वापि गन्धर्वसिद्धः.
शच्या युक्ता शिव इद पुरा राक्षसेन्द्रं परीक्ष्य ॥ ८८॥
किंचित्कालं निवसतु महीशरपूर्या महात्मन्
यत्रैवाम्बा दनुजमहिषं मारयित्वा मृडानी ।
कारुण्यार्दा भुवनमखिलं सिंहसंस्था ररक्ष
द्रष्टुं तं शृङ्गगिरिमथ गच्छेत्ततो भद्रमिच्छु। ।। ८९ ॥
देवप्रिोक्तमिदमनुसृत्योचमं सत्तम त्वं
शुद्धान्तः सन् गुरुजनपथा याहि माङ्गल्यसिद्धये ।
तीर्थान्येतान्युपवम मुदा तीर्थयात्राभिलापी
पुण्यं पुष्पैरिह मुवि युधो वर्षयेदात्मशत्या ॥ १० ॥

·136 . नित्यं प्रातः पठति य इदं मुच्यते सर्वपापै- नित्यानन्दश्चरति बहुमान्यश्च सर्वैः किलापम् । नित्यं भूयात्सुतधनयुतः कीर्तिमानधान्ययुक्तो नित्यं संवेत्ति गुरुकृपया तच सत्यस्वरूपम् ॥ ९१ ।। एष्यत्यतानघ स तु मुनिर्लोमशो नाम मान्यो- मच्या युक्तस्त्वमपि विधिवत्पूजयित्वा विधिज्ञम् । पावाल्याऽनुव्रज मुवि तव भ्रातृभिस्तं मुनीन्द्र मद्रं कीति त्वमसि लमसे शत्रुहीनं च राज्यम् ॥ ९२ ॥ उत्तवा नारदपुङ्गवस्त्ववितथं वाक्यं च तच्छ्रीकर धर्मात्माथ तिरोदधे स सहसा धर्मात्मजं सान्त्वयन् । देवर्षि किल लोमशं च विपिने तस्थुस्तथा पाण्डवाः शर्मार्थ पथि संप्रतीक्ष्य मनुजो नक्तं प्रदीपं यथा ।। ९३ ॥ इति श्रीरामसुब्रह्मण्यविरचिते धनञ्जयविजये महाकाव्ये नवमः सर्गः ॥

·दशमः सर्गः
आययौ शुममाख्यातुमर्जुनधातुरन्तिकम् ।
पुरुहूतस्य निर्देशात्पुण्यश्लोकस्य लोमशः॥१॥
इन्द्रदिश्यर्कतुल्याममिन्द्रलोकातमागतम् ।
पाण्डवाननपमानि पश्यन्ति स्म पुरोहितम् ॥२॥
पार्थाः प्रतीक्षमाणास्तं प्रत्युद्दम्प सपर्यया ।
पूजयामासुरास्तेि पूतात्मानं यथाविधि ॥ ३ ॥
सानु धर्मपुतं तं सानुक्रोशस्तु लोमशः ।
संवाहयन्मुनिश्रेष्ठः सार्थवाचमुवाच सा॥४॥
कुशला कर्मसु स्वर्गे कुशली ते धनंजयः ।
भ्रातृणां शर्म जिज्ञासुर्वर्तते वासवान्तिके ॥ ५ ॥
नवेन नीयमानोऽपि पश्चाद्गन्तुं समीहते ।
न कि ध्वजपटो राजबातेन वरलीकृतः ।।६।।
एवं नीतोऽपि देवेन वसन्नपि सुरालये ।
स्वननश्चिन्तयन्नेव मनस्तस्पास्ति भूतले ॥ ७ ॥
नन्दिग्रामे यथा साधुर्मरतो भ्रातरं स्मरन् ।
प्रावस्नेहक्शात्तत्र भ्राता ते वर्तते तथा ॥ ८॥
करिष्यन्देवसाहाय्यं स वसेकालचोदितः ।
पार्थः स्वर्गतले श्रीमान्पाकशासनशासनात् ॥ ९॥

·138 पार्थस्य धीरकत्यानि सर्वेऽपि दिवि वासिनः। आश्चर्येण समाकर्ण्य प्रशंसन्ति पुनः पुनः॥१०॥ लेभे पाशुपतास्त्रं च संस्पृष्टः शम्भुना परम् । प्रतोष्य तपसा धीमान्पुरारि स'परंतपः ॥ ११ आशापतिसकाशादप्यनुग्रहपुरासरम् । अलप्सिष्ट महाशस्त्राण्यमोघानि धनंजयः ॥ १२ ॥ | समाकृष्टावतिस्नेहामृत्युंजयधनंजयौ। परस्परं समाश्लिष्टावन्योन्यमवयोधितौ ॥ १३ ॥ स्वर्गे नीतः स शक्रेण समाश्लिष्टः पुनः पुनः । भ्रातृन्विना मनःशान्ति स्वर्गेऽपि कथमाप्नुयात् ॥ १४ ॥ भ्रातृश्चिन्तयतस्तस्य दौपदी च पतिव्रताम् । कथं कथय रोचेत स्वर्गसौख्यं महात्मने ॥ १५ ॥ प्रतिपिद्धाऽप्सराः सापि पार्थव तथोर्वशी। धर्मव्रतेन धर्मात्मन् स्वयं रन्तुं समागता ।। १६ ।। अन्यच कारणं राजन्नस्त्येवागमने मम। सावधानं शृणु श्रेष्ठ वाक्यमेनरोत्तम ॥१७॥ नेतुं च तीर्थयात्राय तीर्थयात्राभिलापिणः । अहं वा शक्रनिर्देशादागतोऽस्मि तवान्तिकम् ॥ १८ ॥ तीर्थयात्रा विजानीहि सर्वपापप्रणाशिनीम् । दायिनी सर्वशक्तीनां सर्वसौभाग्यकारिणीम् ।। १९॥

·139
अमिताणि ध्रुवं राजस्तीर्थयात्राप्रकाशिषु ।
तप्तायस्यम्युपिन्दनामवस्थामधियान्ति ते ॥ २० ॥
तीर्थयात्रा मनुष्याणां मना प्रक्षाल्प सा ध्रुषम् ।
दर्शयत्यन्तरात्मानं दशान्ते दिव्यतेजसा ।।२१ ॥.
श्रुत्वा तस्य वचः सोऽपि दौपद्या भ्रातृभिः सह ।
मति व्यत्त धर्मात्मा गमनाय च तत्क्षणम् ॥ २२ ॥
पास्त्विनुमताः श्रेष्ठ धौम्यनारदपर्वतैः ।
लोमशेन च यात्राय बामणः सह संगताः ॥ २३ ॥
मार्गशीमितीतायां पुष्येणालंकते दिने ।
पुरोहितान्पुरस्कृत्य प्राङ्मुखाः प्रस्थितास्ततः ॥ २४ ॥
कन्यातीर्थ प्रयागं च गोमतीं च महौजसः ।
गत्वा क्रमेण ते प्रापुस्तचागस्त्याश्रमं महत् ॥ २५ ॥
पुरा मुनिरगस्त्योसाव पिवत्सागरं क्रुषा ।
नहुपं चापि महातेजाः शप्तवान् कुम्मसंभवः ।। २६ ।।
लोपामुद्राप्रसादार्थ वातापि तु महासुरम् ।
हत्या संपादयामास संपदं मुनिरिबलात् ॥ २७ ॥
वता शम्भुजटाभ्रष्टा जाहीं तो समागमन् ।
स्नात्वा तत्र महाभागास्तर्पयन्ति स्म ते पितॄन् ॥ २८ ॥
पूणार्थ सागरस्य पृथिवीमवतारिता ।
यस्त पीतस्त्वगस्त्येन दानवक्षयकारिणा ॥ २९ ॥

·140 . आप्लुटाम्तु भृगोस्तीथे पाण्डवा मेनिरे क्षणम् । दुर्योधनहतं तेजा पुनरायतमात्मसु ॥ ३० ।। ते लोमपादजामातुस्तपोवनमथाविशन् । धीमन्तस्त्वङ्गदेशावग्रहनिग्राहकस्य तत् ।। ३ ।। आश्रम जामदग्नेस्तं प्राविशंस्तदनन्तरम् । हृतं यत्परशुपाणेस्तेजा कोदण्डपाणिना ॥ ३२ ॥ वेदीरूपा स्थिता या भूर्वेदीमापुर तामथ । वैतरणीमपस्पृश्य कश्यपेन प्रसादिता ॥ ३३ ।। शुद्धाः शूर्पारक दृष्ट्या प्रमासं ते समाययुः । अत्र कृष्णादिमिः पार्थाः सम्यगाश्वासिता गिरा ।। ३४ । तेषु तेषु च तीर्थेपु स्नात्वा ते शुद्धमानसाः । आययुः सिद्धिभूमि न च्यवनस्य महामुने। ॥ ३५ ॥ हस्तौ तौ वजहस्तस्य मुनिः स्तंमितवान पुरा । स सोमपीथिनी चके सुकन्याजानिरश्विनौ ॥ ३६ ।। इन्द्रप्रसवणं रम्यं ददृशुः पाण्डवादया। यवायजत पुतार्थ युवनाश्वो महीपतिः ॥ ३७ ।। युवनाश्वस्य पातु नातः पुत्रोऽभिधीयते । मा धास्पतीति मांधाता मघोनस्तु गिरा तदा ॥ ३८ ॥ विपाशा नाम : स्पृष्टा सरिच्छिष्टैस्त्वनन्तरम् । चसिष्ठोऽत्र विशोकोऽभूतपुत्रशोकेन कर्शितः ॥ ३९ ।। ..

·141
पानात्मानमापद्धय नद्यामस्या पपात सा।
विपाशाया विपाश: सन् उत्थिता महमा मुनिः ॥ ४०॥
काश्मीरमण्डलं दृष्ट्वा मानसद्वारमप्यमी।
वितस्तामापा पवादापुस्ते धर्मचारिणः ॥ ४ ॥
अग्निः कपोतरूपेण श्येनरूपेण वासवः ।
धर्मवुद्धिं गतावत्र परीक्षितुमुशीनरम् ।। ४२ ॥
ते साधवस्ततो जग्मुरष्टावक्रशुभापगाम् ।
यन्दिनं पिजेतारं वादे यो जितवान्मुनिः॥४३॥
अङ्गानां तु मुनेस्तस्य समीकरणहेतुना।
सद्भिराहूयते लोके समझा नाम सा सरित् ॥ १४ ॥
दर्शनीयं तु संदृष्टं श्वेतकेतोस्तदालयम् ।
मानुपं रूपमास्थाय यत्र दृशा सरस्वती ॥ ४५ ॥
सन्तः संदृष्टवन्तस्ते लोमशप्रमुखास्ततः ।
भरद्वाजतन्जस्य यवक्रीतस्य तापदम् ॥ ४६॥
क्रुधा रेम्यापराधेन मारिता फररक्षसा ।
पुनरुज्जीवितः सोऽपि सन्तुष्टैरमरैरिह ।। ४७॥
लोमशः पाण्डवैः सार्थ तीर्थान्येतानि दर्शयन् ।
कुलिन्देशसुवाहोस्तद्विषयं प्राप निर्ममः ॥४८॥
निक्षिप्यालेन्द्रसेनादीनिर्मदो गन्धवाहनम् ।
सद्भिर्मितपरिवार गच्छन्नासीत्स पाण्डवैः ॥ ४५ ॥

·142
'यथा सा पदमप्येकं द्रौपदी गन्तुमक्षमा ।
शोचनीया तथा साऽभूतम्लानवक्त्रा वरानना ॥५०॥
भारस्तु महाशक्ता: राजपुत्री पतिव्रता।
तथापि द्रौपदी साध्वी भृशमार्ता विधेर्वलात् ।। ५१ ।।
अध्वश्रमपरिक्लिष्टामर्जुनासक्तमानसाम् ।
अभूवन्व्याकुलाः सर्वे दृष्ट्वा तां पाण्डयादयः ॥ ५२
दृष्ट्वा धर्मात्मजा साध्वीमध्यानं गन्तुमक्षमाम् ।
अनन्यचिन्तया कृष्णं चिन्तयामास रक्षकम् ।। ५३ ॥
तदा सानुचरस्तव भीमपुत्रो घटोत्कचः ।
ननामाधिषु सर्वेषां तानुपेत्य यदृच्छया ।। ५४ ।।
येन केनापि रूपेण भक्तानाश्रितवत्सलः ।
रक्षत्येवाचिराकृष्णो जनरक्षकरक्षका ।। ५५ ।।
धर्मपुत्रादयस्तस्मादुा मानाथ तत्क्षणम् ।
घटोत्कचेन तेनैव नीता बदरिका लघु ।। ५६ ॥
समानीतेन गन्धेन गन्धवाहेन तत्र सा ।
पार्थचित्ता तु पाञ्चाली वशं सुमनसां गता ॥ ५७ ॥
आनेतुं तानि पुष्पाणि प्रययौ वायुनन्दनः ।
पूरयितुं तदा तस्याः प्रणयिन्या मनोरथम् ॥ ५८॥
गच्छन्दिशमुदीची उद्गन्धलक्ष्येण लक्षयन् ।
स वृद्धकपिना मार्गे सनिरुद्धगतिस्त्वभूत् ॥ ५९॥

·143
वृद्धकोपेन भीमोऽपि दृष्ट्वा तं वृद्धवानरम् ।
अन्यत्रोक्षेपणायाम तरक्षण स प्रवृत्तवान् ॥ ६ ॥
बहुमचे मशक्कोऽपि बहुधा स प्रयुक्तवान् ।
वृद्धेऽपि वानरे भीमः सर्वशक्तिमुपाहरन् ।। ६१ ॥
यतमानोऽप्यशक्तोऽभूच्छत्या चालयितुं यदा ।
अपृच्छचधमाख्यातुं मत्था नत्वाऽस्य तं तदा ।। ६२ ।।
स्वां कथा कथशमास विश्वरूपं च मारुतिः।
दर्शयामास भीमाय भीमाभ्यर्थनया तदा ।। ६३ ।।
महारथस्य पार्थश्य समास्थाय रथवजम् ।
तस्मिन्मावि महायुद्धे साहाय्यं करवाणि वः ॥६४ ॥
इत्युक्त्वा मारुति भीमं मारुतिः स महाकपिः।
मन्तर्दधे स्वयं तस्मात्समालिङ्गय पुनः पुनः ।। ६५ ॥
स विवेश जलान्तस्तद्विश्वरूपमथ स्मरन् ।
नलिनानि प्रफुल्लानि नलिन्यामवलोकयन् ।। ६६ ॥
तस्य रक्षीणि रक्षासि संहर्तुमागतान्यमुम् ।
भीकरैराश्यैर्मी वक्रदंष्ट्र नखैस्तदा ॥ ६ ॥
अवधीत्तानि रक्षांसि निष्प्रयासं वृकोदरः ।
कुसुमाग्यवचिकायासों स्वैर चास्मात्सरोवरात् ॥ ६८ ॥
तत्रागम्प तदा तस्मिन् चिस्यत्यतिशक्तिः ।
तेनास्य चेष्टितेनाभूम्यथितः पाण्डवाग्रणी ॥ ६९ ॥

·144
विनयन् स विनीत त. धर्मवादेन धर्मवित।
तस्मादरिकामेव न्यवर्तत युधिष्ठिरः ॥ ७० ॥
धार्मात्मजे वसत्यत्र दारश्च भ्राकृमिः सह ।
कदाचिदाययौ दैत्यो विप्रच्छद्मा जटासुरा ।। ७१ ।।
भीमे बहिर्गते तस्मिन्नागतः पाण्डवान्तिकम् ।
सत्कृवो धर्मपुत्रेण तान्हरन्स बहिर्ययौ ॥ ७२ ।।
परं तु पथि भीमेन संगतेन यदृच्छया।
पिपेप चूर्णपेपं स सृगालो हरिणा यथा ।। ७३ ॥
गन्धं कदाचिदाघ्राय गन्धमादनसौभगम् ।
पश्यन्ती पाण्डवैः साधं तत्रैवास्त कृशोदरी ॥ ७४ ।।
ताक्ष्यस्योड्डयमानस्य पक्षवातेन तत्क्षणम् ।
पञ्चवर्णप्रसनानि विक्षिप्तानि महाहदात् ।। ७५ ।।
पञ्चवर्णश्च पाञ्चाली पुष्पैराक्षिप्तमानसा ।
ययाचे पुष्पमानेतुं भीममेव पुना स्वयम् ॥ ७६ ॥
प्रियायाः प्रियमानेतुं सहसा साहसप्रियः ।
तानि च प्रियपुष्पाण्यारुरोह तदधित्यकाम् ॥ ७७ ॥
सनाथा' भीमसेनस्य कुसुमान्यवचिन्वता।
तत्रापि विघ्नमाचेा राक्षसा रुक्षदृष्टयः ॥ ७८ ॥
समरोद्धोपमु प्य समरष्यप्तनी रुपा ।
आपतन्नतिवेगेन ताडयामास राक्षसान् ॥ ७९ ॥

·145 भीमप्रहारनिपिष्टा भीमास्वविमूर्छिताः । पञ्चास्येनेव मत्तेभाः पञ्चत्वं प्रापिता क्षणात् ।। ८० ।। प्रधावन्नाययो धर्मी त देश धर्मनन्दन।। तच्छब्देन तदा व लॊमशप्रमुखः सह ।। ८१ ॥ भीमस्यान्तिकमागम्य दृष्ट्वा तत्भीमसाहसम् । हीनकर्मेति तन्मत्वा हणीभूतस्त्वमापत ।। ८२।। अहिमायास्तु तत्वेन किमुक्तेन पुनः पुनः । एवं साहसिको मा भूः प्रियमिच्छसि चेन्मम ॥ ८३ ।। आनम्रशिरसा तेपामाययौ स्वगणैः सह । कुवेरा पाण्डपुत्राणां पुरतस्तक्षणं क्षणात् ॥ ८४ ॥ अजातशत्रुमूचे तमजातमत्सरो मुदा । भीमस्य कर्मणा प्रीतो भीमज्येष्ठं धनाधिपः ॥ ८५ ॥ पुरा मे सुहृदा दर्पाधिकृतः स तपोधनः । शासवान्मां सखायं च कुपिता कुम्भसंभवः ।। ८६ ॥ आव तुष्टौ हि तेनैव शापादपि विमोचिती। अहिंसापरमेव त्वं विद्ध्यतस्तत्पराक्रमम् ॥ ८७ ॥ या क्रिया वेदनां कुर्यात्सवां च हृदि धर्मिणाम् । धर्मिञ्जगति धर्मः सा हिंसेत्यभिधीयते ।। ८८ ।। प्रियं चिकीपुरद्य त्या प्रियं वक्ष्यामि भारत । अर्जुनस्त्वमरलोकादचिरादागमिष्यति ।। ८९ ॥ 10 ·146 निवातकवचान् हत्वा नित्यदुष्टान्निशाचरान् । कालकेयांश्च पौलोमान् कालपाशे निपातयन् ॥ ९ ॥ विलसन्नध धर्मज्ञ विवुधश्च बुधभृशम् । प्रशंस्यमान एवासौ वर्तते वीरकेसरी-॥ ९१ ।। सर्वे निवसतानव सौख्येनैनं दिक्षवः । एवमुक्त्वाऽस्तशैल स प्रययौ यक्षभूपतिः ।। ९२ ॥ -वचनममृतकल्प दत्तसंकल्पमैन्द्रि धनदमधुरनादैनिःसृतं तन्निशम्य । अचसदिह सदारा सादरं तं प्रतीक्ष्य विमलभुवि स साधुः सानुजो धर्मपुत्रः ॥ ९३ ॥ इति श्रीरामसुब्रह्मण्यविरचिते धनञ्जयविजये महाकाव्ये दशमः सर्गः।

·एकादशः सर्गः
पार्थोऽथ शक्र इच शक्ररथाधिरूढो
दिव्यासशस्त्रमणिभूपणभूषिताङ्ग ।
पित्राऽऽहितोचमकिरीटमहोत्तमाङ्गो
जेतुं निवातकवचान् स दिवः प्रतस्थे ॥१॥
आदेशमात्मशिरसा निवहन्मघोनः
शच्या जिघांसुरिव दैत्यकुलं महत्या ।
संचिन्तयनथ तदेव स देवकार्य
वीरो रथेन विरराज विशाखतुल्या ॥२॥
वस्मिन्विहायसि रथेऽपि पुरन्दरस्य
कामेन गच्छति कुमारमयूरतुल्ये।
चश्येव पार्थविजये किल निर्निमेपा
कौन्तेयमेव पतिमक्षत देवसेना ॥३॥
एकोऽपि योद्धमसुरान्प्रययौ मदान्धा-
भाघातपुप्पमवघीर्य यथा स्वधर्मी।
तामुर्वशीमिव सुधीः किल देवसेना-
मादाम तन्मथनभूमिथु तेन साकम् ॥४॥
संस्तूयमानममरेन्द्रसुतं महद्भि-
चौर नयनमसि मातलिरर्जुनं तम् ।
राखिचरालयसमीपपदेन वेगं
गत्वा महोदधिमपश्यदगाघगतम् ॥ ५॥

·148
आकाशवद्विपुलनीलकलेवराम
दोलायमानजलसत्वतरङ्गलीलम् ।
भीमानुजस्तमुदधि स विलोक्य भीम-
माश्चर्यपूरितमानाः क्षणमास्यदः ॥६॥
अन्धौ तु सन्नतसमुन्नवीचिमेदै-
नशाय सर्प इव सर्पति कुम्भजास्यम् ।
चन्द्रोदयाय तपने चरमाद्रिलीने ।
दर्प ददर्श स जले च जले चराणाम् ॥ ७ ॥
इन्दो फलामपहसत्यथ फेनदन्तः
फोपेन मर्दयति तीरशिलास्तरङ्गैः ।
आसीच कर्कशशरीरसमुद्रराजे
जिष्णुर्निवातकवचेषु च जातमन्युः ॥ ८॥
नावस्वनेकविधवस्तुनिधीदन्ती
संक्षुब्धसंहृतसमुद्धृतवीचिहस्तैः ।
पश्यनसी शिथिलयन्तममुं पयोधि
दैत्यानिवातकवचाविजया समुहे ॥९॥
उज्जृम्भितं मदजलस्वलोक्य दुरा-
त्सन्दिा शत्रुरिति चन्दमसं प्रहर्तम् ।
पार्थः प्रमत्तमिव साधुरपश्यदब्धि
चेष्टा हि मत्तमधुपस्य न साधुजुष्टा ॥ १० ॥

·119 आलोकपत्कटककच्छपसंघमन्धा. वाचेष्टितं च विजयस्त्वथ कुञ्जराणाम् । एकन शंखपटलं प्रचरत्सवेग- मन्यत्र मण्डलमसौ जलमण्डलीनाम् ॥ ११ ॥ उत्प्रेक्षिताश्च मकरा निशि तेन शैला मनाः शतक्रतुमपादिति सागराप्सु । यत्रोर्मयो जिगमिपन्ति शशाङ्कविम्ब वलमन्त इत्यनुमिता गिरिराजशृङ्गम् ॥ १२ ॥ संघद्वनं तिमितिमिगिलभीकराणां दृष्ट्वा प्रमचमकरादिमदाझपाणाम् । घोरप्रमत्त करिणामिन काननान्वे संघातताडनमिव स्वयमन्वमस्त ॥ १३ ॥ नक्षत्ररूपमवलम्ब्य दिवं प्रपात संक्षुग्धसागरभयादिव रमजावम् । रत्नाकरेऽपि न हि दृष्ट मनेन रन- मालोकिताय गगने किल तेन वारा॥१४॥ वेगादधूर्णत भयानकचण्डवायु- रूध्वं किरंश्च रभसा किल सागरो। चौराब्धिमेनमवलोक्य स धीरयोद्धा तदानबालयमिहेव तदानुमेने ।। १५ ।।

·150 अत्रैव तूर्णमवतार्य रथं स सूतः पार्थाय दानवपुरीं समदर्शयत्ताम् । श्रुत्वा तदम्परतले स्थगर्जन ते दृष्ट्वा रथं च चकिता भृशमेव दैत्याः ॥१६॥ मयोप्यमय॑स्थसङ्गयशादमर्त्यः सोऽभूदमयंकवचाच किरीटयोगात् । इत्थं व्यचिन्तयदिह क्षणमिन्द्रसता सौभाग्यवान्भवति सङ्गवशाद्धि लोकः ॥ १७ ।। निश्चित्य शक्र इति ते भृशमात्ममीत्या दैत्या सखङ्गशरचापगदादिदस्ताः। सम्भ्रान्तिमेत्य युगपत्पुररक्षकास्ते द्वाराणि सुष्टु पिदधुः पुररक्षणार्थम् ॥ १८ ॥ शंख महास्वनयुतं किल देवदत्तन मापूरयन्स मरुना ध्वनिना दिगन्तम् । संप्राधमद्रिपुगणानसुरान्जिगीषु- विष्णुर्यथा मधुरिपुर्निजपाञ्चजन्यम् ॥ १९ ॥ शंखध्वनिः क्षितितलावृधे क्रमेण मित्वा रुपेव महताम्बरमम्मुधि च । निष्कम्पयन्सपदि दैत्यकुलं समूल- मामनिवातकयांश दिवं प्रपेदे ।। २० ॥

·151 सङ्गत्रिशूलशरचापगदादियुक्ता- श्वी स्थैश्च विविधावरण समेताः । दैत्या निवावकवचार करचान्विवास्ते प्रादुर्बभूवुरमुना युधि योद्धकामाः ॥ २१ ॥ उपैस्तु तैश्च विकतस्वररूपवन्ति वाद्यानि तानि निखिलान्यपि वादितानि । शन्देन तेन सहसा मकरादिमत्स्था: सम्मोहिताश्व पतिताश्च समुद्रतीरे ॥ २२ ॥ ते मातलि: समतले विजय रथं च . प्राचोदयन्सनिपुगं रिपुमर्मभेता। अग्रे प्रमत्त महिषा विजयद्विपस्य भ्रान्त्यापतन्दितिसुतार क्षणमन्तकस्य ॥ २३ ।। अत्रान्तरे नभसि सन्निहिता महान्तो देवाः सुरर्पय इहेब निरीक्षमाणाः। तस्थौ समीक्ष्य विजयं च जयं जयश्री सङ्गिसुन्दरमपाङ्गतरङ्गिताक्षी ॥ २४ ॥ सन्दिग्ध स्तमवलोक्य स मृत इन्धं कुन्त्यां पुराऽऽहितमिदं पुरुहूततेजः। संदृश्यतेऽद्य मुवि फाल्गुनवीरमृा मुक्तार्थमन्दरस एति किलाब्धिशुक्तिम् ॥ २५ ।।

·152 तेषां च तस्य विजयस्य च संप्रहारान् दृष्ट्वा महामुनिगणास्त्वमराश्च सर्वे । आश्चर्यपूरितहृदा सममस्तुवस्त वाग्मिश्च वीरविजयं जयाचरन्तः ।। २६ ॥ . आच्छाद्य तस्य रथमार्गमथेन्द्रस्नो- रावृत्य दानवगणा शतसंख्यया ते । चाणेनिवातकवचान्तकार्जुनाख्यं वीरातिवीरमविशूरमुपाद्रवस्तम् ॥ २७ ॥ अन्ये क्रुधा मुमुचुरुग्रतरान्भुशुण्डी-- स्तस्योपरीत्यमितरेऽपि शितांत्रिशूलान् । संनीयगानस्थवेगवशावृथा ते तत्स्यन्दनोपरि निपेतुरथापि स ॥२८॥ तीक्ष्णाशुगाच विविधा विविधप्रयोगै- hण्डीवदिव्यधनुपा महता विमुक्ताः । एकैकमेषु शतधा किल शासितं खे । सर्वानहन् सपदि तानतिदुष्टचित्तान् ।। २९ ।। केचिनिवातकवचास्वतिरूक्षनेत्राः रौद्राश्व पश्चिमतलादपि यातुधानाः । दंष्ट्रोज्वला भयकरा इस कालरूपाः कौन्तेयमायुधधराः सहसाभ्यधावन् ॥ ३० ।।

·153
अत्रान्तरे झटिति मातलिसंयतास्ते
धीरा यास्तत इत: असमं प्रचेता।
मध्ये निवातवचप्रमुस्वासुराणां
मनन्त एव समरे तु सहस्रमंख्यान् ॥ ३१ ॥
एवं च वाजिरपातहताश्च केचि.
स्केचित्क्षताय स्थनेमिभिरेवमन्ये ।
ज्याधोपमिन्द्रत नयस्य निशम्य केचि-
तस्युस्वथैव सुचिरं भुवि नष्टचेष्टाः ॥ ३२ ॥
दिव्य शताश्वरथमत्र नियन्त्रयन्तं
मध्ये महारथसहस्रनिशाचराणाम् ।
त विक्रमन्तमवलोक्प स विस्मितोऽभू-
द्देवेन्द्रसारथिमनन्द्रितमिन्द्रसूनुः ।। ३३ ।।
दैत्यास्तथापि युगपत्सुदृढं प्रजह्वः
शूलैः शिलामिरतितीक्ष्णशरैश्च सतम् ।
दृष्ट्वा तथाविधममुं युधि ताडयमानं
पार्थस्य तद्व्यथितमेव मनस्तु किंचित् ॥ ३४ ॥
गाण्डीवदिव्यधनुषो युगपगलद्भिः
फूत्कारशब्दमतिभीकरमुत्वजद्भिः।
जिष्णुः शससुरशुलशादिजातं
चिच्छेद तानपि जघान बिना प्रयासम् ॥ ३५॥

·154 केचिनियातकवचाश्चकितास्त्वधाव- न्केन्निलिल्युरसुरा भुवि तत्र तत्र । आपुस्तथा कतिपया भुवि दीर्धनिद्रा- मन्ये भयाच विजयाद्विजयं जहुस्ते ।। ३६ ।। पश्चास्यवन्मदगजेपु पराक्रमन्त सवभिद्रुतमयूरमिवाचरन्तम् । मध्ये तदा विजयमन निशाचराणा दृष्ट्वा प्रहृष्टहृदया से बभूव सूतः ॥ ३७ ।। भीमा निवातकवचास्त्वमुमेव हन्तुं भूयोऽपि तीक्ष्णतममनचयं वहन्तः । आविश्व युद्धसुवमर्जुनमभ्यधाव- न्नुन्मत्तरातिशलभा इव दीपराशिम् ॥ ३८॥ ब्रह्मास्त्रमन्त्रमनुमन्न्य स बीग्वीरो यत्नं विना झटिति तीक्ष्णतरैश्च पाणः । तेपी समुद्यममिदं विफलीचकार कालाग्रिकल्प इह कल्पितमाविकार्यः ॥ ३९ ॥ संतापिताश्च पशुमारमतन्द्रितेन शक्रात्मजेन वहयो निहताश्व दैत्याः । मन्दास्तथापि विजयं किल नाविदस्ते तत्वं न वेत्ति महता हि मदान्धलोका ।। ४० ।।

·155
केचिनियातकवचास्त्वतितीक्ष्णकृन्तः
शराच केचन पुनर्दधतः शनीः ।
अन्ये तु शीघ्रगतिभिनिशितत्रिशूलै-
रापीडयन्पुनरपीन्द्रसुतं क्रुधा ते ॥ ४१ ॥
देवेन्द्रदचदयितेन निशाचराणा
शस्त्रास्त्रजातमखिलं विफलोतं तन् ।
रुत्वान्यनेन महताऽऽशु महाशुनश्च
तेवा शिरांसि कठिनान्यपि निष्प्रयासम् ॥ ४२।।
भूयोऽपि ते निशिचराः शरवर्षपाते-
योद्धं निवावकाचा विजयं पलिष्टाः ।
आजम्मुराचशरमन्तकमन्तिमार्थ
सर्पाः समुद्धृवशिखा इव कृत्तपुच्छा ॥४३॥
खात्रिशूलशरतोमरपदिशा-
चिन्छ। उत्प्रहरणानि परंतपोऽसौ
गाण्डीविना बलवता विविधास्त्रातः
प्राणा झटिल्याहताब निशावराणाम् ॥ ४४ ॥
सीक्ष्णायुधैः सपदि संहृतदानवाना
मातषिसष्टरुधिराम्युनिधौ विलोक्य ।
कत्तान्यनेककरपादशिरासि तेषा
शेपास्ततो रणभुवस्तु भयादधावन् ॥ ४५ ॥

·136
.
आविर्वभूव सहसैव महाश्मवर्षः ।
यं मायया समसृजन्परितश्च दैत्याः।
माया च सा दृढमपीडयदर्जुनं ते
तेनाश्मवर्पमपि चूर्णितमस्त्रवः ।। ४६ ॥
गाण्डीविनात महता विहतेऽश्मवर्षे
रातिंचरास्तु मुमुचुर्जलवमस्मिन् । .
व्यामोहय चमिह या जलवर्षमाया
सा शोपिता विजयमुक्तविशोपणास्त्रैः ।। ४७ ॥
वायु तथा दितिसुतास्त्वपि माययामि
दुर्युद्धयः क्षणमिवान विसृष्टवन्तः ।
अनि यथा स सलिलास्त्रचयैः सलीले
शैलाशुगैस्तु विजयो व्यघमच्च वायुम् । ४८.॥
फरा क्रुधाऽथ युगपद्विविधां च माया
सृष्ट्वा निवातक्याचा समपीडपस्तम् ।
मायामयी भृशमुपाद्रवदर्जुनं सा
घृष्टिः शिलानिमरुता महती महान्तम् ॥ ४९ ॥
मायामया क्षणमथाविशदन्धकार
सर्वेऽपि दिव्यहरयो विमुखा पभूवुः ।
स प्रास्खलत्सपदि पासपसारथिव
तद्रश्मयस्तु भृषि पेतुरमुप्प हस्ताद ॥ ५० ॥

·157 कासिक पार्थ कथयति बदत्यजसे भीमान्धकारबवलीकृतचित्तवृचौ। तस्मिन्तथा विगतचेतसि देवमूने गाण्डीविनोऽपि हृदयं प्रविवेश भीतिः ॥ ५१ ॥ भीतः स पार्थमिदमाह सुरेन्द्रसत- स्तस्मिन्सुधार्थमहमेव सुरासुराणाम् । धोरे रणे शतमखस्य सुरेन्द्रसूनो ! सारथ्यमावहमिहैव पुरा च पार्थ ॥ ५२ अद्राक्षमर्जुन महासमराण्यपीत्थं वैरोचनेः रणमुखेऽपि तथाहमामम् । वृत्रस्य चापि दनुजस्य वधे सुधीर ! दिव्या मयैव च हया युधि संगृहीताः ॥ ५३ ॥ युद्धानि तानि च कदाप्यतिवारुणेन तुल्यत्वमाप्तुमिह न प्रमयन्त्यनेन । युद्धेपु तेषु न कदाप्पमत्र तथाई भीतोऽधुनेव गतचेतन इन्द्रसनो ॥ ५४॥ आकर्ण दीनवचनं सुरसारधेस्त- स्पार्थः क्षणं समवलम्ब्य पुनः म्यम् । दायी सुधी निजजनानवभासयन्ती मायामयी मदनहन्तुरुमा सहूतम् ॥ ५५ ॥ -

·158
मातस्त्वमेव शरणं शरणार्थिन मां
दृष्ट्वा भवानि भा सम्प्रति मत्सहाया ।
मायां निवार्य दयया मनसि प्रकाश
देवि प्रदेहि परिरक्षितुमेव धर्मान् ।। ५६ ।।
त्रैलोक्यनाथदयिते करुणाचित्ते
सम्मोहिनि त्वमवलोकय पुत्रमेनम् ।
मायान्धकारकवलीकतमर्त्यलोकं
माये प्रकाशय मदान्धमतीनिहन्तुम् ।। ५७ ।।
-
सर्वानपि त्वमसुरानमृत पिपास-
नुद्विग्नचञ्चलकटाक्षविसृष्टदृष्ट्या ।
माये न कि जननि मोहिनि मोहयित्वा
तेभ्या सुधा स्वयमदा सुरसं सुरेभ्यः ॥ ५८ ॥
लीला निधाय विजयो हृदि विश्वमातु-
त्विा गिरीशतनयामपि मोहिनी ताम् ।
संभिद्य तीव्रतिमिरं कृतवान्प्रकाशं
संप्रेष्य चाणमथ नाम स मोहिनीति ॥ ५९ ।।
मायासु वासु निहतासु महास्त्रशक्त्या
मायास्तु ते बहुविधाः व्यसृजन्समन्तात् ।
भूयोऽपि तीव्रतमसा सहसाऽऽवृताभू-
योऽप्यमासव तदीयशरप्रभावात् ॥ ६॥

·159
युद्धे पुनश्च हरिमिधुरि संगृहीत.
स्तत्स्यन्दनेन महता च सतिप्रकाशे ।
त मातलिस्तत इतो व्यचरनयन्सन्
पार्थोऽपि दैत्यवधमात्तधनुः प्रर्वन् ॥ ६१ ।।
एवं निवातकावान्तकघोरयुद्धे
मायामये क्षितितले सति वर्तमाने ।
सर्वेऽपि दानवगणास्तु न तत्र दृशाः
छावदा हि सहपर लिजमायया ते ॥१२॥
दुष्टा निवावकरचास्तमदृश्यमाना
दैत्यास्त्रिहासत तदा युधियोधयन्ता ।
तताप्यदृश्यशरसंचयतीव्रपादै-
विच्छेद सोऽपि कदलीलघु दैत्यकण्ठान् ।। ६३ ।।
संहत्य ते झटिति सर्वत एव माया!
सर्वे च दानवगणास्तु तिरोबभूवुः ।
यातेपु तेषु युगपत्पुरता स योद्धा
दैत्यान्ददर्श भुवि तेन हताननेझान् ।। ६४ ॥
प्रश्चान झटित्यमुरघोरकरहीता-
नाच्छाबमानमतिमीमशिलोच्चयैः
खम् ।
दृष्ट्वा च शैलशिखराणि पतन्ति वेगा-
दातों बभूव विजयोऽपि मनाक स धीरः ॥६५॥

·60
मृत्युं तथापि, दनुजा शरणं ययुस्ते
सर्वे निघातकवचास्त्वखिलाश्च माया।
गाण्डीवतो दयितयजमुदीरयन्सन् ।
जिष्णुमुमोच हि शरानिशिताननेकान् ।। ६६ ।।
केचित्प्रमत्तमहिपा इव कृतकण्ठा.
केचिच दन्तिन इवान वियुक्तदन्ताः।
दैत्याः क्वचिञ्च शिथिलीकतशैलतुल्या
दृष्टास्तथा विजयवाणहताः समूलम् ।। ६७ ॥
सुतेन साकमतिदीर्घरणावसाने
पार्थो दिक्षुरथ दैत्यपुरीं प्रविष्टः ।
दृष्ट्वा पुरन्दरपुरीमतिरिव्यमाना-
मैश्वर्यसंचपयतीमतिविस्मितोऽभूव ॥ ६८ ॥
कालो निवातकाचानतिदुष्टचित्ता-
भाग्याद्वियोज्य युधि तानथ मारयित्वा ।
संयोज्य तत्र विजय विजयश्रियाऽसा-
वन्यानपीदमनुबोधयितुं प्रवस्थे ॥ ६९ ॥
लक्ष्म्या गाढं स्वपमिव जयश्रीकराया कराभ्यां
भूयो भूयोप्पतिपुलकितं तं समाश्लिष्यमाणम् ।
आशंसन् सन् मधुरवचसा मावलिमुक्तकण्ठं
शक्रं वक्तुं विजय विजयं तेन साधं प्रतस्थे ।॥ ७० ॥

·द्वादशः सर्गः -- विजयो स्थमध्यास्य विजयश्रीसमन्विता स्वर्ग नवोढया साधं गच्छन्नासीद्वरो यथा ॥१॥ सोऽपश्यज्ज्योतिषां मध्ये महतीं काश्चिद्भुताम् । अद्वितीयां पुरी रम्यामनिसर्यसमप्रभाम् ॥२॥ विहायसि चकाशे सा सनरन्ती महापुरी ।। स्वर्णवर्णप्रभा रम्या लक्ष्मीरिव पयोनिधौ ॥३॥ रत्नद्रुमलसन्तीयं निनादैश्च पतत्रिणाम् । द्रुमाणां फलपुष्पैश्च चित्रवर्णविचित्रिता ॥ ४ ॥ विचितश्च महायन्तः प्रभावविविधश्च सा। प्रचाल्यमानरम्योपग्रहकल्पेव संबभौ ॥ ५ ॥ हिरण्यवर्णसौधाग्रे प्राकारच हिरण्मयैः। राजान्वर्थनानेव सा हिरण्यपुरी भृशम् ॥ ६ ॥ संवृतेयं पुरी सम्यक् चतुरिवती सदा । पौलोमैः कालकेयैश्च गोपुराट्टालकान्विता ॥ ७ ॥ ऐश्वर्यकमनीया सा दुर्धा निरैरपि । पौलोमकालकेयानामासीत्स्रष्ट्रा कृते कृतम् ॥ ८॥ समृद्धसंपदा माति वसन्तेनापि सेविता। सदोपवीज्यमाना सा सदागतिमता शनैः ॥ ९ ॥ 11 ·162 Joad अपि सौभाग्यवत्येपा दुष्प्रजामिरभूत्युरी। व्यथया पीडितान्ताया मुग्धाया । वाह्यरूपवत् ।। १० ॥ 'पुरी दैत्यपरीताऽपि वसत्येव कथंचन । अशोकवनमध्येऽपि दीर्घशोकेर जानकी ॥११॥ सा पुरी दानवैर्दुष्टनित्यहृष्टैरधिष्ठिता। कालकेयैश्च पौलोमवरशक्तिप्रभावतः ॥ १२ ।। ते तपसाऽल्पदुःखत्रमबध्यत्वं च लेमिरे । महर्पियक्षगन्धः सुरराक्षसपन्नगः ॥ १३ ॥ पप्रच्छ सारथिं साधुरधिकत्य पुरीमिमाम् । देवेन्द्रसूनुमचेऽथ सस्मित सोऽपि विस्मितम् ॥ १४ ॥ एते महासुरा देवरवध्या एव पाण्डव । तस्मादेव वसन्त्यत्र निर्भया मुदिताश्च ते ॥ १५ ॥ तथापि मृत्युरेतेषां निर्दिष्टो वेधसा पुरा । मानुपेणैव दैत्यास्ते वध्या एव महात्मना ॥ १६ ॥ एतानपि विजित्य त्वं विमोचय महापुरीम् । रामेण मानुषेणैव लका सीता च मोचिते ॥१७॥ सायन्ते ते क्षताद नून क्षत्रियाः स्युः क्षतानपि । धर्मसंस्थापनार्थ ते जायन्ते पद्धकङ्कणाः ॥१८॥ एष धर्मो हितस्तेषां विहितो विश्वकर्मणा। न कि ते जन्म धर्मज्ञ क्षत्रियाणां कुलेऽनप ।। १९ ।।

·163 स्वयेव किल वध्यास्ते पशुमारं निशाचराः । स्वद्विमुक्तशरव्य है। छत्तकण्ठा युधि ध्रुवम् ।। २० ।। , गाण्डीवे भुजयोश्चैव तव सत्पपराक्रमे । विश्वसन्त्येव धर्मश वियुधादिदिवौकसः ॥ २१ ॥ केन्द्रीकृता वसन्त्यत्र संप्रतीक्ष्येव दानवाः । तेषां संघातमृत्युं ते शितयाणपथेन ते ॥ २२ ॥ मातलेस्तद्वचः श्रुत्वा मुदितोऽभूत्परंतपः । आनन्दमातनोत्येव वीराणां वीरविग्रहः ॥ २३ ॥ सामर्थ्येन नयन् पार्थ दिव्ययानेन सारथिः । त्रिदशेशद्विपा रम्यामाजगामाअसा पुरीम् ॥ २४ ॥ यावती दहशुसास्तावत्संभ्रान्तमानसाः। महावेगाः समुत्पेतुः प्रतिहन्तुं दितेः सुताः ॥ २५ ॥ नाराचैस्तोमरैर्भल प्रहरन्तो नराधिपम् । दनुजेन्द्राः क्रुधा धीरं यष्टिपृष्टिमिरप्यमुम् ॥ २६ ॥ एवं पराक्रमन्तस्ते शस्त्रवर्षेण धीमता । महता मन्त्रयुक्तेन मन्दास्तु प्रतिवारिताः ॥ २७ ॥ म्यामोहयच्च तान् सर्वान् रथमार्गेश्वरन् द्रुतम् । स विद्यापलमाश्रित्य बाणवर्ष सृजन सुधीः ॥ २८ ॥ अन्योन्यमभिसंमूढा भूत्वा ते दानवास्तदा । अन्योन्यं प्राहरन् शस्त्रैरन्योन्यमभिद्रुवुः ॥ २९ ॥ १ ·164 एवं विमूढचित्तानां शिरसि विशिखैरसौ। पार्थस्ताडितवान् दीप्तदैत्यानां शतशः क्रमात् ।। ३० ।। पुरीमास्थाय तामूचं हन्यमाना महासुराः । नयन्तस्ते समुत्पेतुर्भयादेव परंतपात् ।. ३१ ।। मायाविनो दधुदैत्यामायामास्थाय दानवीम् । खे चरन्ती पुरी दिव्या कर्पन्त कामगा पलात् ।। ३२ ।। वाणवस्ततस्तेषां मार्गमावृत्य सर्वशः । परंतपः क्रुधा दैत्यान् परान् तापितवान्भृशम् ॥ ३३ ॥ निपतन्तः क्षितेरन्तः पुनरूधं च निर्गताः । वहन्तो दानवेन्द्रास्तु वरदानेन ता पुरीम् ॥ ३४ ॥ नीतवन्तः पुनस्तिर्यगन्धेरन्तः पुरीं पुनः ! अमरावतिसंकाशामाकृष्यवामरास्यः॥३५ ।। अस्त्रजालैरविश्रान्तस्तीक्ष्णेहुविधैरसौ। न्यग्रहीदसुरैः सार्धं दिव्या देवयलारपुरीम् ॥ ३६ ।। गाण्डीवात्संप्रयुक्तस्तो शरवः समन्ततः । वध्यमानास्तथा दैत्याः प्राघूर्णन्त भृशं मिया ॥ ३७॥ निशम्य तादृशं युद्धं निहताच निशाचरान् । योधयन्त तथा जिष्णुं झटित्याह समावलि ॥ ३८ ॥ पश्य पश्यार्जुनान व पापिष्ठान त्यक्तजीवितान् प्रक्षिप्लानिव शैलेन्यो समरकत्तशिलोचयान् ।। ३९॥

·165
अत्रापि पश्य कौन्तेय भूमौ रुधिरवाहिनीम् ।
वहन्ती निशितैरने निहताना कलेवरान् ॥ ४० ॥
प्रभ्रष्टाऽथ पुरी तेभ्यो वेगादभ्यपतद्भुवि ।
स्थेन गगनाद्भूमि देवमतोन्यवातरत् ।। ४१ ॥
दृष्टा सहस्रशस्तत्र रथिनस्तेन दानवाः ।
सनदा जिष्णुनाऽमर्षा योद्धुकामा महाबलाः ॥ ४२ ॥
एते दैत्या हता वारपरेऽप्यागताः पुनः।
तेऽपि तद्वद्धवाश्चान्ये पुनर्योधुं समागताः ॥ ४३ ।।
इत्थं गतागता दैत्या समुद्रोमिवदाहवे।
अक्षय्यास्ते समागम्य तस्थुस्तत्परिता क्षणात् ॥ ४४ ॥
अपीडयन्महाशस्तैः पीडयन्तं तमर्जुनम् ।
चाणान्वाणैस्तु निनन्तो मत्तेमा इव दानवाः ॥ ४५ ॥
विचित्ररथमार्गेपु विचरन्तो महारथाः ।
विचित्रास्तेन संदृष्टा विचित्रमकुटध्वजाः ॥ ४६ ।।
विचित्रकवचाचैस्ते तं विचित्रविभूषणः ।
अयतन्त विचित्रास्यैामोहयितुमर्जुनम् ॥४७॥
उच्चैरुद्घध ते दैत्या मेघगर्जनगर्जनः ।
पीडयामासुरत्यन्तं मीकरास्त्रैरमुं रुषा ॥ ४८ ।।
नाशक्नोत्स तु गाण्डीवी तीक्ष्णैरपि महायुधैः।
उत्पीडयितुमुधुक्तानुत्पीडयितुमाहवे ॥ ४९ ॥

·166. अजन्यस्मिन्महाजन्ये जिष्णोरपि महाभयम् । सस्मार शरं पार्थो देवदेवं दयानिधिम् ।। ५ ।। धावत्सु सर्वजीवेपु कालकूटे समागते । अखिलानवितुं लोकान् भवानेवापिच द्विपम् ।। ५१ ॥ हस्सा समस्तपापानि हृदये विहरन् भवान् । भक्तेभ्यस्तारकं दत्वा भ वारयति प्रभो ॥ ५२ ।। संरक्षितुं भवान् भक्ताननुगच्छति सर्वदा । दुष्टेभ्यश्च भयेभ्यश्च रक्ष मां पार्वतीपते ।। ५३ ।। भगवांश्च भवानेव भवोऽपि भवतारकः । मायावी चास्ति मायी च जगत्कार्य च कारणम् ॥ ५४॥ स्रष्टा सृष्टश्च मे माति राज्य राज्याधिपस्तथा । परमात्मेति सपामन्तरात्माऽसि देहिनाम् ।। ५५ ।। दुष्टानेतान् कथं इन्यां साधून संरक्षितुं भयात् । दुष्टसंहारमूर्ते मामनुगृहीष्व साम्प्रतम् ॥ ५६ ।। इति मृत्युञ्जयं धीमानन्तरात्मानमात्मना । नेत्रे निमील्य तव तस्थौ साम्यं हृदि स्मरन् ।। ५७ ॥ क्षणात्स्मृतिपथं प्राप्त दिव्यं पाशुपत महत । तदेवास्त्रं यदर्थ तत्तपस्तप्तं तदा वने ॥ ५८ ॥ यद्रौद्रमिति विख्यात सर्वशत्रुविनाशनम् । तदनं स्वस्ति भूतेभ्य इत्युक्त्या संदधे महत् ।। ५९ ॥

·167 गाण्डीवस्पर्शमात्रेण जन्मालास्त्रं महाभया । फश्विदाविरभूचास्य पुरतस्तक्षणं महान् ॥ ६ ॥ मण्डिताङ्गमसौ नागैः कृत्तचीरं व्यलोकयत् । त्रिशीप ते महादीप्त पहभुज नवलोचनम् ॥६१॥ ध्यायन् मनपा त्रिणेनं तमधि मन्त्र मनुचरन् । दानवेम्पो विमुच्यर्थ तदस्तं स विमुक्तवान् ।। ६२॥ नानारूपाणि ताणाद्विसृष्टानि ममन्ततः । भयङ्कगणि रौद्रेऽस्मिन्मुक्तमात्रे महाशुगे ॥ ६३ ॥ मल्लूकव्याघ्रसिंहाच कृपमा महिपास्तथा । मचेमा वन्यमार्जाराः शरमाश्च पहिर्गताः ॥ ६४ ॥ तदम्तं व्यसृजद्गृध्रानुलकाय गरुत्मतः । वानरांश्च वराहांच अक्रांश्च पृकान् बहून् ॥ ६५ ।। वीरान शस्त्रास्त्रहस्तांच शूरानपि महारथान् । असृजद्रौद्रमस्त्र तयक्षभूताच सर्वशः ।। ६६ ।। एतैरन्यैर्महासस्वैर्नानारूपधरैर्जगत् । चतुरस्यैर्चतुर्दष्ट्रव्याप्तं सर्व मयानकैः ॥ ६७ ।। गाण्डीवनिम्सवाद्रौद्रात्सलैरेवहिर्गः । रौद्रादिमिस्तदा दैत्या क्षणादापुमहाभयम् ॥ ६८॥ गाण्डीरी चापि गाण्डीवात्प्रेषयामास सायकान् । मध्ये मध्ये महाशक्तानमममेव समन्ततः ।।६९ ॥

·168 संदष्टा दंवदन्तेश्च केचिद्दण्डैश्च दण्डिताः। केचित्कृत्ता नर्वस्त्रिशूलेय विदारिताः ॥ ७० ॥ केचित् व्याघेश्च सिंहेश्व चराह। केचिदाशुगैः । यक्षभूतपिशाचैश्च केचिदैत्याश्च मारिताः ॥ ७१ ॥ पोल्वादिमिः शरैरन्यै, गाण्डीवनिःसृतः शितैः। विनाशमगमन्दैत्या वध्यमाना दयां विना ॥ ७२ ॥ जृम्मकैरतामसर्जिष्णुः पावकैर्गारुडैस्तथा। चायवैर्वारुणैर्वाण शयामास दानवान् ।। ७३ ॥ कालकेयाय पौलोमा: सायकैः कालचोदिताः । कालसत्वैरमीमिस्ते सर्वे कालवशं गताः ॥ ७४ ॥ गगनादपतन् भूम्या गतप्राणा महासुराः। कृत्तकण्ठा वियुक्ताङ्गा रुधिराप्लुतमूर्तपः ॥ ७५ ॥ इतदैत्यमहासत्वान् वहन्तीं रक्तवाहिनीम् । 'विलोक्य विस्मितः पार्थः सस्मार परमेश्वरम् ॥ ७६ ।। तदा तस्योत्तमाने ते संतुष्टास्त्रातुरुत्तमाः । 'पुष्पवृष्टिं दिवो देवा वर्पयामासुरजसा ॥ ७७ ॥ उर्वश्यपि तदा स्वर्गे नूनं विगतमत्सरा । सार्क देवाङ्गनाभिः सा नृत्तं चक्रे स्वयं मुदा ।। ७८॥ स्मारं स्मारं त्रिलोकेशं शङ्करं भक्तवत्सलम् । भक्तिप्रवाहवाचाऽसौ तोपपामास फाल्गुना 11 ७९ ॥

·169 भरक्षस्वं हवाऽखिलनिशिचरानघ निखिलं सलील लोकं ते परम कृपया भूतदयया । सदानन्देत्य मामुपकरणीकत्य समरे ध्रुव कीर्ति चारोपपितुमिह मय्येव महतीम् ॥ ८॥ अध्वर्युर्घरणी खीन्दुदहनास्तोयं वियद्वायुरि- त्यायामिशिदचिणैः परिवृतं विश्वं वपुस्ते न किम् । त्वं विश्व ध्रुवमेव च प्रभविता विश्वस्य विश्वाधिको विश्वात्मन्नहमद्य विश्वसिमि ते लीलाविनोदे विमो || उमापते मालमेव सर्वदा त्वमेव भक्ताननुचिन्तयन् विभो। चिकीपरेताननुगच्छसि प्रभो नमो नमस्ते शशिशेखरानिशम् ॥ ८२ ॥ इति श्रीरामसुब्रह्मण्यविरचिते धनक्षयविजये महाकाव्ये द्वादशः सर्गः।।

·त्रयोदशः सर्गः मुरासुराणाश्च दुरासद वत् दृष्ट्या महत्कर्म सुरेन्द्रसनो। पार्थ जगादाथ सदान्वितः सन् देवेन्द्रसतस्तु कताअलिस्तम् ॥ १।। पराक्रम वर्णयितुं तवेदं को वाऽत्र शक्नोत्पषि जन्यमेतत । संघातमृत्यु च शरैः परेपा- मेकेन मयेन कृतं महात्मन् ॥ २॥ गन्तुं च या प्रष्टुमध प्रवेष्टुं सुरेन्द्रसुनोऽत्र न कोऽपि शक्ता। वीर्येण बाहोश्व तब प्रमावाद खे संचरन्ती मथिता त्वया सा ॥३॥ दैत्येषु युद्धे निहतेपु तस्यों पुर्यां भिया त्वद्वशमागतायाम् । दैत्पस्त्रिपस्तन्क्षणमेव म: पुर्याय निष्पेतुरषो धरण्याम् ॥४॥ त्वमेव पश्यार्जुन चक्षुषा ते दैन्यामवस्थामवनीतलेऽस्मिन् । सुखातु दुखे पतितास्त्वसह्ये कथं सहेरन्कथयातिखेदम् ॥ ५ ॥ .

