·पुराणमित्येव न साधु म
न चापि काव्यं नवमित्रा।
सन्न परिध्यान्यतरद भजन्ते
मूढ परप्रत्ययनेयबुद्धिः ॥ - कालिदास.

·॥ विषयानुक्रमः ॥
++++++++
Page
1
VIL
-
।
२.
Toreword
An appreciative evaluation by
Sri K.S Ramaswami Sastrigal
A litter ol felicitations by Dr C hunlan Raja
Authors preface
पूर्व भाग
संसारम्तव
2. ऋषिसस्मरणम्
} फरिताप्रामाद
4. पारम्पर्यम
, प्राति फलाच
शकुन्तलास्वगतम्
7 अद्भुत भारतम
8 भीम महात्याग
9 चाभयम्
10
थमनशमा
रजोविलास
12 सती
13 प्रशारिपरिणति
14 लोफ
८

·३०
३३
15 एकाकी
16 अष्टमूर्तिम्वरूपम्
17. विगयोपद्रव
18 अपस्करहरणम्
19 मन्त्री
20 तपशीलता
21 न्याश्रय
22 तदानीमिदानीं च
23. शिशम्बर्ग.
24 भूतक्रीडा
25
१२
भूभार
उत्तर भाग
- कथानकानि.
५१
1. गादिचा
2. प्रावरणभापितम्
3 कनरुपट्टिका
1
उपहार
5. माणिक्यहार
6. राजा कन्यूत
7 भर्तृविश्वास
8
प्रश्नस्य पक्षद्वयम्
9 धर्माचार्यहात्त.
६०

·(11) ७१ ७३ 10 सलमनो भ्रमराश्च 1l वासनामारल्यम् 12 घानीमाती 13 तन्तुबायसिलस 14 भानन्दकन्चुर 15 16 स्नुपाचतुष्टयम् गले प्रभु ८९ Lnglish Translation of Part 1 - 1 2 + 8 A Song ol Life Remeinbrance of Rislus The mansion of poetry | Interdependence in Nature and Art Shuntala's coliloquy 7 Wonderful Indı 8 Bhishma s great sicnfice 9 Potency of Word 10 On Labour 11. The dazzling Rajo guna 10 Satı 13 Knowledge metamorpliosis Tlie mind world 15. Solilary 9 12 14 15 17 M 20 21

·(iv)
9
16 The eight divine forms
17. Noise nuisance
23
21
18
Scavenging
25
26
27
28
19. Female
20
Penance-muded ness
21. Self-reliance
99 Then and Now
23 Children's Paradise
24. Elements' sport
25 Earth's Burden
H.
29
30
31

·FOREWORD This work deserves to be introduced to the public by more competent men than myself. But Principal Subrahmanya Sastry's friendship for me has overborne his sense of values and propriety. Possessing talents of a high order in Sanskrit grammar and Shastras, he has proved by this work that he can also take rank among Sanskrit poets. Ile has covercd within a short space an interesting variety of subjects and lias brought his poetic skill to hear on them with consummatc art. The subjects dealt with are largely those which will appeal to the modern mind. We have 'GRITET' or the song of-liſc, the refrain being "Erzifor waifos atra", which means 'hre always doing righteous acts.' That there can be no exclusiveness or isolation in the modern world, but that socictics and individuals are interdependent on cach viher, is thetheme of a set of verses entitled "MITATOR Reflections on the dignity of labour and the interrelation of nature and art furnish proof of a penetratively observant mind. The grip which the Rajoguna has over life is emphasized and expatiated upon in ten striking verses under the heading रजोविलास. In कविता- 91797 (Palace of poetry) ihe outlior las displayed a rather original poetic cunccit, cnvisaging poetry as a ·gra id palace, the foundations of which were lard by Valmukı and Vyasa, and an imposing edifice, consisting of beautiful halls and 100ms and collonades, was built by skilled architects like Kalidasa, Bhasa, Aswaghosha and Bhavabhuti The pre potent but subtle influence wielded by woman over man is described in 5 slokas under the caption Fit. The greatness of Bhuslima. the Kaurava warrior, wlio was the very embodiment of Hindu Dharma and culture comes in for just praise. In this poem one would have expected a reference, though very brief at least, to the encounter, wordy as well as physical, between Bhishma and Parasurama narrated in the Udyoga parva of the Maha bharata In aga nay, the author thinks more of the India of the past than of the present Glory and renown in many fields of knowledge and achievement were India's characteristics in ancient days But today, there can be little doubt that she is shorn of all such vestments aod presents a picture of economic distress, political troubles and intellectual barrenness or sterility. The story is neațly told of Moti, the Rajput purse, who sacrificed her own child for preserving the prince royal and later on, put an end to her own life so that she may keep company with the little one, whom she despatched to the other world in circumstances of moving tragedy. King Canute's superlative laughtı- ·(111) ness and humiliation, the anecdote of Solomon and the bees, lessons from the life of the Lord of Burleigh, the mastery of instinct over sell-control, are dealt with tersely in easy verse The learned author wants his effort to be judged by its intrinsic merits and that it should not he relegated to the back.ground as there is nothing new in it, which has not already been said before In this connection he quotes the famous verse of Kalidasa पुराणमित्येव न साधु सर्वन चापि कान्य नपमित्ययय । सन्त परीक्ष्यान्यतरदभजन्ते मूढ परप्रत्ययनेय गुद्धि । This is a legitimate claim for him to make There can be nothing but praise for this attractive collection of verses The style employed is simple, and there is hilt and flow of language, the metres employed are appropriate, and the ideas of the author are fertile Mostly he is on terra firma and does not allow his poetic imagination to run riot Poetry of thuis kind is welcome and is bound to be widely appreciated Lovers of Sanskrit owe a deep debt of gratitude to the distinguished author for this laudable сг rprise New Delhi } N CHANDRASEKHARA AIYAR 11-1-1931 ·An appreciative evaluation by Deyvan Bahadur Srik S RAMASWAMI SASTRIGAL Retired District Judge, Madras I have perused with much pleasure and profit the book of Sanskrit poems entitled PADYA-PUSHPANJALI by Mo V Subrahmanya Iyer Principal Rameswaram Devasthanam Patasala Madurai That such a work should appear in 1950 is itself proof of what Pandit Jawaharlal Nehru describes as the "VITALITY AND PERSISTENCE OF SANSKRIT in his immortal work entitled The Discovery of India I am pending this appreciative evaluation of these excellent and original poems on 26th January 1950 which is the day of the inauguration of the Indian Republic a fact which is symbolical of the new spint pervading these poems as the Republic is symbolic of the nen spirit pervading the life of India For centuries past Sansknt poetry has been merely the pouring of mental molten metal into old moulds Traditronal themes and conventional sentiments ruled the minds from generation to generation The author of this work has broken new ground and expresses the variegated modem Indian life with a refreshing modernity of outlook without in any way sacrificing Indian idealism or deflating the ethical and spiritual values of Indian thought and life anorama of ·(v) The poem I may refer first to his translations of some beautiful modern English poems and some original poems on western themes of high emotional sweetness The poems GODIVA and BURLEIGH PRABHUH „re not merely translations of two of Tennyson s splendid poems but are original poems bringing out well the inner spirit of the themes TANTU VAYA SILASA brings out the chastening beauty of the transformation of Silas Marner s soul by Epple who was God s gift to a man who had lost his entire store of wealth The poem PRAVARANA BHASHITAM takes a Japanese fairy tale and distils its emotional essence in simple and lovely verses throbbing with feeling The poem UPAHARA is another fine poem breathing the sublime spirit of sacrifice The poem on BISHOP HATTO 18 another fine gem combining humour and sentiment There are splendid poems full of lofty emotion on Indian themes like DHATRI MOTI (NURSE MOTI) MANIKYA HARA etc sion Another novel and charming feature is that even the poems on old themes and religious subjects have a newness and directness and modernity of sentiment and presentation The poem KANAKA PATTIKA shows the glory of compas The poem SAKUNTALAS SOLILOQUY presents an old theme from a subjective angle of vision and with a new intensity of emotion BHISHMA MAHATYAGA presents another old theme from a psychological point of view RISHI SAMŞMARANAM expresses our debt to sages in a new manner ADBHUTABHARATAM, VAGVAIBHAVAM, SATI, ASHTAMURTISWAROOPAM TAPASSILATA, KAVITA- PRASADA etc, are other poems full of new and fine moods on old themes ·(vi) In my opinion the poems in which we see combined originality and modernity and beauty are those in shich modern responses to life in India are sought to be picturesquely yet truly expressed The poem SAMSARASTAVA (Song of Life) expresses the new mood of joyous acceptance of life The poem PARASPARYAM (interdependence), expresses the need of reciprocal service SRAMAPRASADISA is a poem on work and labour STRI' is a poem on feminine beauty and grace VIRAVOPADRAVAH denounces the modern noise-nuisance AVASKARAHARANAM evalts the bhangi SISUSWARGA describes the glory of childhood which Tagore describes as the Crescent Moon Thus these poems are altogether in a new vein and are gracelul, charming and are replete with fine thoughts expressed in diverse nietres suited to the thoughts. I wish the work wide and ever increasing public appreciation K S RAMASWAMI SASTRI 26th January, 19:0} ·A LETTER OF FELICITATIONS C KUNHAN RAJA University of Madras Triplıcane (Vadras) 7th Varch 1920 Dear Mr Subrahmanya Ayyar I had occasion to read your poetic compositions in the Samskritam rery often I was very happy to have the opportunity of reading some of your recent compositions in manuscript form which you gave me I read through them very carefully Many people have said that Sanskat just contais some good poetry and that it can be used by Pandits for discussing certain som out theories on philosophical subjects Bat I have always held the view that Sansknt is still growing and is full of vality You have shown that tbat I hare said is correct through your compositions 100 command Sapskrit as a living language. The mde field you cover and the variety of subjects you handle show that Sansint can serve for all sorts of purposes even in modern times and many of your themes are of lring interest.. The simplicity of your language and the lucidity of jour expression show clearly that Sanshat is a living languageand that there is no touch of artificiality in it Tour Versió cation is extremely natural

·(vu)
You ał show a rare command of metres and Sansknt
contains a very large number of metres unparalleled in any
other language
If your compositions can be published they will be a
real contribution to Sanskrit and also to the literary ontput
in the country Kindly accept my very hearty felicitations
on your poems I must also thank you for proving my view
about Sanskrit being a nung language through the way in
wbich you liandle the language
Yours sincerely,
C KUNHAN RAJA

·AUTHOR'S PREFACE. The good reception that these short poems had when tlicy were read out to some of my friends here and elsсwhere gave me the courage to present them to the general reader in the form of a book. Several of these were published in thic years 1010 and 1050 in the "Samskritam" the Sanskrit scckly of Ayodhya to the editor of which I take this opportunity to express my thanks. The collection consists of two parts. The first part contains pieces of a reflective nature and the second part narrations. The poems have been arranged in the chronological order of their composition. The pieces in the second part were written earlier than those in the first. My most sincere thanks are due to the Hon'ble Justice Shri N. Chandrasckhara lyer for having interested liimself in writing a (nieword to this book. I am deeply indebted to Dewan Bahadur Shir K. S. Ramaswami Sastrigal for his appreciative evaluation and to Dr. C. Kunhan Raja, M. A.. Ph. D., for his letter of felicitations, Due to the time spirit I have had to append an English translation of 1'rt i lo: the ben:fit of those who arc not as conversant with the bluries of Daiva Vak as they should be I hope the cognoscrnt will cxcuxc mc for it.

·I cannot adequately express my deep sense of gratefulness to Shris R. Ramjeedoss Igret, Zamiddar of Kannivadi, N. M. R Subbaraman M L.A., Madurai and A. Vaidyanatha Iyer, B. A., B. L., M. L. A., Advocate Madurai for their substantial financial help for the publication of this book, Lastly, my sincere thanks are expressed to the proprietors of Sri Ramakrishna Press, Madurai for their prompt and neat execution of the work. 1.11.11 "Madurai, V. Dubrahmanjö Syei? 30-21-51 ·SOME ADVANCE OPINIONS. The Hon'ble Shri K M Munshi, Minister for food and Agriculture, Govt of India I find your Sapshrit poems interesting Shri Govindlal H Bhatt MA, Professor of Sanskrit University of Baroda and Ag Director, Ortental Institute, Baroda The leamed author has succeeded in proing beyond doubt the wonderful force of the Sanskrit language wherein all the topics under the Sun can be graphically described The variety of subjects including even some of the most important problems of the day, the mastery over linguage and the natural expression in suitable metres entitle the author to a Ingh place in the galaxy of Sanskrit poets. Dr. A. Sharma, MA, D. Phil Professor & Head of the Department of Sanskrit, Osmania University, Hyderabad. It was a pleasant surprise for me to go through your "Padyapushpanjali", which is a successful experiment in presenting modern, eien foreign, thought and themes through tbc medium of Sanskrit The contribution of modern India to Sansknt poetry is not negligible, although unfortunately ·(x1) not duly recognised But 'ew modern Sanskrit poets if any have dared to deviate from the beaten track of poetic tradı tion and ventured as you have done on an experiment of modernizing Sanskrit Lyric-without disturbing Sanskrit idiom and expression It is no exaggeration to say that the pieces contianed in your Nosegay' are sure to prove a source of delight to every Sahridaya By the way they also serve as a proof of the vitality and pliability of the Sanskat language which can be used as a vehicle of modern thought as well as of ancient lore The Hon ble Justice Shri ASP Ayyar, MA, ICS FRSL Bar at Law Judge, Vadras High Court Long ago in England to an English audience of I atin Grech and English scholars I delnered a lecture on Sanskrit and said -- Sanskrit is pot dead — can never die — though the old days are gone and the old hings are departed It will continue to live so lo sg as the Hindu race is alive nay indeed so long as man cherishes lofty thoughts couched in sublime words Man the younger brother of the gods will certainly not abandon this language of the gods though now and then when he reverts to his other apacity of elder brother of the animals he may ſume or scoff at karning tlus dilf cult language and advocate the study of only the much easier modern languages This is not peculiar to India the same thing is found in western countries regarding ·(xml) the study of Latin and Greek and in modern Turhcy regar ding Atabic and Persian But when the animal needs are over and Icisure comes the human heart crases for some thing luglier than a work-a day language and coffs at the very difficulty which it sought to avoid before This is only natural just as n hungry man hates the delay involved in washing lus lands and waiting for the disties to come before beginning his repast but the same man will not only wash ius linds but also put on a special dress-suit and wait for guests when his work is over and he is entertaining So no onc nccd despair about the future of Sanskrit By its intrinsic greatness Sanskrit is as free from the need for public popu larity as an clephant in a procession is from the need for many people to follow it Your book shows the correctness of my opinion and I congratulate you on it and the variety of subjects ancient and modern including Scavenging! The Verses run smoothly and nobody will suspect that ticy arc in a language 6000 years old Sri T S Balasubralımanya Ayyar, SALT, Inspector of Oriental Schools, Madras State the compositions are rury sell witten the s fluent diction food and deu novel I am sure you ill app > your lf carnestly and crc long you will attempt to publish your ritings so that saindayas may read an ! tnjoy them ·(xiv) rate Rao Sahib Sri N Natesa Aiyer, BA,BL, Supreme Court Advocate, Arupathi the encomiums your works are receiving arc in no way evaggerations Tliey possess in them a combination of all the qualities wluich carry appeal to the modern public who, as you know, have no lersure or patience for high sounding phrases, grandiloquent word paintings, क्लिएफल्पनाs and strained अलकारs Tresh striking ideas and concepts clothed in simple, mellifluous language free from pedantry and ambitious exhibition of scholarstup in verse or prose are wliat are wanted now and your compositions are baving them in abundance.. Shri K Bainsubramania Alyar, BABE, Advocate *Ashrama" Luz Mylapore Principat Subrahmanya Aiyar fias kindly requested me to gite my impressions after perusing lies book of Sanskrit poems entitled Padya Pushpanjalı Mr Subrahmanya Aiyar commands a simple lucid and charming poetic style He possesses all the qualifications tliat are necessary for being a reputed author of Sanskrit kavyas He has dealt with a variety of subjects forming the theme of his pocms and exhibits originality and versatility The fact that he has been able to secure appreciations from scholars like the Hon'ble Mr Justice N Chandraseklara Aiyar, Sri I s Ramaswami Sastry and Dr Kunhan Raja is clear proof to the reader of the true merit of his poetry and of his Sanshrit scholarship I have great pleasure in commending this book to the Sanskrit loving world

·श्रीः
॥ पद्यपुष्पाञ्जलिः ॥
वन्दे गजास्यं समनिपेव्यं विनीघहन्तार मुमाकुमारं ।
पूर्ण पुराणं गणनाथमीशे कविं प्रसन्न निखिलार्थसिद्धये ।।
स्मरामि पितरं नित्यं कवि कर्मपरायणम् ।
पितृव्यंच जगत्रयातं कविसरिणं गुरुन् ।
॥ पूर्व भागः ॥
1. ॥ संसारस्तवः ॥
.
मा प्रदि संसारमसारमेतं विषादगर्भपचनैः कदापि ।
सत्योऽस्ति न स्वप्नमय प्रपशोधार्याणि फर्माणि सदा पुरत्वम् ।। १
भून लयं गच्छति नित्यताम्धी गूढं तमिनेच भविष्यदेव।
यंच जीवगुधि वर्तमानं धन्याणि फर्माणि सदा कुरु त्वम् ॥ . २
देदो न यन्याय तु फामनय तां लिन्धि सद्योमवतीहमोक्षः।
अस्यानुत्तिश्च शरीरपाते धयोणि फर्मापि मदा फुग त्यम् ॥ ३
नियतंते नय गतक्षणो नु फालस्य येगारालु तारसोऽस्ति ।
मंशप्पते यद्यतोऽपिसत्ता धम्माणि कर्माणि सदा पुरु त्यम् ॥ ४

·२
नैकान्ततो जन्म सुसं न दुःखं मुखं कुरु त्वं समतावलम्बात् ।
त्यजाथवोमे स्थिरधीभवन्ध धयोणि कर्माणि सदा फुरुत्वम् ॥ ५
मुनमा स्वकीयत्वमति क्रियासु चेटस्व बुध्या जगतः क्रियेति ।
अवाप्यते चाभ्यसनादियंधी याणि कर्माणि सदा कुरु त्यम् ॥ ६
अण्वस्त्रपातेऽप्यचलो भवेस्त्वं बुद्धिस्त्वदीया यदि निश्चितैवं ।
तकेंपु तुष्टिंकुर माऽस्थिरेपु धाणि कर्माणि सदा फुरु त्वम् ॥ ७
.अव्यक्त आदिहि तव चान्तो व्यक्तस्तु मध्यो भवतीह माग्यात् ।
असत्यबुद्धि प्रविहाय तस्मिन् धयाणि कर्माणि सदा कुरुत्वम् ॥ ८
2 ॥ ऋपिसंस्मरणम् ॥
१
वचनमकृतकं तत्पमुतं यन्मुखेन्यो
जगदखिलमपश्यन्ध्यानयोगेन येव ।
हुतभुजि सकला चै देवता येरिहेष्टा
भवतु नतिरिय तत्माक्तनेग्यो मुनिभ्यः॥
असुरपणिमुखानामाकृतीः प्राप्यच प्रा-
गधिधरणि चरन्ती पापशक्तीस्तपोभिः ।
नरकुलसुखहन्त्री. प्लोषयामासरुप्रै-
महितशमगुणा ये ज्योतिषा दीतवद्धः ।

·३
३
विपुलतरमभूद्यन्मानसं विश्वतोऽपि
प्रतनुतरमणिष्ठादप्यणोः प्रोल्ललास ।
विदितविषयजाला आपरादावरं ये
दिदिगुरवनिभूत्यै शानशाखास्समस्ताः ।।
जटिलगहनचेतस्तत्वमालोडय सम्यङ्-
मनुजसमदयम्य श्रेयसे सस्समय ।
चिरतरचरितं, सद्धर्मसेतून्वयन्धु-
स्समलमत च धर्म शाश्वती यः प्रतिष्ठाम् ॥
चयमिह मुचिरस्थ धर्ममेषां प्रवृत्ता
विपरिणमयितुं चामूलतो दृष्टवीर्य ।
यिनयमुपगतास्तान्संस्मरन्तो महा-
प्राममनुविशाम प्रश्रमादीदशाद्वाक् ॥
४

·3. ॥ कवितामासादः ॥ १ आविर्भवत्यखिलभांस्यवधीरयन्य- श्शन्दायेन महसा रचित पुराण । प्रासाद एप महतां निवहेन, तुको व्यूढाकृतिरस्थिरतर प्रियभारते न । ज्योतिर्मयात्किरणजालमत प्रसर्प- नून प्रकाशयति ते जगदन्यथान्धं । वागस्य कर्तृरहिता विलसत्यदृष्टं मूल दृढ रसनिधि फुतुकान्वितानाम् ।। रामायण प्रथमकाव्य ममर्त्यतेजो वाल्मीकिना कविकुलस्य पितामहेन । आविष्कृत, विरचितो जगतीप्रदीप्तो व्यासेन भारतमयश्च विभाहिमाद्रि ।। एतद्वय मुनिकृत भवति प्रतिष्ठा हर्यस्थ निश्चलतरा रुचिरा विशालर । छायां ययो कवय आश्रितवन्त पते रम्याणि चारुतरकान्यगृहाणि चक्र ॥ ३ ·भाधर्यपद्यनमत्र गृहत्कथारयं फ्रीडागृहं शिशुकयेश्व, तथापुराणं । बदा पर निपुणग्यिमाद्यभूमिः, प्रामोपिता विषय भावजिघृक्षयाया। निर्माणकर्मणि ततो विधयः प्रविष्टा- स्वाभाविकत्वपिरहलनुराविरासीत् । भूपानिवेशनमभून पुनः प्रभूनं विस्मापकानि रचनानि तदोदितानि ॥ मार्ग पर विपुलफिल हम्यं भाग- स्लत्र प्रधानरचकः कनिकालिदास । शाकुन्तलं सदृढयाम्सरलेऽपि लोरे मेघं च ते न निरगुर्विविशुस्सहंधे ॥ भासाभ्यघोष भवभूतिमुपाः कवीन्द्रा- स्स्वानानि रसपुटनितिनानि । रजोज्यलानि विदधुर्नवभूमिकां तां पाणादयोऽत्र रातभरिपरिश्रमाय ॥ सारल्यदानिरधिषा, एतपन्यभमा, दादास्यतातिनिगिडा, अर्धदग्निताच । भयम्ममामघटना, इमरणातिमतिः पधारता दरदिर, विदनः प्रयासः ॥ ८ ·गेहानि तानि विजनान्यविकस्वराणि प्रायो जना विजहतीति किमन चिनं । भूयोऽप्यदांभिकपथेन पुराहतेन पुष्ट प्रभाभरयुनं क्रियतां सुहम्यम् ॥ १० 4. ॥ पारस्पर्यम् ॥ १ पारस्पयं प्रभवति महान्धर्म एको जगत्यां यद्वपापारे प्रचलति सुखं लोकवृत्तान्तजातं । सूर्यस्सूर्य ग्रहसमुदयं नित्यमाकर्पतीत्थं ते चान्योन्यं, सहकृतिबलादम्बरे सस्थिताश्च । सूक्ष्मालोके क्वचिदपि दृशोर्मार्गमायाति किचिन- नैवद्व्यं विरहितपराधीनतं विद्यते यत् । आरभ्याणोस्सरसिजभवाण्डावसानं च याव- धर्मस्यास्याधिकरणवशो वर्तते सर्वलोकः ।। बिस्पटं वै नरदिविषदां यशसस्यमदानं, घद्धावस्मोनिधिजलमुची सेव्यसत्सेवको च। भार्या भों पजनतयोर्वन्ध एप प्रसिद्धो लोके चेत्य प्रकृतिनियता बन्धुता नित्यसिद्धा । २ ३