·171
विश्लिष्टफेशा व्यथिना भृशं ता
यथा स्वपस्युधिरहात्करयः
हा पुत्र हा तात सहोदरेति
दीनार्तनाद अलपन्ति नायः ॥ ६ ॥
उत्सृज्य वेपांच विभूषणादी-
तुचैस्तरं वक्षसि ताडयन्त्यः ।
उस्कत्तशाखा इव भरूदाणा-
मुया पतन्ति स्वयमावशब्द।।। ७॥
दाराश्च दैत्येपु हतेपु केचित
प्राणाजहुः प्राणपतीनुपेतुम् ।
कैचिच जग्मुर्युगपजलान्तः
भमाया बाधितजीवितान्ताः॥८॥
कौन्तेयमाणाग्निविनष्टकान्ता:
कान्ति बिना काचन दीलबहीं।
कान्तं प्रयातुं सहसा कृतान्ताः
संतापदग्धा वनिता नितान्तम् ॥९॥
क्षता पुरी सा न तु दीनण्ठा
नाथा हताश्चापि न शोकममा ।
वियुक्तरागेर विहारभूमि.
स्वां पश्यति वरपनुरक्तकण्ठा ॥ १०॥

·172
आप्लुएदेहेयमशुद्धरक्तै-
विलिए केशा विकतानना च।
दृश्या पुरी नैव तथापि जिष्णो
गम्था तु नारी कथमावस्था ॥ ११ ॥
शुद्धोदकस्नानमवाप्य पश्चा-
नव्योपहारा नववेपवस्त्रा।।
सानन्दमेषा किल सानुराग-
मारोहणीया पुनरिङ्गितः ॥ १२ ॥
मन्दाकिनीवारिणि कुन्तिपुत्र
स्नान कुरु त्वं विधिवद्विधिज्ञ ।
पश्चात्पवित्रीकृतगात्रवान् सन्
आरोह दिव्य रथमिन्द्रसनो ॥ १३ ॥
धैर्येण कर्मण्यतिरिच्यसे वं
देवेन्द्रमप्यद्य रणे गुरुं ते ।
आचामदब्धि किल कुम्मजन्मा
कुम्माम्म एवावहतीह कुम्भः ॥१४॥
आकर्ण्य वाचं सुरसारयेस्त-
न्मन्दाकिनीमन्दसमीरणेन ।
संवाझमानो भृशमर्जुनोऽसौ
स्नात्वातिशुद्धो रथमारोह ॥१५॥

·173
नेवारमिन्द्रारमजमिन्द्रसूत.
स्त कालकेयादिमहासुराणाम्
सन्तुष्टचित् सहसातितुष्टः
पार्थ रथेनानयदिन्द्रसौधम् ।। १६ ॥
शक्रात्मजा सारथिदत्तहस्तो
मन्द स धीरोऽवततार मान्या ।
विमानसोपानपथैः पदाभ्याम्
तत्स्यन्दनात्स्वर्गतले मघोनः ॥ १७ ॥
सप्तर्षिभिः सार्धमतीव तष्टाः
पूज्यानपुरस्कृत्य महर्षिवर्यान् ।
देवाश्च सिद्धाश्च सपर्ययामिः
प्रत्युधयुस्तं नवपूर्णकुम्भैः ॥ १८ ॥
नीराजयन्ता प्रशशंसुरेते
दीपाचिंपो स्वर्णसमप्रमामिः ।
पुण्याहवाचैरुपमन्त्रितैर्जलै-
देवर्षिमुख्य परिपावितं तम् ॥ १९ ॥
स्वर्गानाः स्वागतवाचमूचुः
पुष्पोपदारैरतिगन्धयुक्तः ।
पीयूपकम्मरुपशोममानाः
मनोज्ञरूपाय मनोशवपाः ॥ २० ॥

·174. अलंकतो जिष्णुरलंकृतस्तै- स्तता प्रतस्थे सुरराजमार्गः। ऐरावतस्थः सुरवासिमुख्य- रनुप्रयातः सुरराजगेहम् ।। २१ ॥ सौधाग्रसंलग्नमहायजाना मन्दानलाविद्धतरजिन्ता। वर्णाशुकैः पाण्डवमाह्वयन्ती तं स्वर्गलक्ष्मी भृशमल्ललास ॥ २२ ॥ आपान्तमेनं विजयं महान्तं प्रागेव ते संनिविडाश्च देवा।। पार्थद्वयोर्दीर्घपथेषु मान्य संद्रष्टुकामा वनिताश्च तस्थुः ॥ २३ ॥ पश्चास्यवद्गच्छति पाण्डुपुत्र पार्श्वद्वयाभ्यां व्यकिरन्युवत्यः । लाजाञ्जलीनर्जुनवीरशी दीर्घाक्षिकोणेन विलोकयन्त्याः ।। २४ ॥ मन्दैमरुद्भिर्चितता मरन्दै। स्वर्गस्थमार्गा मुदितैः सलीलम् । मन्दाकिनीनिसरशीकरा. सिक्ताम्ब निष्यन्दमधुप्रसनः ।। २५ ।।

·175
संवीक्ष्य काचिन्मदनोपर्म तं
संस्पृष्टचित्ता विजयेन नायः।
स्तम्मापरिषज्प तथैव गाढं
स्वर्गस्त्रियोऽपि प्रतिमा इवासन् ।। २६ ॥
अलंकतामिमणि इण्डलाचै-
विभूषणैरप्यतिकोमलामिः।
नालं कृतं नाकामिार्य
विलोकयन्तीमिश्नङ्गम्मिा ॥ २७ ॥
काचिस्तनाभ्यां गलितं दुकूलं
नालोकयंतं तु विलोकयन्त्या।
संपीडयन्त्यस्त्वधरं कराम्या
काश्वितथाऽऽसन्परिगृह्य नीवीम् ॥ २८ ॥
उर्वश्यपीन्दीवरवर्णनेत्रा
पूर्वापराधेन तु पीडयमाना।
सौधावातायनलमदेहा
पार्थ तथा वीक्ष्य शिलेव तस्थौ ।। २९ ।।
उज्जृम्भमाणस्तन मिमवत्रा
समय सा बाहुमसत्य कण्ठे।
पाश्लेषयन्ती प्रतिमाञ्च काश्नि-
निश्वस्य दीर्घ मनसैव रेमे ॥ ३०॥

·176
कल्पगुमास्तरक्षणमुत्तमाझे
शक्रारमजस्यास्य तु दैत्यहन्तु।।
भापर्वभागोस्थितबाहुमिस्ते
पीयूपगर्भप्रसवैरसिश्चन् ॥ ३१ ॥
ऐरावतादिप्रमुखा गजेन्द्रा
संघीजयन्तिस्म सलीलमस्य ।
तेषां च तालव्यजनोपमैस्तै-
जिष्णोः समन्तादिव शूर्पकर्णैः ॥ ३२ ॥
पश्चात्पुरस्कृत्य वृहस्पति ते
देवपिमुख्याः पुरुहूतवाचा।
संस्कारयामासुररिन्दम त
शुद्धोदकर्मन्त्रमुदीरयन्तः ॥ ३३ ॥
संपावितं तीर्थजलैरनेकै-
जिप्पणोस्तदाऽनुत्तममुत्तमाङ्गम् ।
स्पृष्ट्वा कराभ्यां स शुमंकराभ्या-
मन्वग्रहीचशसे सुरेशा.॥३४॥
आखण्डलं सर्वमपि स्वयं तं
देवेन्द्रपुत्रेण रणे कृतं यद ।
संश्रावयामास सविस्तरं त-
रसुलाध्यकर्म स्वमुखेन सता ॥ ३५ ॥

·177 आनन्दवाप्पैरमिपिच्य वत्स वेगारसमुत्थाय गुरुः कराभ्याम् । आश्लिष्य पार्थ कृतदेवकार्य पुरंदरः स्वीकृतवान्कृतज्ञा ॥ ३६ ॥ अर्धासने च स्वयमेव सर्नु शनैरुपावेश्य शचीसमेतः । । वृपा तमृचे परिलालयन्सन आघाय मूर्धानमतिप्रहृष्टा ॥ ३७॥ द्रोणश्च भीष्मश्च कृपक्ष को दुर्योधनाचैः शकुनिश्च सार्धम् । अईन्ति युद्धे तव पोडशी तो द्रष्टुं कला ते न कदापि पार्थ ॥ ३८ ॥ अखाण्यमृनि प्रियपाण्डुपुत्र त्वय्येव तिष्ठन्तु महान्ति वीर । दृप्तान्प्रमत्तानिकल भावियुद्धे सम्पप्रयोगार्थमरीनिहन्तुम् ॥ ३९ ॥ सुनो तनुनाणममेयमेत- ददामि तुभ्यं काचं दृदं च । शक्नोत्यनेन ध्रुवमात्मवक्ष- स्वातुं शरेभ्योऽप्यतितीक्ष्णबद्भयः ॥ ४० ॥ 12

·'178
आस्तां ममेयं सुखदा मनोज्ञा
त्वय्येव चामीकरदिव्यमाला ।
या सान्त्वपित्वा सुखमातनोति
त्वं संयुगे पाण्डव ताडितवेत् ॥ ४१ ॥
उक्वमिन्द्रः प्रददौ च शहं
नाना तदीयं किल देवदत्तम् ।
उच्चस्वनोपेतमतिप्रभात
यार्थाय तस्मै मयदं रिपुभ्यः ॥ ४२ ।।
पश्चात्स रोः खचित महाहै.
दिव्यप्रमावं निदधे किरीटम् ।
तवीर्य सन्तुष्टहदन्तरङ्ग
स्वाभ्यां कराभ्यां तनयस्य मुनि ।। ४३ ।।
उद्योपयदिमुरजादिवाथै-
मन्त्रानुसारैर्विअयस्य वीर्यम् ।
उर्वदन्त्यो जगदन्तरस्था-
अनास्तदासन्मुसरीकृताशाः ॥ ४४ ॥
पार्थः किरीटीति किरीटधारी
नामापि लेमे यशसानित तत् ।
वर्धेत कान्तिा कनकाश्रयेण
सत्यं मणीनामिति वेत्ति लोका ॥ ४५ ॥

·179
सन्तुष्टचिचाप्सरसस्तदानी
तलामराणां ननृतः सभायाम् ।
'गन्धर्वनार्यस्तु जगुः सह
तदैत्यजेतुरितं च वीर्यम् ।। ४६ ॥
एतैर्विकारं न जगाम जिष्णो-
श्चित्तं तदा चिन्तयता शिव तम् ।
यस्य प्रमावादसुरानिहन्तं
सर्वानशनोत्स तु शक्रसनु ॥४७॥
अनान्तरे तत्र किरीटिनं ।
संद्रष्टकामी गिरिजागिरीशौ।
आजग्मतुर्जिणुमनुग्रहीतुं
सर्गस्य मातापितरौ महान्तौ ॥४८॥
मन्वैर्मुनीनां मधुरैश्च गानः
पञ्चेन्द्रियाकर्षणपश्चवाद्यैः ।
उज्जृम्मिताशा मुदिता चका
ज्योति समूहरविकं दियाश्री ॥४९॥
देवाय संदृश्य समुत्थितास्ते ।
शकादयस्तौ बहुमानपूर्वम् ।
प्रत्युधयुर्दिच्यसपर्ययाभि-
देवर्षिभिः सार्धमुमामहेशौ ॥ ५० ॥

·180
दयापर स्वागतमातबन्धो
कारुण्यसिन्धो करुणादृष्ट्या ।
अनुग्रहीतुं स्वजनानिदानी
विशिष्य जेवारमिहासुराणाम् ॥ ५१ ॥
इति ब्रुवन्नेव समेत्य शम्भु
नीराजयन्सन् मछटप्रमामि।
भक्तिप्रकर्षाच भा भवानी
सप्राञ्जलिः सत्कृतवान्सुरेशः ॥ ५२।।
स नीलकण्ठस्य पदोपकण्ठं
पार्थस्तु गत्वा विनयेन नम्रः ।
शम्भो महादेव नमः शिवाय
भक्ताधिवासेति नमश्चकार ।। ५३ ।।
उत्थाप्य शम्मुर्विजयं कराभ्यां
स्नेहारस्पृशन्सन् हृदयेन कपन् ।
आश्लिष्य गाढं निजवक्षता तु-
माश्वासयन्नित्यमुवाच वाचम् ।। ५४ ॥
धनंजयानेसर धर्मयुद्धे
प्रीतोऽस्म्यतीय त्वयि धर्मबुद्धे ।
स्वार्थ विहाय स्वमहहि दैत्या.
निस्थ सुराणा परिरक्षणार्थम् ॥ ५५ ॥

·181
अस्मिन्मुहूर्व प्रददामि दिव्ये
कौन्तेय तुभ्यं शिल पान्छितार्थम् ।
तत्पृच्छ जिष्णो हृदयेप्सितं ते
जेता निहन्तासि निशाचराणाम् ।। ५६ ।।
भक्तिप्रवाहादुपरुद्धकण्ठः
शम्भुस भक्तिप्रियमायताक्षः।
सप्रश्रयं साञ्जलिरनवीचं
नास्त्येव वाञ्छा मवदाश्रितानाम् ॥ ५७ ॥
यस्य प्रसीदस्यनुकम्पया वं
तस्यैव भक्तिस्त्वयि शंकरेऽस्ति ।
यस्त्वां सदा पूजयति सचित्ते
तं पश्यसि त्वं कृपया महेश ।। ५८ ॥
संपीडयमानेष्ववनी महत्सु
शम्मो ममैपा जगदीश वाञ्छा।
गौरीश गङ्गाधर चन्द्रचूड
कारुण्यसिन्धो करुणा भुवि स्यात् ।। ५९ ॥
कामेन मोहेन वशीकताना
लोकेपु कारुण्यवता धियोऽपि ।
दुष्टेषु कस्पेषु नयन्ति चित्तं
कारुण्यसिन्धो करुणा भुवि स्यात् ॥६०॥

·182
दीनेषु दृष्टेष्वपि मर्त्यलोके
दारिद्यदुःखेन कलङ्कितेषु ।
लक्ष्मीवतां नास्त्युपकारचिन्ता
कारुण्यसिन्धो करुणा भुवि स्यात् ।। ६१ ।।
रम्येषु हम्र्येषु सुखं वसन्तः
संतापगते पतितानसो।
क्लेशान पश्यन्ति कृपादृष्ट्या
कारुण्यसिन्धो करुणा भुवि स्यात् ।। ६२ ।।
निन्द्यप्रवृचौ निपतन्ति नार्यः
क्षोणीशदुष्प्रेरणया वलाद्वा ।
दारिद्यदुःखात्परिपीडथमाना:
कारुण्यसिन्धो करुणा भुवि स्यात् ।। ६३ ।।
निष्कारण दुर्घलवन्तमा-
मस्या बलिष्ठास्त्वपलाननं च ।
निम्नन्ति हन्त क्षणसौख्यमाप्तुं
कारुण्यसिन्धो करुणा मुवि स्यात् ॥ ६४।।
काश्चितु नार्यों भुवि काश्चनार्थ
मन्त्यैव साधून्पुरुषाश्च केचित् ।
कामेन वा कामुकिकारणाद्वा
कारुण्यसिन्धो करुणा भुवि स्यात् ।। ६५ ।।

·183 आकर्य शम्भुः परिशुद्धचित्ता- द्विनिर्गत त विजयस्प वाञ्छाम् । प्रीतोऽमवत्तस्य तु धर्मबुद्धया वशीकवा सन् प्रशशंस पार्थम् । ६६ ।। अग्रेसरस्तिष्ठसि धर्मिणां त्व- मेमिर्वचोमिा पुलकाहितोऽहम् । सत्यं त्वमेवाद्य यथार्थराजी येनास्यनुक्रोशमना जनेषु ॥ ६७ ॥ भवन्ति नाथा यदि धर्मनिष्ठाः तेषां प्रजास्तहि चरन्ति धर्मान । दुष्टा मवेयुर्यदि नायकास्ते तद्वद्भवेपूर्भुवि तजनाथ ॥ ६८ ॥ नाथानवन्यामचिरेण दुष्टां- स्तान्धर्मयुद्धेन हनिष्यसि त्वम् । उत्तवेदमद्रे सुतया समेत- स्विरोदधे तत्क्षणमन्तरीक्षे ॥ ६९ ।। सुरपतिरथ पार्थ सान्त्वयित्वा वचोमिः पुनरपि समुपावेश्यान्ति के कुन्ठिपुत्रम् । स बहुभिरुषचारैरर्जुनं मानयन्त निकटमुपविशन्तं नैव जजे जयन्तम् ।। ७० ।।

·184 रम्यं वसन्ततिलकं तिलकं यथास्ते इन्दर्यथा लमति फागुनपूर्णिमायाम् । अग्निलमत्यतिवरच यथा निशाया पार्थोऽपि तत्र विसाज तथा सभायाम् ।। ७१।। सुरश्च देवर्षिगणैरतिस्तुत विलोक्यमानं विधिनापि सादरम् । स भक्तिमाहात्म्यमुवाच वामवा खपुत्रमर्धामनसभिवेशितम् ।। ७२ ॥ भक्तिः कदापि न भवेद्रतिमाक्मेदो वृत्तिहदो गुरजनामिमुखी न भक्तिः । सेवा न भक्तिरिति चमलं कदाचित् ज्ञानप्रवाह इति चापि जनन वाच्या ॥ ३ ॥ भक्तिः परा ध्रुवमनिर्वचनीयशक्ति- रात्मानमेत्य मनुजस्य हृदन्तरङ्गे। अद्वैतमावमवलम्म्य विराजमाना संयोज्य जीयमचिरात्परमात्मना या ॥ ७४ ॥ मन्दाक्रान्ता मधुरवचनैः शक्तिरन्योन्यभावा भक्तं भक्तप्रियमपि जनं मगलात् मङ्गलं या । आनीयान्ते घटयति दृढ़ नित्यमुक्तेन मुक्तं निःसन्देहं सहदयजनैरुच्यते सैव भक्तिः ॥७५।। इति श्रीरामसुब्रह्मण्यविरचिते धनञ्जयविजये महाकाव्ये वयोदशः सर्गः॥

·चतुर्दशः सर्गः
अयैकदा देवपतिः परंतप
प्रियं समाहृय समीपमात्मजम् ।
उवाच मन्दस्मितगुम्मिताक्षर
परामृशन्धर्मगति युगे युगे ॥१॥
गतिस्तु धर्मस्य भुवौ धनंजय
सनातनी नैव समं प्रकाशते ।
अवेद्यसौ मिन्नतया युगे युगे
विभिन्नरीत्या विजय प्रवर्तते ॥ २ ॥
निबोध धर्मस्तु कते युगे स्वयं
सदैव पूर्णस्वमवाप्य वर्तते।
न यान्त्यमुस्मिन्भुवि वा क्षयं कचि-
दयं कदाप्यत्र युगोचमे प्रजाः ॥३॥
तदा न सो न च यक्षराक्षसा
जगत्सुनामन्सुग्दानवादयः ।
ऋगादिवेदाश्च तथैव नाभव-
बचैव तस्मिन्क्रय विक्रया युगे ॥४॥
न चाप्यमया रुदितं कृते युगे
प्रजासु वर्णा न बभूवुराश्रमाः।
जनेषु दर्पो न तथेन्द्रियक्षयो
न विग्रहोऽभून मदं न पैशुनम् ॥ ५॥

·186
न चैवमी न च मत्सरीऽभव-
न चापि सन्तप्तमना जना कचित् ।
तथा विभागास्तु महीसुरादया
प्रजासु तस्मिन्न युगे कृते कृता !!६॥.
समानमन्त्रक्रियया समाहिताः
सदैकदेवे निरताः कृते युगे।
अकामकर्मस्वनुरक्तचेतसा
समाप्नुवन्ति स्म परां गति प्रजाः ॥ ७.11.
जगत्सु धर्मस्तु गुणवयं विना' .
मृगश्चतुष्पाद इव प्रकीर्तितः।-
जना विरोधेन विना परस्परं
गता स्वयं स्नेहवशं युगोनमे ॥ ८ ॥
t
युगे द्वितीये प्रचुरं भुवस्तले
नियोघ सत्रं समवर्ततार्जुन ।
स ईपदूनी व्यचलन्महामते
जगाम धर्मधरणेन रक्तताम् ॥ ९ ॥
चचाल धर्मश्चरणैत्रिमिा क्षिती
मृगो यथा पार्थ तथाच्युतस्त्वसौ।
जनैः सहैवाभ्युदयाय भूतले
विचित्रसोपु वियुक्तमत्सरः ॥ १० ॥

·187
स्वधर्मनिष्ठाः स्वयमेव चासन्
स्वभावसंकल्पपरा नरास्तदा ।
अपि क्रियायामिव तक्रियाफले
सदैव चासी वि सत्यसंधता ।।११।।
तपासि चक्रुर्विविधानि मानवा
बहूनि दानानि ददश्च साधवा ।।
तथापि धर्मात्तु कदापि भूतले
न तेऽचलम्बीपदपि ध्रुवं प्रजाः ॥ १२ ॥
अवैहि च द्वापरनामके युगे
प्रजाः प्रजात विविधाश्च तक्रिया।
प्रजासु धर्माकिल नः प्रवर्तते
तदा द्विभागस्तु धनंजयापनौ ।। १३ ॥
अधर्मधर्मों सरता समं सदा
तदेव विष्णुर्भुवि पीवतां गता।
चतुर्भुजं तं च विदन्ति मानवा
नियोध वेदश्च तथा न्यवर्तत ॥ १४ ॥
ततत्रिवेदा इति काश्चन प्रजा
भुवि द्विवेदा इति चापराः कचित् ।
तथैकवेदस्वनृचच तद्युगे
जनास्त्वजानंच परंतप कचित् ॥ १५ ॥

·188
विमिन्नशास्त्रेपु जगत्सु पाण्डव
प्रवर्तमानेषु विभिन्नशासनः।
तपासि दानानि वहन्यभूव-
बहुप्रकारैरपि च क्रियास्तथा ॥ १६ ।।
प्रदानवृत्तावपि सुष्ठववर्तत
तपाप्रवृत्ता किल राजसी प्रजा ।
अनेकदेवान्मनसा त्वकल्पय-
घदेकदेवानवधारणात्स्वयम् ॥ १७ ॥
-
असत्यसंकल्पवशान्महीतले
क्रमेण विभ्रंशवशाच सत्यता ।
अवेहि पीडयन्त इति त्वमर्जुन
प्रजा महाव्याधिमहाधिमिभृशम् । १८ ॥
महार्थकामास्तु जना महामते
सकामकामाश्च भवुरन्वहम् ।
सदा भुवि स्वर्गफलामिसन्धिनी:
प्रजा प्रकृत्या कुरुते स्म च क्रिया:॥ १९ ॥
स्वकर्ममिर्दापरमागतः स्वयं
प्रवर्तमानः प्रकृतेः प्रचोदनात् ।
जनस्तु जाननापि तयुगेऽचना-
धर्मकर्माण्यकशेदपि स्वयम् ॥ २० ॥

·189
युगे चतुर्थे सह वाञ्छितैरपि
प्रयात्यसौ वाञ्छितवनिरन्वहम् ।
पदैकमात्रेण चरन्मृगो यथा
तथैव धर्मः किल शोच्यता गतः ।। २१ ।।
कलो तु कौन्तेय युगे महाप्रभु-
भुवं समासाद्य स तामतान्त्रिताम् ।
बभूव कृष्णः किल केशवो विभु-
जनान्समुद्धर्तुमधर्मबन्धनात् ॥ २२ ॥
स्वधर्मयज्ञादिषु न प्रवर्तते
मनो जनानां ममतातिदृपितम् ।
श्रुतिप्रमाणे स्वजनेष्वपि प्रजा
न विश्वसन्ति स्वकृतेऽपि भूतले ॥ २३ ॥
महामदक्रोधमहामयादयः
सदापि दोषा यहवस्त्वधर्मजाः ।
उपद्रवन्ति क्षिविजान्कलौ युगे
परसा पिमासाक्षुदुपद्रवा भृशम् ॥ २४ ॥
प्रयाति धर्मस्त्वविशोचनीयता
तपात्यये पारिवातितापितः ।
तपाप्रमावातु व्यापि मानवा-
अरन्ति धर्मान्मतिचित्कलौ युगे ॥ २५ ॥

·100 पुरा नलो नाम महीपतिर्मही प्रियां गुणौधैरिव लालयप्रियः । मुखप्रदाता निपधेष्वभून्मदा- प्रियेण धीमाननुरजयन्प्रजाः ॥ २६ ॥ असौ तु भैम्या सदसि स्वयं वृतो दृढानुरागेण च मुग्धया नला। दिशा पतीनामुपलम्य सम्मति पतित्रतारत्नमवाप भूपतिः ।। २७ ।। प्रकुप्य भैभ्यां सहसा प्रवृत्तवा- न्कलि समुत्पीडयितुं स दम्पती । अनक्षविद्योऽपि विचारङ्नलो पलादकत्ये कलिना प्रवर्तितः ॥ २८ ॥ -- M कली युगेऽस्मिन्कलिपितो यदि ध्रुवं कदर्थीकृत एव मर्त्यः। कदाप्यसमा सहनीय एव वा विधेर्षिलासो विपमो हि सर्वदा ॥ २९ ॥ स पुष्करं द्यूतविहारवाञ्छया समेत्य तेनैव पराजितो नलः । चलारस्वराज्यादपि तेन धावितो बने भ्रमन्नास्त नृपोऽपि जायया ।। ३०॥

·191 अनन्यभक्तां विधिनार्धवाससी विहाय भार्या स्वपरायणामसो । अटन्नटव्या ऋतुपर्णभूपते- विरूपदेहोऽमवदश्वपालकाः ॥ ३१ ॥ असावयोध्याधिपतेः सकाशा. तदाक्षविद्यामुपलभ्य नैपया। प्ररूढवीर्येण नवौजसा क्षणं कलिं तु निर्धूय रराज पूर्ववत् ॥ ३२ ॥ गुणी विजित्याथ नराधिपो नल: सहोदरं द्यूतविधौ स पुष्करम् । समेत्य मैमी च सुतासुतौ पुनः पुनश्च राज्यं जिशिवपालयत् ॥ ३३ ॥ जयेन्मनुष्यः कलिमक्षविद्यया सहोदरस्ते विधिवद्युधिष्ठिरः। इमां च विद्यां वृहदश्चतापसा- दजातशत्रुर्विनयादधीतवान् ॥ ३४ ॥ यदा स्वधमः क्षयमेति तरक्षणं वसुंधराऽपि क्षयिणी स्वयं भवेत् । सदा युगावर्तनमाश्रयन्धुवं क्षिती तु धर्मोऽपि समं प्रवर्तते ॥ ३५ ।।

·192
चरन्ति सश्रद्धमतन्द्रिता युगे
कलौ स्वधर्मान्भुवि ये विनास्पृहाम् ।
ध्रुवं युगान्तप्रलयं युगं च ते
तान्ति संसारमदाम्युधिं तथा ।। ३६ ॥
युगे सदास्मिन्युगपत्स्वकान्तया
सह स्वधर्माश्वस्थ क्षितो धिया।
अतश्च तनाविमहाहवे धुवं
जयं मजेतार्जुन धर्मकारणात् ॥ ३७॥
इंद समाकर्ण्य वा म पाण्डवः
स्वधर्ममाहात्म्यमपीन्द्रनन्दनः ।
भुवं प्रतस्थे वचनाच्छशीपतेः
सहोदरान्द्रपुमनार क्षणादिवः ॥ ३८ ॥
अथैकदा मध्यमपाण्डवाननं
विचिन्त्य साध्वी द्रुपदस्य नन्दिनी ।
वरानना साश्रुमुखी वनप्रियं
विलोकयन्त्यास्त दृशैव केवलम् ॥ ३९ ।।
प्रतीक्षमाणा प्रियमात्मवल्लभ
पतिव्रतासीद्विजयोन्मुखी सती।
अनन्यचित्ता नमसीव चातकी
विलोकयन्ती सुखदं मुखार्थिनी ॥ ४०॥

·.193 शशाक गन्तुं न शशीमुखी तत- स्तदैकमप्याकुलचेतना पदम् । प्रवेपमाना विरहातिकर्शिता शिलाले मोहवशादुपाविशत् ।। ४१॥ तदा मृद्रू करभोपमो हठात् दृढ कराभ्यामवलम्ब्य सा क्षिती। प्रमअनेन प्रसमै प्रचालिता पपात रम्मेव निराश्रया सुवि ।। ४२।" तथा पतन्ती नकुलम्तु वीर्यवान् प्रियां समुद्वीक्ष्य तपस्विनीमिमाम् । क्षणादगृहादमिगम्य पावतो करी कराभ्यामतिविहलाननाम् ॥ ४३ ।। सहोदरा पतितां महीतले जवेन राजन्नवलोकय श्रियम् । इति बुबन्सवरमेव दृष्टवान् कशोदरी दीर्घशा वृकोदरः ।। ४४ ॥ स्वधर्मनिष्ठा सहधर्मचारिणी- मयोनिजां यज्ञसमुद्भवां सतीम् । समीक्षितुं तो पतितामुपागतः क्षणं प्रधावनिह धर्मनन्दनः ॥ ४५ ॥ 13

·194
+4
अवेक्ष्य कचलवामिवारपे.
समं समद्विग्नमनाः सहोदरी। .,
गतो तदायासकृताविशोच्या
"प्रिपा समाश्वासयितुं प्रचक्रमे ॥ ४६ ॥
निजामारोप्य नितान्तमातुर
'स्ववलमा धर्मसुतो युधिष्ठिर ।
कशा सती म्लानमुखीं प्रियेण ता
जगाद वाचं हृदयस्पृशं शुचा ॥४७॥
तवास्ति राजा द्रुपदा पिता महान
सहोदरा सुन्दरि कृष्ण एव ते ।
तथापि पञ्चत्वमवाप्तुमेव ना
समागता त्वं किल पञ्चपाण्डवान् ॥ ४८ ।।
सुगुप्तहर्येषु सुवर्णमण्डित
भृशं सुखाई सुखमयशेत या ।
प्रशस्तशय्याशयनं तु सा कथं
त्वमद्य शेषे पतिता शिलासले ॥४९॥
-
सरोजयादौ च सरोरुहाननं
विवर्णभावादुपयान्ति शोच्यताम् ।
असत्कृतद्यूतयशेन तद्भवे-
स्कृतं मया मानिनि मन्दबुद्धिना ॥ ५० ॥

·105 ". सुते सुखं प्राप्स्यसि पाण्डवान्पती-- । नवाप्य कल्याण तथा सुमङ्गलम् । इति स्वपुवीं मृदुभाषिणीं तदा पिता किलास्मभ्यमंदात्प्रियेण ते ॥ ५१ ॥ विधेर्विलासादनवाप्य शोभने स्वमय तत्सर्वामित्व भूतले। नितान्तमध्यश्रमशोककर्शिता निपत्य शेपे मम कर्मकारणात् ॥ ५२ ।। चने चरन्ती बनवासिमि समं स्वमस्यनाथेव धनंजयोन्मुखी शिलाशया बाहुलतोपधायिनी कथं नु देवि क्षपिताः क्षपाः त्वया ॥ ५३॥ हृदन्तरं त्रुटयत एव मेऽधुना शिरोऽपि मन्ये भ्रमतीव चिन्तया । असह्यदुःखं मनसोऽपि मर्ममिद् सहेत मर्त्यः कथमात्मनानिशम् ॥ ५४॥ क हवासा क वनान्तजीवितं क राजपुत्री क च तापसी बने । मनांसि मध्नाति विधिः सतामपि विधेहि वैचित्र्यमतीव दारुणम् ।। ५५ ।।

·196 भवन्ति शूगः सुधियच पाण्डवा- स्तथा पलिहाश्व पराक्रमान्विताः । इति प्रशंसन्ति गुणान् जनास्तु न- स्तथापि कान्ते भक्तीह किं फलम् ।। ५६ ।। शो समन्मील्य विलोकय प्रिये स्वमीपदिन्दीवरपत्रलोचने । प्रवक्तुकामाः प्रियवल्लभास्तव प्रियंचते समिहिवास्तपोधना ॥ ५७ ॥ मजातशत्राववलोक्य वलमा पचोभिरेतैलपति प्रियान्तिके। भर्मु समाश्वासयितुं समाययु- जवेन धौम्यप्रमुखा द्विजोत्तमाः ।। ५८ ॥ बचोमिराश्वास तपोधनास्त्वमू- विभिन्नरक्षोमजपाच ते क्रिपाः । शुभार्थमाचारमकलापहा विशुद्धिमन्त्राविधिवत्तथाजपन् । ५९ ॥ सुसेव्यमाना जलमिश्रवायुना स्वमिा शीतलचर्यया मुहुः । अबाप बोधं परिलब्धचेतना क्रमेण कृष्णा शनकै सुलोचना ।। ६० ।

·197 निशम्य मन्त्रान्जपतस्तपोधनान् भृशं समुद्विग्नपतीन्कशोदरी। निशाम्प तस्मादुदतिहरञ्जमा प्रियेण तामेव तथा च पश्यतः ॥६१ ॥ सुविधमार्थ श्रमर्शितामिन युधिष्ठिराद्या द्रुपदात्मजा शनैः । अतीव दीनां परिगृह्य वल्लमा महातरुछायमुपानयन्संतीम् ।। ६२ ॥ क्षणेन कष्णाजिनसंस्तरे प्रियै- रुदारशीलैरूपशापिता सती। शुभार्थिनस्ते शुभलक्षणा किती तदीय पादौ समवायंस्ततः ।। ६३ ।। प्रभातकाले विनयान्विता प्रियं. युधिष्ठिरं भ्रातृमिन्वितं वा । कवामिपेका कतकत्यमर्जुन निधाय चित्ते महतीदमब्रवीत् ॥ ६४ ॥ . -1 शृणोतु राजन्वचनामृत मवा- न्त्रवीमि यन्मे शुमसचकं वा। निशावसाने नियतेः प्रचोदना. दपूर्वसुस्वप्न इहै। मेऽभाव ।। ६५ ।।

·198
स्वयंप्रमे सुभ्र समीपमागत
क्षणान्मरालीगमने सुमध्यमे ।
दृशौ समुन्मील्य परंतप प्रिये
प्रिय समालोकय तापहारिणि ।। ६६ ।।
इति वन्मध्यमपाण्डवस्तदा
प्रवालमाला स गले निधाय मे।
प्रफुलपश्चप्रमोचयं प्रियो
ममोत्तमाङ्गे च पिनवान्स्वयम् ।। १७ ।।
ननाम मस्पा शिरमा सहोदरी
पहन किरीट बहुमास्करप्रमम् ।
समालिलिङ्ग प्रणती सहोदरा-
वुमौ कराभ्यामुरमा स मध्यमः ॥ ६८॥
सपायुपु पाण इवादिरन्वये
स पश्वभूतेधिव मध्यमप्रमा।
महातरोभूलबलोपमो भवेत
प्रियं तु पश्येम कदा तथाविधम् ।। ६९ ।।
सुस्वप्नमित्थं युवती मनोरमा
महीरुदान वा सुमनोमिरश्चिवान् ।
विचित्रवर्णानुत तद्वने खगा-
में पश्यति स्मार्जुनचिन्तया सती ॥ ७० ॥

·199 सराजहंसद्विजकूजनं यथा- तथा प्रमत्तभ्रमराङ्गनास्वरम् । मनागपि द्रौपदिकर्णसंपुटं ध्रुवं न भेजे किल तद्वने तदा ॥ ७॥ बने च तस्मिन्नवरक्तचम्पक- प्रसनगन्धस्त्वपि रक्तचन्दनम् । तथैव तस्याप्रविवेश नासिका तथापि न घाणसुखं तदाप सा ।। ७२ ।। स्पृशन्सहुनिसरवारिसीकरा- न्वहन्स मन्दं नवपुष्पसौरभम् । स भर्दचित्तामविदंच मारुतः शन गाक्ष्याः समवाहयत्तनुम् ॥ ७३ ॥ स्वयं तु भुक्तान्यपि सा मनस्विनी फलानि पकानि कथं स्वजिलया। अवागमत्स्वादु तदीय चिन्तया प्रतीक्षमाणार्जुनमेव वल्लभम् ।। ७४ ।। सुस्वप्नं शुभमच सुफलदं नाले मुहूर्ते तया संदृष्टं कथितं तथा च मधुरं श्रुत्वा महान्तस्तु ते । सन्तुष्टा विजयं प्रतीक्ष्य पुरतस्तम्थुम्तथा पाण्डवाः स स्वप्नस्त्वचिरात्प्रयच्छति फलं दृष्टो निशान्ते यदि ॥७५॥ इति श्रीराममुब्रह्मण्यविरचिते धनअपविजय महाकान्ये चतुर्दशः सर्गःn ·पञ्चदशः सर्गः अनेकशस्त्रास्त्रमवाप्य वासवान- प्रदक्षिणीकृत्य गुरुं परैतपः । सुरेन्द्रसतेन वसुंधराधरं सह प्रतस्थे स तु गन्धमादनम् ॥ १ ॥ वियत्पधा दिव्यायेन संचरन् विद्रभूगोलमवेक्ष्य विस्मिता। सुषाशुसंपूर्णकलाममन्वित धनंजयचन्द्रमिवान्वमन्यत ॥२॥ •तमीक्षमाणानितरान्विलोकय. न्सुरेन्द्रवाहेन सुरेन्द्रनन्दनः । समह्यमानो मनसापि कृपया- प्रहष्टचित्तांच परं परंतपः॥३॥ विगाहमाने गगने तथा रथे ददर्श तम्यामिमुख धनंजयः। नगेन्द्रशृङ्गाण्यतिरंहमा भुवः समुत्पतन्तीव म विस्मितेक्षणा॥४॥ स शैलमालामिालकताकति नगेन्द्रमाचर्यवशायलोकयन् । विदूरवैडूर्यमयैरिवातपे चकास्ति शृङ्गैश्च हिमाईतैरसो ॥ ५ ॥ -

·201
विशिष्टपुष्पस्तबकद्रुमैस्तत-
स्ततं लताभिश्च स गन्धमादनम् ।
अपश्यदाच्छन्नमिवीनतस्तन
विचित्ररर्णाङ्कितचेलया भुवः॥६॥
'फलातिभारैरवनामितदुमाः
सगन्धपुष्पस्नवकान्विता लताः
जलप्रपाता मृगपक्षिणो नृणा
पृथक् च कर्षन्ति मनासि सानुषु ।। ७ ।।
वहन्ति मनति बने महीरुहा
बहूनि पक्क नि फलानि च स्वयम् ।
भवन्त्यतो सिद्धफलाः परं सुखं
धुवं ववन्त्ये। गिरौ महाजनाः ॥ ८॥
सदा किलानातकमव्यदाडिमा.
तथानखजू फलट्ठमान्वहून् । .
चहन्ति मोचान्यनसाम्लवेतसा-
न्सनालिकेगनलकुचांव सानुपु ।। ९ ।।
तथा च सीताकमलाफलदुमान्
दधाति नारङ्गकवीजपूरगान् ।
सपिण्डखजावरूनपि स्वयं
परोपकाराय सदा महागिरि॥१०॥

·4G
विनामिवाला विविधान्महागिशि
स हितायैव दिवान् दधात्यसौ।
सगन्धपुष्पानपि गन्धमादनो
विमति वृक्षामिजरम्यभूमिपु ।। ११ ।।
-
अशोकवृक्षान्कुट जाश्च पाटला-
गिरिस्तथा केतकरक्तचम्पकान् ।
सकोविदार्गव महामहीमहा-
न्दधाति भूर्ना चलान्सुरनुमान् ॥ १२ ॥
शुकैश्चकोरी शतपत्रकोकिले
।बिरेफराजैः कलपिळूहारित।
ददर्श धीमान्किल जीवजीवकै-
गिरि विचित्रविगैरधिष्ठितम् ॥ १३ ॥
तयैव पार्थः प्रियकैश्च चातक-
दृढानुरक्त मधुरं मधुम्बर।।
अपश्यददि विविधै समातलि-
मुंदैव कूजदिर पतत्रिमिः ॥ १४ ॥
तथा मनोज्ञानि सरासि दृष्टवान्
स पुण्डरीकैर्विसतानि पाण्डवः ।
प्रफुल्लकल्हासरोरुहै। समं
समन्ततः कोकनदोत्पलभृशम् ॥ १५ ॥

·"203
ददर्श कारण्डवहंसपक्तिमि-
जलेषु कादम्बजलप्लवङ्गमान् ।
तथा वियुक्तैश्च स्थाङ्गनाममिः
समन्वितेपदकवकटैरसौ ॥ १६ ॥
अपश्यदने कमलोदरच्युत-
रनल्पकिंजल्करजोमिरश्चितैः।
द्विरेफवृन्दै कमलाकरान्बहू-
प्रमोदनाविरुवान्धनंजयः ॥ १७ ॥
स पद्मपण्डैः किल मण्डिताक्वचि.
च्छिखन्डिनीभिः सहिताञ्छिखण्डिनः ।
अपश्यदाखण्डलसूनुरभुता-
रहून्लामण्डलकेपु पाण्डवः ॥१८॥
कलापिनश्चितकलापमण्डन
नखान्तरालमपिनाकमण्डलम् ।
अपश्यदानन्दमयं च ताण्डवं
घनस्वनारन्धमदेन मण्डितम् ।। १९ ॥
चित्प्रिपामा रममाणपहिण:
समं च विस्तीर्य विचिनपिच्छिका।
मदालसामिबिटपेषु नृत्यतो
सुदा दुमाणां स ददर्श पाण्डवाः ॥ २० ॥

·204
सनीलकण्ठान्कलकण्ठनिस्वनी
सुदी केकारतु समं प्रर्वता।
कवानुरागाकलितान्व्यलोकय-
रक्वचिद्धनानामतितूर्यगर्जनः ॥ २१ ॥
विराजमानाकुटजेविवोत्कटान्
सपिच्छिकाटोमचितान्ष्टूनयम् ।
चने मयूरान्विटपेपु रष्टवान्
प्रियोपकृष्टान्मुकुटानिवार्जुनः ॥ २२ ।।
तथा गिरीणां शिखरेपु पाण्डवः
सुवर्णवर्णप्रसवान्मनोहरान् ।
चहूनुदारानिव मारतोमरान्
स सिन्धुवारानवलोक्य विस्मितः ॥ २३ ॥
स कर्णिकारानवलोक्य कानने
विचिन्तयामाम हृदीत्यमर्जुनः ।
विना सुगन्धं स किमर्थमद्भुता-
प्रकृष्टवर्णान्किल सृष्टवान्विधिः ॥ २४ ॥
प्रियामुखश्रीतिलकप्रमाम
प्रभामभानास्तिलकाव्यलोकयन् ।
स मन्मथोत्सुक्यकरान्मनोहरा-
न्वृथैव धाना रचितान्वनावनी ॥ २५ ॥

·205
लता लसन्तीनकुन्तकुइमलै-
ददर्श दन्तैः सुदतीरिवार्जुनः।
वने विचित्रा विविधाश्च यूथिका
प्रचाल्यमाना मरुता शन: शनैः ॥ २६ ॥
विशिष्टगन्धस्तवकविराजिता-
न्मनोमवस्याशुगकोशसंचयान् ।
प्रतीप्यमानान्भ्रमरैश्च कोकिले-
रसावपश्यत्सहकारपादपान् ।। २७ ॥
खगेषु वृक्षेष्वपि सर्वजन्तु
जलेषु जाति जलजेपुचाप्पयम् ।
विलोकयन्नेवमचिन्तयत्स्वयं
न जातु जाति विजहाति विश्वा ।। २८ ।।
प्रदीप्यमाना किल दिव्यतेजसा
भृशं किरीटद्युतिमिवियत्पथम् ।
प्रकाशयंस्तद्वनमप्यसौ महान्
विना विलम्ब वसुधा समागमत् ॥ २९ ॥
विचित्रचेलाङ्कितमङ्कमात्मज
स्वयं समारोप्य सुतामिवाग्छ या ।
अU परिती जननीव पाण्डवं
मुदा कराभ्यामिव पर्यलालयत् ॥ ३० ॥

·206
भवाप शन्दैर्मधुरैन निति
न वा चनेऽस्मिन्नतिरभ्यदर्शनः ।
असौ विचिन्वन्स्यजनान्धनंजयः
कथं हि पश्येद्विग्हीतरान्स्वयम् ॥ ३१ ॥
धितो दिक्षुः स्वजनान्स्वचक्षुषा
स दीर्घचक्षुर्यहुदिक्षु विक्षिपन् ।
समुरिक्षपन्ती क्षणदामिवेक्षणं
सरोरुहाक्षीमवलोकयत् क्षणात् ॥ ३२ ॥
विलोक्य धौम्यादिमहातपोधनान्
सहोदरादीनितरांश्च फारगुना ।
समीक्षमाणानमुमेव पाण्डवं
भृशं किरीटी पुलकाड़ितोऽमवत् ॥ ३३ ॥
ज्वलन्तममे सुतवत्परंतप
घनान्तरस्थक्षणदामसंयुतम् ।
अमी नवामरणानि विभ्रत
जनाश्च कृष्णा दशुख पाण्डवाः॥ ३४॥
प्रतापरावज्रघर: प्रियंकर।
त्रिया ज्वलन्नाश्रितवत्सलो महान् ।
महेन्द्रवाहादवरुह्य तत्क्षणं
किरीटमाली द्रुत्तमाययौ ततः ॥ ३५ ॥