·संयं यूयं मफलकरण. कर्म नित्यं फुरुम्वे
जानीध्येवा न फलमर्थित प्राप्यते तस्यवेति।
प्रायो याति धमिकररनं वस्तु भोगाय नास्य
प्रीहि वासो न खलु लभते करको पायको या ॥ ४
इत्यशानां जगति चलनं दृष्टमेकार्थसिद्ध्यै
चिन्त्यं त्वेनद्यदग्यिलगता म्यार्थता कापिजन्तून् ।
निर्यध्येमान्मयाहुन्नतया कारयत्युप्रपा
व्यनि तिर्जनजनपदा द्वेषदष्टामियश्च ॥
5 ॥ प्रकृतिः कला च ॥
यानं यत्म्याजगति महिनं चित्तरंजकं तन्
न्टमीमती ललितमधुरं नामधं यटीयं ।
भीम र धननकरणं चण्डचण्डात्मकं यत्
दुर्गापं भवति भुवने नघटीयार्धमन्यन् ।।
का यन्या फिल भगवताऽथाधनारीश्वरेण
मति अनुम्मितानपुनाधिनं चातिरम्यं ।
धनारेमासानिनिटिसाध्याटि भीमं गृहीतं
माम्मम्मामा मातिरभयासारभृतोमपीति ।।

·८
देण्यास्तस्या इशिशुरिह नरोऽसितस्त-मुसृष्टी
शानोद्गत्याऽजनयत कला, श्वाहलादाणवास्त्रं ।
शान्ता घोरा श्च निखिलपदार्था भृश निर्मिता
नारम्सगो भुविविजयनेऽयं कलादयतारयः ॥
३
इत्थं धन्यं नरकुलमहो यम्य भोगाय सन्ति
ज्योत्स्ना नद्यःपिकस्तानुमादीनि च प्राकृतानि ।
गेहारामादि चतुरकलाकल्पितं विद्यते यत्
काव्यं गीतं च ललितकलासंप्रदिष्टं यदन्यत् ॥
भोगे यादृश्यधिकाविधता तादृशी नाशने स्या-
द्विद्यद्वात्याकृमिघनमूग भीषणोऽस्येव लोकः।
यन्त्रास्त्रम्सोऽसुहरणचण भीकरोऽत्यन्तमद्य
प्रोन्मेवो न निधनहते किन्तु भद्राय भूयात् ॥

·6 ।। शकुन्तलास्वगतम् ॥
मारीचमा श्रममिमं मम चागताया
धारिप्रतापसकुलर भिकारक्ष्यमाणं ।
वर्णणि पश समतीयुरशोभनाया
दीयाणि सेदवदुलानि कथंचिदेव ।।
किं जातमद्य यदनेन समुत्सकाऽहं
किंवा भविष्यति सु मम दुख भाजः।
कि सामादिह परं नृपते स्मग्पं मे
फिया घटेत स ममात्र नृदुष्प्रयेशे ॥
२.
पुरणानुपुरमवियया स्मृनयो गताना
मपोन्मिपन्ति भय पविमिश्रिता या ।
ताताधमे मृगकुलम्मद धिता
पृधान्टताय सलिलरप सेचयन्ती।
रश नृपेण तमहंघ निरीक्षमाणा
राग परस्परगतोऽमनि सप पय ।
मन्यागता मधुमया रियमाः कथं ये
नीवाय तेन सह पिलर न तेषाम् ।
४

·.
संप्रेपिता तदनु भर्तृगृहं ससत्या
तातं सखीयुगलमेणशिश लतां च ।
साना बिहाय, मनसा बहु चिन्तयन्ती
गत्या क्रमेण पुरराजसभां प्रविणा ।
.
७
तत्राशनेर्निपतनं, कृपया जनन्या
अनागम श्व, नृपते मम शोकहारी।
मेहस्य बन्ध उदभूलगत श्च मर्ता,
तप्ये ततोऽतनुतपांसि पति स्मरन्ती ॥
गाधेस्सतो जनयिता परिवृत्तवर्णों,
मातातिमानुपकुला, परिपालको मे।
तातो महान्कुलपति, वसनं च शिक्षा
मुष्याश्रमे, पतिरहो भुवनप्रकृष्टः॥
किन्त्वेष भर्तृविरह स्सुतरामसह्यो
नार्हामियं निरवधिश्च विभाति यो मे ।
काम निपीडयति, किं चत कारणं स्या-
द्राजा न धर्मपरमो यदवस्थिति में।
हृद्दारिणी निगदिता किल मानुमत्या
वीक्ष्याङ्गुलीयफमसावधिगत्य तथ्य ।
ताम्यत्यहो मम कृतेऽनुशयाभिततो
यस्यान्तरे मम च तिष्ठति लोक एकः॥
८
२

·सख्यौ च ते विदितशापकथे प्रिये मे नैवापराधसहिते कथितं तु ताभ्यां । आवश्यकत्वसमये प्रदिशाङ्गुलीयं प्रीत्येति, भाग्यविरहात्पतितस्तु तीर्थे । तातं वनौकसमथैधितवन्तमेव महाद्ब्रवीमि किमहं प्रति कृत्यविज्ञ। दुर्वाससा सुतपसा चरिते मदीये मुख्यं हि कर्म कृतमस्य फलं स्वनल्पम् ॥ ११ दण्डः कृपाविरहित. परिकल्पितो यद्- भर्तु श्च विस्मरणमेप च विपयोगः। मन्ये स दैवघटितः परिशद्धिमार्गों येनेह पावनतरा भवितास्मि नूनम् ॥ आतिथ्यकर्मणि नियोजितवान पिता मां विस्मृत्य तन्नृपतिमेव विचिन्तयन्ती । नावेदिपं मुनिवरं समुपागतं तं शाप फलं च विहिताकरणस्य युक्तम् ॥ कामान्धयाऽऽचरितमेतद धर्मजुष्टं सामान्यया वनितयेव पशुत्वभाजा । धर्मनियन्त्रित इहास्त्यगुभाय काम- स्तताः कलङ्कनिचयास्तपसा मयाद्य ।। १४

·१२.
त्यतं प्रियात्यमधुना गृहिणीत्वमात्तं,
संयोगमत्र सुखि में हृदयं प्रवीति ।
जाने कथं स इति नैव, विधिलाय ॥
शक्रस्य साहमय कर्तु मसावयासीत् ।
द्वित्रेप्वहस्सु पुनरागमनं च सिध्ये-
मार्गस्य मध्य इह दर्शनकाक्षयासी ।
तिप्टेकदाचिदिति चा शृणवं मुनीनां
स्यादेवमेक, भवताच छुभसंगमो नः॥
.
1. ॥ अद्भुत भारतम् ॥
१
नद्योs
ऽद्भुताशभजला वनराजयोऽमी
तुङ्गा नगा जलनिधे रमणीयतीराः।
पुष्पं फलं विहगजातमनन्तवर्ण
ज्योत्स्नाद्भुताऽमृतमयी मधुरतंघ श्च॥
धर्मासस्थिरा श्रतय आदिविधर्जिता या
अत्यद्भुताः प्रगतय स्सकलेऽपि शास्त्रे।
यशस्तपोऽध्ययनरीतय ईडनीया-
स्ससव्यवस्थितिरियं समता न यस्याः॥

·किन्त्वेतदद्भुततरं यदिहास्ति येना-
दानं जुगुप्सिततमं निखिलेऽपि लोके ।
संलक्ष्यतेऽधिकगुणं महितं च विजैः,
तो जगत्त्रयजयेऽत्र परिग्रहाशी ॥
धर्मः प्रतिग्रहणमीरित आप्तवाभिः
न व्यक्तिगो विधिरयं सकलोऽपि वर्ग:।
विप्राख्य एप निशितेन हि तेन बद्धो,
रिक्तोऽप्यसावखिलपूर्णतया विभाति ॥
वर्गा भवेद्यदि कदाचिदयं धनार्थी
विप्रत्यहानिरुदियात्सहसैव तस्य ।
निस्स्वत्वशस्त्रनिहतारिकुलाश्च विप्राः
स्वां जीविकां परचितैः कलयन्ति तुष्टाः ॥
दारिद्र्य धर्मपरिवद्धजनीघपूर्णों
लोके किमस्ति वरभारतवत्प्रदेशः।
किंवा विधानमिदमेव सुदेशमेतं
धात न पारयनि मूर्धतले परेपाम् ।।
अर्थावशाः क्षपित भोगतृपा जगत्याः
क्षेमाय तेऽनवरतं व्ययितस्वकालाः ।
रक्ष्या. काचिदपि ते धृतसत्वलक्ष्याः
रक्षन्ति संस्कृतिमिमां भुवनाद्भुतां ये ॥
द
७

·स्वातन्त्र्यलाभचरित किल भारतीयं
भात्यद्भुतेवतितरां मकुटायमानं ।
त्यागाश्रयाजनतया परिवयं हिंसा
युद्धं प्रवर्तितमहो विजयो विचित्र ॥
8. ॥ भीष्म महात्यागः ॥
स्मृते भीमेऽ धृष्ये स्मरणपधमारोहति बृहन.
नगानां राजासाबुदधिनियह श्वातिगहनः ।
नयागारापातो भुवनगुरुगाम्भीर्य भरितः
पृथुः प्रांशुर्देवालयसुविलसद्गोपुरगण ॥
महान्धी वीरः प्रसर मम चाण्यस्य नुतये
विचितं यस्यासीजननमिह चिन्तानभिगतं ।
प्रतिज्ञाचित्र्य प्रथितमवनी यस्य भुवि च
त्रिलोकीचित्रं तन्मृतिचरितमनाथ कथय ।।
प्रयत्न कंसारेः प्रशमनविधौ हन्तविफले
प्रवृत्तिस्संरब्धा समरहरणाय द्रुततरं ।
कुरूणामाध्यक्ष्ये कुलतिलकभीष्म श्च निहितो
वृतोऽहं हन्यां नावदिति वरान्पाण्डुतनयान् ॥ ३
२

·युयुत्सूनां माता रणभुवि समेता उभयतर समें प्रातर्नेतृ प्रवरकुरुवृद्धेन झटिति । तथैव व्यूढाश्च द्रुपदसुतवीरानमणिना, निदेशं चाकाङ्क्षन्प्रहरणममी दातुमतुलम् ॥ सदानुक्त्वा कंचित्सरमस मगाधर्मतनुजो. व्यजानाद्धर्म यः कृतदृढमति भीष्मशिविरं । निहन्तु क्षत्राणां जयविलसदानाकयशसो वयोपाय धर्मिन्प्रवद तव नत्त्यकथयत् ।। अवोचदीप्मस्तं सदयहृदयो वत्स समये पुनर्मामागच्छेति चलतु रणं तत्र जयवान् । सुतः पाण्डोरेवं च निगदितवाछन्तनुभवर- समक्षं वीराणां प्रबलकुरुशल्य किल वचः ।। जगत्यां चारित्रप्रथितपुरा केऽपि विदिता चरिने कस्यापि श्रुत इह न सन्धि पुनरयं । चरं पृच्छत्येको जलमिव वधाण्यं लघुतया प्रवीत्योमित्यन्यस्सममति रहो केयमनयोः॥ जनिी मृत्यु जनयति न भेदं कृतधियां सदा ये धम्यास प्रसितमनस कर्मततिपु। तथापीय चित्रा व्यवहरणरीतिः खलु तयोः परः पक्षः स्त्रो वेति परिगणना यन बुधयोः ।। ८

·भटानामाघट्ट स्तदनु चलितो वेगघटित
प्रवृत्तं ब्रह्माण्डमकटमतिभीमं प्रमथनं ।
भर भीष्मशस्त्रं निचय इव संख्ये च तडितां
बभासे तेजस्वी प्रलयसमयं स्माकलयति ।।
१०
अहान्यष्टावेवं तुमुलतरमायोधनम भूर
क्रमाद्भागो भूयानिधनमगमत्पाण्डवरले।
अथान्येधुर्धर्मश्चकितचक्तिो भग्नहृदयो
ययौ सानस्तूण गुणवशगगाड्नेयमविधम् ॥
प्रणम्योवाचवं "परनर! भवान्यावदजितं
विभयंतच्छत्रं मम क्लिन तावजयमति ।
समायाता विद्वस्तव हननवेला कथय मा
मुपायं सद्यस्त्वं समयहरण मा कुरु विभो"॥ ११
अवादीस्त्वं सत्यं भरति मयि शस्त्रं गुणनिधे
प्रहतुं शक्तो मां न भवति पुमान्कोपि जगति"।
निगद्येवं भीष्मः क्षणमिच स चिन्तापरिगतो
"यदि स्यादन्तो मे निहतमिह दुर्योधनवलम् ॥ १२
कथं कुर्यामेतां विदितनिपय पक्षविहति
परित्याज्यो लोके विरहितगुणस्वोऽपि पुरुष.।
परो ग्राहशिपरस यदि गुणपानजकुलजो
विशिप्याराध्य श्चेति किल चिदुपां तिष्ठति मतम् ॥ १३

·मयतावन्तं यं ममयमुपितं महारयगृहे ऋणं तद्व्यावृत्तं युधिीिनिधमेवागितरणात् । यरियेऽहं साधो गर्मनिपति साहाग्यमधुना मदन्तम्योपायं कथयिनुमिदानी व्यक्तिः ।। चिनिश्चित्यं वदाम्पम ऊचे नृगसुनं "चरियं में पूरे विदितमखिलानां शुभमने । निजाभाएं माऽम्या मयि गुरुमुनालभत न प्रसाद्याऽलब्धाध त्रिपुरहरमम्नोक्तपमा । व मदाताय, तदनुच निवेशानलमियं समुद्भुता भूयो द्रुपदतनुजा सा स्मृतियुता। ततसम्थूणाकर्णालममधिगतपुंस्त्वाऽघ च पुमान- शिखण्डीत्ययाण्या निगदितमिदं देवमुनिना ।। तदाकार्ष मद्यापथमममारमान्तरिति च त्रिय या नीपूर्व प्रति युधि न युध्येय रिपुदन् । गिसण्डी सीपूर्व स्तमिममधुना वीरविजय. पुगेधायाजी मां त्वरिनमपत्र प्रहरतु" ॥ महात्यागी धर्मग्रनपरिवृढो धर्मजलधि - बहो धर्मग्रन्भवति किल भेत्ता स्थितमति । जनित्वा धर्मेणा नुपहत धृति जीयति तथा मृति चानेनासावुपदिशति धर्मिप्रतमिदम् ।। .

·9 ॥ वाग्वैभवम् ॥ अये वा चिन्ना त्वं तव विभवलेशो मयि कृपा घशात्त संक्रान्तस्तमिम मधुना त्वत्स्तुतिविधौ । नियजेऽहं सद्यस्तनु तमतनं येन महिमा तुला नो यस्यास्ति प्रगुण इह वयेत निखिलः ॥ पृथिव्यादीनां त्वं प्रभवसमयात्पूर्वम भवर- समाश्रित्यव त्वां सकलमिह सृष्टं बहुबले । विना त्वां शब्द ! स्याजडमिव जगन्मूकवदपि प्रपञ्चस्सोर्थानां तिमिर इव मेदेन रहितः ॥ असाधारण्येन प्रविलससि नरे गीहुविधा न जाने जन्तूनां वचनमितरेषां प्रति भुवि । उदकाघुत्कर्षः प्रचलतर एवास्य विदित स्तथापीयं श्रीम्ते खलु विजयते तस्य शिखरे ॥ - ३ नरस्य व्यापारास्तय वागता अत्र हि ममे समाराद्धं वाफ्त्वां यतत इह सर्वोऽपि सततं । परं कस्यापि त्वं न वशमयसि कीडनपरा मजन्ती वैपुल्य पिपरिणतिमप्यूबिलसिता ।। ४

·२०
10. ॥ श्रमप्रशंसा ॥
श्रम कृत्साः पूज्यो भुवि उदयपर्वश्च हितकृत्
ननीचो नोच्चोऽस्ति श्रमिजनगणे सर्वविधया।
श्वपाको राजा च स्थिनिविग्चने भेदरहितो
रथे या यन्नेवा न विसदृशभावोऽनिचये ।।
१
५
कियां कुचकर्मी निजनिखिलशम्त्याजवयतो
रतिं पश्येत्तस्मिन्फल मनुपजेत स्वयमपि ।
अय न्यायम्सयो हरिहरमखानां दिविषदां
तथा नृणां चेय श्रुतिनिगदिता कर्मसरणिः ।।
श्रियो घोढारस्तवहनपरिखिना इव नरा
प्रयासे शारीरे कथमपि न जातु प्रमुदिता ।
धनप्राप्तं पूर्ण सुखमनुभवन्ति श्रमकृता
प्रकोपायाजन्न प्रकटितनिजोत्कर्षमतय ॥
2
नमो वित्त प्रज्ञा त्रितयमिदमैश्चर्यजनक
वितीर्ण विश्वेषां समदिततया मङ्गल रुते ।
न कस्यापि स्वयं भवति सकलंन्यास इति च
मजायेतेयं यदि भुमि भवेत्स्वर्गविभव ॥
४

·अहताल्या आढया श्वरणचलनं दारदलन
नि मन्यन्ते च कृषिमवलिप्ता परभृता ।
परेषां साहाय्य श्वसितुमपि चांछन्ति कृपणा
कथं म्वायत्तानां श्रमरतिरमीयां न विषयम
मतेरसंपत्तियां भवतु धनसंपजनिमतां
श्रम ते शारीर फलदमिह कुर्यु प्रतिदिन ।
यथा स्याल्लोकोऽय श्रममय उदात्तो वहुफलो
यथा च न्यकार श्रमिहृदयवती चहिरियात् ।।
६
नियन्या धीश्य परिपदि न भाति प्रभवितु
विनोद कुर्माणा निरतिसमये ये फिल जना ।
नटा गातारोऽन्ये धनभरहराश्चैव पहुश
श्रमी नो पर्याप्त लभत इह भ गृहगतान् ।।
७
स्थित प्रच्छायेपु द्रविणमधिकं कोऽपि तनुने
प्रयस्यंस्तापे य प्रतनु भजते वेतनमय ।
वपुर्वीर्यानाम प्रचलतरमास्तां मतिरल
तथाप्येपोऽधयों निजय इति भात्येव सुदृशाम् ॥ ८

·૨૨ 11 ॥ रजो विलासः ॥ अन्तर्वधि श्च परितो रजसावृतोऽई तस्मिन्निमनमनिश नयन मन श्च । ईपास्फुरदचिरसवकरावलम्या दुन्मज्ज्य वच्मि कुतुबाघु तद्विलासान् ॥ - लोके प्रवृत्तिरखिला रजसो विकास- स्तन्छासने सपदि नृत्यति सर्वजन्तुः । चैतन्यथि पुग्णमेतदधीनमेव प्रण्यानदुर्लभतराद्भुतभूमकृत्तत् ॥ आक्रम्य सत्त्वमतिदीनमिहाग्रहण प्रायो रजो चितनुने स्वयमेव राज्य । खपाम प्रकटयत्ययनौ नरेऽस्मिन - रागं च मन्युमजितं जनयत्प्रकामम् । ३ काम करोति भुवन कयल किलंक च्यात्ताननो भ्रमति च असिस ततोऽन्यत् । क्रोधो महान परमकारुणिको न लोके हातु सहेत तृणमध्यपरस्य हस्ते ॥

·२३
+
५
लीलाविभूतिरनयो भवति प्रपञ्चर
संसारकर्मनिचयस्य च चोदको तो
स्तैन्यं वधस्समर आक्रमणं च वैरं
दैन्यं छलं कपटता बहुधा चरन्ति ।
भग्नारसितारकिमु रजः प्रसृतं सुसत्यात्
संप्राप्य वर्णनिकरं लसतीह रक्त ।
यौप जुम्भति गुणो ऽखिलदम्भवीज
क्रीडन्ति तत्र बलबद्भुवि वर्गभांसि ॥
विशा अमानुपकुले कथयन्ति वै स्त्री-
रागेप्सव प्रचुरवर्णयुताः पुमांस ।
इत्येव किन्तु नियमोप्युभयो लोके
भूयो विवेकयति दृश्यत एष चित्रम् ॥
शक्ते धनस्य समयस्य च भूरिभागो
व्यर्थी तो भवति संसदि वेपवृद्धो।
आवश्यकार्थकरणे विनिन्युज्यते चे-
दंशोऽस्य कश्चन सुखं भवितेय नूनम् ॥
विद्याश्रमा यनिमठालय यज्ञशाला
स्थानानि यत्र नियत भुवि सात्विकत्वं ।
तत्रापि ताण्डवमहो रजसो नितान्तं
तत्ताहगम्य जयत एलु विशमाघः ॥
७
८

·किं नागतोस्त्यबसरोऽस्य निरोधनाय
संस्थापनाय महितस्य च सन्त्वभूम्न ।
यावत्स्फुरन्ति भुवने स्थिरतां प्रपन्ना
शान्ति ध्रुवाऽकितबता शुभधीश्च तृप्तिः ॥
12 ॥ सती ॥
लसन्त्यारयानानि प्रबलतर राजन्यचरिते
नृलोकेऽन्यत्रापि श्रुतबहुगुणा, यत्र युवति ।
युवान शत्रुणा कुलजमकरोत्स्वप्रियपति
ततश्चेयं स्नेहार पितृपतिगतार क्लशमवहत् ॥
त्रिलोफेश' पूर्व वटविटपिनो मूलतलभाड् -
मुमु णां मानात्परमकृपया मार्गमदिशत् ।
ततस्स्माय देवः परिणयति दक्षस्य तनुजां
तया देव्या साकं च सुखमवसद्यश्चिरतरम् ।।
द्यलोके जात्वासीबलवदुपजाप प्रनि शिचं
महेशत्वं तस्यापलपितममत्य मंदवशै ।
प्रतीक्षा चक्रयेऽवसरमवमन्तं च कुधियो
विना हेतुं द्वेषो महति हि विनाशस्य समये ॥ ३
२

·स दक्षो द्वेष्टणामविपपदमास्थाय याशः पुरो नन्दीशया कुरुत शिवनिन्दा द्युलदसि । शशापायं द्राग्यस् तनुत इह हित्वा शिवह वि मखं शीयतास्याथ शिर इति च स्यादसुरभीः ।। प्रवृत्तिस्तादो भयशिधिलिता भूरिल सवे स्वयं दक्ष. कर्ते तदनु चलितोऽहंयुहतकः । अशेपास्सम्भारास्स्वपदसदृशा संदिरचिता निलिंपादशालायां च.समुदलसन्मोदभरिताः ।। अनाहूता पित्रा भुवनजननी विध्यविनुता सचिन्ताभूदेवी व्यथितहृदया कर्मणि पितुः । अहो दपान्धत्वं प्रियदुहितरं मां न गणयन् पत्ति मे भूतेशं स कथमवमन्तं कृतमतिः ॥ अकार्यस्याकारं परिणतिमयं चाविटितवार- प्रमूढा धी श्वास्य प्रचुररजसा गाढतमसा। विपत्तिब्रह्माण्डप्रलयजनिका निश्चयभवा निवर्नतायं कि, जनक तव मी नु किमयम् ॥ ७ तिम हवन्यग्यति च गन्त तव पुरो ममाद्यातो याचे पति महमनुशा प्रियकरं। विमृश्यं पृतस्तदनु शिवया दाइरविभु - निधा गदा दवी सुभृशमनुमने कथमपि । ६ ८