·207
.
स लोमशाघी विनयादुपेयिवा-
ननेकतीर्थाटनपाक्तिी सुधीः।
नाम मत्या च किरीटतेजसा
* विराजमानो महरात्ममौलिना ॥३६ ॥
उपेत्य धौम्यं सहसा महामुनि
पदोपकण्ठे कृतवान्कृताञ्जलि।।
विनम्रशीर्षो मकुटप्रमान्वितः । 14
किरीटनीराजनमिन्द्रनन्दना ॥३७ ।।
अजातशत्रोस्तदनन्तरं महान
वृकोदरस्यापि विनीतवानयम् ।
ननाम पादौ कृतमस्तकाञ्चलि-
मुंहुच माद्रीतनयामिवन्दितः ॥ ३८ ॥
उपेत्य कृष्णामतिमात्रकर्शिता
यथाम्बुदा शुष्ककदम्बवाटिकाम् ।
तथाथु मुश्चन्परिलालयन्प्रिया
तथैव तस्थौ विजयः क्षणद्वयम् ।। ३९ ।।
सहोदराणां महत समागमे
विलोचनेभ्यो युगपन्महीतले ।
निपेतुरानन्दमयाधुविन्दवा
स्पुटं हृदन्तापटिकाक्षवत्तदा ॥४॥

·208
अनेकतीर्थाटनपावितं यथा
युधिष्ठिरस्पाघ्रियुगं किरीटिनः ।
शुमं सुराशीर्वचपा तथा शिरो
मिधा समेत्यात पुनश्च पावितम् ।। ४ ।।
स सप्तपूर्णानवधीचमास्थितो
दितेः सुताना नमुचेच सदनः ।
तमिन्द्रवाई समुपेत्य पाण्डवार
प्रदक्षिणं चारनिन्दितास्ततः ॥ ४२ ॥
अतिमहयों विनयेन तदने
समागतानां समन्महात्मनाम् ।
अभिप्रशंसन्स व धर्मनन्दनं
वृकोदरं चापि ननन्द पाण्डवः ॥ ४३ ॥
अथार्यपाचादिमिरिन्द्र सारधे-
मुदान्विताश्च कुरुदारकीर्तयः।
सुरेन्द्र तुल्यं च युधिष्ठिरादयो
जनास्तु सत्कारमतीव मातले ॥४॥
सुरालये जीवितमजुनस्य तत्
प्रियेण पप्रच्छुरमुं दिवौकसम् ।
अवेतुकामास्त्वपि तेन यत्कृतं
समग्रमेतत्कुरुराजवंशजाः॥४५॥

·209
युधिष्ठिरादीनखिलं तदब्रवी.
द्यदर्जुनेनाचरितं सुरालये।
स कालकेयादिवधं च मातलि-
यथातं तेन तथैव जिष्णुना ॥ ४६ ।।
पुनश्च धीमान्सुरसारथिस्तदा
युधिष्ठिरायाचकथन्मुदान्विता ।
शृणोतु च श्लाघ्यमिदं महीपते
सदापि सर्वैविजयेन यत्कृतम् ॥ ४७}}
क्षणेन यस्या वशमापतन्ति ते
समेतकामा यमिनोऽपि विधमः।
स्वयं समेवाप्य मुमुवंशी निशि
स्वधर्मिणा साप्यमुनैव धिक्कृता ।। ४८॥
परं तु तं शापमसौ न चानवी-
तया प्रदत्तं विजयाय मावलिः ।
सदा गुणानेव वदन्ति जिह्वया
विहाय दोपान्हि सदैव साधवः ।। ४९ ।।
अतिप्रहृष्टानथ पञ्चपाण्डवान्
पितेव पुत्राननुमोदयन्प्रियान् ।
आपृच्छ्य यात्रा मुनिपुगवानसौ
निवर्तते स्म निदिवेश्वरालयम् ॥ ५० ॥

·210
सुराजनाप्येवमनेन धिक्कता
उदेदमाकर्ण्य वस्तु मावले'।
अतीव तुष्टा द्रुपदात्मजा सती
लिलेस चित्तन पति पवित्रता ॥ ५१ ।।
गते ततोऽस्मिन्पुरहतसारथी
स मध्यमध्यास्त सहोदरी सह ।
महीसुराणां जलता महान।
परंतपः पाचकित्स्यतेजसा ॥ ५२ ॥
सुरेन्द्रदनानि महाधनान्यसो
युधिष्ठिराय प्रददौ धनंजयः।
दिवाकरामाण्यतिरूपयन्ति तु
प्रिया प्रियायें किल भूपणान्यदात् ।। ५३ ।।
सुधाकरराश्लिष्टविभावरी यथा
तथा पिबन्ती सुदती तमर्जुनम् ।
राज दृग्भ्यां स्मरम्मणेन वा
वशीकृता तचरितेन वा भृशम् ।। ५४ ॥
रिपुप्रमाथी विजयरत्वनन्तरं
वचोमिरेतान्मधुरैर्महात्मनः।
अवेतुकामानमराधिवासतो
यथावदाचष्ट स सर्वमादितः ॥ ५५ ॥

·211
उवाच तान् तेन कृतं तु तत्पर
किरातयुद्धं च यथाकृतं सुधीः ।
कथं महापाशुपतास्त्रमाप्तवान्
दिशापतिभ्यश्च तथायुधान्यसौ ।। ५६ ॥
स चित्रसेनात्समबाप्तशिक्षणम् ।
दिवि प्रयास च सुरैः सहार्जुन:
उवाच संक्षिप्प सहोदरान्मियान्
विशुद्धकर्मा विनयायथाक्रमम् ॥ ५७ ।।
तदर्जुनोक्तं मधुनिर्मरं वचो
युधिष्ठिरा सुछु निशम्य सस्पृहम् ।
दृढं परिष्वज्य सहोदरं महा-
मसिञ्चदानन्दमथाश्रुविन्दुभिः ।। ५८ ॥
प्रियेण कृष्णामसमेव सस्पृह
प्रतीक्षमाणामधिगन्तुमक्षमम् ।
उवाच तीर्थाटनमात्मना कृतं
परंतपं धर्मसुतस्त्वनन्तरम् ॥ ५९ ।।
ततः समुत्थाय विनीतवान्सुधीः
सुरेन्द्रमनुस्त्वमिलम्य सम्मतिम् ।
पतिप्रियां द्रष्टुमना मनस्विनी
नगाम तस्सा विरहातिमञ्जकः ॥ ६॥

·112
स पाप्परम्यामवलोकयन्प्रियां
विलोकयन्तीं प्रियमधुलोचनाम् ।
अतिष्ठदालेख्यगतीपमश्विर
तथैव तूष्णीममरेशनन्दनः ।। ६१ ।।
कयापि शत्या सममेत्य दम्पती
परस्पराश्लिष्टविशिष्टकै वषात् ।
विभृहलाम्यामिव तत्र साहसा.
स्वयं कराभ्यां निवसन्धतर्दृढम् ॥ ६॥
निशम्य शब्द गगनाद्वधूवरौ
क्षणात्प्रयुद्धय स्वयमेव बन्धनात् ।
अपश्यता ज्योन्नि हिरण्यतेजसा
ज्वल द्विमानं ज्वलनप्रमं महत् ।। ६३ ।।
श्रुतच शब्दो गगनादिवौकसा
विमाननेमिस्वनमिश्रितस्तथा ।
अनेकघण्टारवसंयतस्तदा
यथा बहुष्पालमृगेन्द्रपक्षिणाम् ॥ ६ ॥
ससिद्धगन्धर्वगणाः समन्ततो
दिनेशसंकाशविमानमन्वगुः ।
पुरन्दराधिष्ठितमप्सरोगणाः
सुराजनाथापि स्थैर्मनोहरैः ॥ ६५ ॥

·213
अनुग्रहीतुं परिपूतपाण्डवा-
नवातरंस्ते गगनादिवौकसः।
सुरद्विपामन्तकमर्जुनान्तिकं
सुरेन्द्रमुख्यास्त्वमिनन्दितुं पुनः ॥ ६६ ॥
युधिष्ठिराधैः कुरुवंशनन्दनः
सलोमशाधैर्मनिमिश्च सत्कृतः।
शतक्रतुस्ताननुगृक्ष पाण्डवा-
न्छनैरवोचत्किल तान्विचक्षणान् ॥ ६७ ॥
भवेहि सईकिल पाण्डवावनी
कलौ युगे शक्तिरधिष्ठिता ध्रुवम् ।
चरन्ति धर्म युगपदीह चेत्
जगजयेरमखिलं च तेजप ॥ ६८।
सदापि यूयं युगपपुधिष्ठिर
स्वधर्मनिष्ठा मवथेति कारणात् ।
ध्रुवं जयेचं भुवनत्रयं क्षणा-
अयं तु वाच्यं किमु माविसंगरे । ६९ ॥
इति प्रशस्यैव शतक्रतुः पुनः
प्रहष्टचिचान्प्रियपाण्डुनन्दनान् ।
ततोऽनुगैः स्वर्गनिवासिभिः सम
तिरोदधे तत्क्षणमेव भूवलात् ॥ ७० ॥

·214 मुहूर्तमेकं शशिशेखरं स्मा- न्नुमासमालदकृतदेहमद्भुतम् । चशी समानर्च वचोमिरर्जुनो जगन्नियन्तारमनन्यमानसः ॥ ७१ ।। त्वमेवास्मान्दीनानवसि पतनास्ताम्ब दयया बने वा हम्य वा त्वमसि जनकरत्वं च जननी । त्वमाप्तस्त्वं पन्धुस्त्वमसि सकलं नः पशुपते स्वमेवैको शुभच्छशिधर शरपत्रिभुवने ॥ ७२ ॥ कपासिन्धो स्वामिन्वसतु मृगयार्थ मयि सदा ममान्ताकान्तारे यहुविधमृगाः सन्ति बहवः । धुर्व मात्सर्यादीन्हृदयविपिने पश्यतु भवा- निहत्यैतानित्यं निवसतु मदन्ते मृगयया ॥ ७३ ।। सहस्रं भक्तास्ते सततमवनी सन्त्यपि विमो दयालु शस्त्रस्त्वां निशितविशिखैः प्राहरमहम् । तथापि त्वं शम्मो मयि करुणया स्त्रियसि पर कधकार स्वामिन्कथय कथयेयं तव कृपाम् ।। ७४॥ इति श्रीरामसुब्रह्मण्यविरचिते धनञ्जयविजये महाकाव्ये पञ्चदशः सर्गः॥

·पोडशः सर्गः
उद्धृत्य वेदानुदधेः स्वहस्तै-
विश्व सिसृष्टुषिनिहत्य दैत्यम् ।
चतुर्मुखाय प्रददौ चतुमि-
मत्स्यावताराय नमो नमस्ते ॥ १ ॥
पिपासुभिस्तैरमृत सुराद्यैः
प्रमध्यमाने प्रसमं पयोधौ ।
दधार शैलं किल मन्थराख्यं
कूर्मावताराप नमो नमस्ते ॥२॥
भयेन दैत्यादुदधिं प्रविष्टा-
मुद्धृत्य घोणेन तथा धरित्रीम् ।
अपालयत्चाममयप्रदाता
चराहरूपाय नमो नमस्ते ॥ ३॥
प्रह्लादमच्या प्रसभं प्रकृष्टा
स्तंभाद्विनिर्गत्य निपात्य दैत्यम् ।
हठान्नखार्दतवान्हरियों
महानृसिंहाय नमो नमस्ते ॥ ४ ॥
ती क्षितिं संच पदद्वयेन
त्रिविक्रमा सन्निदधे वतीयम् ।
पदं क्लेमर्धनि वामनो य-
स्वस्मै स्वरूपाय नमो नमस्ते ॥ ५॥

·216
या कार्तवीर्यार्जुनवीर्यहन्ता
मदान्धविष्टमहीपतीनाम् ।
रक्तेन संतयॆ पितॄन्चकाशे
तस्मै स्वरूपाय नमो नमस्ते ॥ ६ ॥
यो वीर्यशुरका परिणीय सीता-
मयोनिजा योनिजरामचन्द्र।।
अवाप रामादथ विष्णुचा
कोदण्डरामाय नमो नमस्ते ।। ७ ।।
समस्तकरयाणगुणाभिराम:
श्रिया समेतो जनकस्य पुच्या ।
योऽपालयत्तजनकस्य वाक्यं
सत्यस्वरूपाय नमो नमस्ते ॥८॥
यस्य प्रभावादचिरादवाप
प्रणष्टराज्यप्रियवल्लभे सा।
नाथो हरीणां तु हरे। सहायात्
सुग्रीवमित्राय नमो नमस्ते ॥ ९ ॥
'प्रवासितो या शरणागताय
प्रवासिताय प्रददौ शरण्यः।
राज्यश्रियं चाभयमाचधन्या
श्रीरामरूपाय नमो नमस्ते ॥ १० ॥

·217
त्रियान्विता समभुनक् श्रियं या
संसेग्यमाना पवनात्मजेन ।
सहोदरैस्तैः सह जानकीशो
राजाधिराजाय नमो नमस्ते ॥१॥
गोविन्दगङ्गाधरपिन्दुजन्मा
भूयोऽपि भूम्यामवतीर्य रामा।
कलौ युगेऽस्मिन्कलिशासनार्थ
शास्तेति यो माति नमो नमस्ते ।।१२।।
हलायुधः सन् बलरामनामा
यो रेवतीजानिरिंदमस्तान् ।
ग्लेण्छाननेकानवधीदलिए-
स्तस्मै च रामाय नमो नमस्ते ।। १३ ॥
यो वेणुगानैनवनीतहरतो
गोपालपाली सह गोकुलेषु ।
बहार चितं विजहार नित्यं
सुस्मेरकृष्णाय नमो नमस्ते ॥ १४ ॥
यो मध्यमध्यास्य सुमध्यमानां
गायन्प्रणत्यन्प्रविशन्मनांसि ।
संमोहयामास विलासिनीना-
मद्वैतभावाय नमो नमस्ते ॥ १५॥

·218
अनङ्गलेसेन समेत्य वेगा-
दुमालयस्थामपहृत्य मुग्धाम् ।
यो रुक्मिणी पर्यण यत्स्वहम्य
कल्याणकृष्णाय नमो नमस्ते ॥ १६ ॥
हा कृष्ण कृष्णाच्युत पाहि दीना-
मुच्चै यन्तीमिति याज्ञसेनीम् ।
अक्षयपवस्त्रेण ररक्ष मान्या
तस्मै शरण्याय नमो नमस्ते ॥ १७ ॥
समेत्य तो जाम्बवती नवोढा
निरूप्य सत्यं परिणीय भामाम् ।
स्पमन्तकाख्यं मणिमध्यवाप्नो-
दनशीलाय नमो नमस्ते ॥ १८ ॥
हतु मधोनस्त्वतिवृष्टिगर्व
हस्तेन गोवर्धनमुद्दधार।
त्रातुं च गोपालजनान्तदा य-
त्रिलोकनाथाय नमो नमस्ते ॥ १९ ॥
भक्तिपवाहादुपनीतमक्तं
सतीर्थ्यभावेन समेत्य तस्मै ।
ददौ कुचेलाय कुबेरमाग्य
सौभाग्यनाथाय नमो नमस्ते ॥ २० ॥

·219
कुर्वश्व कुब्जामपि कोमलाङ्गी
मत्योपकृष्टामुपगम्य गाढम् ।
कृतानुरागां कृपयोपयेमे
तस्मै मुकुन्दाय नमो नमस्ते ॥ २१ ॥
मुकुन्द नारायण विश्ववन्धो
नानावताररवितुं जनान्नः।
संस्थाप्य धर्मान्समभूदवन्या-
मेको भवानेव जगच्छरण्यः ।। २२ ।।
भत्या भयाद्वा कलिपीडनाद्वा
विश्वासपूर्व मनसाप्पमूनि ।
पठन्ति पद्यान्यरुणोदये चे-
द्विमुक्तदुःखा विलसन्ति लोकाः ॥ २३ ॥
इति स्तुवन्नच्युतमच्युतः सन्
जिष्णोः सखायं प्रमविष्णुमीशम् ।
सन्द्रष्टुकामः कमनीयरूपं
स द्वारकाद्वारमवाप मान्यः ॥ २४ ॥
विलोकचारी त्रिगुणविहीन
ददर्श कृष्णं कृतमस्तकाचलिः।
तेनापि सद्या सद वल्लमाभ्यां
स स्वीकतो नारदनादरूपी ॥ २५ ॥

·220
किमस्ति वपत किमपि प्रियं मां
पृष्टोऽयमित्थं हरिणा महर्षिः।
तं प्रत्यवादीप्रकृतिस्वमावा-
द्विवक्षुरस्मि प्रियमेव किंचित् ।। २६ ।।
अपीदमाकर्णय विश्वगन्धो
स पोपपात्रामिपमेत्य मचः ।
परामवं कर्तुमजुष्टकर्मा
तेषां सतामिच्छति पाण्डवघुत् ।। २७ ।।
सुयोधनोऽपि स्वयमेव पश्ये-
स्पराक्रम तस्य परंतपस्य ।
ममेयमिच्छा मनसि प्रवर्तते
ददातु मे पार्थसखा प्रसादम् ॥ २८ ॥
आकर्ण्य वाचं मुनिपुङ्गवस्थ
ज्ञात्वा हरिस्तस्य च चित्तइत्तिम् ।
तं प्रत्यवादीदिव सूचपन्सन्
स सम्भव भावि सरोजनेता ॥ २९ ॥
विनापि दिव्याखमरिदमश्वे-
समक्षमेवास्थ सुयोधनस्य ।
पराक्रमं सत्यपराक्रमोऽसौ
प्रदर्शयिष्यत्यचिरेण पार्थः ॥ ३० ॥

·221 तथापि पार्थान्प्रति दुपबुद्धे- द्वेष कदाचिम जहाति मूर्खः । विष कदाचिन जहाति सपा सम्यक्परनिर्दयमदितोऽपि ।। ३१ ॥ स्मरनिगूढार्थवची मुरारे- रापृच्छय कृष्णं तदनु प्रतस्थे । द्रष्टुं प्रवक्तुं च युधिष्टिरादी- गाण्डीवधन्वानमनुग्रहीतुम् ॥ ३२॥ विजित्य तामसरस किरोटी सुरैरजय्यानपि कालकेयान् । भ्रातृन्समासाद्य चिरं महद्भि जीयमानो भृशमल्ललास ॥ ३३॥ कथं कथंचिद्विजयो विसृष्टः स्नेहातिरेकाकुलचित्तवृत्तिः । प्रतीक्षमाणां प्रियमीक्षमाणा- मवाप्य कृष्ण सुदती रजन्याम् ॥ ३४ ॥ दृष्टिस्तथा यज्ञसमुद्भवाया। समागमत्तस्य विशिष्ट दृष्टिम् । अधोमुखीभूत्वपया चिरं सा जित्वापि चित्तं सिरनिश्चयस्य ।। ३५ ॥

·222
किंवा तं तत्र कथं कथं वा
कृष्णार्जुनाम्पा विरहातुराभ्याम् ।
को वा व्यजानानिपुणो रसत्र-
स्तस्पा निशाणं सुरतप्रसङ्गे३६ ॥
ऊों। शुभोरू पदयोश्च पादा.
वङ्गे स्वमङ्गं सुमुखे मुखं च ।
योगाधिरूढी सुखमन्वभूता
वक्षोरुही वक्षसि सनिवेश्य ।। ३७ ।।
अद्वैतमावेन निमीलिताम्या
परस्पराश्लिष्टकलेवराभ्याम् ।
अन्योन्यसंस्पर्शसुखे स्थिताभ्यां
ताभ्यां वजन्त्यास्त रजन्यदृष्टा ।।३८ ॥
निशा भ्यरंसीदतियष्टियुक्ता
पनान्धकारेण धनय लिप्ता ।
चन्द्रोऽप्यवाप्य द्रुपदात्मजास्थं
पार्थाननेषु प्रतिविम्बितोऽभूत् ।। ३९ ॥
उत्तस्थुरुन्मील्य विलोचनं ते
निशम्प नादं श्रुसिसौकुमार्यम् ।
सङ्गीतसाहित्यलयान्वित
माझे मुहूर्ते नमसा चरन्तम् ॥ ४० ॥

·223
प्राच्यामपश्यन्दिशि वैनतेय
संवीतरक्ताम्बरमम्बरे ते।
आयान्तमारादरुण च पार्था-
स्तदार्फतं परमद्भुताभम् ॥ ४१ ॥
ततःपुरस्तादुपशोभमान
सङ्गीतमालप्प समावजन्तम् ।
करेण वीणामनुवादयन्त
संरएवन्तः किल नारदं ते ॥४२॥
नादेन वीणां मुखरीकांत
समदहन सन् मुखरीकृतेन ।
विहायसा सोsपि विगाहमानी
मनश्च तेषां समुपेयिवांस्तान् ॥ ४३ ।।
प्रविष्टमालेण च सत्कृतस्तै-
विधिप्रयुक्तेन पथा क्रमेण ।
प्रचक्रमे वक्तुमनर्घशीलान्
युधिष्ठिरादीन्मुनिरर्थयुक्तम् ॥ ४४ ॥
यत्रासते पाण्डवधर्मपृद्धा-
स्तनास्ति नित्यं सह धर्मिणी ।
स्वधर्मनिष्टा वसथान यूयं
युष्मामिरस्त्येव सदापि कृष्णा ॥१५॥

·224
सर्गे न लेमे सुखमर्जुनो य-
द्भूम्यामवाप्येत तदेव नूनम् ।
स्वर्ग तु या श्रीरमुना न दृष्टा
करणाउलेनेह विलोक्यते सा ॥ ४६॥
• स्वर्गेप्यधर्मेषु चरन्ति नार्यः
स्वर्गस्थलक्षमीरथ चिन्तयित्वा ।
अवातरत्सौख्यमवाप्तकामा
खधर्मनिष्टः सह वस्तुमाम् ॥४७॥
मनुष्यशक्ति किल देवशक्ति।
सर्वास्ववस्थास्वतिरिच्यते या।
विजानते व विबुधा बुधाश्च
विधेविलासो मनसाह्यतीता ॥४८॥
पुरा हरिश्चन्द्रनलौ च रामः
प्रधाविता देवबलेन राज्यात् ।
पश्चात्स्वधर्मबलमेत्य तेपा-
मवाप्य राज्य पुनरप्यमुञ्जन् ।। ४९ ।।
स्वधर्मनिष्ठेपु निरामयेषु
प्रीतोऽस्मि युष्मासु विशिष्य पार्थे ।
विशिष्टशस्त्रास्त्रचयानमोघान्
लेमे यतोऽयं किल दिक्पतिम्पः ॥ ५० ॥

·225 तिलोकसञ्चारिणि वाफ्यमित्थं देवर्षिवर्ये युवति प्रियेण । सधैव शस्त्रास्त्रसमुच्चयं सः समानिनायेन्द्रसुतः समस्तम् ॥ ५१ ॥ आरन्धवान्दयितुं महद्भ्यो महास्त्रशस्त्राणि यदा स जिष्णुः। निवारयामास मुनिस्तदेव त्रिकालविद् ब्रह्मसुतस्तमित्थम् ॥ ५२ ।। अमोघशस्त्रास्त्रचयास्त्विदानी नैव प्रयोज्या न च दर्शनीयाः । न स्वाममिख्यां निविडान्धकारे प्रदर्शयन्ति स्वयमम्युजानि ।। ५३ ।। पूर्णेन्दुबच्छावण पूर्णिमा प्रदर्शयन्ति स्वयमेव सन्ता। प्रसिद्धकाले विगतान्तराये विदग्धतां नैव निषिद्धकाले ॥ ५४॥ अस्त्राण्य दृश्यानि भवन्विदानी भवन्तु दृश्यानि तु भावियुद्धे । अन्तर्दधे तत्क्षणमेवमुक्त्वा विधातपुत्रः स तु कामचारी ।। ५५ ।। 10

·226
अखाणि चान्तर्दधिरे पुरस्ता-
तेषां समक्ष किल पाण्डवानाम् ।
काले महान्तस्त्वनयनटव्या-
मनुस्मरन्तो वचनं मुनेस्तत् ।। ५६ ॥
अथैकदा तत्र वनं प्रपेदे
दुर्योधनाधिष्ठितघोपयात्रा।
सायरकपने किल यत्र राजा
युधिष्टिरोऽवर्तत दीक्षितः सन् ॥ ५७ ॥
उद्घोपपात्राविधिकैतवेन
चिकीर्पति स्म स्वकृतार्थतां सः।
स्वयं सुखस्थोऽपि सतां दुरात्मा
पाण्डो सुताना तु कदर्थनां च ॥ ५८ ॥
गन्धर्वराजा सुरराजवाचा
रथाधिरूढः पुरतः खलानाम् ।
यात्राप्रसङ्गे सहसैव तेपा-
माकाशमार्गेण ममापपात ।। ५९ ॥
तदुश्बुद्धेविपरीतदैवा-
क्षणेन तत्कर्मफलं तु लक्ष्यात् ।
व्यावृत्य तस्यैव पपात शीर्षे
को वा विजानीत विधेविलासम् ॥ ६० ॥

·227
सर्वे कुमाराः कुरुवंशजाता
संमर्दिवास्तन समर्दितास्तः ।
पर्याकलास्ते परिपीडयमाना
नागैः परीता इव सम्बभूवुः ॥ ६१ ॥
प्रागेव वेगेन भयात्तु तेभ्या
पलाययामास गुरुत्वहीना।
साकं विकणेन स स कर्णी
सर्वान्परित्यज्य विनष्टधैर्यः॥ २ ॥
अशक्नुवन्मोचयितुं स्वयं वा
भ्रातृस्वपन्धूनपि पन्धनस्थान् ।
अवाप्नुवन्यूपपशोरवस्था
चुक्रोश हाहेति सुयोधनोऽपि ।। ६३ ।।
संयम्य तानेकपटेन धून्ि
साकं वधूमिः कुरुराजपुत्रान् ।
गन्धर्ववीरास्तु सुयोधनादी-
नासनयन्तो नमसातिवेगात् ॥ ६४ ॥
आर्तप्रलाप युवतीजनाना
तत्कौरवाणामतिबिवलानाम् ।।
शुश्राव तेपामतिदीनकण्ठा-
दापान्तमाक्रोशमपीन्द्रसनुः ॥६५॥

·228
पोरा समायादनुगम्पमानो
भीमेन वेगाढदिरातधन्वा ।
वानप्यपश्यद्गगने स पार्थी
कुत्रापि नरिव नीयमानान् ॥ ६६ ।।
अगजेंदुची स तु वीरनाद
युधिष्ठिरे राजनि वर्तमाने।
को वास्ति भूम्यामधुनैवमस्मान्
'कुरून्परामावयितुं प्रवृत्तः ॥ ६७ ॥
सर्वान्कुरून्मुश्चत मुञ्चतेति
क्रोधाकुला सन् पुरता प्रधावन् ।
गन्धर्षीरान्च्छरवृष्टिपाते
निरोधयामास परंतपोऽसौ ॥ ६८ ॥
गन्धर्वराजस्तु सुयोधन के
कर्पन समेत्यान्तिकमर्जुनस्य ।
उवाच वीभत्सुमिदं विनीतो
निदिश्य दुर्योधनदुष्प्रवृत्तिम् ।। ६९ ॥
सखे नियोगादधुना पितुस्ते
मया किरीटिन् कृतमेतदेवम् ।
पर त्वयाहं रभसा निरुद्ध-
स्त्वतो मया ब्रूहि किमत्र कार्यम् ॥ ७० ॥

·229 गन्धर्वराजस्य वचस्तदानीं श्रुत्वा महात्मा सहसा प्रधावन् । प्रशान्तमूर्तिः प्रकृतेः प्रचोदना प्रसान्त्वयामास युषिष्ठिरस्तम् ।। ७१ ॥ एतच्च मर्पलपराधमेक भ्राता कुतं मे सदयं दयालो । तं धर्मपुत्रास्त्विति धर्मयुद्ध्या पश्चाद्ययाचे किल चित्रसेनम् ।। ७२ ।। विमुच्य सधैव सुयोधनादीन् गन्धर्वराजस्वथ पन्धनस्थान् । तिरोपभव स्वजनैः समेवो विहायसा पाण्डुसुताविहाय ।। ७३ ।। जित्मा क्षिप्रमतुल्यशक्ति विभवानन्धर्वसैन्यं बला- देकोऽपीस्थमरिंदमोप्यरिम, दुर्योधनं बन्धनात् । बन्धुस्नेहवशाद्विमोच्य वचसा भ्रातुश्व भच्या सुधी- तृणां निकटे रराज विजया श्रीचक्रचूडामणिः ॥७४॥ इति श्रीरामसुब्रह्मण्यविरविते धनञ्जयविजये महाकाव्ये 'पोडशः सर्गः॥

·सप्तदशः सर्गः पार्थास्तु संवत्सरमेकमुन्या विवरसस्ते विधिना प्रयुक्ताः। मज्ञावचर्याप पृथक्पथा ययुः परेच्छया पृत्तिमुपार्जयन्ता ॥१॥ नाना स कस्त्वथ धर्मपुत्रो जात्या द्विजातिर्जनरक्षणार्थम् । विनीतवेषेण विराटराज गत्वा समास्तारपदं सिषेवे ॥२॥ स बल्लवाख्योऽहमिति वन्सन् सदस्य मीमोऽप्यवलम्प वेपम् । स्वरूपयोग्येऽधिकतो विराटे महानसाध्यक्षपदे नृपेण ॥ ३ ॥ बृहन्नलाख्यो विजयोऽपि पण्ड! परीक्षित स्त्रीभिरनिन्दितात्मा। न्ययोजि तत्रैव नृपात्मजाया विधेलानर्तनशिक्षणाय ॥ ४ ॥ आहूयमानो नकुलोऽपि लोक सन्धिको नाम विराटराज्ये । अम्यस्तविपईयरक्षकाणा- मत्रवमध्यक्षपदेऽम्पकारि ॥ ५ ॥ .

·231
भरिएनेमिस्विति नामघेप-
मालम्ब्य मान्यो नकुलानुजोऽपि ।
गया तथाध्यक्ष इतीह राज्ये
तेनैव राज्ञा विधिना नियुक्तः ॥ ६॥
आख्यायमाना किल मालिनीति
विराटराज्ये वरवणिनी सा।
कृष्णा सुदेष्णामिह राजपली.
मुपेत्य सैरन्ध्रयुपनियते स्म ॥ ७ ॥
जीमूतनामानमहंकृतिस्धं
भीमो महामल्लमहाकृती सः।
द्वंद्वाहवे बल्लसनामधारी
क्रीडामिपेण स्वयमागतं तम् ॥ ८ ॥
मन्तापुरस्त्रीमिरथप्रयुक्ता
स्वविक्रम द्रष्टुमभीप्सुभिः सः ।
पश्चास्यशार्दलवराहसत्वै-
विक्रीड भीमस्तु विनापि कामम् ।। ९ ।।
मासेष्वतीतेपु दशस्वमीपा-
मज्ञातवासं वसता कदाचित् ।
सेनापति कीचकनामधेयो
ददर्श कृष्णामतिसुन्दराङ्गीम् ॥ १०॥

·232
इतस्ततस्तामनुगम्प कष्णा-
मनन्यचिन्तापर एव साध्वीम् ।
अनगवतः स तु वीरपत्नी.
मसम्यमेतत्प्रललाप धूर्तः ॥ ११ ॥
स्वपादपातेन मम स्वसा सा
भुषं सुषेणा सुमस्रज त्वाम् ।
जानामि सुभु ग्लपयत्यतीव
संदर्शनीयामतिकोमलाङ्गीम् ॥ १२॥
अनवापं शमय त्वदरै
समेत्य मा सुन्दरि वीरसिंहम् ।
आराध्यमानं निखिलैः पदं तत्
सर्वेश्वरीभावमवाप्नुहि त्वम् ॥ १३ ॥
श्रुत्वा स्मरोन्मचमुखागत
द्विदीर्णचित्तापि विना भयं सा ।
अकातरत्वाच्च पतिव्रतात्वात्
प्रत्यप्रवीत्पाण्डवधर्मपत्नी ॥ १४ ॥
अमीहसे चित्तमसत्पथेन
प्रवर्तितु ते कथमेवमद्य ।
दृष्टिं स्वदारेषु निवर्तय त्वं
यतो विगीता परदारमोहा ॥ १५ ॥

·238
इत्येवमुच्या दुपदस्य पुत्री
व्युत्क्रम्य सा दरमपाससर्प ।
सौदामिनी प्रावृपि मेघशब्दा-
ददृश्यतामेति जवेन पूर्वम् ।। १६
उच्चैःस गर्जनविरोपवाग्मिा
सहोदरीसौधमवाप्यमूर्खः।
स्वस्ले निवेद्याखिलमक्षमः सन्
जगाम गेहं कतमन्त एव ॥ १७॥
आहृय पार्श्वे द्रुपदात्मजा ता-
मथैकदा साचकथत्सुषेणा।
सैरन्ध्रि सत्यं तृपितास्म्यतीव
धातुः सुरामाहर मन्दिरान्मे ॥ १८ ॥
पिधाय कर्ण सहसा कठोरं
निशम्य वाचं नरपालपम्या
उवाच कृष्णाप्यविचारितं त-
द्विधेविलासं परिचिन्तयन्ती ।। १९ ।।
स्वभावदृष्टस्य मनो नियन्तुं
यच्छक्तिमत्स्यात् कुपथावलेन ।
स्वामित्वमयं तु तदेव सद्भिः
समुच्यमानं भमती व वैत्ति ॥ २० ॥

·234
तथापि इन्त स्वयमेव देवि
प्रवर्तयिती भवतीह चित्रम् ।
सन्त्येव महया परिचारिकास्ते
नियुज्यतामन्यतमा च सासु ॥ २१ ॥
श्रुत्वा सुपेणा पुनरित्युवाच
तत्कामवृत्तित्वमवेक्ष्य भद्रे ।
विमेपि भीरुत्वममि तेऽह-
मनुत्तरं गच्छ विना विलम्बम् ।। २२ ।।
राश्या विसृष्टापि पतिग्रता सा
मार्गेण कृष्णा चकिता चरन्ती ।
मादित्यदेव शरण वजन्ती
विवेश तद्नेहमतीव दीना ॥ २३ ॥
तदोत्तरीयाश्चलमुत्तमाया
निर्लजमाकृष्य परामृशन्तम् ।
तं पापमाक्षिष्य सभा प्रविष्टा
लक्ष्यात्भ्रमन्सोऽपि पपात भूम्याम् ॥ २४ ॥
स कीचका क्रोधमवाप्य वेगा-
समुस्थितः सन्पतितोऽपि भूमेः।
जग्राह कृष्णामनुवाध्य साध्वीं
क्षितीश्वरे पश्यति केशपक्षे ॥ २५ ॥

·235
क्षिप्त सुदूरं किल रक्षसासौ
केनापि वर्षपहितेन सद्यः।
फलं विना सा सुचिरं विलय
ससाबसान्तःपुरमाविवेश ॥ २६ ॥
तदाऽनभिज्ञेव सथागतां at
सैरन्धिमभ्येत्य शनैर्लपन्तीम् ।
स्वयं सुदेष्णाऽश्रुमुखीमपृच्छ-
त्रया सुरा मेन किमाहता वा ॥ २७ ॥
भाकम्प्य शाखामवनीरुहस्य
कि पृच्छसि त्वं पतनस्य हेतुम् ।
भ्रातस्तव द्रक्ष्यसि मन्दबुद्धा
शीघ्र मुमूर्षोविधिना विपत्तिम् ॥ २८ ॥
प्रत्युत्तरं दत्तवतीत्यमा
हेतुं तदा पृष्टवती सुदेष्णाम् ।
अआप सा क्षतियराजकन्या
मीमस्य शय्या सहसा निशीथे ॥ २९ ।।
वारं च वारं परिभ्यमाना-
मित्थं परेण त्वयि वर्तमाने।
निद्रामुपास्से प्रियवल्लमा मा
कथं न पश्यमपि नाथ दीनाम् ॥ ३० ॥

·236 सूताधर्म यद्यवलोकयेयं भूयोऽपि जीवन्तमहं खलं तम् । तीदमेव प्रियनाथ सत्यं सम्भावनं मे परमं निबोध ॥ ३१ ॥ इत्यं लपन्ती द्रुपदस्य पुत्री निपत्य तस्योरसि मन्दमाग्यो । अमुश्चभ्रूण्यतिदुःखिता सा दीर्घ रुदन्ती किल दीनदीनम् ॥ ३२॥ कमप्युपायं सहसा विधाय वधं प्रतिज्ञाय च कीचकस्य । स सान्वयामास धृकोदरस्ता विसर्जयामास च याज्ञसेनीम् ॥ ३३ ॥ कृष्णां परे घष्यपि पूर्ववचा सकाममभ्यर्थयमानमित्थम् । अनुस्मरन्ती प्रियभीमवाक्यं तमन्नवीकापुरुष सुधीरा ।। ३४ ॥ आकाङ्क्षसे सम्प्रति मान्मथस्य ध्याघेस्तु मत्ता शमनं किलाध । अविश्य तूष्णीं निशि नृत्तशाली सजीभव त्वं सुरतोत्सवार्थम् ।।३५ ।।

·237
स्मरस्य सोपानपथेन सौध
तथैव मनोऽनुभव त्वमेत्य ।
रतेः सुखं चाननुभूतपूर्व
दारेवलम्यं लभसे यथैव ॥ ३६ ।।
अभीष्टसंपत्तिमभूतपूर्वा
विचिन्तयन् तच्छ्रणेन मूढः।
तामेव शालामविशनिशीथे
धृत्वा स्वयं मण्डनमन्स्यमेव ॥३७॥
स्वयं यथोपायमुपस्थितोऽसौ
घृकोदरस्तत्र तु पूर्वमेव ।
अहन्प्रियायामवलोकयन्त्या
तं मुष्टिपातैः किल सूतपुत्रम् ॥ ३८ ॥
आकर्णयन्तस्त्वथ कीचकान्तं
तमागमस्तस्य सहोदराव
विलोक्य बन्धोमृतदेहमस्य
पार्थं च कृष्णामतिरोपमापुः ॥ ३९ ॥
संस्कारमईत्यममा सहपा
कामेन पद्धति विधि विधाय ।
वद्धावरस्वामनयनस्मशानं
संयम्य संस्कर्तुमनेन साधम् ॥ ४० ॥

·238 चुक्रोश हा हा जगदीश्वरेत्थं परहीता परिपीडितां मां एम्या परित्राणपरायणा प्रायस्व दीनामयलामनाथाम् ॥४१॥ प्रधाव्य तत्स्थानमतीव वेगा- दीमेन वेषेण तरून् प्रगृह्य । सर्वानपि कीचकस्य निहत्य भीमो निलयं जगाम ॥ ४२ ॥ भ्रातृश्व अत्रान्तरे चारमुसादजाना- स कीचकस्यापि समूलनाशम् । सुविनमप्रेरितमानिकार्य विचिन्तयामाप च पाण्डवद्विद ॥ ४३ ॥ तदैव कर्णप्रमुखान्विचार्य सुयोधनो निश्चितवाम्मदान्धः । योद्धं च धूर्तस्तु विराटराज श्रियं तदीयामपहर्तुमिच्छन् ॥ ४४ ॥ त्रिगतराजं दिशि दक्षिणस्या नियुज्य तद्गोणार्थमादौ । 'ह उद्दण्डचीयः सह दण्डयात्रां गर्वेण पश्चात्स्वयमादिदेश ॥ ४५ ।।

·239
गाः काल्यमाना इति तैत्रिगर्ते.
राज्ञाय सद्या सविराटराजः ।
अनीकमारादरुवपरस्य
चम्बा महत्या सह वीरयोद्धा ॥४६॥
भीमेन मुक्तस्त्वथ रात्रियुद्धे
विराटराजो रिपुमि गृहीतः ।
भीमेन बद्धोऽपि युधिष्टिरेण
तथा सुशर्मा कपया विमुक्तः ॥ ४७॥
आशामुदीच्यामपि धाराष्ट्र-
रपाहियन्तेति निशम्य गावः।
योपित्समक्षं रणपोपमुच्चै
वैराटिराक्रोशदतीव भीरुः ॥४८॥
बृहन्नलैपा विजयस्य पूर्व
वनं दिधक्षोः किल खाण्डवाख्यम् ।
चकार सारथ्यमविह्वलैव
सूतस्य कर्मष्यथ सा नियोज्या ॥४९॥
इंदं तु सैरन्ध्रिवचो निशम्य
स्वला तदैवोत्तरयोऽत्तरा सः।
आनीतमेकं कवचं त्वयच्छ-
बृहन्नलायै विजयाय युद्धे ॥ ५० ॥

·240 पाश्चालिका सखि कौरवाणा- मुपाहर त्वं वसनानि तेपाम् । यूहन्नले यैरवमानिता ता- मनुस्मरन्ती द्रुपदस्य पुत्रीम् ।। ५१ ।। इत्युत्तरायास्तु निशम्य वाचं बृहन्नला प्रत्यवदत्तदानीम् । सहोदरे जेतरि ते रिपूर्णा को नाम मारो मम भूतलेऽस्मिन् ॥ ५२ ।। इति प्रदायोचरसचराये सहोत्तरेणैव ततः प्रतस्थे । उद्घष्यमाणो जयशद्वमुच्चा वैराटिरप्याहवभूमिमाप ॥ ५३ ।। कारवं तत्र महारथाना वैराटिराजी गजहित च । ज्यानां च घोप धनुपां च का शुश्राव भीरुहय हेपितं च ॥ ५४॥ रथादवप्लुत्य स वेपमानो दुद्राव गेहामिमुखं भयेन । पलायमानं तमनुप्रधाव- निवर्तयामास परंतपोऽपि ॥ ५५ ।।

·241 अत्यन्तभीरुर्मयविह्वलोऽसौ विराटराजस्य सुतस्तदाऽऽह । । बृहन्नला दीनवचोमिरित्थं सस्वेदगानः परिदह्यमानः ।। ५६ ॥ वृहन्नले मृत्युमुखे सरिख त्व. माकृष्य न प्रक्षिप सांप्रतं माम् । भवामि नाहं कृतशस्त्रविद्यः स्त्रीनिविशेषोऽस्मि रणेष्वशक्तः ॥ ५७ ।। अस्मानिवर्तस्व विचिन्त्य भावि व्यायामबाहुल्यरणादयि त्वम् । जीवन्हि भद्रे पुरुषस्त्ववन्या भद्राणि संपश्यति धर्मबुद्धया ।। ५८।। हरन्तु कामं कुरवस्तु गावा सर्वास्तथान्यद्धनमस्मदीयम् । भवन्ति सर्वे कुरवो महार धने हते मे तव नात्र कार्यम् ।। ५९ ।। तेभ्यो नमोवाकमतः प्रयोज्य निवर्तयास्माद्धृदयं रथं च। श्रद्धा यदि स्याचव योद्धुमेतान् विसृज्य तन्मां विहरात्र युद्धे ॥ ६ ॥ 16 ·242 वैराटिमेव प्रलपन्तमग्रे 'प्रयाचमानं च पलायनाय । हस्ते गृहीत्वा विजयो यमापे संप्रेरयन्नव रणाप धीमान् ॥ ६ ॥ उद्घष्य मध्ये कथमङ्गनानां मध्ये रिपूणां त्वतिकारोऽसि । या शत्रवे दर्शयति स्वपृष्ठं भयाप्रधावन्स विनाशमेति ।। ६२ ।। 'प्रद्राव्य शवनविजित्य शस्तै- रस्मारप्रदेशादनिवर्य धेनू । 'निबोध नाहं तु निवर्तयेय रथं कुमारेति ममैप सर्गः ।। ६३ ।। योधु खयं नोत्सहसे यदि त्वं प्रदेश स्तबधूना हयान्मे । 'अहं यथाशक्ति जयं समीप्सु- मदान्धदुष्टान्प्रहरामि शत्रुन् ॥ ६४ ॥ आरोपयामास स्थं पुनस्त प्रसान्त्वयन्नुत्तरमात्मशक्तया। स्मृत्वाऽऽञ्जनेयं किल युद्धभूम्यां सो यभूवात्म रिपून्स योद्धम् ।। ६५॥ ॥

·243 तमङ्गराजो बहुधा तथाविधं दृष्ट्वाऽथ सैन्येषु विकल्पयत्सु । उवाच गांगेपमुदात्तभावं करेण निर्दिश्य बृहन्नलाख्यम् ।। ६६ ॥ तं क्लीयरूपं पुरुष महारथे गांगेय पश्यात्मशा महात्मन् । सूतद्वितीयं सवितप्राप तेजोच्चयेनावृतगात्रयष्टिम् ।। ६७ ॥ पण्डोऽपि पाण्डुसुत एव भवेत्स जिष्णुः प्रच्छन्नवेप इह नुनमसौ विभाति । कोऽन्यः पुमान् गरुडवाहनमन्तरेण द्रष्टुं मनागपि महाफणिनं क्रमेत ॥ ६८॥ क्रोधानि चिरसंभृतं सपदि संजातं तु संकर्षणा- द्मोक्ष्यत्येक पराक्रमेण स इठादस्मासु शच्या शरान् । कौन्तेयं प्रतियोद्धमत्र भुवने को नाम शक्नोत्यमुं संपश्यास्य नियन्त्रणप्लवकृतं शार्दूलविक्रीडितम् ।। ६९ ॥ इति श्रीरामसुब्रह्मण्यविरचिते धनञ्जयविजये महाकाव्ये सप्तदशः सर्गः॥

·अष्टादशः सर्गः
दुर्योधनः समाकर्ण्य भारद्वाजस्य तद्वचा ।
इत्थं प्रत्यषिविक्षेप बुद्धिमेन्ट तु मन्दभार ॥१॥
आचार्यस्येत्थमस्थाने तहि स्यात् परिदेवितम् ।
अयुक्तावसरे पार्थो व्यक्तरूपी भवेद्यदि ॥ २ ॥
उत्साहो मज्यते नूनं परपक्षप्रशंसया।
अस्माकं वीरयोघृणां युयुत्सना रणोन्मुखे ॥३॥
उपक्रमोपसंहारवरूप्यमिव सम्मवेत् ।
दुर्वादिसमये वाक्यं भारद्वाजस्य तेऽधुना ॥ ४ ॥
वदनु प्राह कर्णोऽपि सर्वांस्तानवलोकयन ।
भवतामपि सर्वेषां जायते वेपथुः कथम् ॥ ५ ॥
भीविरेवान युष्माकं मोरूणामाततायिनम् ।
नूनं सिंहीकरोत्येव नैव तस्य पराक्रमः ॥ ६ ॥
सर्वे यूयं समं गोमिर्हस्तिनामभिसर्पत ।
वयं पार्थमपार्थ वा वारयामो न संशयः ॥ ७ ॥
श्रुत्वा राधेयवाक्यं तत्सत्यं प्रोवाच गौतमः ।
अमुना साहसेन स्थान किंचिदपि ते फलम् ॥ ८ ॥
कथं किरीटिना योद्धु महेशसहयुद्धृणा ।
आशंससे त्वमेकाकी महेन्द्रसहकत्वना ॥ ९ ॥

·245
त्व स्पर्धा तु पार्थेन नूनं नाशाय ते भवेत् ।
स्पर्धा मत्तगजस्यापि भवेत्सिहेन कीदृशी ॥ १०॥
न्यकारेण गुरोद्रणिः क्रुद्धः सोऽपि तमब्रवीत् ।
दृश्यतां कुरुराजस्य परिच्छेदविदग्धता ॥ ११ ॥
स्थानेऽस्थाने च गविष्टो गुरुत्वरहितोप्यसौ ।
युद्धधर्मानभिज्ञश्च बहुभाषी च वर्तते ॥१२॥
विशेषज्ञानशून्योऽपि कार्येषु विमुखः सदा।
राधेयो कुरुराजस्य पूजास्थानं भवत्यसौ ॥ १३ ॥
परं परीक्ष्य कर्तारोप्यातवाचोऽपि कर्मठाः ।
पुरोमागिन एवास्य संवृत्ताः संततं वयम् ॥ १४ ॥
पित्तोपहतचित्तानां मधुरं चास्ति तिक्तकम् ।
सर्व स्वभावदुष्टस्तु दुष्टमेवावगच्छति ॥ १५ ॥
प्रत्युत्या वा किमुच्या वा भीतास्मा सर्वथा वयम् ।
युद्धयतां कुरुराजार्थे सोऽङ्गराजा प्रतापवान् ॥ १६ ॥
कोलाहलायमानेषु वित्थं स पितामहः ।
सर्वान् वान् सान्त्वयामास सौम्यवाक्यैस्तदा सुधीः ॥ १७
शाम्पत्वाचार्यवर्यात्र क्षाम्यन्तु च तथेतराः ।
कलहो युद्धकालेऽस्मिन्नयुक्तथेति मे मतिः ॥१८॥
आचार्य भवतो वाक्यं पथ्यं तथ्य च वर्तते।
उत्तेजनार्थ वीराणां राधेयोप्येवरक्तवान् ॥ १९ ॥

·246
वायत्सोऽभूदय क्रुद्धो यायदग्रे परंतपा।
कर्ण कर्णान्तविधान्तलोचनाम्यां पलोकयत् ॥ २० ॥
निजरूप समासाद्य तस्थौ शूरस्तदार्जुनः।
संगृह्य स्मरपोनैव शम्पाः स्वायुधसंचयम् ।। २१ ।।
तद्रथे युयुजे धीरः केतनं कपिलक्षणम् ।
अन्तः स्मरन्हनूमन्तं सर्वत्र जयहेतुकम् ।। २२ ।।
नियुक्तवान्स गाण्डीवी वैराटि सतकर्मणि
स्वयमेकरथो धीमान् पइस्थानमियुक्तवान् ॥ २३ ।।
भीष्मद्रोणादिमान्येभ्यः प्रतियोद्धृभ्य एव सः ।
नमस्काराशुगानाशु गुरुमक्ता प्रयुक्तवान् ।। २४ ॥
पार्थयोगेन संतुष्टः शङ्खात्स भयमाप्नुवन् ।
उत्तरस्तु द्विमानोऽभूत्गङ्गायमुनयोरिव ॥२५॥
दुर्योधनस्य सैन्येपु क्षुभितेषु पुनः पुनः ।
पितामहस्तु पार्थानां प्रतिज्ञाकालमत्रवीत् ॥ २६ ॥
द्वौ द्वावित्पतिमासौ च पञ्चमे पञ्चमे समे।
ज्योतिपामतिचारेण भवतः सर्गमण्डले ॥ २७ ॥
व्यतीताः पञ्चमासाश्च वर्षाश्चापि त्रयोदश ।
प्रकाशयेत्कथं धीमानकाले च स्वमन्यथा ॥ २८॥
जिष्णु व निवर्तेत सर्वदापि जयं विना ।
नातः सम्भावना युक्तं तदंशप्रतिपादना ॥ २९ ॥