·प्रपिष्टायां सत्यां पितृशुभचिकीर्ण सबसमां
प्रवृत्तस्तां दृष्ट्वा हसितुमबलिप्तस्मुरगण ।
उपेपैतदेवी पितरमुपसृत्यानतवती
परीतं विष्ण्याद्य ख्रिणयनवधूटी स्फुटमदम् ।।
विनीति मूनी तां निधनमधिगन्ता स जनकः
क्षणे तस्मिन्मग्नस्स्वमहिमनि दीक्षामुपगतः ।
अपीमा नाद्राक्षी चरणपतितां लोकजननी
पदार्य स्सत्त्वादयो न हि पतति दृष्टौ मदजुषाम् । १०
शुचा देवी नष्टं पितरमनिवत्यै च वचनैः
प्रयुषा शालामतिझटिति मुक्या परशिवं ।
प्रपद्य प्रोवाचेत्यव पितृमवान् दण्डविधिना
पति प्रेयान् लोके सततमितरे यावदनयाः ॥

·२७
13. ॥ प्रज्ञाविपरिणतिः ॥
पश्यत्येके प्रतिषिकृति स्वात्मभासव साक्षा
मेधावीयाद्गदनतरमप्यर्थसाथ विदन्ति ।
प्रीता माताऽथ च विवृणुते स्वीयरूपं समस्तं
मान्ति प्रामा ऋपय इ६ ने तत्त्यविशानदीमा १
अन्ये सर्व श्रवणपठनै शनिवृद्धि लमन्ते
सदान प्रधान महितमहतामात्मसात्कुते च।
पप्वेते समय इय संख्यातिगा: पुस्तफानां
लग्ना वर्गा सपदि शतास्सत्वरं भक्षयन्ति:
गुर्षी मृतिः किल जनिमतां तावता चै यहूनां
स्येशं नायुप्यधिकमपरं लम्धुमेते यतन्ते ।
एषां मध्ये कतिपयजना मरिपत्राणि जगया
कानयायस्यां एमिफुलनिजां फीटमायं मजन्ते ।।
२
पादन्त्येते भुमि विरचितान पुग्नरामीनपान
शता बाप्युदलितुमसिलं पाकिसो ग्रन्यकीटा।
अन्यादन्यत्म्ययमिदन ते मन्यनेऽपस्थितं या-
मान लेग परिमितमहो यदद्धितीयोतिराम्यम् ।

·२८
अन्ये केचिद्विरलविरलरस्संवृता. पुस्तकातै-
भवनामै रनिशमखिलें सनिशन्तरसमाधि।
कालं कंचिर ऋतवसतमः कासचिन्मयाण्डे
प्रज्ञारूप प्रणिहितवियो नूनमन्यत्पचन्ति ।
अण्ड भित्या तदनु विभयो जातपक्षा उयन्ते
प्रज्ञा चैपां विगतविशया निश्चिता संविभका।
नास्मिल्लोके भवति सुशामद्भुतं विप्रियं चा
तादृक्प्राज्ञा जगनि मनने नेतृतां यान्तिमुका. ॥
६
14. ॥ हल्लोकः ॥
विद्धि त्वां नर जीवलोकवसति कर्तुं यदीन्च सुखां
वृत्तीश्चित्तविहत्वरीरहरहस्लमृश्य तत्वेप्सया।
वीक्षस्व प्रथम कियोस्त्वयि गुणस्सन्स्येन संशोभितर
संपश्ये श्च सविस्मयाय सकलारसन्त्यन्यथेति द्रुतम् ?
हलोके तब वेचलं न वमसि त्वं कितु छोरामृगा-
श्वानन्याघ्रगाल अरसा अन्यत्र तत्तादृशाः।
पर्यायादथवा समे समदिता प्राक्रम्य यत्त पद
स्वोच्छायच विधाय सम्यगनिशं त्वां तन्वते न्यकृतम्

·पूर्वं त्वं किल यासमेभिरकरो चन्ये वने सगतो
बुद्धे वीर्यविजृम्भणादथ च ताजित्वा वशं प्रापयः ।
एते ते स्वपराभवं हदि गुरु कृत्वेव पृथ्वाग्रहा।
त्वां प्राप्तं पुरमद्य नो विजहति त्वञ्चित्तमाकम्य भोः॥ ३
धीशक्त्या ध्रुवमेव निर्जितवता वाह्यान्मृगान्प्राक्त्यया
विद्राव्या न तथा सुसं मतिमता संचारिणश्चेतसि ।
उद्योध्यस्तव चित्तगूढयिलसंदर्मस्फुलिङ्गः कृशम
संदाहाः क्रमशस्त्वया मृगकुला धृत्वा धृति ये हटात्।। ४
प्रत्वैवं सुचिरं मदाद्यवगुण संलक्षितान्प्राणिनो
दूरीकृत्य शमादिभिशुभगुण रापूर्य चेतोऽखिलं ।
संपूणी नरता समेत्य मधुरा जीवेयंदा शानभास
संसारस्तव भूरिमोदभरितो भाया सुशुभ्रस्तदा ।

·३०
15. ॥ एकाकी ॥
एकाकी विस्तृतेऽस्मिन् जगति बहुजने संचरामीच जाने
नानाप्रज्ञा प्रभिन्नान्मतगुणचरितेवन्वहं लोकयामि।
सल्लापादीन्करोमि प्रचुरपरिचयात्साकमेतै श्च हार्दान
प्रायोभिन्न मदीयात्पथ इह सकला प्रक्रमन्ते विचित्रा १
-
देवी सिद्धि प्रपत्त विपुलतरमहामन्त्रमार्गप्रविष्टाः
केचिद्यन्त्रे च तन्त्रे निज निखिलमनस्सन्ततं सन्निवेश्य ।
पूजां कुर्वन्ति दीर्घा बहुलसमचये कृच्छलब्धैस्सुवर्णे-
देव्यादीनां निकामं पृथुफलजननी श्रद्दधाना नितान्तम् ॥ २
केचिल्लोके धनार्थ निरवधिसमयं त्यक्तनिद्राविहाराः
स्वीकुर्वाणा प्रयत्नांश्च समधिकतरान्यापयन् त्यात्मतुष्टा ।
देव कंचित्स्वक्लप्त मनसि कयलिते निश्शुचित्वेन भूय
फुर्वन्तो द्रव्यलब्धै रुपचरणशतैस्तं भजन्ते च हप्ता ॥ ३
अन्ये केचिजगत्यां हठसरणिमिमामाश्रिताससिद्धिलब्ध्ये
प्राणानां यन्त्रणाद्ये निजहदिचरतां प्राप्तुमिच्छन्त्यभीष्ान् ।
जीवब्रह्मादिच नवरतनिरता केचिदन्ये रमन्ते
शब्देवायुश्च यावर कृतपरिचितयो शुचयोपान्वितेषु ।।

·यानानाडम्बराक्तानयि परिहर ता. पूर्णभावं यदीच्छे -
रन्तरस्थान सद्गुणांशा विचिनुहि कणशश्चास्मितां सनिहत्य ।
जीवेरन्यार्थमित्थं पचन च पुरुष घोपयन्तं न वीक्षे
सर्वोदम्भप्रियोऽरति प्रतिनिभिपसदाचारसक्तो न कोपि॥ ५
16. ॥ अष्टमूर्तिस्वरूपम् ॥
ब्रह्माण्डानि प्रयन्ते यदुदरविवरे नौकुलानीय सिन्धी
कल्लोलानां प्रवाहः प्रसरति नियिडो यत्र भाविधुदादेः ।
यस्या क्षाने प्रमुग्धा अपि नरमनस श्वव विद्ववरेण्याः
केशो रुद्रस्य या सालसति सालसूरादिमा व्योममूर्तिः॥ १
माकाशो युद्धिलभ्यस्तनुभवपवन श्वाधिगम्यस्त्वचासो
माणाधारोऽपिलानां स्थिरचरवमुधाजन्मिनां ध्यासमाजां
फुर्वाणस्माहचर्य तनुजातमुजो जीवदयायुदानां
नादानामाश्रयो यो मरणसरणराति नित्यं खगानाम् ॥ २
अग्मिीपस्य चिह्न नरमुदतुलः पायक. शुभ्रमूर्तिः
पर्यायेण प्रकाश दददानि यथा सूर्य पगेपि रात्री।
भार्याणामनदेयो निखिलमसभुजां च्ययोटा शिपाया -
नाता सभ्यताया असुरभयारो भाति चायणस्सः ।।
३

·आपस्सन्ति प्रतिष्ठा स्स्तृषितजगत वामृतत्वं भजन्त्य
स्तिनोऽवस्था प्रयान्यो भुवि पदमखिलं व्याप्नुवन्ति
[प्रकीर्णाः ।
वर्षाकारेण पृथ्वी तदनु च सरितामात्मना थायन्त्यो
जीवान सर्वान विशन्त्योऽशनरसमिलिता प्रापयन्त्योs
[नमेपाम् ॥
-
भूतानां या गरिमा पृथुनरपतिना लम्भिता धीजवापा
नुद्भिजस्य प्रसूतिश्च पशुखनिजयो भारवोद्री धरित्री।
पृथ्वी प्रेष्ठा च दात्री जलफलकुसमैश्शोभिता विश्ववद्या
सेव्या मूर्त्यन्त प्रभवति महिपी योपमा च क्षमाया.॥५
अस्वलोक्यदीपो ग्रहसपरिवृतो यंभ्रमीति स्वयं यो
वीक्षांकुर्वन्यथावर पदमुपरि वहन्ज्योतिषां संप्राण ।
प्रास्थस्तेज श्चतापं धरणिसुखकरं दृरतो धर्मकन्द
मैत्र्या जन्तून प्रबोध्या थ नियमयति तान् कर्मसु
[स्वेपुनित्यम् ॥ ६
चन्द्रोस्मत्प्रीतिमूर्ति हरशिरसि लसत्पुष्पपुजओ मनोशस
स्वीयान पीयूपकल्पानकि रति करमयान सुस्वरान् गायकांभ ।
ज्योत्स्नापूरे च तस्य प्रवहति सुमहान सिन्धुरुज्जृम्भते द्रा
माहादेन प्रपूर्णा श्च हृदयकहराः प्राणिनां प्रोत्तरमाः ॥ ७

·३३
धर्मानेवाचरन्यस्सततमिह जगत्कर्मनेता च होता
सृष्टीनामीश्वरोयं किल परतनुयल्लोककार्यकनिष्ठः ।
अत्ता चै यानमेपोऽनुभवति हि तनू र्भुज्यते चाप्यमीभि -
जानन स्वरूपं चरति यदि नरो याति तृण
[स पूर्तिम् ॥
17. ॥ विरावापद्रवः ॥
रटति करटवृन्दं फुफ्कुरा बुक्कयन्ति
प्रगतनगरमध्ये शृण्वतो रावराशीन् ।
श्रवणकुहरतोदान रुविमानप्रारतोसा
चयति न विषयत्वं ताहगल्पोऽस्त्ययं हि ॥
इद नरगणजल्पः पण्ययी प्वज
यविनिमयकर्मण्यात्तपोषोऽतिरूक्षः ।
रविरुदयति यायनय तायद्विशन्ति
द्रुततरमथ रथ्याविक्रयकोशकाराः ॥
अहमहमिफयायं शम्दगुम्फा चरत्या
फपिफणिपदकासंयुतो भिक्षुवर्गः।
प्रतिगृहमुपयात योदयादादिनान्त
फलयति नरकं द्राग्लम्धुमीपददिभ्यः ।।

·३४
सुरभवनतडाका भुकिशाला श्व नद्यो
रटनशतविदीर्णा श्चापि विद्यार्थिवासाः ।
विरटनविनियुक्त श्चेदसूरक्षितोऽयं
भवति च शमवृद्धि क्षुत्क्षयो दीर्घमायुः ॥
प्रवहण निवहानां यन्त्रनिर्मापिताना
खररवनिचयै यो भूतले व्योममार्ग।
कमिह विरचितं तं वच्मि कोलाहलं .यो
भ्रमयति नरचितं वर्धकोत्थे 'श्च घोपैः ।।
प्रतनतरदिनेषु प्रस्थिता विधमार्थ
प्रति बनभुय मेवं, येषु चासो नगर्यो ।
अभवदनिविडश्च प्राकृतो दम्भवों
यदि नगर इदानीं शान्त एकरसदेवः ॥
६

·३५
18. ॥ अवस्कर हरणम् ॥
नरस्य व्यापारं सदिय विचारं नयसिचे-
दिना फ्लेशं पश्येस्सकलमिममस्मिहि घटितं ।
मलानामुत्पादस्तदपहरणं चैव सततं
मनोवामायैर्यत्परतरमितो नैति किमपि ॥
२
अवेक्षांकुर्वाणा गिरिफुलसमावस्करचया
पुराणां वीथीपु प्रतिदिवसमात्तानपस्तान् ।
कथं मावा. पूता अपि नरममाजे प्रकृतिजा
विजानीयुर्यान्तीत्यनुभवगता अस्य मलताम् ॥
जुगुप्सन्ते येभ्यस्स्यतनुजनिमद्योऽपि मनुजा
घहन्येतान्यन्ये शिरसि हि मलान्यादरमरा ।
प्रविभ्राणामुद्धि प्रतिपदममी ये मलहरा
नमस्कायां नित्यं मुवि नरकचिद्रावणचणाः ।।
असत्यादिसाया ध समलमलानां प्रजनन
नरस्तान्युदत विरचयति राज्य यहुविध ।
मनोदीपाणामुदपनकरणे निमलधियो
पुता भाचार्याचा निसिलमलमालोद्यानाम् ।
४

·૨૬
अशुद्धे निप्पत्ति व्यपगमनमाने प्रयतिते
विभात्यस्मद्रीत्यै प्रथममवशिष्टं प्रतियुगं ।
तथा चेदारटेः कतिपयबुधोदृष्टजननं
युगं सत्यं दूरे भवति यदि सत्ये न नरधीः ।।
19 ॥ स्त्री ॥
शक्तिस्त्यानामधेयं नि जयसि सहसा घुस आक्रम्य तेज.
वीर्य शक्नोति लोके क इह कथयितुं भूरि सौन्दर्यशखें।
अर्धं त्वद्रूपमन्यजगति कलयसि स्वीयमधैं ययेच्छं
नास्मिस्ते विस्मयन्ते तव विवधवरा ये महत्वं विदन्ति ॥ १
एका व्यामोहय किं न दनुजनिवहानविभ्रमोघेस्सुधेपसून
किं लावण्यप्रवाहे तब मुनिनिचया दारुकायां न मग्नाः ।
चिन्तां नीते त्वदीये बशकरणबले विश्वतोजृम्भमाणे
पर्याप्ता किं न रेखा तर भवि विजया) किमर्थं तदर्धम् ॥ २
मूर्सत्वेनोन्नटन्तं दयितुमवनी या प्रवृत्ता पुमांसं
लालित्येन, स्त्रि कार्य निवहसि जगतो निस्सपत्नं प्रधान ।
उत्कृष्टं मातभा किल सकल हितं वोदुमत्रोन्मिपन्ती
पुंभावो यत्र तन प्रविलससि मुदा वृद्धिमापादयन्ती॥
२

·माधुर्य स्तम्भयत्ते निवसति चदने किन्नु नेत्रेऽथवौष्ठे
तको भातीहशो मे वितथ इव तव प्रीतिकर सर्वमेव ।
प्रेक्षा वाचा स्मितं च स्थितिगमनलसच्चारुता मोहयित्री
राज्यानां यच्चरित्रं जगति तदखिलं तावकीनांगलीला ॥
तत्तादृक्ते गुरुत्वं यदपि विरहिताश्चेतनत्वेन विश्वे
स्त्रीलिङ्गेन प्रयुक्ता भुवि भृशमहिताः कौमुदी द्वे च सन्ध्ये ।
क्षोणी नद्यो लता द्यौः परिपदपिसतां वाग्वुधानां कथा या
संख्यानं कीडगेतत्स्रवति मधुरिमा यत्रच स्त्रीत्वमत्र ॥
20. ॥ तपश्शीलता ॥
लोकेऽस्मिन्सुमहान्ति कर्मघटनान्यान्तं वहन्त श्च ये
सर्वे ते विलसन्ति मानवकुल श्रेष्ठास्तपोऽलंकृता ।
तेषां वुद्धिरमन्दचेष्टनपरा लक्ष्यैकवद्धा दृढं
निष्कम्पा सुखभीतिहेतुनिचयैरास्ते शिलासन्निभा ॥ १
पूर्व हेमवती सुनिश्चयवती स्वीयं प्रति प्रेप्सितं
तेपे निश्चलसत्ववृत्तिरवला धीरा मुनिश्लाधिता।
भूयिष्ठं च तपांसि, तुष्टमतुलं लेमे पति त्र्यंबकं
जेतुं यं न शशाक नेत्रघृणिना दग्धश्च चेतोभवः ।।
२

·सावित्री स्वपति विहीनवयसं ज्ञात्या चकार स्वयं
पातिवत्यसुतीक्ष्णदिव्यतपसा दीसा सिपेये गुरुन् ।
भतारं च, जगाम सार्धममुनाऽरण्यं दिने दारणे
तत्र प्राप महत्त्वतो मृतपति मृत्योः पुन श्वाशिपः ॥ ३
सर्वोत्कृष्टगुणो मृकण्डतनयः पित्रा वृतो लभ्वम्
बालोऽभ्यन्तरगूढदाहनिवहं पित्रोविंदित्वा नती ।
स्वीयं पोडशवर्यकालकलित दीघ विधास्यत्ययो
रक्षामाप च कालकाल भजनात्काल श्च दूरीकृतः॥
४
विख्यानिवि भाति भारतमुवो यत्सर्विनिर्मापिता
येषां वृत्तिरभूश धर्मचरणे य? तपश्शाश्वतं ।
नालं चम्नुमियं हि पूर्वनियति पूर्णवमास्तेऽधुना
यायच्छक्ति तपस्विशीलमखिलः श्रेयोऽर्थिभिगृह्यताम् ॥५

·३९
21. ॥ स्वाश्रयः ॥
१
२
नरस्यार्थी यावत्सरलगतयस्तावदिह सः
स्वकां शक्तिं मत्वा चरति भुवने मानरहितां ।
मदान्धः प्रारम्भान विरचयति चोच्चावचगुणार
फलं त्वेषां शश्वद्भवति विपरीतं च धृतिमुट् ॥
क्षणादस्माकिञ्चित्प्रविशति भयं तस्य हृदयं
न निर्गच्छत्येतर किल पतनमाचास्य वपुषः ।
पिमेयस्मिल्लोके स चलति वणेचाप्यरिधिया
प्रणश्यत्या श्वस्य स्वकगरिमचिन्ता विशिथिला ॥
उपायाः 'प्रोच्यन्ते . कुशलिभिरदृष्टार्थघटकै
नरो ये तान्भक्त्या ,श्रयत इह विनस्य हतये ।
जपास्ते दैवशाल जपति फलकाङ्गी मनुगणान
: मुट्ठर्जिशासास्य प्रति, शकुनधर्मान पणिनः ॥
'किमित्यस्य स्थाने नर इह न गृहाति गुभदं
स्थिरं,धर्म, नित्यं फलमपि . यदीयं च जगने
यथा निर्भाकोऽसी सपदि गतशफ्स्वाधयवलो
-विमुक्तो मायेभ्यः , परवशफरेभ्यो -विजयते ।
।
४

·४०
22 ॥ तदानीमिदानी च ॥
॥
नासन्नो सन्तदानीं प्रतिसमयममुं वच्मि दूरे न वाचा
माविभूतप्रपञ्चे मनुजकुलमुदत्कालमेतं ब्रवीमि ।
ऋथ्या राक्षस भरसुरकरटिभिः करकत्यैध पूर्व
संकान्तारण्यकौध नरवसितमभूमध्य एतद्बजस्य
घोरान्वुद्ध्या नियम्याशुनिशिततरया दैवयोगाच्च, शश्वर
प्राबल्यं स्वं मनुष्यः पाथमपि विदधे मेदिनीकृत्लभागे।
उद्गच्छत्यस्य पश्चाहसनविषयिणी चिन्तना पूर्वतोऽत -
चित्र. पापाणखण्डे वपुरलमकरोदस्थिर्मियः कपालैः ॥ २
आप्रत्यूपप्रदोष भ्रमणमदरसंवर्धनार्थं च युद्ध
भ्रातृव्यशस्वहस्तैस्सह सहयसनैर्विद्यते यस्य नान्तः ।
मध्ये नृत्यं च गानं घनरवसहितं योपितां मण्डलेऽस्य
स्त्रीणां पृष्ठेऽनुसारः प्रतिदिवसविधियोऽर्थकामंप्रयुक्तः ॥ ३.
.
.
आरण्यस्यास्यवाण्यां शिशवचन इथ प्रायशो गीतमेव
स्वादिष्ठाशब्दगुम्फा अकविसमुचिताः प्रास्रवस्तत्प्रसंगे।
आस्तामैतकिमस्मिन्परभुवनपरा बुद्धिरासीच धर्मर
मनामी नजिगहटवा संरक्रियाहीनमास ॥
४
.

·तन्नायं तवगीतं समररसिकता सैव भक्तादिलब्ध्यै
तत्कापट्यं फलाप्त्यै नरपरिषदि संदृश्यतेऽद्याप्थनूनं ।
बीजावस्थां च धो न किल परिजही सभ्यतादोष एप:
याववृक्षस्स भूत्वा फलति न भवने तावदस्या न कीर्तिः।। ५
---
23 ॥ शिशुस्वर्गः ॥
चरित्वा संभ्रान्तः क्रमणकठिने पुस्तकवने
नरस्तत्त्वान्वेपी विशिथिलमना वै विरमति ।
बदामीत्याश्वेने प्रज यदि सुखेप्सुः शिशुगणं
वियुक्तं दम्भाद्य स्सरलगतिमानन्दजनकम् ।।
तदीयं संजल्पं मधुरमवधानेन शृणु रे
भवेच्छीघ्रं ते विस्मरणमखिलानां खलु रुलां
उंदैत्येषां वाणी कथमथ च भावास्समुदिताः
कथं प्रज्ञा जाता विदितमिह कस्येदमधुना ॥
अहंतानोत्पन्नान किल ममताया अपि जनिः
प्रकृष्टं चैतन्य स्फुरति दृशि सयंत्र च शिशोः ।
करोति फ्रीडां यः शशिवृषभकास्तणचयर
स्वयं सप्टया लोका व्यवहरति चात्रय
२
--

·४
अवच्छेद काले दिशि चन शिशोरस्ति विदुषो
विनान मुद्देऽदि पियति च विना तृप्यति भृशं ।
ददात्यन्येभ्योऽसी स्वपरगणनायर्जितयिध
यथेच्छ याना- य करचरणचेहै. मकुरुते ॥
सृजन्तस्स्वर्वासं विमलयद्नै नृत्तहसिसेर -
चरिनैरव्याज रमृतवचन श्चापि शिशव ।
विमुक्कान्नुर्वाणास्तविधपतितान संसृतिशुचो
निलिंपा भीमा ये सक्लरमणीयाशभमयाः ॥
५
24 ॥ भूतक्रीडा ॥
चरित्रं लोकस्याखिल मिह सुसूक्ष्म कलयतां
प्रकाश भूतानां विहतिरिति तूर्ण भवति तत् ।
यदिस्युलीलास्ता प्रशमसहितास्साधु सकलं
पर त्वेपारीति प्रसरति न सर्वत्र सततम् ।।
असाम्राज्येऽस्माक भरतवसुधाकोशभवने
समृद्ध मस्याथै रहह महती भीरुपनता।
जना हृष्टा पुष्टा झटिति निरयेद्राडिपतिताः
धरित्रीकम्पोत्थं हृदयदलन शोकचरितम् ॥
२