·247
पितामहस्य भीष्मस्य तद्वाक्यं न्याय्यमध्यसौ।
दुर्योधनस्तु लोभेन तथ्यं तन्नाभ्युपागमत् ॥ ३० ॥
ततो पलैकदेशेन प्रतस्थे घेनुभिः समम् ।
कर्णवाक्यानुरोधेन मूढः स्वनगरं प्रति ।। ३१ ॥
अथ प्रदर्शयामाम कराग्रेण परंतपः ।
तं तं रथं विपक्षाणामुत्तराय कपिध्वजा ॥ ३२ ॥'
स्थ एप तु कर्णस्य हस्तिकक्षाङ्कितध्वजः ।
पश्य पश्यान सेनाग्रे दृश्यते स्पष्टमेव यः ॥ ३३ ।।
आचार्यस्य रथस्त्वेपश्चमूमध्येऽत्र दृश्यते ।
वेदिध्वजेन वैराटिन भ्राजमानो महात्मनः ॥ ३४।।
उत्तरात्रैव पश्यायमश्वत्थाम्नो धनुध्वजा ।
वाहिनीरुत्तरेणैव स्यन्दनम्तु समीक्ष्यते ॥३५॥
तस्मात्पश्चात्तु संपश्य तालध्वजमनुत्तमम्
अस्मपितामहस्यामु स्यन्दनं शीघ्रगामिनम् ।। ३६ ॥
शवपक्षस्थानिस्थमेकैकमपि निर्दिशन् ।
पार्थो व्यापारयामास परितस्तस्य वीक्षणम् ।। ३७ ॥
उत्तरं प्राह पश्यन्तं संभ्रमेण धनंजयः।
दक्षिणा तत्क्षणं धीमान् हस्तेन निर्दिशन्दिशम् ॥ ३८॥
प्रघावन्दश्यते योऽसौ
दूरतः सर्पकेतनः
रथोऽम्माकमरातेःस्यात् धार्तराष्ट्रस्य दुमते ॥ ३९ ॥

·248
भीतोऽस्मान्वश्चयन्मन्ये चोरधर्माऽपसर्पति ।
गोमिा सार्धमनेकामिन हि युद्धं निरामिपम् ॥ ४० ।।
चोदयाश्वानतः शीघ्रं दुरात्मा यत्र वर्तते ।
इति तं त्वरयन्धीमान् पुरतोऽगाअवेन सः ।। ४१ ।।
तमेवार्धपथे चोरं न्यसेत्सीत्परिपन्थिनम् ।
गुम्भारवेण गावस्तु न्यवर्तन्त पदं स्वतः ॥ ४२ ॥
आशवधात्याहितं तस्य कुरुराजस्य तत्क्षणम् ।
सन्नद्धा युगपत्तस्थुस्तमावृत्य महारथाः ॥ ४३ ॥
चाराधरोऽतिधारामिस्ताडयन्निव वार्षिक ।
-तान् रुरोधास्त्रधाराभिरविच्छिन्नामिरर्जुनः ॥ ४ ॥
'शताङ्गान् छिन्नमिनाङ्गान्हस्तिनो ध्वस्तमस्तकान् ।
दारिताङ्गास्तुरङ्गांश्च शितैर्दिव्यैः शिलीमुखैः ॥ ४५ ॥
पत्ती कुत्तास्तथा तन्वन्वितन्वन्धिमलं यशः ।
दुरशासनादिदुर्बुद्वीन्दूरदूरं पलाययन् ।। ४६ ।।
अपगमय५ गाण्डीवी भीष्मादीनातिपीडितान्।
पश्यत्येव तथा कर्णे भ्रातरं तस्य मारयन् ॥ ४७ ।।
क्षणार्धेनाभिदुद्राव दुर्योधनमरिंदमः ।
स्मृत्वा तदर्शनेनैव सभावृत्तं प्रियां च ताम् ॥ ४८ ॥
कोपात्प्रज्वलितोभूत्सा श्वेतवाहस्तदाहवे ।
हव्यवाहो यथा कुण्डे दीप्तिमानाल्यधारया ॥ ४९ ॥

·249 गाण्डीवाग्निामृतान्बाणान् पुङ्खानुपूरवर्तिवान् । अधावद्विमुखः पश्यन् कौरवो गौरवं विना ॥५०॥ पृष्ठं प्रदर्श्य धावन्तं दुर्योधनमतिद्रुतम् । आवमापे वचस्तीक्ष्णममरेण धनंजयः ।। ५१ ।। रे रे समिकशौण्डीर पाखाली न भवाम्यहम् । अवापो नायमक्षाणां शरपातानवेह्यमून् ।। ५२ ।। चित्रसेनस्य जेठास्मि द्यूतदासोप्य तत्र । पश्य दिक्पालदत्तानां दिव्यास्त्राणां गतिं मनाक् ॥५३।। जिष्णुं गाण्डीवधन्वानमवजानीहि दुर्मते । तव दुर्योधनस्यैतन्न युक्तं तु पलायनम् ॥ ५४ ।। पार्थः परिहसनियमावमा तमुत्तरम् । कौरवास्तान रिपून्सर्वान्मोहनास्त्रेण मोहयन् ॥ ५५ ॥ भीष्मं त्वं प्रतिघातज्ञ वर्जयित्वा तव स्वसुः । पाञ्जालिकार्थमन्येपो वासस्थाहर सत्वरम् ।। ५६ ॥ निष्कृतो लब्धसंज्ञोऽभूत्तरेण तथाकते । तानवोचच्च भीष्मादीन् धार्तराष्ट्रः सुयोधनः ।। ५७ ॥ सर्वैरपीह युष्माभिः किमित्याजावुदासितम् । भवद्भिरतिविश्वस्तः कालेऽस्मिन्वचितो ध्रुवम् ॥ ५८ ॥ सुयोधनो वदनित्यं "भ्रूहि कुन गतं त्वया"। मी मेणेवमषिक्षिप्तः प्रतस्थे स्वपुरी तदा। ५९ ॥

·250 मकुटं तु विपाठेन किरीटी पाटयन्क्षणम् । शम्यामत्राणि निक्षिप्प छन्नरूपोऽभवत्स्वयम् ।। ६० ।। बृहन्नला पुनर्भूत्वा समेत स जयश्रिया । जिष्णुर्वैराटिना सार्धमभ्यगानगरं सुधीः ॥ ६१ ॥ संग्रामस्थं सुतं श्रुत्वा विराटः प्रविशन्पुरम् । ऐच्छत्प्रेपयितुं सैन्यं तत्साधाय महीपतिः ॥ ६२ ।। पागच्छन्तं तदा दूतविदित्वा विजयेन तम् । सुतं प्रतीक्ष्य संतुष्टस्तथा तस्थौ चिरं नृपः ।। ६३ ॥ विराटिः सह कङ्केन दीव्यन्नः स्मिताननः । प्रशशंसात्मसनोस्तद्धारकर्म रणाङ्गणे ।। ६४ ।। प्रत्युक्तवान्क्षणादित्थं विहसन्नेव पाण्डवः । बृहन्नलामहायस्य सूनो वेदमद्भुतम् ।। ६५ ॥ मम पुत्रमतीत्य त्वं कथं पण्डं प्रशंससि । इत्युक्त्वा पाशकेनामुं ताडयामास भूपतिः ॥ ६६ ॥ द्रौपदी रुधिरं तस्य नासाद्वारेण नि:सृतम् । झटिस्यत्र प्रधावन्ती पात्रेऽगृह्णात्पतिव्रता ॥ ६७ ।। अथागतः सुतःपित्रा "व्यजेष्ठाः कौरवान्कथम् ।" इति पृष्टः स तु प्राह गोपयनर्जुनं तदा ॥ ६८ ॥ वीरोचितं न संग्रामे किमप्याचरितं मया । अतीव कोऽपि चिक्रीड देवपुत्रस्तदाहवे ।। ६९ ॥

·251 तेपा-वासांसि वैराटिः कौरवाणां हृतान्यथ । प्रतिश्रुतान्यदात्स्वस्र पूर्व तेन रणाद्यथा ॥ ७० ]] दृष्ट्वाऽन्येद्युः स कङ्कादीविराटः प्रविशन्सभाम् ।। वराहसिनमध्यस्थान्पार्थेभ्यः कुपितोऽभवद ॥ ७१ ॥ महतो स्थानमारोढुं स्वच्छन्दं कथमथ । मात्स्यवाक्यमिदं श्रुत्वा प्रत्युवाच धनंजयः ॥ ७२ ।। ननु राजन् समीचीनमुक्तं तु भवताधुना । बासवार्धासनाईस्य नाई मेवेदमासनम् ।। ७३ ॥ सप्रश्रयं क्षणं प्राह पितरं तावदुत्तरा। कोपरत्वेतेपु मान्येषु न प्रयोज्या कदाचित् ॥ ७४ ॥ तात प्रच्छन्नरूपेषु कल्पवृक्षेष्वसाम्प्रतम् । गृहपटोलिकावृत्तिारुणेयं हि साम्प्रतम् ।। ७५ ।। इमा वृहन्नला विद्धि वीरयोद्धारमर्जुनम् । योऽयं स एव गन्धर्वो विचिक्रीड रणावनौ ॥ ७६ ।। भूयोऽप्युवाच तान् दृष्ट्वा वैराटिः पश्चपाण्डवान् । अज्ञानाचरित माहित्येव विमर्शनम् ।। ७७ ।। . मर्पयन्तु भवन्तोऽस्मदपचारान्वचाकतान् । इत्युक्त्वा सोऽचवीपि पुनस्तेषां यथार्थताम् ॥ ७८ ।।

·252 विराटराजोऽपि निशम्य तारशं वचः सुतास्याच यथा यथार्थताम् । तथैव तेषां चरितानि कानने कतानि तुष्टोऽभवदात्मना भृशम् ॥ ७९ ॥ पदेन सावज्ञमवेक्षिता मया न सांप्रत सन्धुपलाः कदाप्यमी । परं महाी मणयस्तु सन्तत विचिन्तयन्नित्थमुवाच मारस्यः ।। ८० ॥ अहं तु पाण्डोस्तनयान्महामणीन् नदृष्टवानात्मविकारहेतुना। ररक्ष गन्धर्वपतिच्छलेन मा स एव भीमः किल कीचकान्तका ।। ८१ ।। इति ब्रुवन्धमसुतं महीपतिः समेत्य तं प्रार्थयते स्म वाञ्छया। सुता तु नायार्थमिमां धनंजयः प्रतीच्छतु श्लाख्यतमोऽयमुत्तराम् ।। ८२ ॥ मदीयशिष्या गृहिणीपदे कथं सुता तबारोपयितुं समुत्सहे । ग्रहीतुमिच्छामि परं स्नुपापदे क्षमस्व राजनिति जिष्णुरप्रवीत् ॥ ८३ ।।

·253 शुमे मुहर्ते सविधे महात्मना वर्ग वराहमिभिमन्युरुत्तमः। सुधीः सुभद्रातनयः प्रतापवा- ननुत्तमा नामुपयेम उत्तराम् ॥ ८४ ॥ विलोक्य तस्मिन् सुदिने सभायां सुखोपविष्टानुपदेशरीत्या। विचिन्तयन् माविकुलं कुरुणां मिताक्षरैरेवमुवाच कृष्णः ॥ ८५ ।। पुष्पं यथा वृक्षमलंकरोति यदस्ति वृक्षस्य च वीजहेतुः । कुलं वधूरनमलंकरोति तथैव हेतुश्च कुलाभिवृद्धः ॥ ८६ ॥ द्रुमेपु पुष्पाणि बहूनि सन्तु नूनं फलं कानिचिदेव दधुः। वध्वस्तु वंशेऽस्य भवन्त्वनेका वंशाभिवृद्धेरियमेव हेतुः ।। ८७ ॥ तथा समाते तु विवाहमङ्गले ग्रह विमुक्तस्तपनो यथाम्बरे । उपप्लवाख्ये स पुरे सुखं महान् खवन्धुवगैरवसधुधिष्ठिरः ॥ ८८ ।।

·254 महाकाव्यमिदं रामसुब्रह्मण्यवं शुभम् । पुरतः परितोपाय न्यस्यते विनयात्सताम् ॥ ८९ ।। प्रशस्तमष्टादशपर्वमारतं निरूपयन्नेव तथा प्रणीतवान् । इदं महाकाव्यमुमाप्रचोदना- जनोऽयमष्टादशसर्गसंस्कृतम् ।। ९० ।। सदा विपश्चितुकलाधरे कला मनोहराः पश्यति दोपवत्यपि। . न राजहंसः पयसोऽम्युमिथितात कदापि गृह्णाति जलं पिपासया ॥ ९१ ॥ इति श्रीरामसुब्रह्मण्यविरविते घनक्षयविजये महाकाव्ये अष्टादशः सर्गः॥

·॥ समर्पणम् ॥
आदाय सत्काव्यमयाज्जनोऽयं
रत्नाकराद्रत्नचयं महाईम् ।
अस्मिन् महाकाव्यसुवर्णपात्रे
समर्पयत्यत्न विनम्रशीपः ॥ १ ॥
गुणप्रभूतेऽपि सदैव काध्ये
पश्यन्ति दोपैकदृशस्तु दोषान् ।
आशीविषा: किं विषमन्तरेण
क्षीरं निपीयापि वमन्ति मूर्खाः ।। २ ।।
अभ्यर्थये यद्यपि सन्ति दोपा-
स्तथापि गृहन्तु गुणान् गुणज्ञाः ।
क्षारं निपीयापि जलं पयोधेः
सत्यं ददत्येव पयः पयोदाः ॥ ३॥

·2 9 Once the kind hearted Vyasa appearing like the moc as his eyes were delightful like the moonbeams, thought aba Kauravas, Pandavas and his other relatives without any spec attachment 10 Then he decided to speak to his grandsons desirous bringing about unity among the relatives viz Kauravas ai Pandavay, the virtuous and the non virtuous 1) He started from the snowclad mountain like the flo of the river (Ganga) to the capital of Kauravas in order to inculca principles of Dharma to those non-virtuous Kauravas in person 12. Good deeds appropriate to place, time and situation sprout forth as fortune in future Forgetting this intelligencsay ing if a person does a deed (as he likes) he falls down (from h position) bereft of fortune 13 Under the influence of the evil designs of his wiche uncle this wicked person (Duryodhana) tilting his shoulder to on side forgetting the propriety did not receive that great grandfathe even by words 14 Thereafter with an agitated heart that great sag started only after cursing Duryodhana thus "Ah, crue), sınsı avretch11' Bhima will surely break your thigh" 15 Having thought for a while the Champion of Monism went very fast to see his grandson the affeccionate Dharmaputr. who was livipg in 'Dvaita' forest with his wife and brothers 16 Drinking with his eyes that great sage who was coming at a distance that virtuous son of Pandu going forward in al haste with his brothers received him with the only materials of worship namely tears 17 Batlung that respectful grandfather with streams of devotion that son of the God of 'Dharma' having given to the great sage of self control, water for wasbing his feet and cdible fruits of the forest as eatables told thus 18 to you. Oh Great Lord, the relative of the distressed, welcome We have indeed, become blessed with your grace ·3 Does not the moon shine with discs of lustrc at night due to the contact of the Sun's rays? 19. You are the sun-rise for the lotuses that are asleep, a ventilator of moon light in the darkacss of grief and a ship of inspiration in the ocean of bondage. For us, you have spontancously become the cause of prosperity. 20. For what purpose were the chronicles (Puranas) and the rules of Metaphysical Science written by you—Surely the deeds of the good bestow prosperity to the people at the appropriate moments. 21. Where is delution of the mind when real knowledge shincs? When there is a peacock where is fear from serpents ? From where comes grief to those persons who are under your protection? Saying thus he fell at his fect. 22. Having raised him up with the words 'get up my boy' he embraced Dharmaputra with his arms. He also spoke forth in anger to Dhuryodhana, having reached him by his mind, thus *Ah! Duryodhana, idiot, are you satisfied'? 23. Shampooing the head of Dharmaputra, of his own accord, with his hand for a long time with tears in his eyes that Great Soul passified him out of compassion in a few words. 24. "Enough of your gricſ. Prosperity will favour you", With these words be patted him. That Sage of great fore-sight then told them thus, having embraced the other grandsoos also in a similar way. 25. Mountain Himavan is, indeed, great even though his components are Snow, Serpents and beasts of prey, because he, the knower of virtues, supports the Indrakila peak, the repositary of all goodnes, descrved to be tested and observed by Indra. 26. Good persons call this peak by the name 'Saisira' as he is cold. They call this peak whose lofty head is looked upon with all respects by Gods also by the name 'Mahendra Saila' as Mahendra is moving about (on the slopes) of this great peak. 27. As the branches of the trees growing on the banks of the (mountain) rivers are moved (this way and that way) by the ·5 36. Goddess Saraswathi with her form of sound fixed her abode here desirous of living for ever to accomplish her goal secing pleaty of materials for good poctry in this peak. 37. Seeing varieties of attractive objects conducive to prosperity Goddess Lakshmi greatly attracted settled permanently on the lotuses in the lotus ponds of this mountain. 38. Even then guests are not going there. The abode of divinc persons is not seen. Neither the horsc-faced men (Kinnaras) nor men are living there. Great, indeed, is the prowess of the weilder of the 'Pinaka' bow. 39. It is there, the son of Indra (Arjuna) must go and propitiate 'Hara' adorned with the crescent moon, by entering into penance. He must get the 'Pasupatastra' alone from that Pipaka bowed one for the future success in battle. 40. Having told thus that merciful great One gave an effective Mantra' (Spell) to that descrving Arjuna just as giving good colours (also go!d) to an artist for bringing out a desired object. 41. Arjupa, thus got from his grandfather, out of affection, a rare 'Mantra' known as 'Prati smrti'. By the power of that spell he grew up in strength immediately. 42. In order to accompany Arjuna who has started from there, Vyasa, the Revered immediately created out of his divine power a Yaksha as his companion and disappeared from there at once. 43. On the way Indra taking the form of a great Brahmin received Arjuna, his affectionate son. Even after taking a place in heaven (death) there is still the continuation of the affection in qur father aod forefathers towards their sons. 14. "Ob, intelligeat boy, there may be fear of impediment in the course of your austerities. Therefore, day in and day out you must hold ready unfailing weapons when you are in that mountain." Having said thus he returned to the heavens. 45. On reaching that mountain, having crossed the entire distance in a short time in the company of that Yaksha with the ·6 power of that hymn, Arjuna started doing penance on an clivated planc on its slope 46 Haviog controlled the five senses by the mind and fixing his individual soul with the Supreme soul and entering into a state of perfect concentration by fixing his vision on the tip of the nose without diverting his looks elsewhere he saw the form of Siva 47 Formerly in order to get the hand of Subhadra, Arjuna pretended himself to be a Yogin in the Rasvata hill But now he actually changed himself to be a Yogin desirous of getting Pasupatastra' for future prosperity 48 Having conquered the scorcbing heat of the sun, sitting amidst five blazing fires, that satelligent one without any agitation storing the power of his mystic 'Yoga' bathed well the five faced Siva with tears of hluss 49 Duriog winter season, corrents of rain accompained with thunder were not able to move this great ascetic who has fixed his mental processes on the form of Siva Is he not the son of that god wao has clouds as his vehicles? 50 Neither the cold winds nor the snowfalls nor the attractive side glances of the celestial water nymph (Urvass) nor even the arrows of Cupid were able to disturb his penance 51 He did penance by cating very often only the grass known as 'Arjuna' wuhout idling away the time in sports and slecp Therefore people call him Aruna Even now that name is popular in the world 52 Arjuna passed on many days life thus But neuher Lord Sıva nor the fruits of his penance was seen Therefore, without any lethargy, thinking in his mind Siva he decided to continue that 'tapis' without food till death 53 All the gods except Siva, even the "Saptarshis' were greatly astonished seeing Arjuna s periaacc and expressed leis wonder in songs to their hcart's content their admiration and sympathy ·7 54. But the universal mother Uma who is free to do things, on seeing this Arjuna who was bent upon doing pedance without food unto death, moved by mercy, in order to bless him told her partner Siva (the conlroller of all individual souls) thus. 55. On a former occasion when the gods were ficcing on seeing the frightful 'Halabala' poison (emerging from the milky ocean) Your Lordship drank that poison to save the life of the innocent. In the same way let your lordship bless this my child also. 56. "Become full with nectar” with these words you blessed that moon wbo fell (crest fallen) on losing lustre on account of Daksha's curse. Like that bless this child of mine. 57. I also know that you gave protection to that forester who offered his eyes and bathed you with mouthful of liquor. Aluch in the same way protect this my child also. 58. With your might you saved the life of your devotee (from the god of death) the only son of the Sage Mrkandu when he prostrated at your feet with all devotion and ſcar. Like that, give protection to this my child also. 59. Indra on attaining "Sahasrayonithya' as the result of a curse (pronounced by the sage Gauthama) propitiated you with penance. There by, he was freed from the effect of the curse on account of your grace. In a similar way bless this my child also. 60. Naoda one of the foremost among your devotees and born of a poor out-caste resorted to the feet of the Lord of Chidambara (you). He also was given protection. Similarly protect this child of minc. 61. Even after listening to this pitious sciling wby is it that he does not give a reply. I presume, that 'Sambhu' is not an ocean of mercy (as be is supposed to be). Let the good call him (hereafter) a pillar (Sthanu). 62. I know, Oh Sambhu, your cruelty. Did you not strike my son with your trident. Cupid my relative also was burn: with the fire of anger emerged from your (third) cye.

·8 63 Hc (Sıva) blessed the ten-headed Ravana and other demons who were unrighteous and wicked But he does not sec tbis son of faultless character It is, indeed, wonderful 64 What effect is there of my lamentation or of my weeping or even of beating on my own face Who is there in the entire world with a mind full of compassion towards me as I am the inost unfortuaate person 65 On seeing the severe penance of this son I feel as if I am fallen in the fold of a whirl wind, as if my neck has been throttled, as if my head us whirling round and as if my very mind is broken 66 Kaow this true firm decision of mine? If this Dhananjaya dies like this (by doing panance) I will have to abandon thug body also entering into the mystic fire of 'Yoga' like "Sati' 67 Listening to these heart-touching words of his loving wife (Bhavanı) Who was a bit agitated at heart, Sambhu (Sıva) began to speak to Uma (huis wife) uuh the words don't speak hke this 68 I know, Oh auspicious one, your mental proces has reached the top level of affection towards your son But why dont you know that I am also having a similar amount of affection towards my son 69 You may know that anger is the cause of war, obstacle to victory and capable of destroying the very person Even though he (Arjuna) is well educated, still anger may be there in a person born in the line of 'Prthu' in the war-caste (Kshatrıya) and in a person who is bent on destroying lus foes 70 In fact, coger is the seed of infatuation which us resposible for destruction Out of high infatuation and anger the lord of Lanka (Ravana) and the lords of the three Cutica (demons) met with their cnd Out of anger Nahuslia kicked with his foot Agastya sayıng "Wniggle on, Wriggle on Consequently he was cursed to become a wriggler (a serpent) and fell down on the carth taking the form of a serpent ·9 72. A certain ‘Brahmin' Chanakya by name was insulted in anger by Nandas (nine Nandas). Consequently those arrogant persons (Nandas) who were puffed up with pride, were killed with all the kith and kin by a "Maurya King" with the help of plots arranged by Kautilya (Chanakya) 73. Listening to the words of Prahlada, his father broke a particular pillar with his sword in anger, There upon, a form of man and lion (combined) rose from that pillar and killed that demon with his sharp claws. 74. Oh, lady of beautiful eye-brows! I know your compassion towards that son, as you are the mother of the universe. I also know that your affection towards your son has reacheds uch a level that you don't see his fault. 75. Even though he is firm in his decision and is doing such a great penance, even though he has conquered all kinds of wealth and is holding his bow (Gandiva) I will see to his prosperity only after removing his anger. Know me as a god who removes not only impurities but also all kinds of fault. 76. Oh respectful lady, on seeing your great motherly attachment towards the children I am now starting from here to that Indrakila mountain to protect that victorious son only through your persuation. 77. Listening to these words of that Lord who lias an eye on his fore hçad, the daughter of the King of mountains controlled her anger, and told her lord Siva this much in loving words. 78. I also know your anger. Was nut Cupid burnt by the fire of your third eye out of anger)? Therefore, I beg that I may be permitted to accompany you from here. 79. Hearing these words of the daughter of the king of mountains the lord of all living beings immediately told that Goddess "Yes". That Gauri (Parvati) standing by the side of that foremost among the givers of boons ready to go to that mountain peak shone all the more.

·10 80. Now that Siva (Puraripu) took the form of a forester with red eyes, with a number of sharp missiles in his hands, carrying on his shoulder a hard curved bow, shining like gold and looking at the daughter of Himavan with his side glances. 81. The daughter of Himayan also shone near her husband like lightning, possessed of a smiling countenance, holding her husband by his shoulder, with her tuft of liairs loosened and carrying on her breast a pair of potlıle bosoms. Canto II 1. Let the array of glances of the 'Kirata' couple bestow never-ending prosperity. Their glances melted by compassion are the abode of Virtues conducive to welfare and are ready to give shelter, protection and blies to those who are frightened by the god of death, 2. Hara in the garb ofa forester has now reached the Indrakila mountain with his spouse followed by persons resembling hunters possessed of attractive personality and shining with the same lustre. 3. That hunter Hara glittering with his ruft of matted hairs tapering upwards and emitting lustre, in the company of his followers possessed of golden hue, shonc in this forest region like the fire god who entered the 'Ghandava' forest, 4. The moment he heard about Dhananjaya's attempt, that evil-minded Suyodhana decided out of erroneous hope to preun bir chough waist-craf fruar d'oiing perance. 5. So in order to accomplish his desire he sent a demon Muka by namc who took the form of a boar to kill Arjuna in his penance grove, 6. The ‘Kirata' couple has already come with a view to kill Muka who was roaming about violently in the garb aſ a boar as if under a spell, I hus their arrival is for giving protection to the great son of Indra bestowing on him a reward.

·11 7. By casting suddenly on all sides his deliberate picrcing look at cvery moment and producing often the sound of frightful grunt this demon sprang forward. 8. "Here he goes" thus pointing out with his hand that Kirata (Sankara) ran swiftly following him. Surpassing bis who was thus running last that demon in the form of a boar gallopped with great speed. 9. At that time Hara following very fast that demon who was running in front looked as if he took that form of the Pinaka-bowed Kirata who once followed a deer. 10. That boar entering the great penance.grove of the son of Indra adventurously prompted by fate, ran towards that "Paramtapa" (Arjuna) courting his death. 11. The firm-minded Arjuna listened to the wild behaviour of the boar-the reverberating sound produced by his canine teeth, the sound of grunt emitted through the nostrils and the frightful roar coming from his throat. 12. Even though he was disturbed he was still a "Jitendriya" (a person who bas control over his senses). He was not defeated though he was awakened (abruptly). Remembering the words of his father (ladra) he came out of his yogic'slumber. 13. On opening his eyes he saw that demon. Immediately he took up his bow with a leap and sprang forward with an arrow to wound that demon who was creating impediments to his concentration. 14. At that very moment he heard frightful and deep words uttered by a firm - minded person. "You born of an outcast, illiterate wretch! get away from this attempt. This is to be killed only by me." 15. The words of even that weilder of 'Pinaka' bow were ignored by Arjuna, the Savyasachi (one who can use both the hands with equal effectiveness in handling weapons) who was ready with an arrow in his hand. Simultaneously with that ·12 arrow the forester (Siva) also dicharged an arrow. Both the arrows gushed forth towards that boar with equal speed. 16. Realising that form of the hunter to be that of “Mrtyum jaya" (one who has subdued Mrtyu the god who takes the life of all persons) Mrtyu became frightened and ran in great speed to take shelter under that Muka remembering the hard hic experienced at his hand on a former occasion. 17. Having produced a pitiful grunt accompanied by deep and long sound, that demon became quiet like a saint. Feeling the death pain lie went away fiillowing the 'Mrtyu' (the idea is, Muka is dead). 18. That forest itself became quiet when the demon Muka went away with 'Mrtyu' (1.e. died). The bristling sound of the streams was not heard. The chirping of birds like siwands ceased to be heard in that forest. 19. When that Demon was hit by Arjuna the hunter becoming highly infuriated and looked at Arjuna in great anger marked by the throbbing of his nether-lip. 20 That hunter Sankara threatened Arjana with sharp words thug "Criminal that you are, how could you hit that boar as it was chased forward by me". 21 “I am qualified to kill that beast as it is the law of this forest. The beast was found out by me first and it was chased and hit by me first". 22 “We are the inhabitants of this forest. I am the king who controls this forest. Oh,Sage ! without my permision you have entered this forest in a period of adversity. 23. You have entered this forest (through the back doors) like a cat. The moment you cntered you killed a boar. You are guilty of these two charges A guilty person must be punished". 24. Listening to Siva's argument defending his "Svadharma' Arjuna who knew the timely action, and who was desirous of winning the other and who was always luegry in destroying liis ·13 focs gave his reply to that foc of Cupid (Siva) whose face was attractive in a back-ground of matted hairs. 25. My coming here as a guest is to get concentration for Yenance without any kiud of impediment. Is this the way a guest is honoured here that he is not respected even by words? 26. "Where is your divinc golden form and where are the hot words contrary to that form? In these days of Kali man must not be appreciated by his outward attainments. 27. "The first duty of a king is to give protection to the innocent penance-doers. At any time he must not be murdered in his penance grove. You arc speaking very high of your "Svadharma' but I wonder, that you are not practising the sare, 28. "You are the sinner (here) wicked and depressed among men. Your murmur, here, is in vain. I am the son of Pandu and therefore, a sharp arrow has been discharged by me intelligently. 29. “He came in traste to kill me and therefore, he was killed by an arrow discharged by me. The duty (Dharma) of a Kshatriya has been laid down like that and accordingly I deserve to scad an arrow". 30. Then Sıva began to inflame anger in Partha (Arjuna) gradually with sharp words just as the forest fire in a forest by wiod and the sacrificial fire by pouring ghee. 31. It is heard that your chaste mother has given birth to those sons through illicit lovers. Just as your mother has many husbands, the daughter of the Panchala King also has many husbands and still she is a 'Sati' (Chaste). 32. On listening to that great insult given by Siva, Arjuna (Paramtapa) became highly enraged towards him (Siva) and mounted an arrow (on his bow) saying "Oh, Sinful forester, I am now hunting after a deer and you are that deer". 33. Siva in that form of a forester stood still like a pillar. Looking at hin with his piereing eyes, he assimilated (within ·14 him) the arrow discharged by the son of Kunti in a very short time as he is always on the alert. 34. Having caught hold of other arrows also discharged by that clever archer (Arjuna), the Pinaka-bowed one (Siva) told him with a smile Quick, again and again discharge sharp arrows at me". 35. "Oh hunter, let these unfailing and heart.rending arrows resembling those of Mrtyunjaya be paralysed by you". Saying thus the sun of Indra discharged arrows that were glittering like the rays of the sun. 36. These arrows also were in a similar way absorbed totally, within, by 'Samba', the life giver of the God of death. Even that skilled archer (Arjuna) stood still with all wonder, dispirited due to the powers of Siva. 37. Seeing that great lustrous form standing still like a pillar without any (wound) cut he analyzed for a moment that form and thought about Siva with a keen foresight in order to know all about that form in reality. 38. "Is he a demon or a God, or Yaksha or the Lord Siva himself who bas como here? It is even heard that the celestials who are moving about in the sky often visit this mountain. 39. Exceps Siva no one else is able to put up with these missiles discharged from my bow. Even this unfailing 'Gandiva' bow is not able to wipe off this hunter from the earth. 40. Let him be a God or a demon or an Yakıha excepting Siva. I will surely send him now to the great city of the God of death (a City that cannot be entered) through my arrows." 41 Thinking like this Partha sent his arrows presided over by the God of fire towards Siva who is in the habit of removing the sins of his devotees. These arrows spreading out their tongues of fames went forward and reached Siva in no time. 42. OA reaching that God who is capable of removing all fears, the fire arrows with the impaticnt tongues (of fame) ·13 merged with the eye of Siva's forehead and disappeared. Do not the rain drops merge with the water of the ocean and disappcar? 43. The pair of unfailing quivers, containing neverexhaustiog arrows, became exhausted completely before the glances of the fire-eye. These two quivers were presented to Arjuna by the God of fire when the 'Khandava' forest was consumed formerly by fire. 44. “This person must be immortal. There is no doubt about it as he is swallowing all my arrows". Saying thus to himself Arjuna went forward to strike down 'Sankara' with the bow-stick, with all his inherent strength, 45. When he was attempting to thrash him by drawing Siva with the bow-string, the only remaining bow of Arjuna also was snatched off by Pinakin, the hunter. 46. Praying that one who is all-merciful towards truc devotecs and who is the enemy of Cupid, the son of Indra bereft of that bow, struck at Siva (the bull-bannered) with the sharp edge of his sword in great force. 47. When Siva, the almighty was thus struck on the head by Arjuna a true warrior, the world with all the living beings in it also were struck, 48. Before the scorching lustrc (of Siva) the sword that was thus used, in vain, broke (into two) by itself. Then with trees and rocks Arjuna began to fight in great fury indiscriminately. 49. Enduring those trees and rocks, the Lord of Uma stood there firm like a rock. Even then Arjuna camc forward to fight with Siva, of course, prompted by Siva himself. 50. Thch with fumes in his mouth Arjuna hit Siva's face with his fists. Hara too hit him back who was attempting to win the race with his hard fist, 51. There arose the sound 'chata, chata' between those two persons who were hitting cach other with their fist. The battle of Siva and Arjuna resembling that of two infuriated clephants appeared as if it (the battle) has taken a ſorm.

·20 14. Oh God of Gods, this fault of mine done in great fury out of sheer ignorance may be excused by you. Show me mercy as you are an ocean of mercy. 15. With a beſooled mind, scveral times arrows were thrown by me on you whose forms are worshipped even by those who are fit to be worshipped. Flowers are offered on that forma (by devotees). 16. 'I scolded with 'cruel words you who must be extolled with the 'Samal songs. I am ashamed to stand here before you as I am not qualified for that, 17. Yet excuse me Oh Sambhu. Tell me whom clic shall I resort to. You are a reservoir of mercy. Look at me who have (completly) surrendered. 18. Oh Lord even if a small baby bites the bosom in the course of sucking the breast milk, does not his mother excuse that fault. 19. Oh God, if a child kicks with his ſcet the face of his father, does not his father excuse that childish fault. 20. I do not know either your real form or your wealth of beauty. Oh Lord of great intelligence, who his capable of discribing this graceful hobby of yours. 21. In describing your divine deeds even Ananda is not able to come to an end. Desirous of attaining equality with your splendour, the God of fire also is not able to find an end. 22. I bow before you, You are great among great men. You are the creator of even the creator of this universe. You are always cheerful and free from faults. You are of lustrous limbs. t 23. You are always carrying Ganges at the tapering end of your hair-tresses for washing of the sins (of others) For bestowing comforts to the unbappy ones you are wearing moon on your haircrest.

·21 24. To burn the wicked you are having fire-eye on your forehead. Oh, all-pervading one, you are having a pair of eyes to see the virtuous. 25. Oh great one, you bave mouth to passify the poor with words and hands foi embracing the devotees. 26. You are holding a beggiog bowl not for begging at anytime but to cake the wealthy persons in such a way that they would become generous. 27. "Damaru' is carried by you for imparting to the virtuous persons the nature of Truth. A trident is also carried by you for destroying the sorrow (grieh) of his devotecs. 28. Surely your worthy feet have become a place of shelter for the devotees. A lotus blooms forth surely for the sake of the becs. 29. The river Ganges became purified by the merc touch of your head. Because of that, this great river has become capable of purifying the world. 30. The Divine Parvathi entered your body to make proper use of her energy. Fire was able to destroy the cities of the demons only through your eye. si. I understand silver is born out of your left cyc, gold' came out of the eye of your forehead and gems came out of your right eye. 32. The supreme cnergy flows from and through you to oiber living beings, just as the magactic poner from one piccc of von to another. 33. On a former occasion, the daughter of a Pandya king (Tatataka) was defeated by you with the help of Alobanastra. She was able to overpower even the Lords of the directions in her sixteenth year. 34. Rasorting to your left leg Bhavani (universal mother) kicked Yama in order to protect Markandaya of great intelligence and foremost among your devotees.

·16 52 Seeing that kind of battle the cirth together with the mountains was aliaken in such a manner that even the gods like thc crcator and others assembled together and cricd zloud simultancously with the sound "Hah, hah" 53 Between those two persons who were for a long time hitting the opponent and who were rubbing forcibly breast to breast, a battle by twisting the limbs and body interspersed olten by kicks with legs arose 54 That son of Indra with his cxhausted budy greatly troubled Him who was also greatly troubling Arjuna Lven though he was a Paramtapa (one who is in the habit of troubliog bis enemies), here Arjuna was greatly troubled and beaten by the opponent 55 He (Sıva) got hold of that Pandava and twisted him just like a huge python getticg hold of a lamb By mesmerising Arjun's lund with his lustre he threw that lustrous hero on the ground Then that 56 Even Vijaya (one who is victorious always) was thus beaten and thrown down by even that merciful God Pandava who was always interested in doing Dharma, prayed to Mahesa, the Supreme Being 57 "Without any cause and without any guilt a stranger 18 killing me in this uninhabited forest region Oh, all merciful God, are you having any mercy or Oh Lord, are you having in you the virtue of protecting the innocent? 58 Crying in the wilderness' alone was the fruit of bus prayer Secing that that son of Pandu desirous of sertiog victory as the fruit, prayed for a helping hand, only the mother of the universe wbo is mercilul to others 59 Oh mothes, are you not spoken of as affectionate towards your devotees Then how is it that your mind does not move even after seeing me Particularly, a mother looks after those wounded sons with a peculiar kind of unshakable kindness ·60. Oh, niother, born of the king of mountains! having lifted from destruction you make a person associated with the Goddess of victory, if he (at least) once prays to you with the words "Oh Bhave, Ob, Bhavani". Is it not true? 61. Seeing that noble Savitri 'who was emaciated due to observance of Yama etc (controlling the will etc) who was always thoughtful (in the right direction) and who is daily doing Dharma with her lord, Satyavan was icdeed, set free from the God of death by you the all merciful. 62. "Alas, Oh mother, now (in this plight) you are also not merciful towards me. How is it that you are called merciſu) minded?” Saying thus he fell down on the ground unconscious. In this carth, where is the resort ſor a person who is bereft of all his energy? 63. When Siva was looking on with his reddened eyes, that grcat son of the 'Kuru' dynasty whose valour was thus paralysed by that Great Sou), was lying there thinking in his mind Siva, a refuge of the Universe. 64. How can a man remain without himself melting due to agoay on seeing this great person lying on the ground-that reputed affectionate person of spotless character whose breast was covered by a pool of blood and who was greatly wounded? At that time the universal mother with a melting heart looked at him who has thus fallen into the trap of the God of death, Uma (the Goddess) brought back to life by her mere looks, him who was dispirited and motionless. 65. 66. At oncc Arjuna rose up again from the ground by the glances of Goddess) just as a faded tree would (put forth leaves) because of good showers of rain. He then prepared a likeness of Hara by the earth-mould and with a purified heart meditated on that God who removes all distress. 67. Arjuna who is possessed of noble traits and who is interested in good deeds surrendered to that God who is fit to be approached by melting words, mind and deed. That grief- 2 ·18 stricken Arjuna then began to worship Him who is pained to see others suffering 69 "If you are (really) a Saviour and friend of those who surrender to you, you may give me also a helping hand 11 Sambbu who is always doing good to good persons, is really an abode of mercy let him give me also happiness 69 Surely I am not worried about death, but Surely I am worried about my reputation My reputation is now defiled I am Vijaya (one who is always rectorious) He is now defeated in a forest by a hunter without even a weapon" 70 That foremost among men, thus medicating on Him who is capable of removing all sins and offering flowers with tcars shrouding his cyes, concentrated his attention on the moon crested Hara having placed luis hopes and a flower-wreath simultaneously on Him 71 On oper ing his eyes having seen on the neck of that forcstor, the flowers wscath that was put by him on the (carthen) image of Siva, Arjuna became greatly astonished realised fully the rcality hc ſell at the feet of that bunter Having 72 Siva's respectful feet that give happiacss and remosc (all kinds of) fcar, were washed by him (Arjuna) with water 19 the form of tears from his cycs Sıva also sprinkled tears of prosperity on Arjuna's bead that has been purified by the contact of Siva's feet that are capable of giving comfort Canto II 로 1 Having raised Arjuna who was lying in that manner at hus lotus-likc ſect, Siva, a lover of devotees told that devotce (Aguna) thus 2 Oh, un'ess Arjuna of sporless character, get up, get up Enough of your pedance. Oh gentle one, I am pleased by your deeds ·19 3. Oh Arjuna, you have now become completely free from all blemishes. Your heart now shines like the clear sky of the Autumnal season. 4. By your steady devotion, similarly by your manifold penance I have become greatly bristled (all over my body). My mind has beca drawn well (towards you) 5. Oh Arjuna, look at me and Uma. We are parents to you also as we are parents to all. We are disposed to do good and are now in visible form (to you) 6. On listening to those words full of neclar and capable of giving prosperity, Arjuna stood up and was struck with wonder on sccing Siva (before him) 7-8. Arjuna saw (before him) that God of Gods, who was more beautiful in the company of Uma, who was with a moon on his crest, with an eye on his forchead, with blue neck, with matted hairs, whose cach limb is bespeared with thc holy ash, who was adorned with ornaments in the form of serpents, who was always smiling, who was an occan of mercy and who is possessed of a body most auspicious. 9. Like lotuses in a pond at sunrisc, thc lotuses in the forms of the heart, cycs and face of Arjuna blossomed forth in the presence of Siva. 10. Those two, Arjuna and Siva, were mutually attracted like the Takkola tree and its seeds and like iron and magnet. 11. Sceing in front that Siva for secing whom penance was done, words immediately came forth from the mouth of Arjuna thus. 12. You are competent to protect all living beings. How can I speak forth your mercy towards me Oh Siva. 13. You are my resort (place of shelter) always, Oh Lord with an cjc on the forchead (firy) and carrying Ganges (which is cool) protect me as I have surrendered at your feet.

·20 14. Oh God of Gods, this fault of mine done in great fury out of sheer ignorance may be excused by you. Show me mercy, as you are an ocean of mercy, were 15. With a bcfooled mind, scveral times arrows thrown by me on you whose forms are worshipped even by those who are fit to be worshipped. Flowers arc offered on that form (by devotees). 16. I scolded with 'cruel words you who must be extolled with the 'Sama' songs. I am ashamed to stand here before you ag I am not qualified for that. 1 17. Yet excuse me Oh Samblu. Tell me whom else shall I resort to. You are a reservoir of mercy. Look at me who have (completly) surrendered. 18. Oh Lord even if a small baby bites the bosom in the course of sucking the breast milk, does not his mother excuse that fault. 19. Oh God, if a child kicks with his feet the face of his father, does not his father excuse that childish fault. 20. I do not know either your real form or your wealth of beauty. Oh Lord of great intelligence, who his capable of discribing this graceful hobby of yours 21. In describing your divine deeds even Apanda is not able to come to an end. Desirous of attaining equality with your splendour, the God of fire also is not able to find an end. 22. I bow before you. You are great among great men. You are the creator of even the creator of this univers. You are always cheerful and free from faults. You are of lustrous limbs. 23. You are always carrying Ganges at the tapering end of your hair-tresses for washing of the sins (of others) For bestowing comforts to the unbappy ones you are wearing moon on your haircrest.

·21 24. to burn the wicked you arc having firc-eye on your ſorchead. Oh, all-pervading one, you are having a pair of cyes to see the virtuous. 25. Oh great onc, you have mouth to passify the poor with words and hands for embracing the devotecs. 26. You are holding a begging bowl not for begging at anytime but to make the wealthy persons in such a way that they would become generous. 27. 'Damaru' is carried by you for imparting to the virtuous persoas the nature of Truth. A trident is also carricd by you for destroying the sorrow (grieh) of his devotees. 28. Surely your worthy feet have become a place of shelter for the devotees. A lotus blooms forth surely for the sake of the bocs. 29. The river Ganges became purified by the mere touch of your head. Because of that, this great river has become capable of purifying the world. 30. The Divine Parvathi entered your body to make proper use of her energy. Fire was able to destroy the cities of the demons only through your cyc. 31. I understand silver is born out of your left cyc, gold' came out al the eye of your forehead and gems came out of your right eye. 32. The supreme energy flows from and through you to Orber living beings, just as the magnetic power from one piece of on to another. 33. On a former occasion, the daughter of a Pandya king (Tatataka) was deſcated by you with the help of Mohanastra. She was able to overpower even the Lords of the directions in her sixteenth year. 34. Resortiog to your left leg Bhavani (universal mother) kicked Yama in order to protect Markandaya of great intelligence and foremost among your devotees.

·22 35 Therefore give me your lotusfect, Oh Supreme god, so that I can win over my enemies placeing the same in my mind (thunking about your lotus fect) But 36 How can a lotus bloom forth sceing another lotus my mind lotus is blossomed forth on secing your foot lotus 37. Who can know your real form Oh Sambhu 1 Bhavani alone knows you as she is in association with your left half 38 All my brothers and similarly all Kauravas are born out of your form Thus I know Oh great Lord 39 It is because of this, I have no enemies anywhere in this world Why should I carry weapon and how can I fight with my relatives 40 I have no desire either for Kingdom or for victory or for fame or for wealth as I have for your lotus like feet Oh Sambu 41 Therefore, give me your pair of fect as they are superior to salvation In case you don't give the same I may find relief in death 42 Thus reeling under the influence of devotion Arjuna fell at the feet of (Parvati's husband) Sıva just as an intoxicated bee would fall on a lotus 43 On hearing this meaningful speech that touched the vitals of his heart, Siva bached Arjuna with his melted heart Having raised him that gicat god cobraced him with his breast and smelt at his forehead He told Arjuna words of victory +5 Oh, boy, you are really valorous I am greatly pleased with your penance I am here to give you boon that is desired after by you 46 I know Krishna as Narayana and you as Nart Bork of you liave taken your birth for the welfare of the people ·23 47. Oh Paramtapa (Arjuna) you rendered help to Narayana in your previous birth. Now that Narayana (Janardana) in the garb of Krishna is your helpwatc. 48. Remaining in my mystic power, your great bow Ghandiva, arrow's presided over by the Kiog of Soales and fire and the pair of quivers with acver-exhausting arrows spatched away by mc. Were 49. All these will come to you again as before. You will also be free from wounds and will be killing your foes. 50. Because of the power of your penance and Parvati's request, Oh Arjuna, I have become calm. You can now sce mc in my gentle form. 51. There is no hero either in the mortal world or in the groups of demons or in the celestial world who is cqual to you in valour. 52. Krishna will speak to you in detail about one's Dharma (as ordained by the supreme) and when all Dharmas are to be dispensed with by men. 53. Your fame and flow of Virtues will stay on the carth as long as the son and moon shine. 54. You are doing 'Dharma' in a such a way that your deeds arc regarded as directions (to be followed) even to great men of Virtues 55. Gold becomes more shining when it is polished. Much in the same way you shine more now as a result of this fight. 56. I give you this great "Pasupatastra' now with pleasure. A father must give his daughter in marriage to a bridegroom only after a test. Oh Dhananjaya, know that this weapon must not be aimed at fortals even once. It is to be aimed at the proper place. 57.

·24 58. Oh Paramtapa, because of the power of spells (Mantra) you will be able to carry, discharge and withdraw this arrow. 59. Men are able to get only earthly benefit through 'Tantras'. Similarly they are able to go even to the Lunar regions through the power of machines, 60. But surely by Mantra a person attains everything Therefore, along with this arrow I shall impart the 'Maatra' related to it, 61. Thus saying that supreme God gave Arjuna the great Pasupata arrow of unfailing effect together with the Mantra' 62. With that arrow by his side Arjuna shone like "Visakha' shining with the "Sakti' weapon presented to him by Bhavani 63. At that time the gods of the direccions, Agoi, Indra, Varuna, Yama and others came there to see Arjuna. 64. It was for congratulating (Arjuna) him on his getting that great weapon and also for blessing that intelligent one, they came there. 65. Just like a bridegroom at the time of wedding shines with his new bride, Arjuna shone with a new lustre on getting the rare weapon. 66 The gods at that time showered rains of the nowers of kalpa trccs The water nymplis danced of their own accord with a feeling of great joy. 07. The cruel Duryodhana fell down from his tironc (on chat occasion). The right cye of the wife of that wicked one tbrobbedi 63. The left cye of Panchali throbbed at that time indi. cating good futurc, Indications foretell carlier the future events 69. At the time of presenting that great weapon all the dirccuions were cchoed with the sound of Conches, "Dundubhi' and 'Bheri'.

·25 70. The carth also moved a little with its rivers, forests, trees, etc. At that time even the trees in the forest shed flowers. 71 Happy behaviour was seen among animals, birds, deer and the like through demonstrations such as jumping and the like preluded by happy sounds. 72. Having blessed Arjuna, Lord Siva disappeared as Arjuna was looking on, just as the sun disappearing as the living beings are looking on. 73. Thea Dharmaraja (Yama) and others came to him from their respective quarters, of their own accord in order to give presentation to the gifted Arjuna. 74. Occupying the southern direction Yama then gave him a divine weapon in the form of a staff known by the name "Aprativarnia". ten thousands 75. The moment it is acted it gives out of staffs and wipe of millions of the enemies. 76. At that auspicious moment residing in the western diretion, Varuna also gave him a boon in the shape of most dazzling 'Varunastra'. 77. When that weapon is put to action, as per rule, it gives birth to thousands of noose which would bind all the cnemies in a sbort time because of its power. 78. Sitting in the northern direction tbe lord of wealth and King of Yakshas having blessed Dhananjaya the foremost anong Kshatriyas gave a weapon. 79. Through this weapon, getting vitality, lustre, brilliant appearance, and light that would vitiate the eyes, even a man can defeat, even the undefeatable. 80. Indra came near Arjuna along with Sachi sitting on his white clephant and praised by great sages ·26 81 Occupying the Northern direction, in the company of Sachs, the leader of the gods having embraced closely his son OUI of affection, told him) nectar like words "Oh Vijaya, you were able to get this great weapon from that great Lord having pleased that very great Samba by your pedance and di otion 82 You are always fit to be highly esteemed by the esteemed persons and fit to be greatly respected by the repcalul persons, because you have become divine by the mere touch of that forma of the God of living beings 83 Today itself Matalı will come bere destrous of taking you to the abode of the imortals Therefore, Oh Pariba, get yourself scady to go to that City of Gods Those prosperous attractito regions of the abodes of gods are to be seen by you There, I shall give you great powerful weapons 34 Having given thus presentations on the 'uccess of Arjura, and graced him well, those respectful lords of the directions returned to their abodes Having accepted the c heaps of weapons from them respectfully this person Arjuna stood for a moment at that time with wonder contemplauog about them continuously Canto IV 3 Recalling in his mind the divine ard most wonderful sports of Siva and Sakti and their attitude rippled by the wind of matchless mercy towards their devotees, (the son of Indra) Arjuna who was wwe of his duty thought about his future course of action 2 Those two alone deserve to be prayed and worshipped by all always They hasten towards me their child, of their own accord prompted by mercy and, all of a sudden, semove the hosts of enemies from within and without They always bring with them the fruits desired by their devotees ·27 3. That great God, in the form of a hunter followed tbac demon who was in the garb of that wretched wild boar and killed him by his power. Then that Sambhu pounced upon me with sharp words only to test my anger and give the befitting boon, 4. He approached me in great fury in the form of a hunter and then in his real form granted me boon. I think that divine sport of Siva and Sakti was only for my sake. It is sure that parents' mcrcy towards children is indeed great. 5. In the battle only after having snatched away my pride and all my strength Hara gave me the Pasupata weapon. Now I feel my heart is full with happiness. This is because those who can really realise tastes, rclish good tastes only in hunger. 6. The universe is created out of the flow of energy from them. The withholding of the flow of energy is known as the destruction of the univers. For creating the entire universe Goddess Sakti must enter the body of Siva for bringing together the atoms (necessary for it). 7. Without shamc I slapped bisa first with but words of reply, then with arrows and then with stones for a long time. Human beings get sufficient energy only from him. Is there anyone in the entire three worlds who is capable of fighting bim out. 8. Oh, Duryodhana! you are getting ideas from your undic who is of a bad character and is bent on doing evils. Os lotus, you are insane. Don't reel always in the company of bees. Shortly you may see the 'Nisakara' (the moon wbo is the docr of nights). 9. Ob, brute, before all respectful great persons in that assembly you did that cruel crime shamelessly. Ob Dussasana, wretched that you are, know that a person with uplifted arns har started from here to punish you like your god of death. 10. Oh my most loviog Draupadi, shortly you may listen to (pleasing) words fit to be assimilated, from your dear husband.

·28 This moon with pectar-beams comes in haste with loving words desirous of seeing the night-lotus poud illumined. 11. Now I am greatly blessed. By the grace of Siva and Sakti the Goddess of fortune will look at me smiling. This fortune operates under an unseen power just as the wheel is made to move round by an induced mechanical power. 12. In the same way, having given me today boons, heaping encomiums in various ways and having made me big by their blessing words those great lords of the directions of great Prowcss, also left for their abodes themselves as per the directions of Siva 13. Today I have been looked at out of affection by the Great Siva with his pair of eyes unsteady with waves of mercy. Also I was touched by his divinc body and embraced often firmly with his hands out of mercy, 14. Oh my brothers, now by the grace of Siva and Parvati, I have obtained power, prosperity, various types of arrows. respect from the lords of directions, their words of blessings and glances indicative of victory. 15 Oh, grand father, tell me how this lcaning of yours towards us, to day, is to be described. Your affectionate attitude towards us now is like rain without clouds for the 'chataka' birds on carth. 16. Matali will come here soon with the divine chariot to take me to the regions of the celestials. In accordance with his command, I have to go to the abode of the gods. I know that also is surely due to his great prosess. 17. Thus giving a helping hand by the lord of the universe for whom the celestials are the abode, I have been spoken very high by the great gods. Lven though I am now quict, I am surely not having peace of mind as I am thinking about my loving brothers. 18. Oh; foremost among virtuous persons! you are indeed an 'Ajatasatru' (one who has no enemy) But still, in the assembly ·hall in front of the great persons an insult was done by the wretched Duryodhana and others. Oh, brother, tell me how a chivalrous person like ne bear that insult. 19. Oh Karna, son of a charioteer! know that today all your attempts aimed against me have become the source of your destruction. The moths knowingly enter the flames for their own destruction, 20. When the son of Kunti was thus reflecting on his mind, he saw with astonishment a rare hallow of golden light on the eastern direction like the attractive lustre of the rising sun in the sky. 21. Listening to the sound of the air-ship Aying through the sky that long-eyed one, turning bis pair of eyes and seeing an acroplane in the same direction stood there for a moment ia the same posture without diverting his look elsewhere. 22. Piercing through the layers of clouds like Indra inserting his 'Vajrayudha' into the body of the demon Vatra, that great aeroplane descending from the sky towards the earth and spreading light on all directions shone like a lightning with its lustre. 23. just as the "Phoo" (whistling) sound of many serpents shooting forth simultaneously, all the directions were filled with the sound of that acroplane attractive with the sound of its wings mingled with that of the gingling bells. 24. He saw before hiat Indra's chariot drawn by high class horses like the Ucchaisravas', possessed of miraculous powers, dazzling in such a mannar as to vitiate the cycs, and shining in the sky with green, pink and blue light. 25. He saw the 'Neela' flag of Indra resembling blue lotuses, the flag-staff adorned in gold, similarly on the folds of the pillars decoration in clusters of gets and on the sides many mirrors. 1 26. Fanned by such and such broad layers of the wings set with diamonds, that acroplane shone beautifully with the fastrotating wheels on either side and in front.

·30 27. Seelog the charioteer in that vehicle who was directing that airship as well as those horses by the power of incantations and who was looking at bin with his steady eyes was really Matalı the divine charioteer 28 On looking at that fast-moving vehicle coming along, Arjuna took it to be that divine charriot of Indra For a moment he stood there with gazıng eyes recalling well the loving words of Indra 29 Having controlled the speed that great duize chariot camc and stopped near the son of Indra The charioteer of Indra shining with a body with "golden lustre came out of the chariot 30 Looking only at Vijaya for a moment and having concluded that he was really the valient weildc- of 'Gandecva', that charioteer of great foresight told him with folded hands and with all courtsey sweet words of great sigailicance 31 By the very touch of Siva's body you have attained that divine immortal golden coloured body Oh loog armed one, you therefore, deserve greatly to come with me to the divine world and sce the Gods today 32 Oh, son of Indra, your dear father the king of Gods likes to see you in heaven along with other Gods Ob, great soul, let me, therefore, take you to the celestial world Hence, enter thus chariot without delay 33 Oh, destroyer of foes' Indra is greatly pleased towards Pandavas as they arc always really interested in deeds that give happiness to many Oh Vijayal you are an intelligent person of great prowess You may now listen to the greatness Dharma' and its workings 34 Even a God falls low by cyil deeds Even a mortal being attains immortality by doing good deeds Tbus cvec Jayanta, the son of Indra (a god) once had to fall to the position of a crow You (a mortal being) by your meritorious deed us today going to the cciatial world from this mortal world ·35. Those who are wcll-versed in the rules of Dharma say that a deed that is able to give happiness for many others is called a Dharma. The Sun, Moon and gentle men always Stand for the good of others on earth. 36. In this world, a man attains long lite by his 'Dharma'. By doiog 'Dharma' men get fame easily. Like that, by doing one's prescribed 'Dharma' a man gets great happiness in this birth as well as in other births. 37. By doing 'Dharma' honestly a man gets an idea of the supreme Being, attains a state of dissociation from the link between action and its fruit. Thereafter supreme knowledge dawns in that pure heart and then he attains Supreme Bliss (ever existing) spontaneously. 38. The very same Vyasa who is foremost among those wbo formulate rules of Dharma, is your grandfather. The son of the God of 'Dharma' is your well-wisher and advisor in “Dharma' OS, Arjuna! tell me how can't there be the thought of 'Dharma' dwell in you. 39. I am incapable of speaking at length about Dharma here. The very Vishnu, the weilder of club will shortly in the form of Krishna, impart kaowledge of Dharmaa. He will also speak to you surely all about 'SvaDharma' (Dharmas adambcrated individually in scriptures). 40. Your father, the king of Gods is sitting in the company of various other Gods io Heaven attended upon by Gandharvas, sages and celestial nymphs and looking at you (from there) expecting your arrival. 41. All the Gods have assembled in the capital city. (Amaravati) mainly to see you in the celestial world. Generally, those who are respected by the (master) King are given high respect also by tbe citizens. 42. You will be sung by the celestial damsels as you are possessed of Indra's lustre. In the Heaven you will be felicitated by the thousand-eyed God (Indra) and then in great honour he will be presenting you weapons ·43. Oh, Dhananjaya, you may get into this attractive airship with me without delay. Having respected by the groups of Gods and having got ucapons you may come back front Heaven with me." 44. Arjuna of spotless character, then gave a reply i loving words to the Indra's charioteer who told him thus. "I am gicatly pleased by the flow of your nectar-like words. Oh. God! what else other than celestial juice can a God give. 45. I now know that this airship possessed of divine powers cannot be reached either by penance or by many horse sacrifices or even by bundred (other) sacrifices. This vehicle cannot be described either by respectful great persons or cven by the multitudes of Gods 46. Ob, divize perso?! I am beholding before me that type of India's great chariot which can neither be seen nor touched cither by men or by Gods or by others as it is possessed of a. matchless lustre. 47. My mind today longs greatly to take Icare of this loving king of mountains, Indrakila, at this auspicious hour of starting from here, where I spent a long time cheerfully engaged in doing penance 48. Therefore, Oh friend, first you may get into the chariot. Afterwards I must enter quickly, Oh, God, to follow you. This is my desire, because a leader who leads his followers always go in front. 49. Willipgly the charioteer gave permission to this son of Indra for taking leave of this foremost among mountains. Vijaya (Arjuna) felt, indeed, a new type of pleasure, because cffort (put forth) guies a peculiar pleasure along with its favourable result. 50. Then having bathed by plunging comfortably into the water of bliss and having propitiated the forefathers according to vedie prescription that prosperous Arjuna looking up thought for a while about that God of bliss, who is the master of all and who is adorning the moon on his crest.

·33 51. With heart-touching melting words Arjuna, then began to take leave, tbus, of that foremost of mountains possessed of manifold virtues just as a disciple would take leave of his great teacher on the eve of his cducation. 52. "Oh, formost of mountains! you are an atode of virtuous persons. Gentlemen and men of noble conduets resort to you even to day. Oh, master of mountains! you are always a scat of prosperity and a guide for leading persons to Heaven. 53. Drinking the clear water of the streams and taking bath cheerfully daily on the waters of your rivers, I lived here, many days on your lap out of attachment. Ob, lord of mountains, I am not able to bear this separation from you. 54. Let the penance dcers and others enjny the fruit (of penance) without delay bereft of worries. Let the various groups of Gods proclaim cheerfully and very high of your charitable disposition always with words of respect. 55. Having spent a number of days cheerfully inhaling the fragrance coming from the flower inflorescences of your trces of tender leaves, I now seek an unbearable reparation from you. 56. How can I go from here, Oh dear friend, baving lived on this bank of the river freely and happily secing many attractive peaks around you and forests and flow of rivers on your slopes. 57. Beautiful as you are by nature, 1 bave spent a number of nights tasting daily ripe fruits of your trees to my heart's content and meditating upon ibat beautiful God. 58. Most virtuous one, I have slept a number of nights placing my body on your beautiful storc-slab-surface with all confidence just as a child by placisg his body on the Jap of hus mother. Now I am not able to bear the unbearable separation. 59. Having heard the melodious sound of swans in these lotus ponds and the beautiful chirpings (f various birds among 3 ·s! clusters of leaves and many other similar sounds manifested in various ways, how am I now able to leave you. 60. Oh, great mountain ! as he is daily associated with flowers and Guds, this gensle brreze having trkan fragranre of your lotus ponds and couln-gs from the witer porricles of the streamis is blowing for ever (as il) fur my bodily comfort. 61. Thus you alone, inderd, are giving my mind great pleasure through all the sense organs with your prosperity. Who is the person that deserve tu go away leaving his father after takiog all his wealth. 61. "Let the Gods give you healthy body" Thus this river blesses me like a mother. “Let the Gods always speak high of you" Thus the swan blerscs me like a fath-r. "Don't forget this loved one" Thus the creeper with flower inflorescence tells me. How can I go to the celestial world leaving this Indra-Kila? 63. Like a mother you brought me up by giving water (milk) and by lullaby (of your streams). You have given me all your wealth like a falšer out of great affection. Like the most intimate friend you have done good to me always out of (friendship) attachment, Thus I am tied up by these various kinds of bonds firmly. 64 Even then having laid down all my burden here I mus go to the cclestial city by fatc and by the command of (Indra) Hari. Ob, king of mountain at the time of departure I have to make only this request that you must in all auspicious words and pure mind say that you have forgiven me. 65 After thus taking lease of the mountain the son of Indra went round the chariot thrice silently out of (devotional) attachment. Desirous of going to the divine city this highly ia. telligent person looking up meditated upon Siva for prosperity and stood near the divine chanat for a while, ·Canto V 1. With great difficulty and agony Dhananjaya took Icave of that lofty mountain Indrakila who was great by his virtues. 2. Indeed, the mountain gave Partha permission through birds such as parrots and streams for his victorious journey. 3. That Intelligent Arjuna prompted by fate and aided by the charioteer got into the chariot giving due respect to his father's words. 4. Occupying Indra's chariot he shone like lodra. The greatness of the contents is, in fact, due to the greatness of the container. 5. The charioteer started with Arjuna towards the great beautiful regions of sound (sky) like the utterance of the great with its meaning. 6. In a particular order Matali started taking Partha who was occupying the chariot, to the Heaven above just like Aruba leading the Sun (one who gives light) 7. In a sbort time they reached the regions of the human acroplanes by Indra's divine chariot with its wonderful mccbanisn. 8. When he went further above Dhananjaya saw air-ships various forms in thousands. 9. This is the region of the departed souls that move about in satisfaction. In the previous birth on earth, meritorious deeds werc done by these souls of the pious. 10. Having passed swiftly the layers of clouds resembling lakes and occacs the chariot was souring up in great speed. 11. From there the acrial car was driven forcibly furtlics up in the sky. A great attractive region was seen by them in a thort lule.

·36 12. Neitherl tbe moon nor the Sun was seen there. But many glittering star-like objects were seen somewhere therc. 13. Arjuna saw for a moment through the side, indeed, with astonishment, these objects enveloped with green rays. 14. They were shining there because of their self luminosity acquired by their noble deeds in their previous birth). 15. Those highly meritorious royal sages and chivalrous warriors who died on earth in battles are staying on these places with their self luminosity. 16. Thosc intelligent persons who were made pure cither by penance or by great sacrifice done on earth also are shining grcatly in hundreds not far off. 17. Indra's chariot in a short while was taken still further up to a place. They reached a place which was shining with yellow rays. 18. Glittering with their lustre lake the Sun, Gandharvas who are avainly interested in dance and music live here and move about in their own airships. 19. Likewise is the abode of the great 'Gubyaka' Sages and water nymphs. Not far off from that path is the abode of celestial ladics. 20. Then directing the chariot upwards, Matali told Arjuna who was struck with wonder on seeing the worlds of thcic self-luminous persons. 21. "Oh, Arjuna, these great meritorious persons remaining in their respective regions shinc thus with their own Justre like the Sun. 22. At nighi these are looked at by carthly people as many stars shining and twinkling": 23. Suddenly hearing a thunder-like sound, there, that cbivalrous Arjuna, for a moment cast on all sides glances rereinbling those of a stubborn licn.

·24. On seeing an elephant with four tusks shining like Mt. Kailasa the heroic Arjuga became astonished with joy. 25. That elephant of ladra took him to be Indra himself og teeing that Son of Indra and trumpeted, 26. Thercafter he #3w the Goddess of Heaven holding a pure flower-wreath with her hands. She was awakened by the sound of that elephant. 27. That Goddess the bestower of all auspicious things having collected all types of prosperity has come as if to give all the desired objects to Arjuna. 28. That lotus-cyed one with ber slightly smiling lotusface looked as if she has come all the way) to the Heaven from tbc (milky) ocean to receive Arjuna in welcoming words. 29. Arjuna looking at that Goddess of Heaven with all wonders, entered the Heaven only with the permission of *Airavata' the diving tusker. 30. He saw the beautiful city of Amaravati, che capital of Heaven. This city has beea acquired by Indra's hundred $2crifices. 31. There Arjuna saw in the beautiful sheds thourands of air ships which could move at the liking of the occupant and which were of diTerent makes 32. Forcats always shiac here with sweet swelling flowers Githe trees like Parijata and others possessed of divine fragrance. 35. Porests and gardeos in Heaven are always fanard by cool breeze and they shine always with inflorescences, 34. Lookiog at the Nandana garden occupied by the water-bymphs Arjuna thought as if he was invited by the trees. ; $. In the Mandakini river Arjuna saw layers of totuses always fondled by tbc Goddess of Prosperity and gentle breeze, ·38 36. At some place air abips were bringing virtuous persons from earth, at another place air ships were engaged in bringing those heroes who died in battles (on goud cause) and on somt other place they were bringing persons purified by sacrifices. 37. In some other place he saw celestial ladies holdiog wreath and looking with attractive glances at those heroes desirous of choosingthem. 38. In a short moment Indra's chariot descended at the air port and Arjuna and Matali came out from it. 39. At that time flower wreaths were put on his neck by thc Gods. Arjuna was then received as per rule by the offer of "Poornakumbha' and other articles. + 1 40. "Welcome, welcome to you here. We wish you BUCCERS every-where" All the directions of the Heaven were then filled with these words. 41. Arjuna led by the Gods, Siddhas, and Gandharvas then started towards the 'great assembly hall of Indra aložg tbc road. 42. First there was the grand march of musical instruments like Muraja and others. Then marched forward the divine rows of Gandharvas abd Siddhas, 43. There was then, the march of Gods respecting Arjuna with songs of "Victory, Victory to you" and with their mind. Arjuna was 44. Behind that, Jooking here and these, proceeding drawn by borses like "Ucchaisravas". 45. Then followed many sages resounding all the directions with the recitation of 'Mantras' and respecting that Gified Arjuna 46. The groups of cclcstial sympbs Urvasi, Medaka and Others then followed singing (in praise of Arjuna) accompanied with their graceful movements and tremulous side'glances.

·39 47. On both sides of the roads, Geds were standing, looking at Arjuna lovirgly and significantly with sheir, steady eyes to such an extent that they actually became 'Animesbas' (persons with unwicking cyes). 48. Even Cupid came in placing his friend, Wind in front to see this rare guest. 49. Arjuna was proceeding on as if he was ignoring that Cupid. How could Arjuna a devotee of Sıva sec that formless one (Cupid). 50. Having seen that form (of Arjuna) of matchless beauty the glances of those beautiful-eyed oues (celestial ladies) were not at all able to behold the formless one even for 3 moment. 51. "I have been ignored even by Rati. I am, indeed, without a body.” Thus Cupid thought to himself out of basbfulness for a moment about himself, 52. Paramtapa, Indira's son shining like Indra laoked as ir surpassing by bis virtucs Jayanta who was merely posing like him (Icdra). 53. With an idea of retaliating Arjuna, Cupid eniered, suddenly the body of Urvasi a gem among ladics, waiting for this elegant limbed one. 54. From that moment onwards that damsel became eflectively haunted by the ſever of love with a (peculiar) change in her outlook that could not be explained. 35. But Arjun, was marching on along the Heavenly path as if ignoriog ibat charming Urvasi wish her mental processes thus drawn by Arjuda. 56. Unseen objects more dazzling than the luminary bodies were seen by the great Arjuna on his way in Heaven. 57. In some place, here, (in Heaven) he saw golden inansions with pregnant quarria and in other placas divine trees shining with leaves and flowers.

·40 58. In somc other places Arjuna, with steady eyes looked at sport-bills of various types, arches and fountains. 59. Still at other places Arjuna bcheld lakes attractive with steps studded with emerald stones and shining with thick growth of golden lotuses. 60. The Heavenly grounds charming with flowers from trees appeared to him (Arjuna) as an amorous lady (impaticntly) waiting for her lover. 61. Nowhere, there, was seen by that great Arjuna a bec resounding the directions by its humming sound and indistinct pratlings. 62, Arjuna did not sce either a boy or a girl, cither an old man or an old lady anywherc in the cochanting Heavenly regions. 63. In the Heaven Arjuna was not able to sec cither birds Ilke peacock and Koil or animals like deer. 64. He saw at the windows ladics possessed of long cycs, in the mansions ladies with bud-shaped eyes, but every where he gaw ladies with unwinking eyes. 65. Even in the absence of the moon, hic saw thousands of moon's relicctions in the guise of the faces of ladies. 66. Ross of ladies' bodies glittering by the golden huc were suspected by him as golden statues as thcy were (mozionless) standing still. 67. Nowhere did he see in Heaven the charming splendour of the earth. That is why the moon is going round ihc cartlı (as he is supporting Kalas). 68. "How can a flower without lcc (hovering round it) and a lotus without in Jus (as background) shinc in the world as * "Bimba fruit without a parrot.

·41 69. A king shiats on account of his subjects. Moon shines only at night. This is really like a face that is attractive because o forelocks. 70. There is a great difference between the cyes of fishes and those of decr. In the same way there is a gulf of difference between ladics of tremulous glances and ladies of steady glances. 71. How can Godess of Heaven be superior to Goddess of Earth. In the earth for what purpose las been given the injunction "he who desires Heaven wust do sacrifices" 72. The saying that "Ambrosia' is available only in Heaven" is spoken forth only in vain, because the moon (one who prepares Ambrosia) is moving round the earth daily. 73. Happiness resides in the mind of a person whether he is in Heaven or earth, becau'c mind always forms an instrument for experiencing pleasure and pain. 14. That is why the God who carries the disc of the moun is residing in Kailasa, The abode of the Lord of Lakshmi is also (on the same reason) in the wilky ocean (not in Heaveo)" 75. Thus thinking the gifted Gudakesa (Arjuna) cntered the Hall that was decorated with beautiful objects and was shining in the presence of Indra and lodrani. 76. He saw in that Hall the Gods silung on gera.sc ! balconies, Gandbarvas on marble seats and Siddhas on golden dais. 77. He saw a platforma in the centre of the Hall. That platform was attractive due to sweet smelling inflorescences, arches and canopy. ...78. . A great divinc turons beautified by various ornaments and set with various kiads of gems, was also seen on that platform. 79. Arjuna with his pair of mortal eyes saw Indra (Lord of Sachi) possessed of thousand eyes and a great lustre surpassing ibat of the Sun. ~ ·42 80. Arjuna saw cveryone of the Gods prostrating 'at the ſeet of Indra as if he was doing “Neerajana" to the feet of Indra. 81. On seeing Indra who was extolled and fanted and was sitting with 'Sachi even Arjuna became a "Nirnimesha' (i.c. he looked at lodra without winking his eyes) 82. Seeing Indra shining with his white royal umbrella, the blessed Arjuna stoopped bis head down out of respect and went near his father. 83. Arjuna prostrated at the feet of both Indra and Indrani individually, first with his eyes, ihen with his mind and afterwards with his head. 84. Having embraced that son of Kunti with bis round and stout hands, lodra scated him by his side who was a recipient of his love and affection. 85. Then that father seated that son on his lap with all affcction only after smelling his forehead more than oncc. 86. The weilder of Vajra' weapon (Indra) with his own hand paited him aflectionatcly by bolding the hand of that weilder of Gandiva (Arjuna) and fondled him. 87. That thousand-eyed God with his fully opened cycs was not satisfied on seeing with the corners of his eyes his son who became astonished on seing him. 88. On sceing those two persons sitting on the same throne mutually illuminating the hall (with their lustre) those who wert present shere, suspected thcm to bc two ladras. 89. Listening suddenly to the jingling sound coming from anklets, the Gods turned their faces simultaneously. 9. Celestial ladies like Urvasi, Menaka, Rambha, Kumbhayoni, Swayamprabha, Gopali and others entered the hall, ·91. Accompanied with the sound of many anklets, drums like Bheri and musical instruments like 'Muraja' and simultaneously with the claping of bands and the sounds of Mrdanga, those young girls danced in groups. 92. Looking at him whose eyes had red colour at the extrenities, those ladies of beautiful teeth with their eyes bespcaking their love inside, danced. While they were dancing they cxhibited by means of their gestures their mental processes inspired by sexual awakening. 93. A few of those ladies of the Heavenly regions with their moon-like faces danced as if exhibiting their Cupid's feeling by biting a little their nether lips and by vibrating their knces. 94. A few Gandharva ladics danced by revealing their love by showing their mental attitude through the corners of their eyes, by twisting their eyebrows and by holding sweetsmelling flowers (significantly). 95. Some of those ladies by writing love-letters with their victorious feet and by the placing of their toes and fingers, expressed their love by the knitting of their brows (during the dance). 96. Looking at the long armed one with their pleasing attractive looks, a few of those young damsels danced by ravealing iheir mental longings by vibrating their towering bosoms. 97. "Taking a place in the midst of those attractive ladies who were afflicted with Cupid Urvasi the most charming nymph performed her dance as if she was drie king that Partha (Arjuna) through her attractive side glances, 98. By showing her cupid's nature, staying in the middle of the young dancing girls looking often and on at him through love and bashfulness and often slipping of with her feet sbe danced like a Mugdha lady. (a lady who is in the morning of her youthhood) ·99. As if taking colours from her cyes that lady (Urvasi) by applying colours drew his likeness on her faces, looking at him. 100. In consonance with the syllables of song and ideas by gestures and the like of the side glances and by expressions often overpowered with Cupid's feelings, she completely deluded the catire world of Indra, 101. Even then this son of Indra (Arjuna) was not moved by those indications of sexual impluse of the charming divine nymphs. Men of sharp intelligence do not respond to the sexual impulse of others. 102. When the night is illumined with moon beams, the bluc lytus.pond bloom forth on looking at the moon but the moon is not moved at all, at any time by this. Canto VI 1. That person or firm resolution, baving cuntrolled his sense powers and being respected greatly, spent five years in that abode of the celestials. His attractive forna was often gazed at with the side glances of the celestial ladies. 2. Once having summoned his affectionate son who was not in the habit of begging, Indra presented him who had finished his education in Heaven, an unfailing 'Vajra' weapon Dayita by name, unsought for, for his future victory, 3. Arjuna, a man of action lived in his father's palacc in Heaven, studying often the art of discharging and withholding that weapon by means of spells in order to master the same. 1 4 Once Indra patting with his hand his good son Dhananjaya who had mastered the art of weapons, spoke with all kind. ness, words beautified by the arrangement of limited syllables ·45 -1 3. "Oh våloutous onė, dow, skill is to be attained by you gradually in fine arts particularly in the art of 'Vaditra' in the same way as you had been mastering the art of archery and other weapons. 6. It is a unique combination of three types of instruments and is spoken and hcard, here, as 'Vadita'. This is not known to the mortals and is seen played by Gods in Heaven. 2. 7. Oh my virtuous son, Chitrauena, the lord of Gandbarvas is known to you. For your own good you may learn this from him. He may become your help-mate". Thus the intelligent Arjuna heard from the mouth of Indra. 8. The same 'Vaditra was learnt from the very begioning by him in Heaven without difficulty. With all interest that clever Arjuna mastered his favourile art of dance and tusic also. 9. Staying with Chitrasena in the divine mansion in Heaven Arjuna spent many days playing, dancing and singing with the natives of the celestial world 10. Even then Arjuna was not able to get cven a little of mental peace in those attractive regions of Heaven. He lived therc, rccalling in his mind always his beloved, mother and generous brothers. 11. Having honoured with great regard, Indra once, with a smile commanded thus, his friend Chitrasena a well-wisher of his son Arjuna. 12 "You may know that handsome middle son of Pandu courts that charming celestial nymph. That is why he is always keeping silent. As you are interested in doing good, save this person who is in the babit of doing good. 13. My son has attained skill in the art of archery and other weapons through the knowledge gained from me. Yau may now show your skill in action if you are really an expert in bringing about union with ladies.

·14. Oh, doer of good deeds, you may charm Urvasi of attractive face and well formed thighs through your words You may use such words to that airy lady in such a way that she wou d wait upon Aijuna herself”. 15 "Now I am staring f om here to sce that damsel of mangretic eyes and smiling face who is wearing flower wreaths dripping with honey, who is playing wuh attracuve tremulous gla: ccs, who is bavilg a nether lip with ambrosia and wbo 19 possessed of captivating bosomy " 16 Sayang this the Lord of Gindharvas started immediately remembering the words of lı dra for a while, to her fragrant mansion in order to see that lady of good smell and good teuth 17 At that time the God of wind also followed lum slowly spreading fragrance on all directions Without cven noticing him, he was going on as per the commad of Indra 18 He entered the residential quarters of the celestial ladics The moment he entered, he saw near him her golden mansion which was get with gems and decorated with flowers and painted in different colours 19 Seeing him from a distance Urvasi went forward with materials to receive him according to rules The Lord of Gandharvas was greatly honoured by her who was possessed of a great beauty that surpassed the splendour of the moon 20 The king of Gandharyas was seated comfortably Looking at that lady of marvellous glances, who was sitting on an attractive couch, he began to speak in an orderly manner the words of Indra 21 "Oh, lady with a face beaming like the moon, know mc as your well wisher coming from the king (f Gods Listen to thcsc agrccablc words of mint as emerged from the mouil of Devendra (the king of Gods) who is interested in our welfare 22 "You may kaow that son of the king of Gods He is Attractive by bus virtucs and possessed of noblc trans like hus ·1 father. Lik. Nala, he is foremost among men. Kaow him as born in the star Phalguna. He has long eyes. 23. In, grasping facts he is that intelligent Brhaspati. In battle he is Kymary. He is a man of taste among lovers and new type of Cupid for charming ladies. Oh, lady of beautiful eye brows, don't you know that person of marvelous fresh limbs, 24. That middle son of Pandu is always a terror to his enemies. He is highly intelligent as he is the son of Kunti. Oh, lady of beautiful waist, know him as Arjuna the weilder of "Gaudceva' bow. He is really great, Ok, lady of excellent face, as he is extolled by stholars. 25. He is a wide'y reputed hero and a great person of high intutivc powers. He is exactly like Maheodra and is always free from egoism. He is born in the family linc of Moon and is very powerful. He was able to get even the 'Pasupatha' arrow. 26. He is highly praised by Neelakanta ay he is fit to be esteemed on par with Subrahmanya (Kumara). Because of his great prowess he is a Mitrajit (one who is defeating the sun). In shrewdocsg and daring approach he is purcly Amitrajit (one wbo is surpassing his enemics). 27. In battle he is really valiant. That loving brother of Yudhishtira is honest and firm in his resolutions. He is of indomitable intelligence and powerful. He is Bali (Ring Mahabali) in giving alms and has a habit of helping the weak. 28. This brother of Yudhishtira will be certainly killing all "Kauravas' like Suyodhana and others in an impending greas war with the divine grace of Siva and by using various types of powerful arrows. He is further very stubborn in fighting and is, indeed, great. 29. Oh lady of well formed hip, Listen to this. Just as he is merciful he is always of bold approach in using arrows and other weapons. The line of moon-disc is borne by him on his forchead just as the disc of the moon by Siva on his crest. 30. He got Draupadi as his bride in a show of powercontest as a reward. He is always a friend of Krishna. He got ·$8 the 'Gandeeva' bow from the God of the great forest-bre only after defeating Indra by making use of his arrows, 31. He is handsome and is a source of wornjes for his enemies. He is in the habit of removing the agonics of the weak. Like a peacock he is interested in dance. He is bestowing happiness to persons of good behaviour. 32. The day is not bright without the sun. The night is not attactive without the moon Where is brightness in the circle of celestial nyophs williout you. Does the carth shine without Arjuna? 33. He is highly reputed for fus deeds and admirable qualities. Even though gentie, he is powerful as well His birth is in the family of capablc kines. His grand-father is Badarayana. 34. Oh lustrous lady, the dazzling beauty of your limbs will surely sline well with the lustre of Arjuna's lials. Oh prosperous lady, does the Navamalika crecper not shine always in association with the Mlango shoot? 35. Having ignored the Sour-faced God who is always ly 1087 on a lotus (the abode of Goddess Lakshmi) out of delusion Saraswati, leaving him, now resides on the comfortable single faced Vijaya as she is mad after him. 36 Considerwg Arjuna's spotless clear face as his caemy, the moon, is hiding out of shamc bchind the clouds and among tree branches unnoticed by others as if he is defeated and insulted. 37. Ob, lady of beautiful eye-brows, you must proceed step by step in applying your wealth of beauty on ilic elegant form of Arjuna as he is having matchless heaps of great virtucs like boldness and rare trans and behaviour not common to lovers, 38. The son of Kunt: is neither that Pururavas por that sage Vibhandaka at any place. These two great persons, tbc kios and the sage, of highly respectful personalitics had been drawn towards you by your beauty, ·49 39. Oh, charming lady, how are you with your organs going to subdue Vijaya who is a devotee of the enemy of Cupid and wbo has brought his sense powers under control. Your body of golden colour is in vain if you are not able to attract his form to your side. 40. Oh lady of beautiful brows, you have been employed by our master for approaching Arjuna today in secret in the clear evening twi-light by displaying your twisted eye brows and by the clever gaits of your steps in order to offer your face for him who is expectiog a sexual ſeast from you. 41. By attractive means inflame sexual passion in bim and then draw this Dhananjaya to your side. This great quest is to be served by yourself in sexual sports of the Heaven by your display. 42. Urvasi, noted for her slender waist and stout bosoms, on listening to the command of the Lord of Gods became afflicted at heart under the sway of Cupid on thinking about Arjuna. Looking at the leader of Gandharvas she gave a reply. 43. I am blessed, Oh friend, cvca to listen to these superior virtues of this heroic person who is an abode of all good qualities as spoken by you and to come into sexual union with this son of Indra in particular as Indra himself has commanded. 44. Ok noble-minded friend, I give due response and respect to the command of our Lord; this day itself in deeds according to my ability and I am indeed, greatly drawn by the virtues of Gudakesa (Arjuna). Satisfaction in undertakings is attained by a person only if the same is carried out properly. 45. Let that Parantapa be a 'Jitendriya' (one who hay brought his senses under control), let him be adorned by all good qualities and let him be highly educated in the art of weapons. Even then, I know that Jitendriya' as a person who is swayed , la dies. He has been duped by his air of beauty. 46. People consider Arjuna who has many wives as highly addicted to ladies' contact. Let the Gods, Indra and others, sct him attracted by me alone with my magnetic glances.

·50 47 There is no other lady highly attractive with similar lustre in all the worlds like me Even Cupid by whose flower arrows the self controlled saints too are attracted, will be drawn towards mc by my arrows of glances 48 Know the unfailing nature of my eyes Even then, I am ſorcibly drawn towards this new lover by an unknown potential power as I feel newly awakened by Cupid caused by the son of Indra 49 Therefore obeying the command of our master Oh great Sır, I will approach him this cvening itself and please him who is capable of giving me pleasure by my offer of bliss derived after sexual union 50 Having said thus she soon sent away, that Lord of the Gandharvas by her glances as if she was a 'Satı' Chutrasena escaping from the glances of that smiling lady went to his abode with a smile 51 As that lady of sweet face forms an effective instru ment of Indra for deluding great saints, he employed accord ingly Urvası herself to delude Parintapa and also to test her skill 52 Afflicted by Cupid she bathed in the celestial Ganges and with firm determination sat looking at her face in a mirror as if offering her face to her lover (Arjuna) .53 The dazzling celestial nymph who has beautiful hairlocks decorated her forelocks with attractive ornaments and her long braid with flowers, having applicd divine fragrant ointments 54 Carrying a pair of peculiar pots of ambrosia under the pretext of towering bocoms with her breast besmcared with new augments, she shone well impatient to see Vijaya 55 She made licr pair of icmples beautified by means of attractive gem-set car ornaments and became lustrous with her (Tilaka) coloured dot on ler forehead and with her eyes printed with dis inc collirium ·51 56. With her lips applied with sweet-smelling betel juice, aber nose resembling a 'Champaka' bud and with a pair of atanga) ear ornaments that celestial nymph put up a matchless Factive appearance as she was love-stricken towards Vijaya. 57. A pearl necklace hanging from her attractive soft neck, illating this way and that way looked as if persuaded by sexual pulsc it was hitting at the slopes of the expanding pot-like oms. 58. Then shining in blue silken robes and hiding her face der a transparent white vcil like the moon hiding its full disc, h white clouds of the autumn season, she appeared like a new arming bride anticipating sexual sports. 59. "On a most splendid bedding spread over a peculiar d decorated in the latest designs I must enjoy, at will, for a g time, sexual bliss through that Vijaya of stainless beauty." 60. Thinking like this, that lady greatly afflicted by Cupid rched on briskly expecting sexual happiness, in vain. This 3 like the waves attempting to go up during moon-rise. 61. Going like that with various indications of axsuel pulse and with attractive looks, that long eyed lady looked as the was searching for her lover on the way at every moment th graceful cremulous glances even though she was having nwinking cyes. 62. Often she was stooping down a little because of the ddcn impulse at the bosoms and was often fauitering in her eps duc to feelings of scxual awakening. Thus Urvasi wită the visting of eye brows often looked as if she was completely tracted and drawn by an unseen handsome person, 63. Biting ber getbcr.lip and immersed in thought she 2stely loosched the knot of her breast-cover as if for her lover's njoyment. This she did because she was in fact worried by the xpanding slopes of her bosoms. In this she shonc well. 64. Exposing a little at every step ber cool and white thigh, nd lower part of her bip that were made beautiful by ·52 transparent cloth, she was proceeding on and at every step her bosoms were tending to jump out. 65. How could that merciful Arjuna (Parantapa) know her (mind) who was thus going towards Arjuna's abode moving her beautiful locks and telling something to herself with her tongue. 66. That lady of slender waist and clephant-gaits, having, passed the eatire distance in great speed, somehow, reached the abode of Arjuna like a care-free-lady blinded by sexual passion Teaching the pedance grove of a sage. 67. That lady of clear vision having reached the sacred door of his abode waited upon him with her mind reflecting on his unblemished beauty. Was she really a 'Patimvara' (a damsel who is choosing a life's partner) or an Abhisarika (a damsci who is going herself to her lover's abode for a sexual feast). 68. Having known the arrival of that celestial nymph wearing a veil Arjuna well versed in appropriate duty, immediately went forward to receive her in all humbleness without cven the least sexual impulse. 69. The pair of stout bosoms of that lady of bending stature, out of a desire to break through the breast-cover as they were horipilated then, throbbed out because of a kind of tremour cither due to powerful sexual awakening or due to great deliberate intention. 70. But even that celestial nymph surely might not have understood 'Parantapa' (Arjuna) a mortal in reality. How can a person blind-folded by passion know the deeds of great mer cven if he is a celestial person. ri. Tie lady of tre nigåt-lotus pond with her night-lorus cycs can get the bliss of short duration in a short time by her union with moon. But the lady of the lotus pond with her lotus. cyes cannot get that bliss in moon-light however impatient she may beto get the same. 72. How can the moon who is interested in removing the gricſ of the night-lotus pond look at the full blossomed lotus as ·53 night. If the lady of the lotus-pond is love-stricken towards a person other than the sun, it may be surely due to the blindness caused by excess sexual passion. 73. With bashfulness enveloping his cyes, that Parantapa, then looked at her who was under the influence of sexual impule and who was being persuaded by Cupid (from within) and began to worship her as he would worship his mother Kunthi. 74. Looking with cyes dilated with great wonder, at her who was looking at him with steady cyes (without winking thc eye lashes) Partha with folded hands told her who was lovestricken, thus, out of courtesy as he would tell her mother Kunti. 75. "Welcome Oh, my mother; your form is always illuminated with the celestial ladics. You are bent on pleasing the mind of lodra and your deeds are for the well-being of the Gods. I am blessed in seeing your lotus-like feet. 76. You bave come here, surely to shower me your child, with words cradled with the great waves of the occan of mercy roused by the blowing of wind born out of affection and also with sweet glances emerging from your fully blossomed eyes. to SCC mc 77. Oh mother, I bow with my head before the foremost of celestial rympbs. Accept now the 'Argbya' offered by Arjuna and also this 'Padya'. Possessed as you are with diviac deeds, you are highly respected by the members of Puru's line. Let your grandson be blessed. 78. Oh, mother, even at this untimely hour you have come yourself with a mind full of affection, having walked a great distance without minding your physical fatigue. This pure and sincere mercy shown to your grandson is indescribable. 79. Let me kaow, Mother, "what is to be donc by me to you at this hour. Do I not kaow my duty towards may mother. Let that object be difficult to be attained or not, I will do it for you with your blessings."

·54 80 Urvast a celestial nymph did not expect this new type of experience in the celestial world from Arjuna (a mortal She was like the younger sister of Ravana (Surpapaka) who approached Rama (for a sexual feast in the presence of Sita) and who was not at all received either by Rama or by Lakshmana 81 If the moon follows 'Rohini star' to get her union, the other stars do not try to follow him “Why do you weep bitterly like a lady in separation, at night, thinkiog about union with her lover who 19 loving and following another lady 82 "At this hour of aight when the entire world is sleeping soundly why do you wail like a "Kurarı bird" Who Is there to sympathisc with shameless lady who is free from bashſulness and who is blind by sexual passion? How can such a lady be attended to? Night alone is there to mourn and sympathise with Canto VII 1 Listening to the words of Indra's son, that lady became a bit wounded at heart Having thought for a while she told Arjuna looking at him with her side glances overflowing with lust, in order to bring bim round to her side 2 Oh Partha possessed of moonface, listen carefully to these meaningful words blended with virtues Don t consider these as coming out of the mouth of a person intoxicated with passion Oh, charming Sır, these are true words 3 Know that I have come to you as I have been sent by your loving father I am, sow closely draw you by poor innumerablc unfailing virtues virtues attract virtuous persone casily. as 4 In the great assembly hall, on that day, Oh great soul, the Gods like Rudra, Sun, and great Sagcs, Gandharvas, Sıddha s and other respectful persons were present They were seen by you also ·55 5. When those great persons were sitting in the order of their greatness and as the celestial nymphs were dancing like that, you alone were looking at me ia that way. 6. At the end of the dance all the Gods, Sages, Celestial nymphs and other divine persons reached their respectve abodes in accordance with our master's command. 7. If there was any one crror that has been noticed by you in my dance with your sharp and intelligent look, tell me that now, Oh Jishnu as you are also clever in the art of dance. 1. Now, I like to practice with you 'Sivatandavam' type of dance that has been mastered by you with all attention from Chitrasena, 9. 'Oh charming lady, go to the loving Partha for union. This is our master's wish,' Oh Jisbnu, Chitrascoa came and told me, thus, at the instance of your father, 10. Therefore, Oh Gudakesa, I have come to serve you here. You are charming and possessed of attractive limbs. Listening to your virtues my mind is drawn towards you 11. Therefore, give me permission to serve you as your father's words are to be respected. Your magnetic eyes arc drawing me to you. Oh, long eyed one, your face delights me." 12, Partha who was disposed to do good deeds, listening with shame to these indecent words of the divine lady, told her thus with folded hands having closed his cars. 13. "Oh lady of blemishless face you are like my teacher's wife. Oh mother, therefore, it is not befitting on your part, to speak these bad words. These are uttered by you as you are boiling in Cupid's affliction. 14. Oh, mother, you are a Goddess to the members of Puru's dynasty. You are always to be greatly respected as you are a revered mother to me like Kunti and Sachi, the beloved of the king of Gods.

·56 15 It 11 true, Oh mother, that you were seen by me, there, with my itcady cyes in a peculiar manner, for, you are the most respectful mother of the Puru dynasty and as such you are always" to be worshipped 16 Oh highly respected lady, it is not becoming on your part to consider me in the wrong way in view of the words of the Lord of Gods I must not be viewed with a mind that is afflicted by Cupid So I request that I may be pardoned 17 Dharmatmaja and his brothers are always addicted to virtues and are in their presence of mind as they are intelligent They never move away from the path of righteousness either duc to delusion or duc to sexual thought 18 Is this love of yours shown to me, your child for your conjugal bliss, proper? Oh, diviDC une, am I not your grandson? Is this not a dced undeserved by divine persons?" 19 That beautiful celestial lady lost the power of discri mination as her sexual impulse grew fast and deeper on listening to the words of Arjuna Looking at Partha like a highly intoxicated person she spoke this much that could not deserye appreciation by the good 20 “Oh, foremost among men, 19 it proper on your part to consider me on par with those respectful persons in this region of Gods and, to disregard me Ob Partha, know that I feel as if I am cut by an axe 21 In this Heavca great persoas born 19 the line of Puru enjoy us endlessly by the power of their penance (done on carth) Similarly, Oh respectful person of attractive limbs, you also, therefore, came to me, here, as all my limbs are haunted by Cupid 22 Such and such persons who are able to enter the regions of Heaven, I approach those gifted penoni myself Offering sexual feast in Heaven is our prescribed right and also agrecable 23 Heaps of Cupid's shalts emerging from you enter my mind and churn my sensitive organs Even though Cupid was ·57 burnt by the enemy of Tripuras on a former occasion, the same Cupid is really burning me. 24. Oh, great soul, as I am aflicted greatly, I must not bc abandoned by you as you are a Cupid to me. Don't disregard my request that is quite appropriate with conjugal love. I am helpless," 25. This Arjuna has come to Indra's Amaravati in conncction with the welfare of Gods and not for conjugal sports. How could she understand the inner nature of Arjuna in spite of his words as she was under the sway of Cupid? 26. Unable to put up with the sight of Arjuna under the strong sexual awakening due to unusual Just that celestial lady rushed towards him in order to ascend the top-most terrace of Cupid as if she was intoxicated with wine. 27. AMicted by Arjuna's form she fell at him forcibly with Cupid's arrows in the form of ber bosoms. But she was thrown down by the opponent, because she missed the aim due to wrong display 28. That virtuous person of truthful words told her wbo was desirous of enjoying a protracted conjugal union with bim. Arjuna with his discriminative power spoke forth in order to make her understand easily following the code of righteousness. 29. "This is my daughter, this is my mother and this is my brother". This thought of discrimination is not to be seen surely in sexual sports cven among immortal beings if they are kaunted by strong Cupid. 30. Oh cclestia) lady, even though these words came out of your mouth, thus, these were not really spoken by you. I know that you are afflicted by Cupid. Therefore, I think these are spoken by him. 31. Let all the Lords of the directions and those who are living in this Heaven, listen to my truthful words. You are great and are to be respected by me like my mother Kunti, Sachi and Madri.

·58 32 Oh auspicious one, you are to be respected by me on par with my mother and I am to be protected by you always like your son I kneel my head down at your feet Oh kind hearted mother, forgive me 33 She became frustrated at heart on listening to the words of that honest person With eyes sparkling with anger and with throbbing lips she spoke harsh words 34 I was disgraced by you as you are puffed up with the pride of your beauty, though I have come to you (myself) Similarly your respectful father was not honoured by you by deed as you are upgrateful 35 Having become impotent devoid of all masculine features you must not be respected any where even though you 3ccm to be respectful You must mingle with ladıcs hamelessly, Oh wretch, and play with them having become a dance-tutor 36 Oh Phalguna, my request was thrown to dust The words of your father also were not paid heed to Therefore, Partha, the fruit of this indecency will be reaped by you shortly 37 Having cursed Arjuna, that virtuous son of Indra thus in anger, that forward Urvasi went to her abode stooping down her head disappointed in her attempt as her pride was broken by Arjuna 33 Like an unfaithful girl divorced by her husband, like a widow rebuked by her associates and like a she clephant, driven out by the king of elephants, she also was moving on though she was a celestial nymph 39 Like the evening twi-light bereft of lustre in lunar eclipse, like a flower branch bereft of flowers, that foremost among celestial nymphs also immediately lost all her lustre as she was disappointed in her desire 40 Having, somehow, spent that sleepless night immersed in thougbt that son of Kugt got up in the morning and reached thc de orated mansion of Chitrasena ·59 41. Approaching him impaticnly with all humbleness the gricſ.stricken Vijaya informed him everything that has happened with that celestial lady in the previous night. 42. Immediately the Gandharva King informed Indra the Great by telling in person, the same without any omission as bheard through the mouth of the son of lodra. 43. Having called in immediately his son and in great astonishment embraced him Ermoly several times, the king of Gods passified Arjuna tárough auspicious words and told hic: thus. 44. Urvasi who has deluded great sages, Pururavas and oibers by her mysterious glances and graceful tiltings, has nos been drawn towards you and your charming limbs. 45. She was puffed up with pride that she was capable of subduing all sages, Gods and mortals. She was sent by myself at night, Oh son, to your abode for putting an end to her pride and vanity. 46. All Gode, mortals and great sages, Oh Partha, are 8pcakiog very high only of you in great wonder as (even) that celestial nymph was defeated here itself by merely a man. 47. I think that not only was that foremost among celestiai nymphs defeated, here, by your deed, but also all thosc sages who were already defeated by her. 48. You need not be worried, Oh Vijaya, bccautc of that celestial lady's curse. I kaow that even this curse will turn out surely to be a blessing for your (good) future, 49. Oh son of Kunti, for one year you will have to live in disguise with your brothers in different names on carth in the country of Virata, 50. Duc to 20 irony of fate you will have to live as an impotent among young ladies and have to spend the catire one year peacefully giving tution (in dance) to the daughter of that king ·60 51. After the expiry of that year you will be rid of the curse and get back your original form. Surely fate has its way of doing things. 52. If a person with a composed mind listens to this situation of Arjuna with attention, his miod will never indulge in sinful acts in the human world. 53. Listening to all those passifying words of his father Indra, this son of Indra lived happily, thercaſter, in the company of the Gandharva king in this abode of the Gods. 54. In the meanwhile a great sage named Lomasa of keen tense of observation wandering on tbc Carth entered the abode of Indra desirous of seeing hima. 55. Having approached Indra who was being attended to by various groups of celestial beings and who was sitting in the darbar hall with Sachi, that great sage of extensive fame bowed with his head. 56. Immediately that great sage was given due respect by other great sages as per Indra's direction and he took an honourable seat there. 57. That renowned sage was suddenly taken by surprise on secing Indra and Arjuna of great prowess sitting together on the same throne like Siva and Visakha sitting together on the divine bull. 58. How can Arjuna sit on the same throne of Indra, a seat looked upon with respect by all celestial beings even though he is born in the line of Kshatrias (on carth). What is the nature of his deed that is responsible for getting this placc? 59. Very soon Indra understood that kind of mental process of the great sage and in order to remove his doubt told bim clearly thus with a smile. 60. "Oh great sage of auspicious mind, may you listen to these words that I like to speak as you are possessed of discrimi. bative power. Oh, foremost among the twice-born, know this foremost among men as my son Vijaya born of Kunti.

·61 61. He has come to this world of Gods from the world of mortals in order to get divine weapons. Ob, great soul, there is some other cause for my son to come here. 62. You may know those two great divine sages of unparalleled high reputation Nara and Narayana. They arc lustrous duc to many good qualities and deserve to be respected in all the worlds. 63. Oh sage, those two respectful sages descended on the carth at a sacred place in order to drive off 'Adbarma' and to establish Dharma in the world. 64 These two great sages of renowned heroism were living in the abode of great persons. Now that place is reputed with the name Badari and it is in the sacred continent (India) of the earth. 65. Here flows the sacred river Ganges of holy water capable of washing all sins. This attractive region and its surroundings are inbabited by Charanas' and Siddhas. 66. Oh sage, those caviour of men descended on this part of Bharata (Punyabhoomi) the resort of all virtucs, in order to protect the gentlemen by killing all wicked demons who arc bent on doing cvils. . 67. This place cannot be seen even by great persons. Even gods who are having divine forms are not able to see this place. Now this has become a holy place on carth because of the habitation of Vishnu and Jisbpu. . 68. Know Krishna as the eternal Narayana and this intelligent Gudakesa (Arjuna) as Nara. Oh sage of purc conduct, know that the birth of these two great persons (Krishna and Arjuna) is surely for the protection of the earth. 69. Even now there exist demons of enormous strength frightening the worlds, killiog men, torturing Gods, and troubling persons of noble conduct and also ladies.