·४३
४
नरा गायो वृक्षाः परिमुषितजीवा अयुतशः
क्षणानीता नद्यः पुलिनमयतां चित्रसलिलाः ।
निधानं वारीणां परिणतमगाधं गिरिकुलं
विपर्यासेना भूगिरिकुलमगाध जलगृहम् ॥
अहो क्रीडा भूमेः! कुतुकचलिता प्राप्य विकृति
तनुं स्वीयां नूनामकुरुत! नरम्यातिमहतः।
वितन्वानायासान्सपदिवितथान्दीघटितान
विजानात्येषा कि स्वकृतविषमस्याद्य गुरुताम् ॥
प्रकृष्टा कृष्टा म नयनसमरक्षां गतवती
प्रदात्री सस्यानां निजजनगणेभ्योऽमिततया।
इदनी पूर्णादि निरुपमवुभुक्षा क्षितितले
प्रमृष्टाः पन्थानोऽशननिनयनं योनि घटते ||
विना गेहं चासः कतिकति जना दिनु पतिताः
शिशूनां संख्यां को निगदितुमये पारयति नः।
मृतानां तोये भूविवरवनपाल्योश्च गणश -
स्तिरोभूता सद्यस्सुचिरविरचिता संपदधुना ॥
नरस्याल्पत्वं चावगमयितुमेनं नमयितु
नितान्तं प्रोप्तं प्रकृतिरुपदेष्ट्री प्रचलिता।
अघोघानां नृणां परिणतिरिय दैवविहिता
वदन्त्येवं लोके विपदमधिकृत्यापि विबुधाः ॥
६
७

·४४
इदं रं नूनं नर इह यथावचरति यर
स पीडामपनामसरदवनी भूजलमुखः।
दृढं सोवोत्साही पुनरपि नवीकारकृतधी
विशिष्टां वृद्धि द्राविरचयति तद्विरमयपदम् ॥
८.
25 ॥ भू भारः ॥
१
प्रभु लक्ष्मीकान्तं कलशजलधा कल्मपहरे
शयानं नागेशे निखिलजगतीरक्षणगुरें।
भराक्रान्ता शश्वर सजलनयना भूमिवनिता
ययाचे देवाचे स्सहनगुणमयी भारहरणम् ॥
फलं घोरं युद्ध कुरयदुमखानां भटयरा
असरयेयास्तर्ण रणभुवि निकृत्ता निर्दयतया ।
शिशुनामाधिक्यं कथमिह भवेद् दुर्वहभरो
जनन्याश्चिन तद्वधमपि कथं सा वरयते ।।
गरिम्णा कुर्वन्तस्सततमसुख भूरि गिरयो
महद्भियाकी गहनवनपाल्यश्च तरभि ।
गजाद्यानां यूथा गुस्तरमृगाणां सुबहव'
कथं मात्रा भारा न परिगणितार तेऽम्बुनिघय. ]
३

·उपेक्ष्यसंख्यायामतिलघुरसौ केन विधिना
नरोभारो भूम्या यदधिकविवृद्धिश्च गणिता।
अयं वे हेतुस्स्याद्विभुरिह नरस्सृष्टिपु यतो
गुणाश्चेष्टाश्चास्य प्रचुरमवधानं हि भजते ॥
४
हृदो वृत्तिर्यावद्विलसति सती तावदगुरु
नरो, ऽमुंलोभादि स्पृशति यदि संयाति गरिमा।
मनो दुष्टं भूयो गुरुतरमपीहास्ति हि गिरे
रिदं भूयिष्ठ चेदभिलपति भूमिः क्षयमहो ॥
कियन्तं कालं सा भरमसहमाना श्रवदना
सुतानामन्योन्यं समरहननं काश्तु मुहु. ।
सुसत्त्वं सेवन्तां लघुतरमिमे तृप्तिघटितं
भुयो भारो न स्यात् सकलसुतवर्गस्सुसमियात् ॥
ट

·४६
॥ उत्तर भागः - कथानकानि ।।
%3-
1. || गोदिवा ॥
१
२
३
.
कवेन्धिपुर्या किल दुर्विनीतो राजानकः क्रौर्यरतिर्यभूव ।
राशी सती तस्य च गोदिवाख्या गृहीतरूपा भुवि शान्तिरेय ॥
करं कदाचित् स जनरसाध्ये नियुक्तवानिष्करुणं नियन्ता ।
निशम्य चतं परुपं निदेशं मम्लुः प्रजा द्राग्भृशशोकतप्ताः ॥
अहो महद्वैशसमागतं नः कुमो वयं किन्नु विपन्निवृत्यै ।
इत्थं मिथस्ताः कथयांबभूवु रुपांशु रथ्यास्वतिमानभीताः ॥
अनन्तरं पौरजनाश्च किंचिदाहृत्य धैर्य सहज विपत्ती।
हएं स्वकर्मण्युपतस्थिरे तं भूपं युवत्यस्स्थविराश्चवालाः ॥
जायस्व नः क्षिप्रतरं नरेन्द्र करेण तीक्ष्णेन नितान्तदूनान् ।
कृतेऽशुमेऽन्यैरसि रक्षिता स्वं त्वय्येव रुष्टे शरणं कुतो न ॥
श्रुत्वेति तेपामतिपेशलानि वचांसि भूपो रुदितान्वितानि ।
रोपेण तान भर्सयतिम दीनान जनोहिताहक्कुरतेकिमन्यत् ॥
तपस्विनस्ते परिभम्नचित्ताः क्षणात्सकाशान्निरगुश्च तस्य ।
सहस्थिता तन्निखिलं निरीक्ष्य देवी निकामं दयमानचेताः ॥
४
५

·१७ पेतासि लोकस्य हि रक्षकत्वा धुक्तं प्रजानामवधीरणं किम् । येभृशं वीक्ष्य दशां तदीयां निवारणधूहि कथं प्रसिध्येत् ।। नाशप्यतां नाथ भवामि सजा फतु प्रजार्थ यदपीह कर्म । त्युक्तवत्यां पतिदेवताया मुयाच दुष्टस्मितपितास्यः ॥ पा मनीपा यदि वाजिरूढा वीथीविहारं कुरु वीतवामा । थेति वाचं नृपधर्मपत्नी कृतस्मितावोचदपांसुला सा ॥ यागे रतानां भयदायकं किं कि दुकारं भावि जगत्यमुप्मिन् । गेच वार्ता नगरी प्रविष्टा देवी प्रतिज्ञातरणोद्यतेति ॥ थ्यिश्च सद्यो विजना वभूयु गतो गृहान्तस्सकलोऽपिलोकः । गरह्य वाहं वसनानिहित्वा चारित्रवासा महिपी महार्वा । चक्रमे मन्दतरं मुदासौ वीथीश्चतस्नो जनताशुभार्थम् । सादमासाद्य ततः क्रमेण पत्यस्सकाशं च यशस्विनीसा॥ पणी स्थिता सांजलियन्धहस्ता सती पुरस्तस्य विधूतदा । लोन्नतायाः पुरतो महिप्या बुद्धवा नृपस्स्वं लघिमानमेव। उजाहतो गद्गदया स्म वाण्या देविक्षमस्वेति कथंचिदाह । आशापयामास स सद्य एव निराकृतिं पीडयतः करस्य । प्रजाः प्रमोदं परमं प्रपन्ना निर्व्याजवात्सल्यगुणाभिरामाम् । समां शशंसुर्नृपतिं च भूयो जायाप्रभावोदितसाधुभावम् ॥ १६

·आख्यानमेतन समाप्तिमेति प्रजाप्रवादो यदि नायमुक्त ।
छिद्रे कवाटस्य कुबुद्धिरेको वीथीगतां दिग्वसनां दिक्षु ॥
विक्षिप्तदृष्टिहतनेर आसीर क्रियानुरूपं फलमाप्यते हि ।
साध्वीकथां पुण्यकरी पुराणी पठन्तु सर्व महते शिवाय ॥
1
२.
2 ॥ प्रावरणभाषितम् ॥
पुरी प्रशस्ता विपुला जपाने देशेऽस्ति काचिनिसिलैनिपेव्या।
शाला बभासे महतीहयस्यां विक्रीतमन्नं वसितेन सार्धम् ॥
तामागत कश्चनसार्थवाहो वासाभिकांक्षी व्ययदो दिनान्ते ।
अगारमेकं प्रदिदेश तस्मै शालाधिपस्सर्वसुखैरुपेतम् ॥
शय्यागते प्रावरणावृतेऽस्मिन्प्राप्ते निशीथेऽस्तमिते प्रदीपे।
किशैत्यपीटा तव ते किमस्तीत्याकारकै चर्णचयै निवद्धः।। ३
संवादरूपश्च चिराव एकस्समुत्थितो जागरयन्महस्तम् ।
भीतस्स शय्यां विजही प्रधावन्नुवाच शालेशमदन्त मेनम् ॥
म सत्वरं तेन विवेशगेहं निदानमेवास्य विचेतुकाम ।
शृतं न किञ्चिन च दृष्टास्मिन शालाधिनाथस्थमगारमारात् ॥ ५
4
5
४
1 Loding 2 Charges 3 Qullt 4 Conversation 5 Voice.

·४९
तृष्णी निवृत्तो वणिजश्च गेहमन्यत्प्रदिष्ट वसनाय रायाम् ।
आगन्तुकोऽन्यो दिवसेऽपरस्मिनवाप पूोपितमेर नासम् ।।
.
७
श्रुत्वार्धराने स तमेव श द निनाय रारपरन शेपम् ।
अनन्तर स स्वयमेव रानो सप्राप्य शलेश इदत्यगारम् ॥
सुस प्रसुप्पाप परीतगात्रस्त नस्थितप्रावरणेन गाढम् ।
मध्येनिश तन यथावदेव शदश्चजातम्स च योधमायात् ।
उस्त परस्तादथ धृष्टचित्तो विचिन्त्य हेतृन्सकलान्स धीमान् ।
अदद्रुत प्रावरण निदान नाभद्रवस्तस्य यतो निराते ।
८
a
स तर पुन क्षेप्तुमना उगाह द्वितीयहस्तापणिकस्य हस्ते ।
तद्यत्समाशादयमात्तवान्पुरा भाण चिन च तटीयवृत्तम् ॥ १०
गृहन्यणिक प्रावरण स तण मीत तु यस्मा पुरुषात्पुरेदम् ।
अन्विष्य तथावयतिस्म सर्व प्रत्यर्पयामास च तजन ॥ ११
इयाय त प्रावरण किलेल्थ गृहे तटीयेऽवसता कुमारो।
पिता च माता च मृतौ तुगल्ये भ्रानोर्ययोर्वित्तमपीह नासीत् ॥ १२
अल्पे वयस्येव शरीरयाना प्रचालिता देहपरिश्रमेण ।
रब्ध न पर्याप्तमभूद्धन त ममेण वस्तूनि गृहस्थितानि ॥ १३
6 Lodg ng 7 Traveller 8 Caus
9 Second hund dealer