·62 70. These inighty demons are the sons of sage Rudradanu and have obtained boons. Discussing to annihilate us these demons are wandering shaking the world. 71. We are not able to fight these powerful haughty demons rts they have divine boons. Even though I have killed 'Vrtra' this sharp 'Vajra' weapon is now blunt and ineflective, 72. The divine noosc lies idle in the hand of (Varuna' like dead snake, having lost all its powers. Similarly the rod of unfailing power is lying idle in the hand of Yama (the God of Death). 73. The Wind blows very slowly having controlled the *peed in all courtesy. These Suns are worricd having lost the power of heating and they seem to possess the splendour of the evening sun. 74. Having lost all his riches even Kubera is rid of his cheerfulness and appears like Kuchela. He is just like a tree in summer with its branches bereſt of leaves and flowers. 75. Oh Brahmin, airships lic in the sheds idle deprived of their lustre. These Gods move about slowly in the Heaven afraid of being threatened on the way by the demons, 76. Now all our divine powers have lost their effectiveness because of their divine boons likc thc splendour of the moon eclipscd by Rabu. Hence these weapons are incapable of giving the desired cffect. 77. As long as my son (Asjuna) is sitting by my side why should I go to Krishna (for help). Will a man beg for ghcc if he is having butter in his hand? 78. Even though this assembly is crowded with many persons, this person alone is able to kill them. Even though the ky is pervaded with innumerable luminaries the moon alone is able to drive off the darkness in the sky. 79. That accumulated divine Energy lying on the coils of Adiscsha must not be awakened (from his mystic slumber) for ·63 small purposes. By him alone the sons of Sagara were killed. If he is awakened he will burn the entire universe. 80. These dull-headed demons have not seen either him or his (supreme) arrows and other weapons in a battle. These powerful demons of evil-intentions have not seen also the effectiveness of the 'Pasupata' weapon. 81. Even a single lion, the king of animals can kill a number of infatuated buffaloes by falling on them. This Jishnu alone can kill thousands of his enemies by causing them fall down forcibly. 82. The demons wbo like to uproot and destroy the entire Gods do not know this fact. He who likes to do cvil to others will be killed by himself like the demoness Pootana. 83. In these unwholesome deeds, these demons are led by Nivatakavachas. Let them see the power of his arrows shortly as they do unpleasant act always to good people in the world. 87. Indecent deeds are perpetrated against us the Gods by these Nivatakavachas, the affectionate sons of Rudradanu. Ob Brahmin, tell me how this can be put up with. How can we get peace of mind, Oh Sage". 85. Indra, further thought that respectful Sage Lomasa would be a proper person to render help. Desirous of rendering help to Yudhishtira of merciful heart he told him thus. 86. Oh great sage of melting heart, you may go thc sacred Earth (India) and meet Dharmaputra who is virtue incarnate. Find him my virtuous hero in tbe 'Kamyaka' forest where he is now living and passify him by kind words 87. On seeing Yudhishtira who is wandering in the forest as he has lost his kingdom ia a dice-play due to the power of fate, 'Siva (who is carrying Ganges on his licad) has decided, out of mercy, to protect the son of Yama (Yushishtira) and to establish Dharma. 88. The Gods spoatan cously persuade men in their deeds, in order to protect good men and to promote interest in doing ·64 Dharma in the world. Thesc men are born out of the Row of Supreme Energy with the three-fold nature (Satva, Rajas and Tamas). 89. Sceiog him you may persuade Yudhishtira in gentle words to take to pilgrimage so that all his sins may be washed off from his mind. He is now living in the forest separated himself from Arjuna. 90 Having tested well the efficacy of the heaps of divine weapons on the demons Nivatakavachas, this hero Vijaya will return with fame to the carth victorius to see his brothers and all others. 91. Having listened to those ncctar words of Indra and taken Icave of that Lord of the celestial world that'Sage Lomasa bcaring those words in his mind looked at Arjuna for a moment with sigoificant glanccs. 92. "Oh Sage may you give all protection always with your prowess to that kind brother (who is not an enemy of others) as well as to other brothers ". Thus told by Arjuna the sage started for that attractive Kamyaka forest. Canto VIII 1. Dhritarashtra thc son of Ambika heard from a great Brahmin, foremost among Saints that Indra's son Arjuna, the weilder of Gandeeva has gone to the Heaven. 2. That was why he became grief-stricken. At night be ICAChcd his bed very slowly thinking about Arjuna and criticising his own sons in his mind. 3 How can sleep approach spontaneously even at night a person who is confused (in his mind). After a long time with. a felt heart some how or other he began to sleep.

·65 4. But suddenly awakened by fate Dhritarashtra got up from his bed just before day-break. He sat down frightened on the floor for a long time with his cyes ope ned. 5. In the morning he called in Sanjaya by his side and told him everything about a frightſul dream he saw in the previous night. 6. "Oh, Charioteer, with all attention listen, now, to a drcam seen by me in the night. My suns were driven out of the city along the royal road by persons with cropped heads. 7. They were then, ſettered, on the way, in strong chains by five strong persons. After that they were mercilessly charged by fast moving five-beaded animals. 8. Even though caused by ibis dream, the gries has now become unbearable and is agitating my heart. A plantain trec is troubled greatly during rainy scason if there is a cyclone. 9. My mind longs to ask about Vijaya, Indra's son who is now enjoying the heavenly bliss ard is extolled by the Gods. 10. Oh chartioteer, it is heard that the deed of Indra's son has been spoken very high even by the Gods and he was greatly admired by the moon-crested God, Siva. 11. The heroic Vijaya is really valcrcus in battle. His friend is the Lord of Lakshmi. He is always led by the victorious God from one victory to another. 12. Even though my son is named 'Suycdhana', he is Duryodhana in actual fight. He will very shçrtly destroy even the carth by his own deeds. 13. That dul:-headed OCC whose fricrds are wicked Persons can never be my son as that Suy cdhana is not capable of protecting his father from falling into the bell known by the name 'Puanaraka'. 14.Seeing Dhananjaya cogaged in using his heaps of sharp arrows Cven Afrtyu (God of Death) all at once abandons his desire for victory (or for Arjuna).

·GG 15. In battle, starting from the noble Arjuna, Mityu will reach Krpa, Bhishma, this Suyodhana, his brothers and other chieft of his company without clfort by passing through Arjuna's trows. 16. Now I understand, "Oh sinful Sakuni that my son was drawn towards you by your dcluded words and now it seems lic has been thrown into the jaws of death surely by you." 17. Even the grcat military cxperts like Bhishma and others are not able to resist the divine and hard weapons of that firm and spirited Arjuna. 18. In all thic three worlds there is none to kill that heroic Arjuna at any time. Similarly there is no victor, any where, to put down the son of Indra. 19. Saluni is the friend of my son. The son of Devali is the fricnd of Vijaya. In this world victory and defeat similarly virtucs and faults are caused by association. 20. I now undertand, that Metyu (God of Death) has entered the body of Pandavas in order 10 kill all my sons without exception by passing through the arrows of Partha. 21. Yudhishthira and other Pandavas are going to achieve success in the battle against the very great valorous heroes such as Krpa, Bhishma and others only through Vijaya. 22. My sons who are under the sway of Sakuni and his noctar words are really standing on the brink of utter defeat. How can they get victory as they art wandering in mirages 23. He will soon Icad this my son along with the cotire group to another world. If he turns out to be a friend of Vijaya surely he will attain all prosperity. 24. In this carth the Goddess of victory with prosperity and good ideas approaches voluntarily with great joy an intelligent person whose friend is cither Krishna or Vijaya. 25. On a former occasion Vijaya offered the Ghandava forest to the God of Fire who approached him in the garb of a ·61 Brahmin. This he did only after defeating Indra and preventing his very heavy rainfall by his showers of arrows. 26. My life's partner remains having closed her eyes with cloth not on looking at me a blind man but for not seeing the cruel deeds of my evil minded sons. 27. Just as the Sun burns the worms and germs on carth spreading its rays, the arrows discharged by Arjuna will surely burn my sons. 28. It appears to me that the army of my son Suyodhana greatly shuddered being frightened by the great noise of Arjuna's chariot has been dishevelled. 29. When Vijaya is standing in the battle field discharging arrows, he will be taken for the Creator who is creatiog with his mind that God of Death who is capable of consuming everything (during deluge) in the universe, 30. The Creator is, in fact, not merciful towards me. Seeing us, the blind parents (of Duryodhana) the Creator himself has given afterwards blindaess due to haughtiness to my sons. 31. The five sons of Pandu are really shining alike with valour and heroism. Among my sons I am not able to sec cven one who is equal to Arjuna. 32. Oh charioteer, even one virtuous son is always superior to hundreds of fools. Amocg my cruel and sinful sons not even one with all virtues is seen. 33. As long as my sons are cruel how can I get mental peace. How can persons get mental happiness if there is no mental peace". 34, Listening to the words escaping from the king's mouth as if they were touching the lvitals of the heart, Sanjaya of great intelligence told in all courtesy him who was thus larenting. 35. "All that is said by you about your son is, indeed, true. It is more true that has been heard by you about Arjuna.

·66 15 In battle, starting from the noblc Arjuna, Mrtyu will reach Krpa, Bhishma, this Suyodhana, his brothers and other chieft of liis company without cffort by passing through Arjuna's Trrows 16 Now I understand, "Oh sinful Sıkuni that my son was drawn towards you by your deluded words and now it seems he has been thrown into the jaws of death surely by you 17 Lven the great military experts like Bhishma and others arc not able to resist the divine and lord weapons of thirt firm and spirited Arjuna 18 In all the three worlds there is none to kill that lerore Arjuna at any (imc Simularly there is no victor, anywhere, to put down the son of Indra 19 Saluni is the friend of my son Tlie son of Devaki 13 the friend of Vijay? In this world victory and defeat similarly virtues and faults are caused by 1550ciation 20 I now undertand, that Mrtyu (God of Death) has cntered the body of Pandavas in order to kill all my sons without exception by passing through the arross of Parth 21 Yudhishthira and other Pandavas are going to achieve success in the battle against the very great valorous heroes such as Krpa, Bhishma and others only through Vijaya 22 My sons who are under the sway of Sakun, and his noctar words are really standing on the brink of utter defeat How cars they get victory as they are wandering in mirages 23 He will soon lead this my son along with the entire group to another world If he turns out to be a friend of Vijaya surely he will altain all prosperity 24 In this earth the Goddesg of victory with prosperity and good ideas approaches voluntarily with great joy an intelligent person whose friend is either Krisbna or Vijaya 25 On a former occasion Vijaya offered the Ghandava forest to the God of fire who approached him in the garb of a ·69 Ganges and those living beings in Ganges quaked and shuddered in panic. 47. In that forest Parantapa (Arjuna) saw before bim the moon-crested Kapardi' (Siva) standing in person with 'Uma'. He was also embraced by Sambhu. 48. Appreciating Parantapa at the end of the fight Hara gave his unfailing Pasupatha arrow to that son of Indra of his own accord. 49. The chivalrous Vijaya who was an expert in discharging arrows by his left as well as right band was shining like the Pinaka-bowed God (Siva) at that time. 50. A most severe and frightful battle has been actually dragged in by your restless sods by deliberately dragging Draupadi by force. 51. Pandavas have gained knowledge of various weapons. They cannot be defeated even by the gods. Oh sir, they will easily put an end to the life of your wicked sons in the battle. 52. An unworthy act donc wilfully by a person for the destruction of good men in this world, will surely turn out to be the cause of his own destruction somc-bow. 53. In the very presence of those great men looking at that helpless chaste lady your cursed son did, indeed, show his left thigh. 54. "Oh, the only lord of the universe ! Oh, repositary of all kindness! show me now your mercy". Oh King, you have also heard these pleading words spoken by her, 55. Oh Lord, all the fabricated plots of your son were in vain. The world is rug not by your sons, but by the workings of the Almighty. 56. Your son caused Vrkodara (Bhima) to take in poisoned food. After that having bound hioa along with a rock-piece he threw him into the deep water of the Ganges river in order to kill him. .

·68 36. Duc to late, they are now living with their wiſe in the forest regions led by their oaths ('Sapathas'). Yudhisthira and others are passing on the days by mutual co-operation. 37. That chastc lady of self-respect is not tying up her hair lock that is hanging deshevelled even now. Resounding war-cry in anger that Bhima is also wcilding his club in that forcst region. Was 38. That ever-victorious Arjuna sent for doing penance by that 'Ajatasarru' binself. If that Yudhisthira loses his temper he will burn the entire world by his anger. 39. Don't forget that chaste and virtuous lady of reputation who was ill-treated before great men by your sons and who was poluted by the hand of Dussasana. 40. Thrcc oaths have been made by the great and strong Bhima in frightening sound. By the other 'Arindamas' also (those who arc bent on destroying the enemics) similar oaths were made. 41. Rebuking severely Vikaraa, even that Karna spoke out obscenc words appreciating your sons just like a serpent vomits poison. 42. The sons of Pandu also know that your mind is like a lake that appears clear outside, but really contaminated inside. 43. You may also listen to Arjuna's heroism that pleased even the Lord of Uma. That supreme Lord Siva himself camc to Arjuna's penance.grove with Uma. 44. Coming in the garb of a hunter, Siva, who was inpatient to protect his devotee and kill the demon Muka met Arjuna for the latter's prosperity. 45. At that time a severe battle aroge between Hara and Partba in that mountain. The Lords of the directions also witnessed the heroigm of Vijaya. 46. Even though all his arrows were snatched away, he thrashed Siva in anger with his bow. At that time, the moon, ·69 Ganges and those living beings in Ganges quaked and shuddered in panic. 47. In that forest Parantapa (Arjuna) saw before him the moon-crested "Kapardi' (Siva) standing in person with 'Uma'. He was also embraced by Sambhu. 48. Appreciating Parantapa at the end of the fight Hara gave his unfailing Pasupatha arrow to that son of Indra of his own accord. 49. The chivalrous Vijaya who was an expert in discharge ing arrows by his left as well as right hand was shining like the Pinaka-bowed God (Siva) at that time. 50. A most severe and frightful battle has been actually dragged in by your restless sons by deliberately dragging Draupadi by force. 51. Pandavas have gained knowledge of various weapons. They cannot be defeated even by the gods. Oh sir, they will casily put an end to the life of your wicked song in the battle. 52. An unworthy act donc wilfully by a person for the destruction of good men in this world, will surely turn out to be the cause of his own destruction some-bow. 53. In the very presence of those great men looking at that helpless chaste lady your cursed son did, indeed, show his left thigh. 54. "Oh, the only lord of the universe! Oh, repositary of all kindness! show mc now your mercy". Oh King, you have also heard these pleading words spoken by her. 55. Oh Lord, all the fabricated plots of your son were in vain. The world is run not by your sons, but by the workings of the Almighty. 56. Your son caused Vrkodara (Bhima) to take in poisoned food. After that having bound him along with a rock.piece he threw him into the deep water of the Ganges river in order to kill him.

·70 57. Then lic was brought up by the King of Serpents and fic attained the strength of ten thousand clephants. That son of the God of Wind rose up from the water without any injury on the auspicious cighteenth day. 58. Once Parantapa (Arjuna) set free his cacher from the mouth of a crocodilc. At that timc Arjuna was given an arrow (Brahinastra) presided over by Brahma by that teacher who was pleased with that act. 59. The dull-headed Duryodhana tried to burn thc coticc family group of his unclc by fire in that lac-brusc at night without any mercy. 60. Dut Oh Lord, that brought forth two unfavourable results to your sons. Vrkodara (Bhima) killed with case the demons Hidimba and Baka. 61. The other of the two results was the one attained by Arjuna. He was able to get the daughter of Drupada king as a result of his success in a test of skill in archery at that time, 62. Even Karna who was defcated in that manner had to flee in haste. By this, the death of Karna at the hand of Arjuna is also indicated, 63. Even you gave a helping hand to your sons in deeds like thesc. Certainly Pandavas went to the lac-bouse only to respect your words then. 64. A person will have to reap a very bad fruit if he fondles his sons too much. In order to get high divine fruits poisonou. trees are nourished and brought up by you. 65. Anticipating bis matchless son in establishing the mean. ing that he is really the destroyer of his foes, the God of Wind also is staying in the path of Garuda (atmosphere) praising his chivalrous deeds. 66. Indra also thinking about the valour of his son marked by a hallow of matchless lustre and anticipating out of curiosity a victorious war, is staying there repeating words of victory.

·71 67. The Goddess of Victory is choosing Vrkodara (Bhima) expecting happy union in a war, How can an (amorous) lady bent on a happy sexual union leave of the sexual impulse on seeing: her loved one? 68. Listening to these words of Sanjaya pregnant with meaningful ideas King Dhrtarashtra at once came to his senses. At that time he told this much with a grief-stricken mind. 69. "Don't inflict my mind again and again with sharp arrows of words as it is already severely hit. However firm a heart is, it will tend to break by bigh pressure. 70. These sons of Subalaka and his other caunsellors arc all dull-headed. Oh Sanjaya, undoubtedly they are responsible for this end of my sons. 71. Neither in the Heaven nor on the earth has Arjuna whose banner-emblem is Hanuman, known any where his defear. But my son of wicked intention has been defeated every where by his focs. 1 72. Because of his association with the wicked, Suyodhana blind by passion is not paying heed to my words taking advantage of my blindness even though he is my son. 73. It is certain that this blind man's sons who are blind by passion will be led to death by the sharp arrows discharged even carelessly by Arjuna of great lustre. Then is it to be told with regard to that Jishnu wḥo is shining with new divinc weapons and with kaowledge of 'Mantras' if his anger is well fanned. 74. Krishna, the protector of all the worlds is guarding him and is his minister and friend. He was touched and embraced out of mercy by the moon-crested lord with his hands. Partha was able to sit with joy on the same throne with Indra. Thus victory is sure to Arjuna as he is backed up by divine help.

·Canto IX Who can, in this world, realise and bear the grief of 6cparation from htth and Kin, if it can bc, how? By the power of love, sotchos or other, he comes to fuls dear oncs, again vithout much dclay just 18 iron 11 drawn by a magnci, because cverything in thus world is firmly bound by 1 cord of love 2 In that himyaka forest even though she was with the four dear ones Dharmaputra and others, thinking about that lover from whom she was separated, Panchalı the wife of those five, desirous of sccing Arjuna, spent those years like the night lo us poud expecting the disc of the moon at night 3 Looking up that Draupadi was speaking something With deep sigh she was daing sancthing herself Always she was shedding tears That lady with a faded face without even minding her food, once told Bhima herself thus "Oh lord, I am not able to bear this separation from him dow In that assembly he was able to get me as a reward of his heroism in that manner Even though Arjuna your virtuous brother is laving only two hands, undoubtedly he is superior to that Arjuna of thousand hands 4 5 Tell me when can I see that middlc one of the Pandavas in front of me Tbat Phalguna, a hero of long hands, beautiful limbs and smiling face is always sporting 18 my mind Our future success in battle rests only in his hand 6 Oh dear lord, when that lover has gone to a distant place, how can the forest give pleasure to my cycs in spite of its attractive slopes abounding in highly wonderful flower gardeni How can the night lotus pond show its lustre in the absence of moon even at night 7 This "Rohini star us searching for the disc of the upable to bear separation This tender creeper 13 searching on all directions for the mango tree This female Chakravaka bird is wailing pitiously at night because of separation In this world all these shine only in the presence of thºir respective life giver (lover) moon ·73 8. Listening to this with pity, Bhima passifying Draupadi told her clearly his mental processes related to Arjuna. Grief becomes bearable if it is properly shared through words. If the river is divided through many channels it does not spoil its banks. 9. "You also know Vijaya the long lived son of Indra. In this world nobody can defeat that strong person of long arms who is foremost among men. In battle with bis red eyes he resembles a forest fire in a forest of enemies. You may know that victor of all kings to be Krishna's friend. 10. His well-formed long hands are stout and strong resecbling a pair of bolts. They are able to discharge various types of grcat arrows with cqual skill. Ob Draupadi I think that all our enemies have been vanquished in many battle fronts by us depending mainly on those hands of my brother. 11. His strong hands with five fingers that give victory are metaphorically described even by enemies as two serpents with five hoods. Even this carth appears as if it is suffering from his separation like a night in winter from moon's absence". 12. Repeatedly recalling that Arjuna in his mind Nakula in great perturbation looking pitiously at the brothers told Draupadi words chocked with tears. "In this forest, Oh dear, how can I get peace in his absence. This world is shrouded in darkness in the disappearance of that moon (Arjuta). 13. Everywhere he is praised always by all respectful great persons. The divine heroic deeds of that undefeated brother are sung by the celestial ladies. I do not know where has that gem in the form of Arjuna gone now to spread bis lusturc having forgotten his dear ones who are residing in the forest. 14. Having defeated in a battle those leaders of Gandhar. vas with his sharp arrows, that valorous Jishnu got from them many hundreds of horses merely by the strength of his arms. Similarly having brought much wealth from his cncmics that energetic lion (Arjuna) gave it to the king Yudhishthira with all humility at the time of 'Rajasuya' sacrifice".

·74 15. Hearing those melting words the fifth son of Pandu (Sahadeva) spoke out words that overflowed his throat and heart. "Oh sinful wretch, are you still desirous of destroying your own kith and kin even though you know us well. Oh blind Duryodhana you appear like a woth in this." 16. "Even now the sound of the bow-string is heard from Vijaya's bow. Even now that sound is surely striking hard at the cars of Karna. How can I like a life here in this Kanyaka' forest in the absence of Bhima's younger brother who is having a frightful bow. Tell me? 17. That clever Vijaya, Krishna's friend who is aluays shining with his clear reputation defeated single handed all those Yadavas who attacked bim in a battle and carried away immediately that Subhadra. My mind now longs to see that brother a repositary of lustre. 18. This Partha ghines in the middle Jikt 'Hari' in the middle of the three Gods. He is like a peacock staying among the branches of trees in the divine garden. Like a lion among infatuated clephants he resides among his enemics in a battle. Recalling often that kind of person in my mind) how can I get peace here". 19. Dashed here and there with thc waves in the guise of these words of his dear ones, Dharmaputra attained a miserable plight like that of a fish thrown from a sea at a disfance on the shore by the agitation of the waves in the scorching beat of the sun. He stood silent for a while looking at the ground. 20. Just then playing on his lutc indications of favourable result and driving away the miscrics of good men by his mclodious musical vcice Narzda arrived all of a sudden, like Aruna' appearing on the castern horizon driving away night by bis innumerable rays and indicating a good morning by the notes of cocks. 21. That great sage saw in that forest region Yajnasenee (Draupadi) serving these four Parthas her lords, and attending on them of her own accord. She was like the everpure chaste ·75 ever those four Vedas Savitri serving with devotion for spontaneously through divine means. 22. Looking at that Panchali who was serving her loving lords like the rays of the sun going round the golden mountain Meru as if attracted by the four lofty peaks possessed of many qualities that sage, a friend of all went near them foretelling something favourable. 23. Dharmaputra saw before him Narada an embodiment of sound descending from the sky. He immediately ran forward with his wife out of affection and devotion. Approaching that sage who was shining with a hallow of spiritual lustre he welcomed him with pleasing words. 24. Seeing before him that great Dharmaputra who was shining with his noble deeds, who was gentle who was coming on followed by Bhima and others and who with bis noble wife was like the Mount Meru occupied by Goddess Lalita, that great sage said to him out of love thus in pleasing words after enquiring hir well-being. 25. "Oh virtuous soul, I am greatly pleased with your commendable noble deeds like this. Tell me what you desire. I shall grant that. Because, a clever person must extcod worthy presentation to those persons who actually need the same. What other than water will be taken in by a person who is extremely thirsty". 26. On listening word by word to this mcaningful clear expression coming out of the pure heart of Narada, the greac Dharmaputra, relieved of his grief a little, told slowly that great sage who was a 'Nitya mukta' (one who is always free from bondage) what he actually likes. 27. "Oh spiritual minded, I know all your efforts are for establishing "Dbarma" and for protecting gentlemen by your deeds. Oh, all knowing sage your arrival here is to sec and protect all of us who are unfortunate and grief-stricken duc to separation from Arjuna.

·76 28. Oh sir, if you like to bless us now, Oh pure minded, Temove this my doubt. What is the result a man gets by his going round the earth and also by going on pilgrimage". 29. On hearing this that sage of long fore-sight, with a pleasing mind gave a reply briefly to that Dharmapuria. "I shall tell you that as heard by Bhishma from Pulastya. You may listen to that with all attention. 30. A person who takes his holy bath at least once in the sacred water purificd by the contact of Gods and used by Siddhas in bathing, here in the continent of Bharatha, becomes bereſt of sins and highly purified. He will shinc in the world with lustre. He will also be free from egoism and never lean towards the senses. and money, 31. Sacrificial rites are undertaken only by wealthy kings in this world accordiog to the prescribed rules by offering materials Can these sacrificial rites be undertaken by poor persons in this world? For them also there are prescribed rites that give the same results as those of sacrifices. 32. This is more commendable and pariseworthy than sacrifices, because of double benefits. Great and clever people speak about this as a rare sacret of the sages. This can be casily undertaken by all classes of people without much wealth. Ob Gentleman, know (bis as pilgrimage which does immensc good. 33. There is a very great holy bathing ghat belonging to Devadeva (Sıva). It is known to all the three worlds. People in Heaven and Earth call this “Puslikara" the divinc. During the three junctions of the day waters are meeting at this place out of Siva's percy for the well-being of good men. 34. A person who merely meditates and desires to take bath herc, will become purified and shine in this Earth respected by respectful persons If he bathcs in the holy waters of this Pushkara' he will becomc purified and always worshipped by the worshipables here and hereafter. 35 After taking his holy bath if a person pleases his sages, Gods and Manes by the rapective rites and gives bighly ·77 palatable meals here to the Brahmins, even his enemies will become his friends. Becoming lustrous like the sun he will get hundred times the result of horsc-sacrifice. He will also be praised always. 36. II a person meditates upon the holy bathing ghat "Pushkara" out of devotion with folded hands when he is bathing in the morning and in the eyeuing, he also gets the benefit of taking baths in all the holy places and becomes pure. Further he is daily praised in the assembly of great men. This is, indeed, true. 37. Thereafter the man desirous of going on pilgrimage must go to 'Dharmaranya'. This region is peculiarly sacred because of the sublime sacrifices done by various self-controlled sages and is liked by the Goddess of Prosperity. By a mere touch of this sacred place he will become rid of his sin. He can then go to that Kanva's holy penance grove with a cheerful heart. 38. From this holy place let him go to the reputed 'Yayati water fall. With a controlled mind if he lives here on mcditation, then that gifted person attains the great fruit of a horsesacrifice. When he dies here his soul can reach the celestial world. 39. From there that intelligent virtuous person must go to that sacred place inbabited by Siva (Purahara). This place is shining on the Earth with the name 'Mahakala'. Having taken bath if he lives here meditating in all humility on Siva (Bhava) who controls cven the life of the God of Death, he can shine by getting prosperity. He gets also his desired objects and freedom from fear. 40. From here he must reach the "Sthaautirtha" of clear water. Ilis place is reputed with the name Bhadravata. With a controlled mind if he propitiates the Lord of Uma with the intention of getting his worthy objects, he will surely get the status of a leader of 'Ganas' by the grace of Sambhu. 41. He who bathes in the pure water of the Narmada river which is highly respected by all the peop!c of the three world, ·78 thinking about the river (with respect) and meditating upon that Mahesa (Siva) becomes clear with-in and lives happily in all possible ways always with good men. He will also become equal to the moon in splendour. 42. He must then go to the river 'Raktacharmanvati' which is always carrying with it the reputation of Rantideva as if speaking forth in a similar way his sacrifices. Here, a man can attain the result of Agnishtoma sacrifice by the grace of Indra and also can reach the abode of celestials in a diviae vehicle. 43. If a person bathes in the holy water of Prabhasa the presiding deity of which is fire, he becomes lustrous and shines always like the fire. From here the pilgrim may go to the holy place Varadana. All the suns are staying here ready to give boons pleased by various gifts. 44. If a man bathes in both the twi-lights in the holy "Pindaraka' in Dvaravati, he will certainly get abundance of gold. He who takes bath in that holy spot of the ocean where Indus river merges, will shine in celestial regions and will also Tob the splendour of the moon. 45. Even a man who merely takes bath in the meeting place of the five rivers will get the cherished good fruit of the five kinds of sacrifice. Thercaſter, the fortunate pilgrim must go to become pure by bathing in the 'Vimala Tirtha'. He can thea go to the lioly and divine region of Indra with a clear heart. 46. The man may then go to the sacred 'Srinatha Tirtha' where once the revered seven sages propitiated the Lord of Lakshmi with seven vessels ("charus'). Having takea bath he W. go to Devista Tiria' of crystai cicar water. By propitiating Goddess there, a man can get a noble son. 47. Having gone to the holy Rudrakoti with a pure heart that intelligent pilgrim may bathe in the waters of Dirghasatra. Having thus passed the various holy places that bestow forlunc, riep by step, he enters with a pure mind the 'Kurukshetra' which 1 most sacred.

·79 48. This holy place will surely take to a very higb position a person who is fortunate in sacrificing his body here, thinking about Lord Krishna as the Supreme Being. Leaviog that place the pilgrim may go to the renowned 'Saraswata Tatha'. From therс he may go to the 'Prthoodam' which is well known and more sacred. 49. ' From there he who goes to 'Sakambari Tirtha through the forest path, will get abundance of grains because of the kind grace of Goddess Sakambari. Know that this Tirtha is most pure among many Tirthas'. He who plunges in this "Tirtha' will immediately be rid of all sins. 50. Having bathed there the pilgrim must go northward only alter touching Kanakhala. He who takes bath in the clear water of the well known Triveni will become qualified to go to Heaven. He will also get the fruit of ten horse sacrifices. Triveni is known through out the world as the meeting place of three rivers. 51. Thereafter having gone to 'Brahmavarta' the spirivalminded person takes bath with a clear mind in the Sundari Tirtha'. If he propitiates Goddess Sundari there, with a divine heart he will get a beautiful form of Cupid liked by thc fair 8C%. 52. From there he may go to the regions of 'Nimisharanya' on the carth. Here Brahma is said to live with Gods desirous of imparting knowledge of the Self. All those "Tirthas that exist on the earth are said to be present on this most sacred region of 'Naimisha'. 59. From there the gentleman may go to Gopratara of Sarayu. This holy place helps a spiritual person to cross the cycle of birth and death. Having bathed there, he may go repeating the "Taraka Mantra" to see the divine city Varanasi that removes the fear of bondage. 54. Concentrating on that great God (Siva) iſ a person pauses on days here repeating often the Taraka.mantra "Rama" seeking after truth, he will surely be set free from bondage by the ·80 kind grace of Sambhu He will also be set free from the hold of "Brahmahatya' in case he dies here 55 The place where Ganges 15 joining Jamna is Prayag (Prague) Good persons call this place as the centre of Earth's Jaghana' (the ineeting place of two thoughts' He who propitiates the lord of “Uma' (Sıva) here by offering worship and other meang will be able to destroy his personal enemies and may attain freedom from bondage, here itself 56 The good n ilured Guha caused Rama along with Sita to cross the river Ganges of three courses Rama also caused him to cross Maya of three courses l'he holy place Srungavera purified grcatly thus by those two persons bestows to the good peace, bliss and fame by the mere touch 57 Having gone to Gaya which is well known in Heaven and Earth an intelligent person who gives, here, at the foot of the 'Akshaya Vata' (an ever existing banian tree) to the Manes what is liked by them, will get an ever existing position in life and long standing prosperity Even if onc son gocs to this placc his family will continue to be prosperous 58 I hercafter, having touched Dharmaprastha a pilgrim must go from there and enter the penance grove of the Brahmin gage Gautama He who bathes in the clear waters of 'Abalyabrada that once touched by Rama, he will become completely rid of his sins just as the moon becoming free from clouds during autumna) season 59 A man must bathe in the pure waters of Maheswari, thinking often about the divine waterfall that gives extreme pleasure I liat mau by the power of his discriminative faculty surely gets fortune and fame in this carik and a place in the celestial world after hudeath was 60 Having reached Mahesvarıpura and after worshipping Lord Sıva there a pilgritu will surely get immediately the power of knowing his past birth He may then bathc in the holy waters of Narayana Tirtha 11 Salagrama thinking about Vishnu, the 'Supreme Purusha in order to get a permanent place in his region ·81 61. A man shines with reputation if he takes bath in the holy ‘Kausika Tirtha'. It was here that King Kausika attained a high ever-existing place and a name Visvamitra. From there the pilgrim may go to the well-known (Sandhya Tirtha' and stay there. This Tirtha has become most pure because of the contact of Sri Ramna. 62. A person who takes bath in the sea water where Ganges joins, becomes highly pure and attains ten times the result of horse sacrifice. From there he may go and take bath in the river Narmada to become free from all sins. 63. Thereafter let him go to Sri Parvata and worship with devotion in a pleasing attitude the all merciful Siva (lord of Parvati) who is fit to be worshipped by all and who is the bestower of high bliss. He will become rid of sin and by getting matchless power he will reach a very high position with all famíc. 64. Oh King, he may then go to the well-known catchment of the holy water of the river Godavari. It is ornamented by the interesting service of cranes on the water surface. By bathing here a person may easily get abundance of wealth and cows. After his death he will surely reach the regions of Vasuki. 65. By bathing in the catchment of the holy water known by the name 'Jatismara' a person may get the power of knowing his past and also the fruit of 'Agnishtoma' sacrifice. By doing hundred sacrifices here and by propitiating Siva, Indra became highly fortunate in getting lordship over all gods and Sachi. 66. Starting from here and going through the forest path he may come across in the south with the renowned river Krishna. By repeating the two sweet syllables of the sound "Krishda' several times, he may take holy bath in this river following the prescribed rules. By the kind grace of Lord Krishna he will shinc always in this world. 67. To get prosperity a man may go to the hermitage of Sarabhanga with all devotion walling through the regions of Dandakaranya. This holy place is a seat of all prosperity and ·82 is resorted to by Gods and gentlemen. Wandering with a spiritual outlook in the forest he may reach Tungaka where he will become free from sin and reach the regions of Brahma after his death. 68. Oh King, when all the Vedas disappeared from the world, that great sage Angiras repeated the sound 'Aum' cffectively and carefully here. At that time the cntire Vedas appeared ready in his tongue. Here Saraswata studied all the Vedag well from him. 69. On reaching Kanchi fortunate persons get what is desired for and also mo than that by meditating upon the Goddess whose limbs are dazzling with golden ornaments. On approaching Siva the lord of 'Kanchipuri' and Kamakshi with devotion a gifted person comfortably sports and wades in His waters of mercy. 70. That river Kaveri by name having bathed daily with her sweet crystal water 'Jambukesa' Siva who is residing in his water element and then having washed the feet of Ranganatha becomes purified and then flows removing the sins of others: 71. This river is the famous Lopamudra that beloved of Sage Agastya. Having reached this Kaveri who is sung ia verses by pocts, meritorious persons become purified by drinking its water several times. Becoming great by bathing several times in its water, those virtuous persons attain the highest divine position after their death. 72. Meditating seyeral times, the gifted person must go to the Palani hill, 2 place of wonder, to see Goddess Uma's heroic son who is carrying a divine staff. Having propitinted this Subrahmanya with showers of fruit-juice, with honey and fruits of different kinds, he will become prosperous and live always with wealth and in the company of the Goddess of Fortune, 73. The pilgrim must go from there to the highly reputed Madurai, a city always attractive and well-known for various desirable objects and shining with the presence of charming young ladics and young men for getting prosperity he must ·89 approach the Goddess Meenakshi who is to be always worshipped with the verses of the noble hearted Nilakantha Makhi and who is the daughter of Malayadhvaja Pandya. 74. From there with a pure heart he may go to 'Swami' hillto serve Subrahmanya who was born in a forest of mushrooms, who was brought up by six divine stars and who is a real teacher of all. It was here that the Gods Vishna, Siva and Brahma were able to get the Significant concept of the Sound Symbol 'Auin' from this Balaskanda (Subrahmanya). 75. From here the pilgrim goes to the famous river Tamraparni. Aquatic creatures of various colours are moving about in its waters. Those who serve Siva the lord of 'Papanasa' with a controlled mind, Siva will remove their sids and help them to cross the bondage if they are pure hearted. 76. Then the gentleman may go to Rameswaradı only after visiting Dhanuskoti. It was here the victor of Ravana 'worshipped Samba the destroyer of the three deluded cities. Becoming pure by taking baths, here, and propitating the diety 'Ramanatha' who is no other than the moon crested Lord of 'Uma', a gentleman immediately becomes free from the sin of killing a devotee of the supreme. 77. One who is seeking after prosperity must surrender completely before that God Kumara who is a refuge to all good men. That son of the moon-crested Lord having stolen like a thief that glittering Valli possessed of the loveliness of a jasmine flower, and having wedded her, is staying in lustrous form at Valliyoor (Vallipuri) for the welfare of others. 78. A devotee must then go to that place where the Universal Mother in the form of a young girl of golden lustre stays to protect her pure hearted devotees who are agricved. It was here in days of yore, that Universal Mother in the form of a young girl was served and propitiated out of deep devotion by crores of young girls. 73. That divide Mother having established on carth the presence of crores of holy waters is now staying licre permanently ·84 80 fanncd by the breeze of the three seas On twi lights even the Sun God with his red eyes is serving that Goddess and is moving about in the gatherings of good men That universal Mother is having for the prosperity of good men a crown (Kireeta) studded with various kinds of gems, attractive fore lochs, a face resembling lotus, limbs decorated by the association of gems, a pair of cyes with sportive side glances a fragrant body shining like 'champaka' flowers and a pair of fcet 81 Then that man expecting happiness must enter that region of matchless beauty (Kumara Loil) surrounded by high yielding paddy fields and inhabited by ever-prosperous persons He must live here worshipping Kumara (the Lord of Goddesses Valli and Devaseaa) who is a permanent residence of all kinds of prosperity and who is liked by peacock and Siva 82 A pilgrim must then start from here with a clear mind and reach Trivandrum where the lotus eyed Padmanabha who is a refuge of all, lies on 'Adisesha' and on the earth to protect all devotees A devotee becomes gifted (by worshipping Vishnu here) and wealthy and gets back his lost health 83 In hcrala the 'Pappatirtha' that gives the highest bliss shines Here in the region of the Pandala King the greatest God Sa ta' will descend and stay at the foot of the Sabarı Mountain for the welfare of good men He will be greatly pleased by the sound "Oh, Son of Sambhu', you alonc arc our refuge 84 For getting permanent prosperity and bliss a devotee must go from here to Sabar: Mountain only after becoming purc by austerities and fasts and by thinking uninteruptedly about that God born of Hari and Hara A baih in the holy watcr lierc or a little of the holy water taken in, will surely destroy the outer and inner impurities and egoism 05 From here the pilgrim must go to see that Lord residing in 'Sreshthapuri (Parur) That Lord is willingly taking in the butter (offered by his devotces) as if at 13 his favourabic food One who is taking bath in the holy and clear ·85 "Krishna Tirtha' here, will get happiness and prosperity by the grace of Balakrishna, the presiding diety. 86. The man may then go to the town known by the name Kaladi that removes ali ills and shines on the bank of the Poorna river resembling her pure silken cloth. Here Goddess Sarada imparts the spiritual knowledge that gives the divine fruit of Monism just like the full disc of the moon that gives its complete light during the autumnal season. 87. In order to raise the fallen men (bcd-ridden) that repositary of the ever existing brilliance, was brougbt by the God of Wind and installed at Guruvayoor. One who approaches that Lord of Lakshmi uttering the word "Narayana" with a feltheart, will become possessed of everlasting wealth, and will be set free from rheumatism and also from bondage. 88. From there the pilgrim must go to Gokarna by controlling his mind and passion. Desirous of crossing death lic must live liere propitiating Mrtyumjaya (Siva) after bathing. Having tested the strength of the king of 'Rakhasas', (Ravana) on a previous occasion, Siva began to stay here permanently with Goddess Sakli, and also with Gods, Gandharvas and Sidbas. 69. Oh great onc, for a few days let the pilgrim live in Mysore. It was here, the Mother Medani sitting on a lion having killed the 'Nahisliasura' (a demon in the form of a buffalo) saved the entire world moved by mercy. Desirous of gelting further happiness be must then go from there to see that 'Sringagiri'. 90. One who studies this daily in the morning will be act free from all sins and will be always happy. Such a person will be highly respected by all. With sons, wealth and fame he will be always having plenty of agricultural produce. With the kind disposition of his Guru (a tcaches) he will always be in the quest of that Supreme Truth. . 91. The revered sage Lomasa will come here. Ob fult less one, you may reccivc him, who lias a knowledge of all ·86 Vedic injunctions, with all devotion and according to rules. With Panchali and your brothers you may fallow that great sage. You also will get happiness, fame and a kingdom free from enemies, 92. That renowned Narada of virtuous conduct having told that faultless speech conducive to happiness and having passified Dharmaputra disappeared immediately. Awaiting the arrival of the divine sage Lomasa for their future prosperity the Pandavas stayed there in that forest like a man awaiting in the darkness for a lamp for his future goodness. Canto X sage 1. In accordance with Indra's instruction the Lomasa came to Arjuna's brother of virtuous conduct. 2. Pardavas' face-lotuses bebeld on the eastern horizon that preceptor possessed of Sun's lustre coming from Heaven. 3. Pandavas went forward with materials of worship and according to rules worshipped that pure-minded sage whom they were expecting. 4. Patting on Dharmaputra and his brothers with sympatuy Lomasa the foremost of sages told bim meaningful words, 5. Your Dhananjaya who is clever in deeds is doing well in Heaven by the side of India and is desirous of knowing the wellbeing of his brothers. 6. Oh king, docs not a flag disturbed by the wind tend to go back even though it is moved forward very fast 7. Led by fate even though living in the abode of Gods hic is always thinking about his kith and kin; his mind is, indeed on the earth.

·87 pore 8. Your brother is living there like the noble Bharata who was living in Nandigram remembering his brother always out of brotherly attachment. 9. That intelligent brother of yours has to live in Heaven as per Indra's instruction led by fate. He will be rendering help to the Gods. 10. Listening to the various heroic deeds of Arjuna, all the Gods in Heaven are praising him again and again in astonishment. 11. That intelligent Arjuna baving propitiated Siva by penance got the Supreme 'Pasupata' weapon from Him. He was also touched by Sambhu. 12. Dhananjaya got unfailing great weapons also from the lords of the directions along with their blessings. 13. Mrtyumjaya (Siva) and Dhananjaya (Arjuna) werc drawn towards each other out of strong liking. With mutual understanding they embraced each other. 14. How can Arjuna who was taken to Heaven and was embraced by Indra again and again, get peace of mind, even in Heaven, in the absence of his brothers. 15. Tell me how the pleasures of the Heaven can please that great person who is always thinking about his brothers and chastc Draupati. 16. Oh Dharmatman, even that walcronymph Urvasi who approaclied him herself for sexual sports was prevented by Arjuna of noble deeds as he is a 'Dharmavrata'. 17. Oh king, there is some other purposc in my coming Oh noble onc, foremost among men, with all attention listen to these words. hcie. 18. As you are all desirous of going on a pilgrimage I have come liere to lead you in that in accordance with Indra's order, 19. Know that pilgrimage destroys all sins, bestows all powers and docs give all fortune.

·08 20. In the presence of those wlio arc shining due to pilgrimage their enemies will have certainly the same effect of water drops on red hot iron. 21. Pilgrimage will show tlic ianer self in the presence of divinc light at the end of the life's span only afier washing well people's mind. 22. On licaring these words that Dharmatma (Dharmaputra) made up his mind immediately to go on pilgrimage with Draupadi and his brothers. 23. Pandavas were given consent by the great sages like Dhaumya, Narada and Parvata to go on pilgrimage in the company of Lomasa and other Brahmins who mct them. 24. On an auspicious day after the termination of the month Margasirsha (Sagittarious) and adorned by the Pushya month (Capricorn) they started eastward placing their preceptors in front. 25. Having gone to Kanya Tirtha, Prayag and Gomathy in an order, those highly enthusiastic persons, reached the great hermitage of Agastya. 26. Op a former occasion this sage Agastya drank the entire occan in great ſury. Similarly that Kumbbasambhava (Agastya) of great lustre cursed Nahusha in anger. 27. Having killed that great demon Vatapi that sage got wealth from Ilvala only to please Lopamudra. 28. Thereafter those pilgrims reached the Ganges that slipped down from the masted bair of Sambhu, Having taken bath there, they pleased the Mapes. 29. This Ganges was brought to the Earth to fill up thic place of the ocean that was drunk by Agastya for destroying the demons, 30. Pandavas then bathed in the 'Bhrgu Tirtha'. Imme diately they felt that they have got back the vigour once again that was taken away by Duryodhana, ·89 31. Then the heroic Pandavas entered that penance grove of Lomapada s son-in-law who put a stop to Arigadesa's distruction by a drought. 32. After that they got into the hermitage of the son of Jamadagni. It was here Parasurama's prowess was withdrawn by Sri Rama. 33. Having touched Vaitarani they reached Vedi where the earth had to stay taking the form of a platform and pleased by Kasyapa. 34. Becoming pure on seeing Surparaka they reached the 'Prabhasa Tirtha'. It was here that Pandavas were greatly passified with kind words by Sri Krishna and others, 35. Having taken holy baths in various Tirthas with purified heart they reached the divine hermitage of Chyavana the great sage. 36. On a former occasion that sage paralized those two hands of Indra the weilder of "Vijrayudha'. That lover of Sukanya then caused the Aswini Gods to drink the Soma Juice. 37. Pandavas and others then saw the beautiful Indraprasravana'. It was here that King Yuvanasva did a sacrifice for getting a son. 38. A son was born from a side of Yuvanasva. He was called Maandhata, because at that time words came forth from Indra that he would rule the entire cartlı." 39. By those refined persons the holy Vipasa river was then touched. Here Vasishta who was emaciated due to *Putrasoka' (grief caused by tlic loss of a gon) became free from gricf. 40. Having tied his body with a rope he fell into this river. Immediately he energed out of this Vipusa as a man free from all tics.

·90 41 Having seen the Kashmir water spots and the door way leading the Manasa lake those pious men of righteous conduct came to the riıer Vitasta 42 It was here, Useenara was tested of his righteous conduct by Indra and Fire God who took the forms of a kite and a dove respectively 43 Thosc pious men then went to the sacred river named after the Sage Ashtavakra That sage cime out succe sful in an argument with Bandın who defeated his father 44 That river is called by good men on earth as Samanga because that river united all the limbs of that sage 45 They saw that attractive dwelling place of Svetakethu It was here Goddess Saraswati was seen in a human form 46 Those noble men Lomasa and others then saw the region of Yavakrita the son of Bharadvaja 47 Due to some oflence towards Raibhya he was killed by a cruel gaint in fury But he was agan brought to life by the Gods who were pleascd here 48 In the company of Pandavas the cage Lomasa showing these holy places, leaving of all egoism reached the country of Subahu the lag of Kulır das 49 Having stationcd here Indraseni and others and taking only a few followers that sage was proceeding towards Gandhamadana Mountain along wtb the Pandavas 50 Draupadı was not able to walk cycn a step further and that sweet faced lady becatoe pitiable and her face became pale and dry 51 Her hu-bands are highly powerful She was the only daughter of a king and chaste Yet Dravpads a lady of noble traits lustruaclraulyginti sfidon duc 10 Ilic poner of fate ·gi 52. Pandavas and all others became greatly worried on sceing her who was emaciated due to fatigue as she has walked a long way and whose mind was fixed deeply on Arjuna. 53. Seeing that noble lady who could not walk further on the way, Dharmaputra thouglit about the protector Krishna without diverting his attention else where. 54. At that time Ghatoikacha, the son of Bhima, approaching them casually with his followers prostrated at the feet of all of them, 55. Krishna the Saviour of all kings who protect the subjects well certainly gives protection to his devotees without delay in some way or other as lie is kind hearted to those who approach him. 56. Dharmaputra and others were immediately carried and led to Badarika easily by that Ghatotkacha. 57. Inhaling the sweet smell there brought by the wind that Panchali whose mind was engrossed in thinking about Arjuna became drawn towards those flowers. 58. In order to fulfil the desire of his beloved, Bhima, the son of Vayu went out to fetch those flowers. 59. Going towards the North tracking the flowers with the smell he was stopped in his march by an old monkey on the way. 60. Enraged greatly on seeing that old monkey Bhima attempted at that time to throw him on some other place. 61. Even though possessed of the strength of many intoxi. cated clephants Bhima used his strength in various methods, He had to bring in all his strength for use in a monkey who was after all old. 62. When he found that he was not able even to move him by making use of his entire strength, Bhima asked the monkey in all devotion about the secret and truth in that, only aſter prostration.

·92 1 > 63 Hanuman (the son of the God of Wind) told Bhima his own story and showed him his 'Visvarupa' (universal form) as he was rcqucsted by Bhima 64 "Residing in the flag of Arjuna's great chariot I will render you help in that future great war 65 Having said thus to Bhima, Hanuman disappeared bimself from there after embracing bim again and again 66 Remembering that universal form (Visvarupa) of Hanuman, Bhima entered the water looking at the blossomed lotuses in that lotus pond 67 At that time demons who were guarding that lake came forth to kill Bhımı with their nails and curved canine teeth producing frightful sound 68 Bhima killed those demong with case and plucked flowers leisurely from that divine lake 69 At that time the eldest Pandava became greatly worried as Bbıma was delaying He came there agrieved to see that inhuman act of Bhima 70 Yudhushthira who had a sound knowledge of Dharma leadıng that polite Bluma by bus argument on Dharma returned from there to Badarıka itself 7 When Dharmaputra way living with hus »lc and brothers a demon Jatisura by name once cime here in the guise of a Brahmin 72 When Bhima was 7 way, he came ncar Pandavas When he was welcomed by Dharmaputra be went away carrying them 73 But he was met by Bhima on the way and was throttled to death casily just as a jackal by a lion 74 Once inhaling the fragrance that lady of slim waist (Punchalı) was sitting in the same place with the Pandavas looking at the beautiful landscape of Gandhamadara ·93 75. At that time flowers with five coloured petals were scattered by the wind caused by the wings of Garuda when he was soaring up from a great catchment of water. 76. Panchali's mind was drawn towards those flowers of five colours and she herself put forth once again a request to Bhima alone for bringing those flowers. 77. Immediately that adventurous man (Bhima) in order to bring happiness and those flowers to his beloved he ascended that plateau. 78. Rakshasas (Giants) with frightful looks along with their lcaders caused impediments there also to Bhima who was plucking flowers. 79. Reverberating the place with militant cry that lover of battles became infuriated, fell forcibly at those giants and smashed them, 80. Crushed by Bhima's thrashes, and falling swooned due to Bhima's uproar they were killed in a short time like the infatuated clephants by a lion. 81. At that moment, hearing that sound Dharmaputra an embodiment of Dharma came to that spot running along with Lomasa and others. 82. Coming near Bhima he saw Bhima's rash-bchaviour. Taking it to be an uncivilized act he felt ashamed and told him thus. 83. “What is the use of telling you again and again the concept of non-viulence. If you want me to be picased don's do suclı hasty acts." 81, At that time Kubera with his followers came and stood in front of Pandavas who were stooping down their heads. 8.5. Extremely pleased by Bhima's action that God of Wealth without a feeling of antagonism cheerfully told himn (Dharmaputra) who has no rivalry thus.

·95 2. Carrying Indra's command by his brain, desirous of annihilating the entire group of demons by his great strength and thinking about the very same service towards the Gods that chivalrous hero shone at that time with that chariot like Visakha (God Subramanya) 3. When that chariot of Indra was proceeding on in the sky at will like the peacock of Kumara, the army of the Gods was looking upon with steady eyes Arjuna alone as its leader as if it was keen on Arjuna's victory. 4. Ignoring that Devasena (the army of Gods as also the beloved of Kumara) just as he ignored Urvasi, taking it to be a flower alrcady smelt (by others) that heroic person did not take that Devasena with him to tlie battle field. He went alone to fight with the demons. 5. Leading through the sky Indra's heroic son Arjuna who was extolled by great persons and soaring along the aerial path adjacent to the abode of the demons Matali saw a deep ocean. 6. Looking at that frightſul ocean which was shining with an extensive blue body like the sky and which was playing with its waves where the aquatic creatures were swinging to and fro, that younger brother of Bhima stopped there for a moment struck with wonder. 7. When the sun was almost set giving place to moon rise and when the ocean was wriggling through like a wriggler with the out break of waves moving up and down as if it was entering the mouth of Agastya for its own destruction, Arjuna saw the haughty display of the aquatic creatures in the water. 8. When the ocean was mocking at the disc of the moon with its foam-teeth and striking at the rocks on the shore with its waves in anger, Jishnu (Arjuna) became furious towards that rough king of the oceans as well as to Nivalakavachas. 9. Looking at this ocean that was breaking cargo-ships which were carrying various kinds of precious articles with its hands in the form of waves contracting and expanding in great ·97 17. "Even though a mortal-being he has become an immortal by the association of that immortal chariot, immortal armour and the divinc crown.". Thus Indra's charioteer thought for a moment. This is because a person may become fortunate by association. 18. Taking him (Arjuna) to be Indra himself those demons who were in charge of guarding the city became greatly perturbed because of panic. Carrying weapons like swords, arrows, bows and clubs in their hands they closed all the doors firraly and simultaneously in order to guard the city. 19. Filling up his high-sounding conch 'Devadatta' with air and the different directions with sound Arjuna blue up that conch as he was desirous of conquering all opponents the demons just as Krishna (the victor of the demon Madhu) blue up his conch 'Panchajanya'. 20. The sound of that conch starting from the carth gradually swelled up penetrating the sky and the ocean in great fury, shaking suddenly the entire demon groups from their origin, striking forcibly the Nivathakavachas and reached the heaven (camc to a stop). 21. Taking their weapons, swords, tridents, arrows, bows, clubs and the like together with various kinds of prorective coverings, discs and chariots the Nivathakavachas appeared wearing their armour, desirous of fighting with him in en encounter. 22. All kinds of instruments of sound were blown aloud together without any order manifesting various forms of barsh sound. By such sound the fishes like Makara suddenly became highly excited and fell on the sea shore, 23. Matali who was in the babit of brcaking the vitals of the enemics; heart led Arjuna and the chariot clearly to a plane surface. Instantaneously the haughty buffaloes in the garb of chose demons fell due to their illusion before an elephant-in the form of Arjuna, their "Antaka' (God of Death).

·96 of the demons commotion Vijaya inferred the presence Nivathakavachas there 10 That ocean which was made to jump by the turbulent water in order to beat the moon considering him to be his enemy appeared to that noble Arjuna as a drunkard The bchaviour of a drunkard is not liked by gentlemen generally 11 Vijaya saw in that occan groups of crabs and tortoises and the behaviour of aquatic elephants At one place he saw layers of conches moving fast and at another place coils of aquatic serpents 12 Mighty fishes were fancied by him, at night, as mountain sub merged in the occan water as if frightened by Indra Where the waves were attempting to reach the moon there, they were observed by Arjuna as shaking the peals of the king of mountains 13 Seeing the dashing fight between the giant fishes and their enemies the whales and the confrontation among the infatuated mighty fishes such as the 'Makaras' Arjuna thought to himself as a mass murdering encounter of frightful wild elephants in the interior of the forest 14 Afraid of the great commotion of the ocean, the multitudes of gems looked as if they have reached the Heaven taking the form of stars This might be due to the fact that gems were not seen by him even in that 'ratnakara' (ocean) where 15 stars were seen by him in the sky 15 Suddenly rcaled up in grcet speed a frightful cyclore forcibly thrusting up the waves of the occan Seeing that rougla occan at that time that valant hero inferred the presence of thic abode of demons there 16 Here itself bringing down the chariot fast, the chario teor showed Arjuna the city of the demons Listening to the roaring sound of the chariot in the sky and seeing the chariot the demons became greatly perturbed ·99 Still some others stood still on the carth for a long time listening to Arjuna's bow-string. 33. Beholding Indra's charioteer controlling the divine chariot with hundred steeds encountering bravely leaving all lethargy in the midst of thousands of great leaders of the Nivatakavachas that son of Indra became astonished, 34. Even then the demons attacked him forcibly with tridents, rocks and very sharp missiles simultaneously. Looking at that charioteer thus beaten in the battle Arjuna's mind was wounded a bit. 35. With arrows emerging simultaneously from his divinc. Gandecva bow giving out terrific "Phoo, Phoo" sound simultancously cutting the demons' various weapons such as tridents and arrows Jishnu killed them with ease, 36. Some Nivatakavachas ran away grcatly frightened; some demons hid themselves here and there on the earth; a few others went to eternal sleep on the ground while some others abandoned victory over Vijaya out of panic. 37. On seeing in the midst of those demons Arjuna attacking powerfully just as a lion encountering baughty clephants and behaving like a peacock rushing towards serpents Matali became pleased at heart. 38. Carrying heaps of very sharp arrows, the dreadful Nivatakavachas again haunted the battle field and rushed towards Arjuna to kill the very same hero. This was like the moths flying towards a beacon light. 39. Having determined about the ſuture steps to be taken, that most powerful hero like the fire of destruction immcdiately • made this attempt of the demons futile by means of more sharp shafts pronouncing the spells of "Brahmasthra" without much effort. 40. Many demons were severely troubled and killed with cax by ladra's son who was highly active. Ever then they did ·98 24 In the meanwhile great persons, Gods and divine sages assembled in the sky looking at this place The Goddess of Victory also with her tremulous side glances stood there watching victory and Vijaya who was charming 10 all his limbs 25 The charioteer looking at Arjuna interpreted within himself thus "this seed of Indra's energy town in Kuntı ona previous occasion is now seen on this earth in the form of this chivalrous Arjuna Does not the essence of a cloud get into an oisture of the sea for coming out in the form of a pearl"? 26 Secing the attacks and counter-attacks of Vijaya and the demons all groups of divine sages and Gods with their mind filled with wonder praised that hero Arjuna also by words simultaneously repeating words of victory 27 Blocking the chariot's path of Indra s charioteer and murrounding Nuvatakavachas' God of Death, Arjuna by name. those groups of demons in hundreds disturbed him who was highly chivalrous and active with arrows 28 Some other enraged demons discharged most acverc "Bhusundis" Some of them discharged on him similarly sharp tridents But all those weapons fell in vain above the chariot duc to the speed of the chariot that was cleverly led 29 Various kiads of sharp arrows were discharged by means of that divine 'Gandeeva' bow applied in various ways by that one Each of those arrows branched into hundreds in the sky and killed all those cruel hearted demons 90 Some ferocious Nuvatakayacha demons possessed of awful looks appearing like the forms of the God of Death as they were frightful and conspicuous with their canine teeth suddenly ran towards him also from bebind 31 In the mean while the clever horses that were reined by Matall ran pell well in the midst of the Icading Nivatika Vachas crushing forcibly thousands of them in that bittic 32 Ibus some of them were killed kicked by the hoofs of the horsen Some othen were crushed by the cbariot wheelt ·101 with heaps of 'Salila' arrows and 'Saila' arrowa destroyed casily that firc and that cyclone respectively. 49. Then those cruel Nivatakavachas created various kinds of Maya' simultaneously in anger and troubled him very much. Severe showers of rocks, fire and cyclone of that combincd Mayas' worried that Great Arjuna greatly all at the same time. 50. Instantaneously pitch darkness created by Maya cnveloped that region. All those divine horses (of lodra) conid not proceed further. That charioteer of Indra also was suddenly shocked and the reins fell on the ground from his hand. 51. When his mental processes were shrouded in deep darkness and when he was uitering repeatedly "where are you Arjuna?, tell me where you are?" and when that divine charioteer was thus dispirited, panic entered the mind of even that weilder of Gandeeva, • 52. Indra's charioteer told Arjuna thus in panic "Oh, Partha, son of Indra, in that great war between Gods and demons for getting divine juice (Amrta) I was steering Indra's chariot as I am doing now. 53. Oh Arjuna, similarly I have seen great wars. I was in the battle front of Vairocbani in the same capacity. oh great hero it was again by me the divine horses were controlled in a war in which the demon Vitra was killed. 54. But all those battles cannot at any time, claim equality with this as this is very severe. Oh son of ladra, I was not so much frightened and spell-bound at any time in those battles as I am now." 55. Hearing those pitiable words of the divine charioteer, Arjuna once again regained his presence of mind as he wasintelli gent and prayed for a wbile, Siva's mystic "Alaya' Uma who used to illumine the mind of her devotecs. 56. "Oh Mother you alone are my sole refuge. Looking at me a refugee, Oh Bhavani, may you become Low my support and ·100 not understand Vijaya. They were dull. Generally men who art blind by passion do not understand the traits of great men. 41. Some Nivatakavachas with their sharp spears, some other daring demons carrying 'Sataghnis' and a few others with their sharp tridents of great speed gave trouble again to the son of Indra. 42. With his 'Dayita' weapon presented to him by Devendra he made all those weapons and arrows of the demons powerless. By this weapon and other swift arrows their heads were cut off very easily though they were hard. 43. Again the most powerful demons of the Nivatakavachas came forth with showers of arrows just like serpents approaching with thcir raised hoods though their tails were cut for their own destruction to fight with Arjuna their Antaka (God of Death) who was ready with his arrows. ncans 44. But that Paramtapa (Arjuna) cut all those weapons by of sword, trident, arrows, "Tomara' and Pattissa. lostantaneously the life of those demons also was taken away by that strong Gandeeva discharging various kinds of arrows 45. Looking at the sea of blood gushed forth from the body of those demons killed by sharp weapons and many of their rcparated hands, legs and heads, the remaining demons immediatcly ran away frown the battle field panic strickco. 46. Suddenly there appeared showers of huge stones which the demons created all-round with their (mystic power) "Maya'. That Maya troubled the firm-minded Arjuna and those ahowers of stones too weic powdered by bis showers of arrows 47. When the showers of stones were broken by that powerful Arjuna, the demons discharged showers of water at him. The 'Maya' that created those showers of water in fact, deluded him. But that was reade to evaporate by the 'Visoshana' Arrows sent by Vijaya. 48. Soon those demons of evil intentions by the power of their 'Maya' discharged cyclog and fire at him. But Vajaya ·10$ taneous exit from there, that hero (Arjuna) saw on the carts in front of him many demons who were killed by him. 65. Seeing (Indra's) horses caught hold of by the hediour hands of the demons, the sky hidden by heaps of huge rocks and tapering tops of peaks falling abrupthy, even that chivalrous Vijaya became struck with panic. 66. Even then all thuse Nivatakavacba demons together with their Mayas had to go away with the God of Death, because Arjuna was discharging many sharp arrows from his Gandiva reciting the spells of 'Dayita' weapon. 67. Some demons were seen like baughty buffaloes with their heads cut off; some were seen like tuskers with their tusks severed and at some places demons were seen. like broken mountains. 68. At the end of that long drawn out battle Arjuna together with that charivicer entered the city of those demons desirous of seeing the same. Secingt hat city with all kinds of prosperity excelling even the city of Indra, bc became greatly astonished. 69. Having killed those cruel hearted Nivatakavachas separating them from their fortune and united Arjuna, thcrc, with the Goddess of Victory the time passed on from there in order to inform others also of this. 70. In order to tell Indra about Vijaya's victory Matali started from there with him appreciating in sweet words to his heart content Arjuna who was greatly huripilated as he was embraced tightly again and again by the Goddess Laksbmi of her own accord with her pair of bands capable of bestowing victory and prosperity.

·102 helpmate. Oh Goddess, having removed this illusion, give me light to my mind out of mercy only to safe-guard 'Dharma'. 57. Look at me your son? As you are the beloved of the Lord of the three worlds, as your mind is wet with mercy and as you are responsible for all illusions, Oh, Goddess of Maya in order to kill these demons who are blind folded by passion in their mind, illuminate this mortal world enveloped in darkness created by thicir Maya. 58. Oh Mother, Goddess Maya, Mohini did you not give of your own accord the divine juice 'Amrta' with all interest having deluded by casting your captivating tremulous sideglances those demods who were desirous of drinking the 'Amrta?? 59. Thinking about the divine sports of the universal Mother and praying Uma (Himalayan's daughter) who once took the Mohini Avatar, Arjuna sent an arrow named Mohini which broke that pitch darknees and revealed the light. 60. When those Mayas were destroyed by thc power of tbat arrow, tbosc demons again created Mayas of various kinds all round. Again the earth was covered with darkness soon and again thc carth became visible by the power of that arrow. 61... Whenever there was light, Matali moved here and there again and again leading the horses yoked with the chariot. Partha too who was on the alert keeping the bow ready moved here and there killing the demons. 62. When the battle fought with the mystic powers of Maya was thus prevailing on the earth killing the Nivatakavachas, all those demons were not to be seen therc, as they were, suddenly, hidden under their respective Maya. 63. Even at that time those cruel demons Nivata kavachas were fighting in the battle ficla without revealing themselves. He also was cutting the necks of those demons, without much cffort, by discharging heaps of dreadful invisible arrows. 64. All of a sudden all those demons disappeared simul ancously withdrawing all those Mayas. ARer their simul- ·105 12. The city was inhabited by the cruel demons Kalakcyas and Paulomas who were always happy there because of the power of boons. 13. By means of penance they got as boon least sufferings and death at the bands of some one other than great sages, "Yakshas', Gandharvas, Gods, Giants and Serpents. 14. That gentleman Arjuna asked the charioteer about this city and he said with a smile to Indra's son who was astonished. 15. "Oh' Pandava, these great demons cannot be killed by Gods. It is because of this they live here comfortably and free from fear. 16. Even then, their death has been prescribed by the creator earlier. Those demons are be killed by a man who is really great. 17. Sir, having over powered them you may set free this great city: 1 he city of Lanka and Sita were set free by Rama a man. 18. Those who protect even the wounded from disaster may really be 'Kshatriyas'. They are born with a firm determination to uphold Dbarma. 19 This desirable duty is prescribed for them by the creator. Oh 'sinless one, is not your birth in the Kshatriya caste? You may know your duty. 20 Those demons are to be killed easily in a battle by you alone by cutting of their necks with irresistable arrows discharged (from your bow). 21. The celestial beings like the Gods, Oh knower of Dharma, selay on your true heroism, your Gandceva bow and on your bands. 22. These demons are living here in groups anticipating at any moment their mass destruction through the directions laid down by your sharp arrows."

·Capto XII 1. Sitting in the chariot Vijaya was going up to the Heaven along with the Goddess of Victory just as a bridegroom with his newly wedded bride (for the conjugal bliss). He saw among the luminary bodies a great wonderful cify matchless in its beauty and possessed of radiance like that of 2 fire and sun. name 3. Moving about in the sky that city looked beautiful with golden lustre like Goddess Lakshmi in the milky ocean. 4. - That city was made attractive with dazzling gem-trees with multicoloured fruits and flowers and chirpings of birds. 5. With great machines of various designs and different mechanism it appeard like a satellite moving about. 6. With peaks of golden coloured monsions and golden fortresses it shone greatly quite appropriate to its Hiranyapuri. 7. This city with four main entrances and possessed of domes and tapering peaks was always surrounded by Paulow as and Kalakeyas. 8. The city marvellous with its prosperity was difficult to bę approached even by the Gods. It was specially created by the creator for Paulomas and Kalakcyas. 9. With plenty of wealth that city was shining always by the God of-spring scasòn and always fanned gently by wind. 10. Even though this city was prosperous, worried by her cruel subjects it put on the appearance of a Mugdha lady troubled by grief inside 3 11. Escn though surrounded by demons thc city was cxisting somehow or other like Sita cven in the Interior of asoka forest.

·107 34. Falling into the interior of the carth and again coming up the demons were carrying that city with the power of their boons. 35. Those enemies of the Gods were then leading side ways and into the ocean that city which resembled Indra's Amaravati. 36. Restlessly sending heaps of sharp arrows of many kinds he (Arjuna) brought that divine 'city along with those demons under his control. 37. Being assailed all round by rains of arrows emerged from his Gandeeva those deinons were rceling very much out of panic. 38. Seeing that kind of battle and the demons who were killed, Matali, all of a sudden told that Jishnu who was attacking like that. 39. "Look here Arjuna, these sinful demons who have been killed look like heaps of rocks chistled and thrown from mountains. 40. Oh son of Kunti, you may also look on earth at this blood river carrying with it demons who were killed by . aharp arrows. 41. Slipped from them that city fell on the earth in great speed. Metali also reached the earth from the sky with that chariot. 42. But there by Jisbnu thousands of very powerful demods were seen with their chariots ready to fight. 43. These demons were killed by arrows. Some other demons again appeared. They also were killed similarly. Again came forward others for a fight. 44. Thus the demons were coming in like tbc waves of an occan. Coming forward endlessly they stood all around him. 45. With powerful weapons they worried Arjuna who was troubling them like that. Fighting arrows with arrows thosc demons looked like infatutard clephants.

·Residing in that city those great demons who were marvellous city that was moving in the sky at will, those demons valourous persons the Gods) 24 Leading Partha cleverly by the divinc vehicle Matali Unable to recognise each other, those demons, iben thosc demons in hundreds whose mental processes were thus With dazzling missilcs Arjuna struck on the head of 106 23. On listening to these words of Matalı Arjuna became happy. Battle among chivalrous persons certainly brings joy to reached soon that attractive city of the demons (thc enemies of 25 The moment those haughty demons saw them, with a perturbed mind they rushed forward in great speed to charge them Those demons were attacking in anger that heroke leader of men with iron shafts, rron clubs, Bhallas, “lathiese and 27. But those dull demons who were thus fighting vehemently, were resisted by that intelligent one with heavy showers of arrows discharged along with spells With swift movements that intelligent one relaying on his power of knowledge deluded all of them by discharging showers of arrows along the chariot track 29 attacked each other wah weapons anu rushed towards cach other 26 fista 23 30 dcluded. 31 panic being killed tbus ficw up together dragging that city out of 33. Sitting in their own 'Maya' and forcibly dragging that were supporting it as they were possessed of mysec powers 33 Enraged at that Paramtapa troubled thosc demons, his memies, by covering their paths cverywhere with showers of TOWE ·109 57. Thus meditating upon Siva (the Victor of Mrtyu) residing as his inner soul with his mind by closing his cyes he stood there itsell. 58. Suddenly the divine 'Pasupata' weapon flashed upon his memory. It was for the sake of this weapon he did that penance in that forcst. 59. "Happiness to all beings" uttering these words he mounted that arrow on his bow. This arrow well known by the name "Roudram" has the power to kill enemies. 60. By the mere touch of Gandeeva that arrow became resplended with great lustre. Immediately a great persoo appeared before him. 61. Arjuna saw bim possessed of three heads, six hands and ninc cyes. He was clad in newly cut antilope's skin and ornamented with serpents and also scorching with lustre. 62. Meditating upon the chrce cyed God out of devotion and reciting the particular 'llantra' (spells) selated to it (that arrow; he discharged that arrow to set free the Gods. 63. The moment this great Raudra' arrow was discharged different kinds of trightful forms emerged out of it. 64. Bears, tigers, lions, bulls, bisons, similarly wild clephants, wild cats and 'Sarabhas' came out of that arrow. 65. That arrow brought forth cany vulturcs, owls, cagico, monkcys, wild pigs, dogs and wolves. 66. That 'Raudra'arrow further created valorous persons with weapons and arrows in their hands and chivalrous chiefs of chariot-forces, Yakshas and goblins all round. 67. The entire region was covered with these and other living beings in various forms, and persons possessed of four frightful faces and four canine seeth.

·108 46. Those chiefs of demons appearing in various form: moving about with their chariots in various paths and having strange helmets and flags were seen by him (clearly). . 47. They tried to dclude Arjuna with their strange faces, with various kinds of armours (and other protective coverings) and with strange ornaments. 48. In great fury they troubled him very much by shouting and roaring like the thunder and with frightful arrows. 49. In that battle even with powerful weapons the weilder of Gandecva was not able to punish them who were ready with up-liſted arms. 50. Even Jishnu was greatly frightened in that battle. Partha, then, meditated upon Sankara, the God of Gods and a treasure-house of mercy. 51. "When all persons were ficcing on seeing the 'Halabala" poison coming up, you alone Oh God, drank that poison to protect all the worlds... 52. Residing in the minds, Oh Master, you remove all kinds of sin and then help your devotees to cross the "Bondage" by imparting the 'Taraka' spell. 53. You are always following your devoices for protecting them. Oh Lord of Parvati, protect me from these cruci demons and from ſear. $ 54. You alone are Bhagavan, Bondage and the Instrument 10 Cross ibat Bondage. You are possessed of the power of Maya' and also the Goddess of Maya. You are similary the world and also its cause, 55 You are the creator and also the created. You are the kingdom and also the king. You are the Supreme Being and also the individual soul of all, 56. How can I kill these wicked persons in order to protect the gentlemen from fear, Bless mc now Oh Lord, as you are the God to punish and kill the wicked.

·111 79. With continuous contemplation with the flow of devotional words Arjuna propitated Sankara, the three eyed God, most affectionate of his devotees. 80. "Today having killed all the demons with ease you gaved the world (from destruction) out of your great kindness as you are always merciful towards living beings Oh ever blissful one, making me a mere instrument of yours in this battle, you have certainly done this in order to super-impose a great reputation on me alonc. 81. "Is not your body this universe that is infested with animate and inanimate groups of eight elegents-persons who are sacrificing, carth, sun, moon, fire, water, ether and air. Surely you are the universe. You are also the creator of this universe. You are more than this universe. Oh lord with this universe as your soul today I have complete faith in your divine sport and past-time. 82. Oh Lord of Uma reflecting in your mind always about your devotees, you alone follow them, Oh, Lord, only to do good. Oh, moon-crested Lord, Oniniscient one, my prostrations are always to you." il Canto XIII 1. On aceing such a kind of unperalleled encounter between the Gods and "Asuras' and the great deed of Indra's son, Indra's charioteer then told that Partha with fulded hands and with joy. 2. "Who is there, in this world, able to describe this, your heroic deed and this battlc. Ob, great soul, a mass slaughter of the enemies has been perpetrated with arrows by a mortal . being single banded. 3. Oh son of Indra no body is able to approach, touch and cater that city. Such a city moving in the sky, has been churned by you because of your strength and valour.

·110 68. Because of these frightful creatures emerged out of that "Raudra' arrow discharged from the Gandeeva bow, the demons in a short moment became panic-stricken. 69. Arjuna, simultaneously discharged from his Gandeeva also other great powerful arrows then and there. 70. Somc demons were bitten by caninc and other teeth. Some were beaten by 'lathies'; some were chistled, while others were pierced with curved claws and tridents. 71. Some demons were killed by tigers, some by lions, donc by wild pigs and some demons were killed by arrows and others by Yakshas, goblins and ghosts. 72. Many other demons perished mercilessly kilicd by sbarp missiles like 'Pcclu' and others discharged from thc Gandceva bow. 73. That ever--victorious Arjuna killed these demong also with sharp arrows like Jrmbhaka, Tamasa, Pavaka, Garuda, Vayava and Varuna, 74. All those demons Kalakcyas and Paulomag were killed by thesc dreadful creatures and arrows as directed by the God of Death. 75. Thore demons who were killed fell from the sky to the ground; some fell with their necks cut of, tomc with broken limp scovered with blood. 76. Looking at the blood-river flowing with these great crcaturcs natacly the demons thus killed, Arjuna struck with wonder meditated upon Lord Siva. 77. At that time, the Gods wbo were greatly pleased suddenly showered, on the head of their Saviour, rains of flowers. 78. Truly cyen Urvasi bereclf, at that time from her ill-will (towards Arjuna) danced joyfully in Heaven with other celestial damals, ·119 13. Oh son of Kunti, take bath in the water of this celestial Gadges obeying the rules, as you know the rules. Then with your purificd body enter this divine chariot. 14. Today you have surpassed your father the king of Gode with your intelectual approach in your deeds. Though born out of a pot Agastya drack the ocean. A pot can hold only a potfull of water. 15. Listening to the words of the celestial charioteer, Arjuna became purified by bathing shampooed agreeably by the gentle wind of the celestial Ganges and ascended the chariot. 16. Indra's charioteer with great joy led Arjuna who was happy at heart and who emerged as victor of the great demons Kalakcyas and others, to the palace of Indra. 17. That heroic and respectful Arjuna who was given a helping hand by slowly placing his feet on the flight of steps descended from the chariot to the celestial region. 18. Gods and Siddhas who were greatly pleased, having placed the respectful and highly revered sages in front along with the seven sages went forward with necessary materials and pot full of holy water and received him. 19. Doing “Neeranjana" with the golden rays of the fames of lamps these celestial persons spoke very high of him who was purified further with water that was made holy by purificatory spells. 20. The celestial ladies shining with pots full of 'Ambrosia' and charming with their enchanting dress welcomed him with hcaps of highly fragrant flowers. 21. Arjuna shining in a cmbellishment mounted on the 'Airavata' clephant and started along the decorated royal roads followed by the chiefs of Gods. 22. The Goddess of Heaven shone at that time welcoming that Pandava with coloured silken cloths of flags that were ncu 8 ·112 4. When all the demons have been killed and when the city has come to your grip, the entire woman tolk of the demons, all at once fell from that city to the ground on the carth. 5. You may yourself with your eyes gcc their deplorable conditions on the earth. How can a person endure that heavy grief when he falls to poverty from prosperity all of a sudden, 6. "Oh my son, Oh my daughter, Oh my brother "hus the grief stricken ladies separated for ever from their loved ones and with their deshevelled locks are lamenting like "Kurari", birds in pitiable wailing sound. . 7. Having cast off their ornaments and other make-up they are beating bittery at their breast Like the branches chisticd ofl from trces they are falling on the earth themselves lamenting, 8. When the demons were killed some of thier wives committed suicide in order to follow their departed lovers while some others simultancously entered deep-waters as their life's ambitions were barred due to disappointment. 9. Some of those ladies with their lovers killed by the fire of Arjuna's arrows bereſt of lustre put an end to their lives immediately in blazing fire in order to meet their partners as they have been almost burnt by the fire of grief. 10. Even though that city is crushed she is not weeping She is not immersed in grief though her lords are dead. She now appears like a play.ground without any attraction, looking at you as if she is loving you. 11. Her entire body is covered with impure blood. She is with dishevelled locks and mutilated face. Still that city must not at all be seen by you. How can a lady be approached when ahe is in her menses 12 After bathing in pure water she will be putting on new cloth (in the form of tresh white flowers) and will be decorated with flowers I hen she is fit to be ascended with all joy and love by those who have a knowledge of taste, ·113 13. Oh son of Kunti, take bath in the water of this celestial Ganges obeying the rules, as you know the rules. Then with your purified body enter this divine chariot. 14. Today you have surpassed your father the king of Gods with your intelectual approach in your deeds. Though born out of a pot Agastya drank the ocean. A pot can hold only a potfull of water. 15. Listening to the words of the celestial charioteer, Arjuna became purified by bathing shampoocd agreeably by the gentle wind of the celestial Ganges and ascended the chariot. 16. Indra's charioteer with great joy Icd Arjuna who was happy at heart and who emerged as victor of the great demons Kalakeyas and others, to the palace of Indra. 17. That heroic and respectful Arjuna who was given a helping hand by slowly placing bis fect on the flight of steps descended from the chariot to the celestial region. 18. Gods and Siddhas who were greatly pleased, having placed the respectful and highly revered sages in front along with the seven sages went forward with accessary materials and poc full of holy water and received him. 19. Doing "Neeranjana" with the golden rays of the flames of lamps these celestial perions spoke very high of him who was purified further with water that was made holy by purificatory spells. 20. The celestial ladies shining with pots full of 'Adubrosia' and charming with their enchanting dsess welcomed him with heaps of highly fragrant flowers. 21. Arjuna shining in a new cobellishment mounted on the 'Airavara' clephant and started along the decoraled royal roads followed by the chiefs of Gods. 22. The Goddess of Heaven shone at that time welcoming that Pandava with coloured silkea clotlıs of flags that were 8 ·114 hoisted at the top of mansions and with the cods of those flags waved (rippled) by the contact of gentle breeze. 23 On cither sides of the long roads, Gods and celestial damsels stood crowded much earlier desirous of looking at thai greatly respectful Vijaya who was coming along 24 When that son of Pandu was marching on like a lion, young damsels standing on both sides of the roads, scattered handfull of fried rice on the head of Arjuna by looking at him through their long side-glances 25 All the Heavenly paths were sprinkled with Howers dripping tioncy and also covered with pollen-dust scattered playfully by the happy gentle breeze that was wet with the particles of water of the streams of Alandakiai. 26 Songe celestial ladies with their mind awakened on looking at that cupid-like form of Vyaya stood still clasping round pillars closely cven though they were ladies of the Heavcu 27 l'hose Heavenly ladies with their body decorated in grcatly glittcring jewels such as gem-set car ornancats did not come to an end in looking at him with their captivacing glances 28 Some of them did not even notice their upper garacut slipping down from their bojom as they were cagerly looking at Similarly some others holding their 'Neevi' (waist koor) were disturbing their nether lip with their hands 29 Even Urvası possessed of lotus-like cycs b-carne greatly worried because of her previous blunder and with her body clinging closely at the window stood steady like a rook 03 seeing him 30 Waht her breast-cover split by the towering bosoms and crabracing a statuc by putting her hand round imaginary neck and sighing deeply, lle enjoyed it only with her mind an ·115 31. The celestial trees showered on the head of Indra's son the annihilator of demons flowers swollen with honey with bands stretched out up to the elbow joint. 32. Lordly elephants like the 'Airavata' fanned around Arjuna with their winnow-like cars resembling fans made of palm leaves. 33. Having placed Brhaspati in front, the chiefs among celestial sages purified with holy water that destroyer of focs, reciting "Mantras" as per the command of Indra. 34. Touching with his fortune giving hands Jisbnu's matchless head purified by showers of various holy waters, the king of Gods blessed bim for his future reputation. 35. Then the charioteer himself with his owo mouth mada lodra listen in detail to cvery thing related to his (Arjuna's) praise worthy deeds done in the battle. 36. Indra, Arjuna's father who knew how to appreciate good deeds imicdiately got up from his seat and showering his son with tears of joy embraced him who has done his duty to Gods and welcomed him. 37. He himself seated Arjuna slowly and sat with him on the same throne. Along with Sachi, lodra fondled him smelt on bis cerebrum and told bim thus with great joy. 38. "Oh, Partha, cvca Drona, Bhishma, Krpa, Karaa, Sakupi, Duryodhana and others are not capable of secing your sixteenth disc, at any time, in the battle. 39. Let all these great arrows, Oh my valorous dear son, be with you in order to bill by your clever display in the future battle the haughty and self-conceited enemies. 40. My son, I am giving you this unbreakable body-cover and this bard armour by which you can certainly protect you breast even from very sharp arrows.

·116 41 Let this divine golden necklace that is attractive and capable of giving comfort be with you alone Oh Pandava, if you are beaten in a battle, it will give you relief by soothing your humbs » 42 Haying said thus he gave Partha a conch Devadatha by name which was bighly dazzling and capable of frightening the enemies with its very loud sound 43 Thereafter Indra with the vitals of the heart touched with joy due to his son's valour, placed with his own hands on the head of his son a crown (Kırceta) set with highly precious gems and possessed of divine power. 44 All directions reverberated by the musical instruments such as 'Murya" and others that were proclaiming along with "Mantras' the valour of Arjuna, appeared as aſ they were telling aloud the same (Arjuna's valour) to citizens of other worlds 45 At that time the water nymphs danced in the celestial Hall as they were very happy at heart The Gandharva Jadies Joyfully sung the deeds and valour of that Partha who killed thosc demons 46 Thus Partha got also the names 'Kireeti' and 'Kircetadbarı' secured by means of his reputation People know that the splendour of gems becomes more conspicuous in association with gold 47 But the mind of that Jishnu was not affected by these as he was thinking about Sıva by whose grace Indra's son able to kill all those demons 48 In the meanwhile Parvati and Sıva the grand parents of the universe desirous of seeing that Kireers came there to bless Jishnu was 49 At that time, out of happiness the Goddess of Heaven becainc inost marvellous with the clusters of luninary bodies All the directions of the Heaven were awakened by the Mantras' or sages by sweet songs and by the five-ſo'd musical Instruments that were attracting the five sonst powers ·117 50. Indra and other Gods stood up on secing them and went forward together with the Heavenly sages with materials of worship and received Uma and Mahesa with great respect. 51. “Welcome to you, Ob relative of the oppressed, Merciful God, you are indeed a river of kindness. Welcome to you, as your mind is now wet with mercy to bless us your kith and kin and the victor of demons in particular. 52. Thus speaking that Lord of Gods approached Sambhu and did "Niranjana" with the lustre of his crown (prostrated several times at his feet) and then welcomed Bhava and Bhavani with folded hands in a state of devotion. 53. That Partha also went forward stooping his head down out of courtesy and prostrated closely at the feet of that Neelakanta (Siva) with the words “Oh Sambhu, Ob Mahadeva, you arc rcuiding in the body of your devotees. My prostrations to you for prosperity." 54. Having raised Vijaya with his bands by touching him with affection Sambhu drew him with his mind. He then embraced him closely with his breast and spoke to him thus by passifying him. 55. "Oh, Dhananjaya! upholding 'Dharma' you are always standing in fore front in all battles related to Dharma. I am greatly pleased as you are cyer disposed to do Dharma. In order to give protection to Gods you killed thosc demons ignoring all scl6shness. 56. Oh son of Kunti, on this Eappy occasion I give you your desired object. So ask me Ob Jishau, for the object your heart is desirous of as you are a victor and annihilator of the demons." 57. With his throat choked with the flow of devotion, that Jong-eyed one, with all courtesy told that Sambhu who is interested in devotion with folded hands, thus "Those who are under your service has no desire at all.

·118 58. He who is graced by you with mercy alone has the sense of devotion towards you, Sankara. Oh Mahesa, you look at with mercy him who always worships you in bis mind. 59. Oh Sambhu, Oh Lord of the universe, this is my desire. When great persons are severely oppressed on the earth Oh Lord of Gauri, Oh Gangadhara, Ob Chandrachuda, Oli River of Mercy, you may shower mercy on the carth. 60. In the mortal world, those who arc (bestowed by Goddess Lakshini) well-to-do arc sot inclined to help ever after sccing thc poor who arc troubled by the grip of poverty. Oh, River of Mercyl shed mercy on the carih. 61. The intelligence of ever merciful persons drawn by desire and illusion, leads their mind on cvil deeds. Oh, River of Mercy! abed mercy on the earth. 62. Those who arc living comfortably in beautiful mansious do not at all with their merciful glances look at those who have fallen in a whirl-pool of unbearable gritſ caused by indsposin tion. Oh, River of Mercy! shed mercy on the earth. 63. Greatly oppressed by the grief of poverty, ladies fall into indecent acts either by the evil perruation of lords or by force of circumstances. Oh, River of Mercy, shed mercy on the earth. 64. On the carth most powerful persons without any real causc torture the weak and ladies only to get momentary pleasure. Oh, River of Mercy! shed mercy on the earth. 65. Some ladies on the earth even kill gentlemen for getting wealth. Similarly some men kill gentlemen out of somc conjugal suspicion or by the persuation of ladics. Ob River of Mercy, shed mercy on the earth." to 66. Listening Vijaya's desire emerged out of a pure miod, Sambbu became pleased. Attracted by his dispori. tion towards Dharma Sambbu praised him thus.

·319 67. "You are standing in the foreſront of those persons who are addicted to 'Dhar ma'. I have become horripilated by these words of youis. Surely you alone now deserve to be called a rcal king as you are sympathetic towards the citizens. 68. If the leaders are well disposed towards 'Dharma', their citizens also do Dharma. If the leaders become witked, their citizens also become wicked on the earth. 69. In a war of Dharma you will kill those wicked leaders of the carth very shortly." Having told thus along with Himavan's daughier He immediately disappeared into the sky. 70. Then the king of Gods having passified the son of Kunti again scaled him by his side. Honouring Arjuna by various means he did not notice cven Jayanla sitting near him. 71. The attractive "Tilaka' flower shine as a conspicuous mark of spring season. The moon shines in the full-moon nigbo of 'Phalguna' month and fire becomes more lustrous at night. Much in the same way, Arjuna shone conspicuously in thas assembly 72. Indra explained the grcatness of (Bhakti). devotion, to his son who was si'ting by his side, and who was being looked upon with courtesy even by fatc (creator). 73. "Bakti' is not at any time a peculiar feeling of courtship, nor is it a mental process as shown to elderly penons. Service does not deserve to be called at any time 'Bhakti' and cven a flow of realisation cannot be called 'Bhakti' by people. 74, Devotion surely is an indefinable superior force. Having reached the individual soul it shines in the interior of the heart adopting a condition of 'onc-ness' having upited the individual soul with the Supreme soul. 75. It is a mental force that creeps in slowly by sweet words taking deyotce and his associates from onc auspicious situation to another and finally setting him free from wordly tics, unites him cternally with the eterpal (Supreme Being). Undoubtedly that is called 'Bhakti' by really educated persons. G ·Canto XIV 1 Then on a particular occasion the king of Gods calling Arjuna (Parantapa) affectionately to his side, told lum ia words blended with gentle smile about the nature of 'Dharma' 10 vitious "Yugas' 2 The course of 'Sanatana Dharna' Oh Dhananjaya! doci not appear alike through out Know that Dharma' works 30 different ways in differeat Yugas 3 Know that in ‘Kita Yuga' Dharma cxists by itself in 365 full form always in this superior Yuga on carth people are not affected either by scarcity or by panic There were neither serpents nor Yakshas nor Giants nor Gods nor demons in the world then Rik and other Vedas top did not cxist Similarly there was no buying and selling in that Yng? 5 There was neither jealousy nor weaping among persons in that Yuga There was no distinction in caste Similarly there was no division of life into stages (Asramas) Pride and ito potence were not present among pcoplc Similarly there was neither war nor mggardiness 6 There was neither intolerance 10 other's progress nor Tivalry People with grief stricken mind were not found anywhere No division like Brahmin was made in hrta Yuga 7 With mular 'Vantras' and deeds people were well placed and they were interested in one God Without cxpecting reward or benefit people were doing decds and getting the bighest bliss 8 People were not under the grip of the three fold qualities (Satva, Rajaa and Tanas) Dharma was spoken of 10 the world like a quadruped Without mutual enanity people loved each other spontancously in tłus sacred Yuga ·121 9. in the second Yuga there were many sacrifices on the sutface of the earth. On highly intellectual person! Dharma was moving on with one leg less to (attachment) passion, 10. Dharma was moving about like a quadruped with three Jegs without falling on the ground. It was marchiog forward to prosperity in different sacrifices along with people free from dispute on the earth. 11 People adhered to their own prescribed duties themselves and had their own decision guided by their nature in that Yuga. There was firmness in their deeds as well as in getting at the result. 12. Men were doing penance of various types and good mca were giving many gifts (to the needy). Even then on carth there was surely no violation of Dharma at any time. 13. In 'Dvapara Yuga' you may know, there were different types of people as well as different types of decds. Oh Dhananjaya! Dharma then existed among our people but divided. • 14. Dharma and Adharaa were thea marching on together always. It was then Vishnu appeared in yellow colour on the Earth. People were knowing him with four hands. You may also know that the four Vedas existed in that Yuga. 15. Ol Parantapa! some people know three Vedas in certain places. In some places people knew about two Vedas. In other places they knew one Veda only. Other people kacw no Vedas. 16. Different branches of Science existed during that Yuga in the world with different directions. Various types of austeritics and charities and deeds of different kind, also existed. 17. People became passionate and they were also engaged in penince and were charitablc minded. They thought of a number of dieties as they did not really woderstand that God ir anc.

·Canto XIV Then on a particular occasion the ling of Gods calling Arjuna (Parantapa) affection tcly to luis side, toid lum 10 words blended with gentle smile about the nature of Dharma' io v rious "Yugas 2 The course of 'Sanatana Dharma' Oh Dhanınjayıl does not appear alike through out Know that Dharma' works o different ways in different Yugas 3 know that in 'krta Yuga' Dharma exists by itself in its full form always in this superior Yuga on cartli people are not affected cither by scarcity or by panic There were neither serpents bor Yakshas nor Giants nor Gods nor demons in the world then Rit and other Vedas top did not exist Similarly there was no buying and selling in th11 Yag? 5 There was ncsther jealousy nor weaping among persons 11 tliat Yuga There was no distinction in caste Similarly there was no division of hfe into stages (Asramas) Pride and impotence were not present among people Similarly there was neither war nor niggardiness 6 There was neither intolerance in other a progress nor Tivalry People with stricken mind were not found anywhere No division like Brahmin was made in Krta Yuga 7 With similar antras' and deeds people were well placed and they were interested in one God Without expectiog reward or benefit people were doing deeds and getting the highest bliss 8 People were not under the grip of the three fold qualities (Satva, Rajas and Tamas) Dharma was spoken of in the world like a quadruped Without mutual enmity people loved each other spontancously in this sacred Yuga ·123 27. Nala was chosen as a bridegroom in a great assembly (of princes) by King Bhima's daughter, a 'Mugdha' lady (one who has not experienced male-touch) berself. With the consent of the Lords of the Directions he got that gem among faithful ladics as his bride. 28. Greatly infuriated at this, Kali immediately acted on Bhima's daughier with a vicw lo torture that couple. Nala who had no knowledge of 'Aksha Vidya' was acted upon by Kali in an unbecoming act though he (Nala) had a keen power of obscrvation. 29. In 'Kali Yuga' if a man is polluted by Kali he will be surely tortured (in various ways). Whether bearable or not the influence of fate is always (a mystery) complicated. 30. l'hat Nala approached Pushkara (his brother) out of a desire for dice play and was defeated by him. By the infucoce of fate be was driven out even from his kingdom (by Pushkara) and was wandering in the forest with his wiſe cven though he was a king 31. Having abandoned his wife who was then half-clad, who was devoted to no person other than him and wbo was relying only on him and after wandering in the forest he (Nala) in an ugly form approached Rtuparna who appointed him in his atable. 32. lben having studied the 'Aksha Vidya' from that king of Ayodhya Nala got back his growiog valour and new vigour Then he drove a way that Kali and shone as before. 33. That virtuous king Nala then defeated his brother Puskara in a dice play, United with his wife, daughter and son again, he ruled the kingdon bereſt of enemies. 34. A man must subduc Kali by 'Absha Vidya'. Your brother Yudhisthira wbo is an 'Ajatasarru' has mastered this knowledge with all camestnes from tbe sage Brhadaswa obeying the rules.

·122 10. Oh Arjuna! know that people on earth arc suffering from heavy distress and acute diseases because of wrong decisions and deviation from truth. 19. Oh noble minded Arjunal in that Yuga people were interested only in wealth and pleasure. They were always immersed in thinking about conjugal love. By nature people on carth were doing deeds always rclated to Heavely fruits. 20. Those persons who were bom in that Yuga because of their previous deeds were doing things guided by their paturc. In that Yuga pcoplc on carth were doing 'Adharma' spontaneously even after knowing the same. ' 21. In the fourth Yuga Dharma moi es about in a deplorable condition with objects of temptations and with people always in need of objects, like a deer with onc leg. 22. In 'Kali Yuga, Oh son of Kunti, that omnipotent grcat Lord Kesava coming to the carth that was senmersed in unwholesomc acts, became Krishna in order to lift people from the grip of Adharma. 23. People's mind is not acting on their prescribed durres, austeritics and other observances as it is polluted by sclfishness People do not believe either in the authority of Vedas or in their own deeds. They do not trust even their knh and kin 24. Many evils like intense passion, great anger and suddea panic caused by 'Adharma'. disturbances like bunger and shirst and enemies troublc mortals severely during this Yuga. 25 Dharma becomes deplorable in this Kaliyuga like a Jame man scorched severely (by sun's rays) during intense Even then, there are a few people who do Dharma because of the power of penance (donc in the previous birth). 26. Once there was a great kiog Nala by name in the Nishadba country. He was pleasing bis subjects by love and fondling this carth by his innumerable good qualities as he was generous in giving happiness just lite a lover would his lady-love. зурсх.

·125 45. Seeing that beloved falling like that, Nakula rushed forward by her side quickly and with all vigour caught hold of her with his bands. Her face was then pale due to worries. 44. "Oh King, Oh brotber, look quickly at this Goddess of Prosperity fallen on the ground”. Saying thus Bhima (Vrkodara) with his long vision immediately saw that slender bellied beloved, 45. Running fast Yudhishtbira reached that spot to see that chaste lady fallen like that. She was not born from a mortal womb; but she emerged out of a sacrificial fire. She was adhering to her prescribed dutics and was a dcvoted partner in all the decds of her husbands. 46. He became perturbed at heart along with bis brothers on seeing her fallen like a clipped-of branch. He began to passify his beloved who was emaciated considerably due to physical fatigue. 47. Having scated her beloved on his lap, Yudhishthira, the son of Yama, told her words, with all love, in such a way that those words would touch the vitals cf the heart (of any person) as he was greatly grief-stricken. That chaste lady was then weak and her face was faded and pale. 48. "Your father is that great kirg Drupada. Oh charming one, your brother is Krishna himself. Even then, you have resorted to us the five Pandavas only for your disaster. 49. You used to lie cheerfully on a highly comfortable bed spread over a costly cot decorated in gold and that too in a well guarded mansion. How is it now that you are fallen and lying on a stone slab? 50. Those lotus-like feet (of yours) and lotus-face arc becoming deplorable because of a change in colour. It muse have been brought about by me a dull beaded, by taking to a dice play not commended by the good.

·124 35 When one's own Dharma loscs colour and charm, *he carth also immediately loses its colour and charm On the carth, Dharma beliaves always obeying the cycle of Yugas 36 Thoic who follow their 'Svadharma (Prescribed duties) carefully and without lethargy in "Kali Yuga' on carth free from desire, will surely cross the Yugas and deluge at the end of 'Yugas' and also cross the cycle of birth and death 37 In such a Yuga like this, you and your brothers are doing your "Svadharmas' with your beloved, intelligently on Larth Therefore, it is certain that you will come out victorious Oh Arjunal in the future great war because of the power of Dharma" 3 Having listened to these words and the greatness of “Svadharma' that Pandava, Indra's son started from the Heaven for the Larth portnitted by Indra to see his brothers 39 In the meanwhile, that charming faced noble Jady, Drupada's daughter, once, recalling in her mind the face of Arjuna was looking on at the splendour of the forest with her Sycs only 1 40 Desirous of getting happioess that chaste lady, without diverting her mind clsewhere, was looking on like that eager to Kee Vijaya The wai expecting the arrival of that dear lover who was capable of giving her relief 41 Thit moon faced lady was not able to walk even a step as she was then so much exhausted Reduced by grief of separation (from Arjuna) she sat down shivering all through, on a stone slab and was almost fainted 42 Holding with her hands her delicate soft thiglas nyometrical like 'Karabha' (the portion from the little finger to the wrist) she fell down abruptly on the ground like a plantai tree moved forcibly by wind falling on the ground without any support.

·.125 43. Sceing that beloved falling like that, Nakula rushed forward by her side quickly and with all vigour caught hold of her with his bands. Her face was then pale duc to worries. 44. "Ob King, Oh brother, look quickly at this Goddess of Prosperity fallen on the ground”. Saying tbus Bhima (Vrkodara) with his long vision immediately saw that slender bellied beloved, 45. Runding fait Yudhishthira reached that spot to see that chaste lady fallen like that. She was not born from a mortal womb; but she emerged out of a sacrificial fire. She was adheridg to her prescribed duties and was a devoted pariner in all the deeds of her husbands. 46. He became perturbed at heart along with his brothers on seeing her fallen like a clipped-of branch. He began to passify his beloved who was emaciated considerably due to physical fatigue. 47. Having scated her beloved on his lap, Yudhishthira, the son of Yama, told her words, with all love, in such a way that those words would touch the vitals of the heart (of any person) as he was greatly grief-stricken. That chaste lady was then weak and her face was faded and pale. 48. "Your father is that great kirg Drupada. Oh charming one, your brother is Krishna himself, Even then, you have resorted to us the five Pandavas only for your disaster, 49. You used to lic cheerfully on a bighly comfortable bed spread over a costly cos decoraled in gold and that too in a well guarded mansion. How is it now that you are fallen and lying on a stone alab? 50. Those lotus-lilc feet (of youts) and lotus-face are becoming deplorable because of a change in colour. It must have been brought about by me a dull headed, by taking to a dicc play not commended by the good.

·126 51. "Oh, auspicious girl, getting Pandavas as your husbands you will lead a happy and prosperous life." Saying thus your father, then gave his sweet-sp:aking daughter to us willingly. 52. Ob pious lady, without getting all such happiness, duc 1o the workings of fate, you having now fallen as you are extremely emaciated due to (a long) joumey and us lying here on this bare gtound. All this is due to my (foolish) decd (ie dice play) 53 Wandering in the forest in the company of the forest dwellers, eagerly longing for Dhananjaya, you look like a helpless person. Oh, queen, how did you pass on these nights lying on the rockslab converting your band as a pillow. 54. The vitals of any heart are now brcakiog. I think, my head is also recling due to Dental rumination. How can a man enduro bimself ever and anon an unbearablc griet that tends to break even the vitals of the heart. 55. Where is a life in a mansion and where is a life in the interior of a forest. Where is a princess and where is a pcoancedocr in a forest Fate churns the mind of even the gond. Very Hard, indeed, is the strange behaviour of fate 56. "Pandavas are all chivalrous and highly intelligent They are very powerful and possessed of enormous vigour " thus the people speak very high of us. Even then, my beloved, what 11 tbe out-come here. 57. Oh my dear lady possessed of cyes resembling bluc-lotus patals! open your cycs a lattic and see us Your dear husbands and thcsc sages are liere crowded, desirous of speaking to you grccably" 58. When that Ajatasatru (Yudhishtlira) was lamenting by the side of his beloved, with these words looking at ber, the pious Brabbins Dhaumya and other came there in finite in order to profy him ·127 59. Having passified these Pandavas, be sages did some Teligious acts to bring prosperity by warding of inauspiciousness and repeated different spells for driving of devils. Similarly they recited purificatory spells according to the prescribed rules. 60. Served by moist wind and by the cooling appliances given repeatedly by her husbands, Draupadi possessed of attractive eyes gradually regained consciousness and realised her situation. 61. Listening to the spells and seeing her busbaods who were deeply dejected and who were only looking at her lovingly like that and also seeing the sages repeating those spells, she got up immediately from that slumber. 62. Yudhishthira and his brothers holding gently Draupadi, thcir chaste beloved led her to the shade of a big tree for complete rest as she was greatly emaciated due to fatigue and consequently was highly pitiable. 63. That chaste lady was izgcdia cly made to lic on a bedding of black antilope's skin by her generous-minded husbands. Then they shampoed her legs possessed of auspicous marks (liacs and shapes) anticipating prosperity. 64, At day break, having taken ber bath, that poble lady adorning in her mind Arjuna who has done his ordained duly, told these happy words poltely to Yudhishthira who surrounded by his brothers. 65. "Oh Kingi may you listen to these nectar-like word? I am telling these my words indicative of prosperity. I kad a good dream at the termination of the night, bere itself by the direction of late. A dream similar to this I had not seca before. 66. "Oh self luminous beloved lady, you are possessed of well-formed brow 3. You are walking like a she-swan. You arc possessed of a slender waist, I am Parantapa. I have come near you. Open your eyes and took at me. You alone are able to remove my heat of love." 67. Saying thus that dear Joyer, sbc middle one of the Pandavas, baving placed a pearl necklace on my neck bisself applied a bunch of fully blossomed five petalled Rouers on my hair locks, was .

·128 68 That middle one of the Pinday 24) weiring a crown (kuceta) possessed of the lustre of miny suos, prostrated with his head the two brothers (Yudushituri and Bhol) out of devotion and embraced with his bands and breast the other two brothers who were prostrating at luis fect 69 Among the five Pandavas he is like the first of the (ave) vital gases (in the order of preference) He is the middle onc (Grc) of thc five vital clemcnts and the tap root of big tree. Wbcn can I see that type of lover" 70 Telling hier good dream thus that attractive noble lady noticed nither the huge trees laden with flowers, nor birds of various colours in that forest as she was immersed in the thought related to Arjuny 71. lhe chirping of the birds like royal swans and the pratlings of the infatuated she bees at that time did not scach even a bit the car of Draupadı in that forest 72 The pleasant odour of the red Sandal juca and thic newly blossomed red champaka flowers of that forest entered her nostrils Sull she did not feel the pleasure of smell in a similar way 73 The God of Wind carrying the fragrance of newly blossomed flowers and touching the water particles of tbc streams without knowing her mind that was fixed on her lover shampooed slowly again and again the body of that lady whose cyes resembled those of a deer 74 Even though she herself ate fully ripened fruits, that noble lady did not feel the taste with her tongue because, of her thought related to Arjuna her husband whom she was expecting at every moment 75 Those great Pandavas having listened to that sweet and good dream seen by her in the divine period of the morning and narrated by her as such becamc very happy, because, chat dream was indicative of some happy news and capable of giving good result They stood there expecting the arrival of Vijaya A dream will give the result diatelity if it is seen at the close of the night 1DC- ·Canto XY d. Having obtained a good number of arrows and other weapons from Indra, that Parantapa (Indra) went round bis father thrice and started with Indra's cbarioteer towards the carthly mountain Gandhamadana. 2. As he was journcying through the sky by means of that chariot, Dhananjaya became struck with wonder on sccing the distant globe of the earth. He took it to be the moon with all its discs (full moon). 3. Carried by that divinc vehicle Parantapa, the 100 of Indra on looking at those cheerful-minded persons and others (on the carth) who were looking at him attracted them very much also with his mind. 4. When that acrial-sbip was wading through the sky Dhananjaya saw with astonishing cyes Himalayan peaks which looked as if they were falling at bim in great speed from the earth. 5. With wonder he looked at that mountain-king decorated with garlands in the form of layers of peaks Humoavan was then glittering in the sun with his snow.clid peaks just like the Vidoora mountain with its diamonds. 6. Then he saw the Gandhamadana mountain spread all over with trees possessed of various kinds of flower-inflorca cences and of crcepers. l'o him that mountain appeared like the Earth's towering bosom covered with a garment painted in various colours. 7. The trees with brarchics stooping down with the heavy weight of fruits, creepers witb fragrant flower-joflorescences and watcrfulls on its slopes attract individually animals, birds and people's mind. 8. Here, in this mountain, trees are carrying bemiclves many ripe fruits with their lead. Therefore, great persons are living in this mountain certainly with all comforts by getting the deireil fruiis. 9 ·130 9. This mountain is always bearing on its slopes fruitbearing trees such as the hog-plum, excelleat varicty of pomegranate, mango, date, Indigo, bread-fruit, tamarind, natan, 'Lakucha' (a kiad of bicad-fruit trees and cocoanut. 10. Similarly, this mountain for the beacfit of others carries itself always trees likc Sita, Kamala, Orange, Bijıpuraga and a thick variety of date trecs. 11. Without cxpecting any reward this great Gandhamadana mountain bears all the useful objects for the good on its slopes and also trocs having sweet smclling flowers. 12. This mountain carrics with its bead trccs such as Asoka, Kutoja, Parala, Keraka, red champaka, Bakula and Dcodar. 13. The Great Arjuna saw that mountain inbabited by birds of different colours and bchaviour such as parrot, 'Chataka', wond-pecker, cockoo, sparrow, and 'Jivajeevaka' and big bccs. 14. Similarly be saw the mountain reverberated with the chirping of birds like Priyaka and Chataka and looked as if he was greatly loved by them with their sweet and agrecable sound. 15. In the same way that Pandava saw attractive lakes spread over on all sides with red lotuscs and blossomed white lilies, white lotuses, red-lilies and blue lotuses. 16 He saw in those lakes geese and Gadgetic porpoise together with lines of ducks royal swans Chakravaka couples id union and water-fowls 17. He saw before him many lotus-ponds reverberated with the sweet pratlings of lines of bees coated wib abundance of pollen-dust fallen from the interior of lotuses. 18. That Pandava, the son of Indra saw among many bushes wonderful peacocks decked with lotus-bits and also mala peacocks in the company of she-peacocks, 19. Hc saw peacocks with multicoloured feathers (well spread out) their cxhilarating dance accompanied with the ·131 infatuation caused by thunder sound and coils of scrpents caught among their claws. 20. Somewhere among the branches of trees that Pandava saw with joy male peacocks playing and dancing with the amorous lovemates by simultaneously spreading out the multicoloured feathers, 21. At some other place he saw peacocks awayed by the decply felt love-instiact bringing forth long notes with the peculiar sbricking sound of the throat simultaneously with the loud thunder-sound of the clouds. 22. Arjana saw in that forest among the branches of Kutaja trecs skilful peacocks with the well set clusters of majestic feathers and attracted eagerly by their males (beloved) and appearing like the conspicuous crown of those trees. 23. In a like manner on the tops of this mountain that Pandava on looking at the innumerable attractive "Sindhuvara' with plenty of golden coloured flowers became astonished as they appeared like Cupid's clubs spread in profusion. 21. On seeing Karnikara flowers in thc forest Arjuna thought to himself thus "for what purpose has the creator created these wonderful and attractive coloured flowers devoid of good imell". 25. He saw the 'tilata' flowers shining like the handsomo dot on the forchead of bis beloved and appearing like the attractive impatient hands of Cupid seemed as if they were created by the creator in the interior of the forest in vain. 26. Arjuna jaw creepers shining with the buds of wild Jasmine appearing like damsels with attractive tech. He also iaw various kinds of roses in differcat colours moved gently by breeze. 27. He stw tango trees propitiated by bees and oils and shining with their peculiar fragrant inflorescences appearing like heaps of Cupid's arrows.

·132 28 Looking at many spccics in birds, in trecs, in water, In aquatic creatures and in all living belogs Arjuna thought himself thus "the creator will not leave types (castes) in luis ortation" 29 Illuminating the sky greatly with his divine lustre and also by bis crown (Kırccta) and giving light also to that forest that great person reached the carth without delay 30 That carthly region of Gandbamadana Mountain) appeared as if fondling that Pandava like a mother patting her ion with her hands out of affection having seated him herself on her lap clad in multi-coloured garment 31 Searching for his kith and kin that Dhannya did not get peace of mind even by listening to sweet sounds or by sceing attractive scenes in that mountain How can a person separated from his loved ones observe others of kus own accord 32 Desirous of secing his loved ones with bis own cyes lo that region' he cast his long cycs on all directions In a short time his eyes caught that lotus eyed lady (Draupadi) who was casting her glances upwards and who appeared like lightning 33 Looking at his brothers and tho e great sages Dhaumya and others wło were looking only at that Pandava, Arjuna (Kirceta) became horripilated all over his body 31 Draupadi and these people saw Arjuna shing like Guha (the son of Agni) and possessed of the lustre of lightning among clouds as he was wearing row ornaments 35 That great powerful welder of Vajra (Darjita) Arjuna who was well disposed towards the self-surrendered, who was wearing that hirceta (crown) and who was thining with the Goddess of Victory, at once got down from Indra's chariot and came towards them in haste. 6 With his head darzlug with the lustre of hirecta (crown) hc approached and prostrated again aod agajo out of devotion end with all courtesy al Lomass's feet purified by the contact of many huly places ·135 37. That 201 of Indra stooping his head down approached with the lustre of his crown immcdiately the great sage Dhaumya with folded bands and did "Necranj ina" with his "Kirceta". .38. Then that great onc prostrated at the fect of Dharmaputra and Bhima several times with courtesy placing his folded paltas on his head. Several times the sons of Madri (Nakula and Sahadeva) prostrated at kis fect. 39 Then he approached Draupadi who was greatly emaciated and shedding tears patted her with love like the cloud fondling the faded 'Kadamba' bush by shedding showers of rains. Vijaya stood for a moment like that. 40. In that mecting of the brothers, at that time, drops of tcars of joy fell simultancously oa the grouni from the interior of their heart ihrougb the eyes like clear crystal balls. 41. Yudhishthira's pair of feet purified by the contact of teveral holy places and Arjuna's head made sacred by diviac with blessings were further purified with their mutual contact. 42. Then these faultless Pandavas approached and went round Indra's chariot depending on which (the annihilator of demons and Namuchi) Indra was able to kill 'Saptapugas'. 43. There was great joy in that forest among those great men who came into contact with Arjuna. That Pandava (Arjuna) also became happy and he spoke very high of his elder brothers Dharmaputra and Bhima. 44. Then those highly reputed persoas Yudbisbihira and othess with joy gave a hearty welcome to Alatali, Indra's charioteer with 'Arghya' and Padya. 45. Thoic descendents of Kuru (Pandavas) desirous of knowing all that were done by Arjuua then asked that chario.cer lovingly about Arjuna's life in the celestial world. 46. Matali told Yudbishtàira and others the entire deede donc lry Arjuna in the celes;ial world and also about the ·135 55. Then Vijaya who was bent on churning his foes narrated clearly everything beginning with his life in the immortal world, to these great men who were eager to hear the same. 56. Similarly that hero told them about tbat penance he did and his fight with the hunter and how he got the "Pasupata' arrow from him and also weapons from the lords of the directions. 57. That Arjuna of noble deeds then told his dear broilers briefly in an orderly way with all courtesy the education ho had from Chitrasena and his life in Hcaven in the company of Gods. 58. Listening well to those words full of honey spoken by Arjuna ibe great Yudbisbihira baving cmbraced that broiler closely out of love, sbed drops of tears of joy. 59. Then the son of Yama (Yudhishthira) told Parantapa the pilgrimage he went on. All the while Arjuna was impatient to meet Draupadi who was longingly and lovingly waiting for him. 60. Afterwards that intelligent son of Indra on getting permission got up policely and desirous of sccing his beloved approached that chaste and magnanimous lady as he would be Able to destroy her grief of separation. 61. With tears in his cyes he looked at his beloved who was looking at that lover with her eyes ſult with tears. "That son of Indra stood like that for a long time keeping silence resembling his own likeness drawn. 62. Simultaneously approaching cach other by some unknown power that couple I wined ibemselves with their hands spontaneously and deliberately as if they were tied with chain under the pretext of mutual embrace. 63. Listening to a sound coming from the aty that lover and love suddenly released themselves from that hold ard saw in the sky an aeroplane glittering with its golden lustre liker Blazing Grc.

·136 64. Then they heard a sound coming from the sky mingled with ebe sound of wheels of celestial airships together with that of many bells resembling the simultaneous sound of wany serpents, lions and birds. 65. The water nymphs and other celestial ladies accom. pinied with groups of Siddhas and Gandharvas followed that charint occupied by Indra on all sides in their own attractive airships. 66 Indra and other leading celestial persons descended near Arjuna from the sky in order to bless the purified Pandavas and to appreciate once again that God of Death of the decaons. 67. Indra (Satakratu) who was given a hearty welcome by Yudbishthira and other son, born of Kuru dynasty (Pandavas) and by Lomasa and other sages, epoke in a gentle voice only after blessing those Pandavas of high intellectual powers. 69. "Oh Pandava you may know that in Kaliyuga it is in union that power exists on the Earth. Oh sinless one, if 'Dharma' is donc io mutual co-operation by people, they can conquer the cntireworld. 69. Oh Yudhishthira all of you are always"immersed in doing Dharma by mutual co-operation. Because of that you can casily wia over all the three worlds. Then is it to be told about your victory in the future battle." 70. 'Ilzus admiring those cheerful-misded Pandavas once agaio Indra along with his followers the inhabitants of the celestial world disappeared immediately from the earth. 11. Meditating for a mom-n' that wonderful form of the moon-crested God bloaded with the form of Urna that charming Arjuna worshipped that protector of th: universe with words without diverting his mind elsewhere. 72. "Oh Samba you alone are protecting out of your mercy us who are helpless from falling. You are our father and notlier in the forcat as well as in mansions. You are our .

·137 friend, rclative and you are all for us. Oh Lord of all living beings, Od 'Sasidhara' you alonc arc the refuge always for the three worlds. 73. Oh River of Mercy, revered one, may you live always in me for the sake of your bunting. In the forest of my Interior body live many animals of various kinds. You can surely see in my mental forest animals such as 'rivalry' and others. Killing these you may lise in my inner heart for ever by hunting 74. Oh all-parvadiag one, many devotees of yours aro living in this world. Even then I alone disturbed you with capons like sharp arre vs; Oh merciful God, Oh Sambhu, inspite of that you are loving the greatly with all mercy. Oh revered one, how can I express in words your kindness, tell me? Canto XVI 1. Desirous of creating this universe, that Supreme Being having taken the form of a fish, killed that demon, brought forth the four-fold. Vedas from the ocean and gave them with his four badds to that God of four heads. Oh Lord my continuous prostrations are to that form of yours. 2. When the milky ocean was chumed forcibly by Gods and "Asuras' desirous of drinking the Ambrosia that Suprecac being supported the churning rod Mt. Mandhura. Oh my Lord, my continuous prostration are to thał tortoise form of yours. 9. In a similar way that Supreme bcing who is in the habil of giving 'Abhaya' ([recdon from fear) gave protection to the Goddesı Earth baving lified her up by mcans of his canine recta when sbe entered the deep water as she was frightened by that demon, Oh Lordi my repsated prostrations are to that "Varaba' form of yours, 4. That Hari' drawn forcibly by Prahlıda's devotion Chine out of a pillar and killed that demoor bv inserting suddenly ·138 his nails by pushug him down Oh Lord, my repxcated prostra tions are to that'llarasimba' form of yours 5 Haying measured the Heaven and Earth by his pair of ſect that 'Trivikrama' placed his third ſoot step on the head of Bal. Oh Lord! my repeated prostrations are to that 'Vamana' incarnation of yours 6 The Divine Being by putting down the valour of Kiratharjuna pleased the Manes by offering the blood of those haughty kings who were blind by passions Oh Lord! my repeated prostrations are to that shipiog incarnation of yours 7 Then born out of a mortal womb as Sri Rama, He married that immortal Sita whom he got as a reward 10 a chivalrons contest He also got the "Vishnu Bow from Parasur ma by showing his skill in archery Oh Lordl my repeated prostrations are to that Rama the weilder of 'Kotbanda Bow' 8 That Rama who is attractive by all the known auspicious qualities in the company of Goddess Lakshmi in the garb of Janaka's daughter, carried out his father's words Oh Lord, my repeated prostrations arc to that form of Truth 9 The Lord of monkeys was able to get back his lost kingdon and wife without delay only with his divine hclp Ob Lord my repeated prostrations are to that friend or Sugreeva. 10 That ever vigilant archer who was exiled and who was #refuge of all the distressed gave shelter and kingdom to thal demon leader (Vibhushana) who was also exiled and who came and surrendered Oh Lord! my repeated prostrations are to that Sri Rama incarnation of yours 11 The husband of Janaki, the Goddess of Fortune ruled over the Kingdom in association with those brothers He WA: always served by Hanuman Oh Lord my ropcared prostrations arc to tliat king of kings 12 That Pama conjugated by the drops of energy of Vislinu and Sıva once again took birth on earth in this "Kala ·139 Yuga" to control the workings of Kali. That incarnation is now shining in the name of "Sasta", Oh Lord! my repeated prostrations are to that incarnation, L 13. That most powerful weilder of "Plough" weapon wbo was the lover of Revati and possessed of a powerful game 'Balarama' the annihilator of all focs killed a great number of wicked heatbens. Oh Lord! my repeated prostrations arc to that Balarama. 14. That incarnation with butter in his hand robbed of the mind of all by the music of his fure and played always ja the company of cow herd boys in 'Gokula' (among cows) Oh Lord! my repcatcd prostrations are to that ever-shining Krishna. 15. Taking a acat in the middle cf yourg ladies and entering their mind by the display of his music and dance, that incarnation thrilled the mind of all thosc lustrous ladies. Oh Lord! may repeated prostrations are to that form of "Oneness". 16. That Krishna propelled by a love-letter met that young Rukmini who was in the morning of youth-hood and who was waiting for him in a temple of Goddess Uma. He then carried her away and wedded her in his own place. Oh Lord! my repeated prostrations are to that Krishna in bis wedding costume. 17. He gave protection by offering endless garment to that rospeciful Dravpadi who was crying aloud for belp witb the words "Oh Kashna! Krishnal Oh Achyutal Save me this helpless orpban". Oh my Lordmy repeated prostrations are to that refuge of all, 18. He met the daughter of Jainbavan and accepted her as dis bride. Wick her ke proved that great truth and married Bhama also. He further got the gen necklace known by the pame "ayamantaka'. Oh Lordl my repeated prostrations are to that Incarnation or spotless character. 19 He once lifted us tbs Govardhana fountain with bis hand in order to put down Indra's pride of very heavy rainfall ·140 and also to protect them, the cowherds Oh Lord' my repeated prostrations are to that lord of the three worlds 20 Haviog met in the attitude of a class mate Kuchela who came to him drawn by hits flow of devotion Krishaa gave him Kubera's fortune O Lord, my repeated prostrations are to that Lord of all happiness 21 Drawn by devotion He approached out of mercy even a hunch back and transformed her to be a young girl of attractive limbs He then solicited her out of kindness as she was loving hum Oh Lord my repeated prostrations are to that Mukunta. 22 Oh Mukunta, Oh Narayana, you arc relative of all You came to this Earth in various incarnations in order protect us having cstablished 'Dharma' on the Earth You are the only person in the entire universe fit to be approached for protection 23 Out of devoticn or out of panic or due to sufferings from Kalı, those people who repeat with all faith these verses in the early morning, will become free from worries and shing well 24 Thus cxtolling Achyuta without faultering (slipping down from the spiritual level) that sage reached the gate of Dwaraka in order to see that Lord who is alluminiog the universe, who is a friend or Arjuna and whose form is attracuve 25 That travaller of the three worlds, placiag hu folded palm on bis cerebrun beheld krishna untouched with the three fold workings of Maya Immediately that Narada, musi incardate was welcomed by him (hirishna) with his two beloveds 26 • Is there any happy news that you want to convey" asked thus by Has the great sage replied. 11 ke to speak something good as I am persuaded by Maya" 27 You may listen to this also Oh relative of alll that cocmy of the Pandavis desires to insult those good natured men (Pandavas) under the pretext of going in a procession by the unde of them as he u arrogant aad a man of evil design ·141 78. "I hat Duryodbana must sec in person the chivalry and valour of Arjuna. This is the desire that is residing in my mind. Let the friend of Arjuda (Krishna) bestow light in this". 29. Listening to the words of that great sage and also knowing his mental process that lotus-cyed Hari gave him a reply Indicating the future course. 80. If that Partha is really chivalrousand if he is in the habil of punishiog bis enemies, he will show his valour without delay before the very eyes of Duryodlana even without divine weapoos. 31. Even then that cruci.coinded idiot will never give up hit enmity towards .Pandavas. A serpent will never Icave of its poison even if it is beaten scverely by others. 32. 'Ihercafter that sagc taking leave of Krishna bearing Krishna's (Murari) words containing deep and bidden ideas, started from there in order to see and tell Yudhibthira and others and also to bless the wcilder of Gandeeva bow. 33. Having conquered that celestial nymph and having vanquished the Kalakcyas who could never be defeated even by the Gods, that Kircesi (Arjuna) met his brothers and shoue well greatly extolled by those grcat person: in virtorious words for n long time. 34, With his mind confused due to excess of love that Arjuna being released somehow or other (by his brothers) approached at night Draupadi of attractive teeth who was waiting for her lord expecting good news. 85. The eyes of Draupadi met his peculiar eyes in such * significant way that she stooped down ber face for a long time out of bashfulness though she was able to subdue the mind of even that firm-minded Arjuna, 96. Who was able to know even if he was an expert or clever in conjugal behaviour-whas all were done and how they were done in the course of the conjugal sports in that night by Draupadi and Arjuna who were for a long time suffering from mutual separation.

·142 37. They enjoyed a blis entering into a mystic state of union by placing a pair of charming thighs on another pair, a pair of logs on another pair, a handsome facc on another face, a pair of bosoms on a brcast and also by placing an organ on another. 38. That night was passing on unnoticed by them who were mutually cnveloped in a state of oneness with thcir body closely clasped and who were immersed in conjugal bliss by their mutual contact 39. That night painted with deep darkness and clouds passed off with its heavy Jown-pour of rains. The moon also taking a place in the face of Draupadi became reflected on tho faccs of Pandavas. 40. Listening in that divinc period, to a sound blended with music, literature and intervals melodious to tbe cars and wading through ether, they opened their eyes and got up from their alurnber. 41. The Pandavas saw in the sky, at that time, in the castern direction Garuda (divine cagle) and Aruna, tun's charioteer coming from a distance clad in red cloth. 42. They saw Narada shining in front of them. He was coming towards them displaying the art of music followed by a fute played with his hand 43. Carrying that lute played with his hand and wading through the sky reverberated with the sound he came very closo to them and their mind. 44. The moment he entered he was welcomed by them in accordance with the rules and in an orderly way. Then that Bagc began to speak clearly meaningful words to Yudhishthira and others by spotless character. 45. "In which eyer place Papdayas who are old by Dharma live, there staya always the Goddess of Dbarma with them You are lierc adhering to Dharma. Draupadi is also with you always.

·143 46. That pleasure that was expericaced by Arjuna on earth, he certainly did not derive in Heavea. That Goddess not seea in Heaven, was seen by him on eartb uoder tbc pretext of Draupadi. . 47. Ladies are doing Adharma cven in Heaven. So the Goddess of Heaven contemplatiog for a moment descended on the earth to live with those 'Dharinistas' (Those who are adhering to Dharma) desirous of getting bliss. 48. Gods and scholars know about the universal supreme power that supercedes mortal power in all stages of life. The ways of fate are beyond the reach of mortal mind. 49. In days of yore, kings like Harischandra, Nala and Rama were repudiated from the kingdom by the power of fate. Afterwards regaining strength by doing Dharma they got back their kingdom and ruled. 50. Because you are possessed of faultless character and adhering to your Dharma, I am pleased with all of you particularly with Arjuna as he was ablc to get heaps of peculiar types of unfailing arrows and weapons from the lords of directions." 51. When Narada the traveller of all the three worlds and foremost among divine sages was telling like this lovingly, thal son of Indra (Arjuna) brought immediately all the heaps of those (divine) weapons and arrows. 52. When that Jisbnu was about to show thosc grcas arrows and weapons to the great mcn, that sage, Brahma's son who had a koowledge of the past, present and future prevented him thus, 53. “These unfailing (effective) weapons and arrows are now neither to be seen nor to be used. The lotuses do not show iu grace[ulacss when there is pitch darkness. 54. Good mea show their cleverness) still thenselves an an appropriate period which is free from all bindrance and not In au unfavourable period just as the moon showing its lustre ·144 during the full mood night of the Sravana moaib (whicn the sky is very clear) 55 Let these (neapons) arrows disappear now Let them be seen in the future war " Saying thus Brahoa's son who could travel at will disappeared immediately 56 Before the very cyes of those Pandavas the arrow! disappcared from that place Recalling again and again those words of the sage those great men passed on the time wandenog in the forest 57 Then once a procession headed by Duryodhana rcacbcd that forest where King Yudhishthira was urder a vow for the Sadyska sacrifice 58 1 hat cruci minded person (Duryodhaar) cven though well placed (in life) liked to derive self sausfaction by causing mental disturbance to Pardu's sods under the protest of Icadwg a proceegion 59 In consonancc with Indras words the king of Gandharvas sattıag in his chariot ſell at those wicked persoon from the sky when their procession was on 60 Immediately the outcome of that proccasion slipped from the aim and rccoiled on the head of that cyi) munded person Who can understand the working of fute? 61 All those princes born in the line of "Kuru were beaten and crushed by them Greatly perturbed and severcly dealt with they felt as if they were surrounded by clephants and serpents 62 Bercft of his teacher s blessings that harna lost his presence of mind and ran away carl er in great speed along with Vikarna abandoning all of them out of panic (on sccwg the Gandharvas) 63 Unable to get himself free and to release bus rclatives and brothers from the Gandharvas' hold even Daryodhapa ottam ing thc (puthetic) condition of 1 sacrificial animal cried aloud Ha Ha ·145 64. Having fettered those wretched Duryodhana and other Kaurava princes and their ladies with a single cloth the Gandharva heroes were marching on through the sky very fast. 65. The son of Indra (Arjuna) heard that loud cry (for help) coming from the pitiful throat of the panic-stricken Kauravas and their young ladies. 66. That chivalrous Arjuna with uplifted bow came out followed by Bhima and also saw them in the sky as if they were taken away somewhere by crocodiles. 67. He roared aloud in militant voice "When our king Yudhishthira is living who is there in chis world coming forward to humiliate us the descendents of Kuru? 68. Set ſrce, set free all the Kauravas". Thus saying in great fury that "Parantapa' ran. forward and blocked those Gandharva herocs by discharging showers of assows. 69. The king of Gandharvas, then came near Arjuna by dragging that Duryodbana with him and told 'Bibhatsu' courte ously thus pointing out Duryodhana's evil design. 70. “Oh friend, Kiritin, in accordance with your father's order this has been done by ine like this. But I have been blocked by you suddenly. Therefore, tell me as to what I should do now." 71: Listening to those words of the king of Gandharvas, at that time, that great Yudhishthira an embodiment of peace (tranquillity) suddenly ran towards bim persuaded by his nature and passified him. 72. Afterwards,, Dharmaputra requested Chitrasena thus because of bis noble deincanour. "Oh merciful one, forgive with tercy tliis one guilt committed by my brother," 73. Then having sct free immediately Duryodhada and others who were fettered, the king of Gandharvas along with his followers disappeared through the sky leaving the Pandayas there. 10 ·146 74. Listening to his brother's words that intelligent Vijaya thus overcoming casily that Gandharva troop forcibly by bis wealth of matchless power, caused Duryodhana to be set free from imprisonment even though he was an 'Arindama' (opc who destroys his foes) mainly due to his devotion to his brother and his love towards his relatives and shone near his brothers with his victory as his crest jewel. Canto XVII 1. Prompted by fate, departed from each other the Pandavas went in different ways seeking their livelihood. Because, they liked to live for an year in disguise as per the bond of their enemies (Duryodbana and his brothers). 2. Dharmaputra in the guise of a Brahmin and in the name of Kanka for the welfare of the people approached the king of Virata in a politc demeanour and served him as a 'Sabhasthara'. 3. Bhima appearing in the garb of a cook and calling himself as "Vallava' was appointed appropriate to his form by the same king as the head cook to look after the kitchen. 4. Vijaya of spotless form, due to the power of fate in the form of an impotent (devoid of masculine traits) with the name Brhanaala was appointed to give tution in dance to the daughter of that king only after a test by the ladies. 5. Called as Granthika by the citizens, Nakula also was appointed by the educated officers as an officer to guidc those who were looking after the horscs. 6 The respectful younger brother of Nakula (Sabadeva) took the name of Arishtanemi and appointed by the same king in the same kingdom as the chief officer in the dairy depart. ment to look after the cows. 7. Calling hersell as Afalini, Draupadi a lady of spotless virtucs approached Sudeshna, the queen of the Virata Lingdom and was attending on her as a servant-maid, ·147 8. Once Bhima who was living in satisfaction with the name Vallava killed in a duel an arrogant wrestler Jimuta by name who approached him deliberately under the pretext of meeting him in sport. 9. Without any intention Bhima played with animals such as lions, tigers and wild pigs as he was persuaded by the ladies of the 'haram' who liked to see his valour. 10. When ten months passed on for those people who were thus living in disguise, once Keechaka the commander-in-chief of the army happened to see Draupadi of beautiful limbs. 11. That scoundrel afflicted by Cupid followed here and there without any other thought that noble Draupadi the beloved of valourous heroes and murmurred these indecent words. 12. "I know that my sister Sudeshoa certainly is severely troubling you a flower by kicking with her foot. Oh lady of beautiful brows you are worth to be seen and admired as you are possessed of elegant limbs., 13. Ob beauty incarnate put out of the fire of love in me with your (cool) limbs by coming to me as I am a lion among valorous persons. Thereby, you can soar up to the lordship of all a position, worshipped by all." 14. Listening to that request emerged out of the mouth of that love-iojane idiot, that virtuous wife of the Pandavas gave a reply boldly without any kind of fear and with the power of chastity even though her heart was hurt. 15. "How is it that your mind likes to wander thus ja unrighteous path now? Turn your mind towards your wiſe because loving another's wife is uncommendable." 16. Having told thus Draupadi quickly passed him and wriggled out to a great distance. Lightning disappears before the thunder sound is hcard in a rainy scason.

·148 17. Thundering out angry words loudly that rogue rcached his sister's mansion, told her everything impatienly and went to Iris abode oply after framing a secret plan. 18. Then on a particular occasion Sudeshna called Draupadi by her side and told her thus "Oh scivant girl I am indeed, extremely thirsty. Therefore, bring the liquor from my brother's mansion." 19. On hearing these harsh words of the queen Draupadi closed her cars and told thus thinking about that unexpected behaviour of fate. 20. "That which is possessed of the ability to control and divert forcibly the mind of cruel natured person from bad ways is said by the good as a desirable trait of Lordship. You may also know that, 21. Oh queen in spite of that it is highly surprising that you are doing yourself thus taking a leading part in this. You have many servant maids. Let any one of them may be employed”.. 22. Hearing that Sudeshna told her again. "You are afraid, Ob auspicious lady, thinking about some antisocial activi. ties. I kaow your weak mind. So go without giving a reply and without further delay," 23. Even though sent by the queen that chaste Draupudi was greatly pathetic. She covered the entire path fin panic thinking and relying only on the Sun God and reached his abode. . 24. Then dragging shamelessly the upper garment of that most noble lady he (Keechaka) was gazing significantly. But suddenly crossing him she escaped into the assembly hall. Slipped from the hold he fell down on the earth. 25. Even though he has fallen he got up quickly from the ground greatly inceased, followed and caught hold of that poble lady by the hair locks syhen the king was looking on.

·149 26. Suddenly he was thrown at a distance by a certain giant sent by the Sun God. Lanenting, for a long time aimlcssly she entered the 'barem' greatly perturbed. 27. At that time Sudeshna approached that Sirandhri' (Servant-maid) who has just entered in that manner and who was murmuring slowly with her face covered with tears. Sudeshna asked her as if she was unaware of it. "Have you brought the liquor or not?” 28. "Having shaken forcibly the branches of a young tree are you asking me the cause of its fall. Very sbortly brought about by fate you will witness a fatal end of your brother who is dull-headed and who is a 'Afumurshu'." 29. Thus that hold 'Kshatriya' princess (Draupadi) gave reply to Sudeshna who asked for the cause of her grief and rcached Bhima's bed at opce at dead of night, - 30. "How are you getting sleep, Oh my lord, even after looking at me your pathetic dear beloved thus humiliated again and again by a stranger even when you are here living. 31. If I see that rogue, a wretched charioteer again living, then, Oh dear, lord, know that this is my final meeting and that is certain." 32. l'hus lamenting that unfortunate daughter of Drupada falling on his brcast shed tears by weaping in great pathos as she was greatly distressed. 33. Having promised Keechaka's murder by fabricating immediately a method Bhima passified that Draupadi (Yagnasoni) and sent her from there. 31. On the next day also when that cruel person was requesting in great love as be'ore that intelligent bold lady spoke to him thus remembering the words of her dear Bhiwa. 35. "If you aspire now a remedy through me for your lever of love, you may go to the dance-hall today at night quietly and get ready for a sexual feast.

·150 36. Reaching the chamber of Cupid passing through thc steps you may enjoy by getting from me such a conjugal bliss as you have not experienced before a like of which you caonot expect from your wife." 37. Dcluded by listening to that he entered the same hall at dead of night making himself up by putting on his final decora tions thinking about that desired happiness that has not been experienced before, 38. Bhima who was himself getting ready there carlier in accordance with the stipulated plan, killed that son of a charioteer with his blow of fist when his beloved (Draupadi) was looking on. 39. Then listening to the death of Kecchaka his brothers also came there. Looking at the dead body of their relative and also Draupadi nearby they became greatly enraged. 40. “This lady is to be cremated along with him as she is related to him by love". Thus pronouncing a judgement his brothers took her also to the cremation ground for cremation by binding her also with him. 41. "Ha Lord of the Universe, Ha my lordI save me, save me a forlorn lady from these people. Oh Master, interested you are in protecting the distressed, protect me as I am caugåt and tortured by others." Thus she cried out. 42. Iinmediately rusbiog towards that spot in great speed in a frightful form and holding trees Bhima killed all the brothers of Keechaka and went to his abode. 43. In the meanwhile Duryodhana, the enemy of the Pandavas came to know through his spics the death of Kecchaka and his brothers and thought about the future course of action directed by his deluded passion. 44. Blinded by passion that wretcbed Duryodhana immediately consulıcd Karna and other leading councellors and decided to wage war on Virata king and to take by force all his wealth.

·- 151 45. First he employed the king of Trigarta in the Sourthern direction for robbing the royal cows. Thereafter, out of pridc he engaged himself for an encounter taking migbty soldiers with him. 46. Having known that the cows were being robbed of by those Tragartas, the Virata king immediately taking a powerful army with him attacked the enemy troops even from a distance, 47. Then in a battle during night time the Virata king was caught by the enemies. But he was (rescued and) released by Bhima. Though Susarma was caught by Bbima, he was set free by Yudhishthira out of mercy. 48. On hearing that COWS were being robbed of by Dhartarashtras (sans of Dhritarashtra) even through Northern border, the coward son of Virata king bawled out war cry aloud in the presence of ladies. 49. "On a former occasion this Brhannala, without any sign of panic was driving the chariot for Vijaya who was desirous of burning the Ghandava forest. Therefore, she deserves to be employed as a charioteer." 50. Listening to the words of Sirandhri that Uttara (son of Virata kiog) offered an armour brought by his sister Uttara to Brbannala (for sell protection) in battle. 51. "Oh friend, Brhannala, you must bring the cloth of all the Kauravas for Panchalika, rencabering Draupadi who was insulted and bumiliated by them." 52. Hearing, at that time, those words of Uttara Brhannala rcplied. "As long as your brother, the victor of the caemies is there, where is my difficulty in this world (in carrying out your orders)." 53. Thus giving a reply to Uctars she started with Uttara (the son of Virata king). Bawling out victorius cry Vairati also reached the battle feld.

·152 54. That wcak-minded person (Uttara) heard therc in the battle field the cracking noise of great chariots, the trumpetting of tuskers, the hissing sound of bow-strings, the creaking of the bows and the brey of horses, 55. Shivcring out of panic he jumped out of the chariot and san in the direction of his palace, Running after him who was thus flecing, Arjuna brought him round, 56. That son of Virata king was greatly terrified as he was highly feeble minded. With his body perspiring and burning (within) he told Brhannala thus in pathetic words. 57. "Oh, Brhapnala, don't drag me now and throw in front of the God of Death. I have not masterd the art of weapons and I am not capable of fighting as I am moving about like a girl. 58. Turn away your attention from the battle that involves too much of physical strain. In this world, people can foresce prosperity only when he is living, 59. Let the Kauravas take away our cows and all other similar forms of wealth. All Kauravas are highly deserving If my wealth is robbed of you have no business to comment. 60. Therefore, divert your heart and chariot from them having saluted them. If you have the ambition to fight them out you may sport (play games) in the battic having relcived me." 61. The heroic Vijaya by holding his hand stopped that Vairati (Uttara) who was thus lamenting in front of liim and requesting for permission to flee (from the battle field). He then told Uttara thus by persuading him to fight. 62. “Having spoken very loudly before ladies, how are you now remaining as a coward before enemics He who shows his back to his enemies by fleeing out of panic meets with disastrous cansequence 63. Oh prince, I will not turn back the chariot, from this place without conquering the enemies by running after them with ·153 weapons and without driving the cows back. This is my decision. 64. If you are not interested in fighting yourself theo give these horses (and the chariot). I shall according to my ability punish the enemies who are cruel and blind-folded by passion". 65. By his inherent ability Arjuna by passifying Uttara made him enter the chariot again. Then meditating upon Hanuman he got bimself ready in the battle field to fight his enemies. 66. When the entire enemy troop was interpreting in different ways on sceing him standing in that manner, the king of Angas told the magnanimous Bhishma pointing out that Brbannala. 67. "Oh great soul, leader of a great chariot division of the army! with your power of observation look at this man who appears like an impotent person. With a charioteer he is lustrous like the sun. His entire body is enveloped in heaps of lustre. 68. Even though he looks like a 'Shanda' (a person who is neither a man nor a woman) he must be Jishnu the son of Pandu. He appears here, certainly in disguise. Is there any person in this universe) other than Vishnu (Garuda vahana) who can dare to see even a bit of that great Serpent (Adisesha). 69. He will discharge suddenly and forcibly arrows on us boldly (without fear) as he will let out his fire of anger that was hidden within for a long time and now blazing forth by rupture. Who is there on earth to resist the on-slaught of Arjana. Look at his tiger-like display demonstrated in controlling and discharging Canto XVIII 1. Listening to those words of Bharadvaja (Drona) that dull-headed Duryodhana rebuked that intelligent onc thus. 2. “If Arjuna rcvcals himself in an improper time, then this comment of the preceptor is quite out of place. 10-A ·154 3 Our chivalrous soldiers who arc desirous of fighting in the battle front will be discouraged wlien the opponents arc praised 4. Oh Bharadvajal your words will be inconsistent with the relation between introduction and conclusion in an indecent argument 5. Tbercaſter, Karna also said looking at them "How is it that there is shis cring (due to panic) in all of you 6 It is this papic found in all of you who arc cowards that makes the enemy bchave like a lion and not his bravery 7 All of you may return to Hastinapura with the cowa immediately I am here to resist him whether he is Partha or any other person 09 8 truth yours On listening to those words of Karna, Gautama told the "No purpose will be served by this rash statement of 9 How can you think of fighting alone with that Kırccti who had oncc fought with Sıva and who had sat with Indra on the same throne 10 Your animosity towards Partha is surely for your destruction How is the animosity of an clephant towards a lion? 11 Because of the humiliation (showered) on his father (by Duryodhana) Drauna (Asvatthama) became enraged and told thus "Let this cleverness of the king of Kurus (Duryodhana) be seen (by all of you) 12 Even though he 13 bcrcft of the blessings of his teacher (Parasurama) and also the knowledge of the rules of war, this person (Kama) 13 highly talkative and haughty in season and out of season 13 Even though he is devoid of common sense (intutive power) and inactive when situations come, this son of a ·155 charioteer has become a permanent object of worship for the king of Kurus, 14. Though we are his well-wishers who are acting only after testing (studying) the enemy in his strategy) and who are devoted to duties we have always become persons interested in his humiliation. 15. For those whose heart is affected by jaundice cven sweet tasto becomes bitter. A person cruel by nature sces (only) cruelty in cvery thing. 16. We are speaking and replying only in vain. We are always panic stricken. Let that powerful Angaraja (Karna) fighs for 'Kururaja' (Duryodhana)". 17. When they were thus picking up quarrel, that intelligent great grand-father (Bhishma) passified all of them by his gentle words then. 18. "Oh, noblc preceptor, be passified, let all the others also be passified. I think in this hour of battle, quarrel is not proper. 19. Oh preceptor, your words are truc and agreeable. Karna has said thus only to awaken (encourage) the heroes." 20. The moment Paragtapa saw with his pair of long cycs Karna in front of him, be immediately became enraged. 21. The chivalrous Arjuna, at that time, taking his real form stood there, having got his heaps of weapons from the cremation ground by merely remembering the same. 22. That hero then mcditating upon Hanuman, the bestower of victory cycrywhere, hoisted the flag with the emblem of that monkey (Hanuman) on his chariot. 23. That Gåndeevi, thien, employed the Virata princc as his charioteer and charged the chariots of six horses even though he was having one chariot at that time.

·156 24. As he was always) devoted to respectful elders, he (Arjuna) then sent in quick succession arrows that prostrated at the feet of respectful persons such as Bhishma and Drona his opponents. 25. Greatly pleased in the company of Arjuna and frightened by the sound of conches Uttara had at that time two-fold mental ſcelings just as the confluence of Ganges and Jumna. 26. When Duryodhana's army was again and again agitated, their great grand father (Bhishma) told them about the termination period of Pandava's obligatory terms. 27. "For every five years two months become in excess by the transitory motion of the luminary bodies in the Zodical regions. 28. Thus five months and thirteen years have passed. Or eise how can that intelligent onc (Arjuna) reveal himscif? 29. Jishnu will not at any time, return without victory. Therefore, it is not proper now to argue something about him". 30 Even though those words of Bhishma, the great grandfather were just (real) that Duryodhana did not appreciate that truth because of his avarice, 31. In consonance with Karna's words that fool started towards his city with the cows taking a small division of his army. 32. In the meanwhile that monkey bannered Parantapa pointed out the respective chariots of the enemies to Uttara. 33. "This is Karna's chariot marked by the flag with the tiger cublem. Look, look here? In front of the army chis (clearly) is seen. 34. This chariot of our prcccptor (Drona) is seen in the middle of the army. Oh, Vairatin, this chariot of that grcat one is marked by a 'Vedi' (a decorated platform).

·157 35. Oh, Uttara look here. The bow-bannered Asvatthana's chariot is scen in the north of the army. 36. West of that, look at the chariot with the palm-marked banner. This superior chariot of great speed belongs to our grand-father." 37. Thus poiating out one after another the chariots of the opponents Partha cast his glances on all sides around him. 38. At that time with a sudden alert pointing out the southern direction with his hand Dhananjaya told Uttara who was looking at the chariot, 39. "This must be the serpent-bannered chariot of that cruel-minded Duryodhana our enemy. He is seen running away. 40. Acting like a thief, I think he is running away with a number of cows by cheating us as he is frightened. In fact, a war is not without looting. 41. So lead the horses quickly to that spot where that cruelhearted man is" thus expiditing him that intelligent Arjuna rushed forward in haste. 42. Arjuna overtook and resisted his enemy that thief when he was half way. The cows returned to their own sbelter place in tumultuous noise. 43. Anticipating danger to that king of Kauravas, at that time the great chiefs stood all round him ready to fight simultancously. 44. Like the cloud of the rainy season with its incessant down pour of rains, Arjuna attacked them with showers of arrows continuously. 45 to 48. Cutting and breaking the chariots with his sharp divine arrows, smashing the skulls of elephants, chistling the limbs of horses, cutting assunder the armies, spreading his stainless-fame, driving away to great distance the evilminded opponents Dussasana and others, causing to ·158 disappear Bhishma and others who were not very much frightened and when Karna was looking on, killing his brother, Gandecvı (Arjuna) ran towards Duryodhina in a short while remembering lus beloved (Draupadi) and all that liad happened (previously in the assembly hall) on merely looking at him 49 In that battle that Arjuna (Svetavaha) in great fury shone like the fire blazing forth in an (sacrificial) alter by thc flow of glice. 50 That Kaurava (Duryodhada) looking at the arrows emerging from Gandecva in quick succession turned and ran away without (expecting) any respect 51 Dhananjaya told in anger sharp words to that Duryo dhana who was flecing fast showing his back 52 "Oh leader of a gambling gang I am not Panchalı This is not a game with the dice Know these are arrows discharged 53 Even though I have been made a servant by the (foul) dicc play, I am the victor of that Chitrasena Look, a bit, at the nature of these divine weapons of the Lords of Directions 54 Oh cvıl-minded! Understand that I am Jushnu, the weilder of Gandeeva bow It is not befitting on the part of you, Duryodhana, to flee like this " 55 Thus moching at Duryodhina be directed Uttara thus deluding all those rival Kauravas with the help of his 'Mohana' arrows remove 56 "Except Bhishma who knows his rival sell and collect the cloths of all of them immcdiately for the sake of Panchalika to the satisfaction of your sister " 57 When that order was carried out by Uttara, Duryodhana (the son of Dhrtarashtra) who regained his consciouincy and who was almost humiliated (in a fitting manner) told Bhishma and others thus ·159 58. "Why were all of you indifferent here, in the course of the battle? At this (weak) moment I have been certainly duped by you, my great trust worthy associates"! 59. Duryodhana who was telling them thus was (still) humiliated by Bhishma "Tell (us) where had you been at that time?". He, however, started to his city. 60. By breaking his helmet svith a 'Vipatha' and by throwing his weapons into that cremation ground Arjuna (Kirceti) immediately hid bis real form himself (as beſore). 61. Becoming Brhannala again, that intelligent Jishnu returned victorious to the city in the company of that Virataprince. 62. Virata king on entering the city heard about his son who was in the battle-field. He immediately liked to send an army for his help. 63. On getting information, through his spies, that his son was returning victorious, that Virata king awaiting the arrival of bis son stood like that (for a moment) with joy. 64. (Then) When Vairati was playing dice with that Kanka (Yudhishthira) he praised with a smile in his face the chivalrous deed of his son in the battle-field. 65. That Pandava (Yudhishthira) smiling gave a reply immediately thus. "There is no wonder on the deed of your son as he is helped by Brhannala". 66. "Surpassing my son how could you praise that Shanda' » saying thus the king struck him (Yudhishthira) with the "Pasaka" (dice coin) 67. The chaste Draupadi rushing forward immediately received in a vessel the blood that was oozing out through his nostrils. 68. The King's son just then, arrived and bis father asked hia thus "How could you deſear the Kauravas". Hiding the identity of Arjuna, the son replied.

·160 60 "No chivalrous act has been done by me in that battle A son of a God played (a game) well in that battle" 70 The Virata prince (then) presented all the cloth snatched away from the Kauravas to his sister in accordance to the promise given just before going to the battle-field 71 The next day on entering the Hall the Virata king saw Kanka and others sitting on covetable seats (seats set apart for great men) and became greatly angry towards the Pandavas. 72 "How are you eligible to orcupy freely those seats of great men" Listening to these words of the Virata king Dhananjaya gave a reply 73 "Oh King' what you have told now is quite appropriate A person who was able to sit on the same throne with Indra is not qualified (as you say) to sit on this scat" 74 Immediately Uttara in all courtesy told his father thus "Your anger must not be directed towards these-respectful persons at any time 75. "Oh father, this kind of hard deelings resembling a cut with an axe is not proper on these persons resembling celestial trees in disguue 76 You may know this Brhannala as that valiant hero Arjuna and it was this Gandharva who played games in the battle-field" 77. The son of that Virata hing looking at those Paodai 78 said to them furtlier "Ad ass done in ynorance dors a deserve criticism 78 words identity You may forgive for the disrespect shown by us in Having said thus he told his father about their real 79. On listening to those words from the mouth of his son about their real nature and their various deeds donc in the forest that Virati tog became extremely happy at heart ·161 80. "These persons wlio were looked upon by mac with disgust because of my passion, are not at any time mere stones. In fact they are highly precious geas for ever." Thus thinking the Matsya king said thus: 81. "Because of lack of discriminative power in me I did not sec these precious gems as the sons of Pandu (I, now, know) that Bhima under the pretext of the lord of Gandharvas gavc mc protection by killing Keecliaka. 82. Saying thus that king approached Dharmaputra and requested him thus out of attachment "Let Dhananjaya who is foremost among renowned persons accept my daughter Uttara as his wife". 83. "How can I aspire to superimpose your daughter my desciple, in the place of my housewiſe? But I like to accept her as my daughter-in law. Oh king, excuse me" Thus said Arjuna to him. 84. On an auspicious occasion in the presence of great persons that most noble and intelligent and lustrous son of Subhadra wedded that most charming matchless Uttara who was fit to be united with that foremost among men. 85. On that auspicious day thinking about the future lot of the Kauravas and looking at those persons sitting comfortably in the Hall, Krishda told them thus in limited words by way of advice. 86. "Just as a flower that makes a free beautiful and also becomes a cause for its seeds (for the future propagation) a charming (gem-like) bride adds colour to a family and also becomes a causc for the family propagation (by begetting children), 87. Let there be a good number of flowers in trees; but only a few alone may give rise to fruits. Let there be a number of brides in this (Kuru) dynasty. This bride (Uttara) alone becomes the cause of future progeny".

·162 88. When the marriage ceremony came to an end that great Yudhishthira lived comfortably with his relatives in the city known by the namc Upaplava just like the sun remaining in the sky free from planetary eclipse. 89. This simple Mahakavya written by Ramasubramony is placed before good men in all courtesy for their all round joy. 90. Having gone through the famous Mahabharata of cighteen 'Parvas' this person has written this Mahakavya of cightecn cantos due to the divine encouragment given by Goddess 'Uma'. 91. Even though there is black mark in the disc of the moon (a person gifted with all fine arts) a true observer of taste finds the elements of art alone (and not the black colour) on it. Even though thirsty, a royal swan may absorb only milky portions from a mixture of milk and water. Canto IX Versc-90 In accord lace with this direction given by the divine sage, Oh foremost among good men! with a pure heart proceed on following the path of the experienced elders for getting prosperity. Desirous of going on pilgrimage, you may stay on these holy I places, for a well-versed person must accumulate sirtucs by ddas Virtuous deeds.