·एकैकशो विक्रयमागतानि पित्रा विसृशन्यधनेन कानिचित्। रिक्थेपु पित्र्येप्पशिष्टमेकं निवारक प्रावरणं हिमस्य । अन्योन्यमाश्लिष्टतनू निशाया माच्छाद्य तो तेन हिमे प्रसुप्तौ । किं शैत्यपीडा तव ते किमस्ती त्यापृटबन्तावसक-मिथश्च ॥ १५ अन्येधुरागाद्गृहवेतनाय स्वामी निवासस्य कृपाविहीनः । तो वेपिनायश्चमुखौ प्रवस्तुमशक्नुवन्तौ च जडाव भूताम् ॥ १६ निर्लजमेवावरणं तदीयं जहार वेगा द्रुदतोस्तयोस्सः । बभूव यस्मिंस्थिरतामुपेतं किंशैत्यपीडादिवचोऽतिभीमम् ॥ १७ निष्कासयामास गृहाचतस्मा त्यक्तावनाथायवनीतले तो। किं नास्त धर्मी किमुपा द्यावान्यभूव चेत्तव्यसने कृतं किम्। प्रायो नरस्स्वार्थपरोऽस्ति लोके दयाच धर्मश्च बहो. पताका| १८ अहर्गतं दुर्गतयोः कथंचिद्रश्यातले श्रुत्कृशयोनितान्तम् । राज्यागता घोरतरा हिमेन भ्रानोस्तु चण्डेन परं गता न ॥ अनावृतौ स्थण्डिलशायिनौ तौ श्रान्तो प्रसुप्ता न च विप्रवुद्धौ । प्रात जनास्ती निलयं प्रणिन्युर्हस्तै स्सहस्रेण विशोभितायाः ॥२० आख्या च यस्या भुषने दयेति तद्देवतायाः परमं प्रशान्तम् । देव्या दयाया न करास्महनं पर्याप्तिमेतुं प्रभवति लोके । कोटिश्चतेपामधिका न भायान्नरस्य दुःखे ह्यनुचिन्त्यमाने ॥ २१ ·१ . २ 3. ॥ कनकपट्टिका ॥ वाराणसीपुण्यपुरे कदाचिदेवालये विश्वपते. पवित्रे। मूर्ते. पुर. कोऽपि पपात पट्टो मध्येदिन हेममयः प्रदीप्तः ॥ ससम्भ्रम जग्मुरथार्चकास्तं लेसंविचित्रं दहशुश्च तस्मिन् । भक्तो भुवीशस्य य उत्तमस्स्यात्तस्य ध्रुवं हाटकपट्टिकेति ॥ ततोऽधिकारे पुरुषा नियुक्ता निकेतने विस्मयमानचित्ता. । आघोषयामासुरनुक्षण तां ग्रामे च दूतै नगरे च वार्ताम् ॥ ३ आत्मानमेवाभिमतं पुरारेः कर्तुं व्यवस्यन्ति समे स्म तत्र । ग्रहीतुमेनं भगवत्प्रसादं जनास्समस्ता भृशमीपुरेव ॥ यो रता ये निरवर्तयंस्ते झतून विचित्रान बहुदक्षिणाकान् । वाप्यश्च कृपाश्च तडाकवर्या निर्मापिता भूरिश आट्यलोकैः ॥ संकीर्तने भागवतप्रकाण्डा नाम्नां प्रवृत्ता परमेश्वरस्य । विचेरुरुवा गणनामतीता भक्ति स्वकीयां प्रकटां विधातुम् ॥ असाधयन ज्ञानपथे निपक्का जवेन चत्वार्यपि साधनानि । प्राप्तुं परेशस्य परं प्रदान प्राणानियेमुर्हठयोगवीरा ॥ तपस्विन श्चेरुरुदनवेगात्तपो महल्लन्धुमथेशदानं । इत्थं च धर्मस्य जजृम्भिरे द्वार स्कन्धास्सममा नवया विभूत्या ॥८ ५ 1 Plate 2 Inscription.

·५२ अथ प्रक्लप्ते दिवसे प्रदातुं क्षेने महेशस्य अभप्रसाद । दिग्भ्यस्समाभ्यः प्रययु पुरी तामपेक्षका. प्रत्ययपूर्णचित्ता ॥ ९ महोत्सवं तं तु निरीक्षितुं ये तमागता जानपदाश्च पारा । मार्गापमार्गा निविडा बभूवु स्तैराशु काशी विललास नूत्ला ॥ १० रग्णा क्षुधार्ता पथि दु सभाजो येऽवस्थिता पनिपु मन्दिरस्य । करेपु तेषां कन वर्ष ने वित्तमत्ता ददृशुर्मुखानि ॥ तत्रान्तरे निश्चयमेव चक्रु विपश्चितोऽसाविति पट्टिकार्ह । धनं यदीय निखिलं वितीर्ण वर्षे गते कर्मसु पुण्यवत्स ॥ ततस्स धन्यो भुवनेशमूर्ते नीत. पुरस्तान्महतादरेण । यत्राचकादद्भुतहेमपट्टो दिनस्य मध्ये द्विगुण ज्वलन्स ॥ स्पृष्टस्स तेन स्वकरेण यावद्वभूव तावच्छिव सीसरूपः । भीतस्य हस्तात्पतितस्स भूयो भूतश्च हैमो जनविस्मयाय ॥ १४ अर्हत्तमानां धरणं यथावत्पुनर्भविष्यत्यय भाविवर्षे । आघोषणापीत्यमकारि सद्य प्रवर्धयन्ती कुनुकं जनानाम् ॥ १५ आश्चर्यमेवप्रवदन्त एतर सर्वेऽपि गेहं प्रति नियंयुस्ते । शम्भुप्रसादाहरणाभिलापा दम्मेरिता धर्मपथे च वृत्ता। पस्पधिरे स्वीयमुदारभावं कत प्रकाशं भुवि मूढचित्ताः ॥

·वर्ष श्च यातो दिवसस्समागत प्रस्पर्धिनस्समिलितास्सभाया । चिराद्धृत कश्चन मासषट्के दाने यदीया व्ययिता महर्द्धि ॥ १७ असावगादग्रत आदिमूर्ते जग्राह पट्ट च कुतूहलेन । हा हन्त सीस समभूः स सद्य स्समेवभूनुर्भयविह्वलागा ॥ मही विचित्रा गतिरीश्वरस्य नरस्य दर्पशतधाविभन्न । कालेव्यतीते पुनरेव मान्यर्निर्धारितो धर्मचरेण्य एक ॥ स्पर्शगत तस्य करस्य कष्ट जावूनद सीसमिदं प्रजात । भूमि गता देविकपट्टिका सा बभूव हेमी प्रथम यथा द्वि ॥ २० सामाजिकाना हृदयस्थिति का मो वय विस्मयभीति मिश्रा । सप्रेरितोऽत प्रभुणेव सद्यो देवार्चकेप्वेकतम पुरस्स्थम् ॥ २१ ग्रामीणमेक जनमध्यदृष्ट ग्रहीतुमाशापयतिस्स पट्ट ! तपस्व्यसो निर्वृतिपूर्णचेता पस्पर्श भक्त्या तमस्तयज्ञ ॥ अहो महो दाम्पससार तस्मात् स्फूर्ति भजद्दग्रिहर च भूय । हर्षश्च शोको भयविस्मयौ च प्रापु प्रवेश हृदये जनानाम् ॥ को यायमीशेन वृतस्स्वय कि कर्माकरोदुत्तममेष धन्य । असा किल ग्रामिक एव कश्चित्साधु कुटुम्बी चरितस्वधर्म.॥ २४ आगात्तदा पूरयितु प्रतिशा वाराणसीमात्मस्ता कदाचित् । गच्छन्गृह विश्वपतेस्तदर्थं ददर्श दीनान्गणशस्स मागें । २२ २३ २५ ·५४ धन यथाशक्ति विसारितेपु निधाय पाणिप्वनुतापपूर्वम् । कुऐन घोरेण निपीडितान कंचित्प्रपेदे कृतहारवं प्रामात् ।' दूरीत यन्निकटं मनुष्ये शोच्यां स्थिति तस्य निरीक्ष्य तूर्ण । अङ्गानि मर्याप्य भिमृश्य पूर्व पाणी गृहीत्वा विकलौ निजाभ्याम्॥२७ ईशो महान्कमिदं सहस्वे त्याख्याय तं नेत्रजलरसिक्त । इत्थं चिर भढ़वचांसि भूयो निगद्य मन्दं विजही रुस्तम् ॥ २८ यया तनो मन्दिरमात्मयोने लैंमे च चामीकरपट्टिकां स । देवम्य भक्त परमस्सलोके भक्तिर्निजा यस्य नरे विशाला ॥ २९

·4. ॥ उपहारः ॥
नृपः प्रयातो मृगयार्थमेकदा
मासेषु याते प्वपि नागमत्युनः ।
अवान्तरे दुस्सहसेदनिष्ठुरं
दुर्भिक्षमेकं प्रविवेश मेदिनीम् ॥
चयाम वहि तपनस्सुदाम्णं
जलाशयाश्शुष्कतरा श्च चक्रिरे।
सस्यानि दग्धानि बभूवुरअसा
प्रजा नितान्तं कवलीकृताः क्षुधा ॥
२
योकुनियुक्ता भुवि राज्यधारणे
नाशाप्रयोग रवितुं क्षणं जनान् ।
थाढ्यास्तथा संचितधान्यराशयो
नापारयन्दातुमतो नियारणम् ।
AM
कातान्तिकान पौरवराः पुरोहिता-
दुर्भिक्षहेतुं भृशखिन्नकमानसाः ।
पप्रच्छुरेतस्य च शान्तिफरिकां
"भूयां श्च मन्युः फलितोऽत्र दैविकः ।

·प्रेयस्तम यजगतीह गण्यते
नृपेण दातव्यमिदं प्रशान्तये"।
प्रत्यचुरित्थं हृदयस्य दारकं
वोऽप्रिय पथ्यमहो पुरोधस ॥
चल्यर्धमतेऽथ ययाधिरे प्रिय
राछी कुमारं क्षितिपाललालितं ।
क्षेम जगत्या, परिगण्य सोत्तम
भृशार्दितापि प्रददौ स्तनधयम् ॥
इटाश्च देवा समयस्समागतो
चलिप्रदानाय शिशुस्समाहत ।
तावनिवृत्तो मृगयागतो नृपः
क्षणान न्यरीत्मीदुपहारसंभ्रमम् ॥
७.
उवाच चव "निरणापि साधु नो
पुरोहिन किन्नु सुत प्रियोऽथवा ।
भार्ग प्रिंय" तत्महिपी निशम्य सा
चकार देहं द्रुतमेव देवसात् ।।

·नौकाधिरूढ पतितोऽस घालः प्राणांस्तृणीकृत्य मया ररक्षे। घोरे प्रवाहे किमु तात सत्यं न गण्यते त्यन्मणिहार हारि॥ ९ पिताब्रवीत्पुत्र विचेष्टित ते नूनं महफिन्त्यधिक वृणेऽहं । क्षिप्रं कनिष्ठर स्त्रकथाममाणी कदाचिदेकर गिरिप्रदेशे ॥ नयनजान्वीक्षितयानरि मे प्रान्ते प्रसत शिखरस्य भीमे । आसन्नमृत्यु सहसाभिधाव्य प्रमोध्य गृहन्मरणादरक्षम् ॥ ११ सद्य पितोवाच तवैव हारो यदाचरो विस्मृत पूर्ववैरः ॥ १२ 6. ॥ राजा कन्यूतः ॥ कन्यूतभूपो म्यवसच्छ्लथात्मा कृत्वाधिराज्यं समयं महान्तं । रुरोध शधाम जघान भूयो जहार चाजो ययुधे मुमोप । चित्ते चकाराधितटे चरन्स स्त्रीयानि कर्माणि जगाद चोचैः । मसत्सु चण्डेपु पयोधिमार्गे नयन भटा भीमतरान रणेपु॥ २ युद्ध्यामवं भो विजयं बृहन्तं महीतले कस्य यशोऽस्मदीयम् । आस्थानलोकरसहसान्वबोच द्युप्मद्यशः कस्य महीतलेस्मिन् ॥ ३ ·राज्येन कि मे गलितं वयश्च श्रान्तोऽस्यहं पुत्रवरा अपी में। कांक्षन्ति मृत्यु मम संप्रयाण कालस्समायात इतीय वेनि ॥ मंत्र महाराज भण प्रसीदे त्याचुकशुस्साश्रुमुखा जनास्ते । चाणि पश्चाशदसंशय त्वं जीवेर्मनस्वी चलवान्यत च ॥ जग धर्माधिगुरुस्सचेष्ट: "कन्यूत भूपं प्रति मन्धिवर्य । वर्षाणि पञ्चाशदिति प्रवक्तं कि त्वं प्रमत्तः शरदः सहनम् ॥ ६ नराजिजीवु, गिरिशृङ्ग उच्चे किं नैकदा स्तम्भयति स्म सूर्य । यूदाधिपो याचदरी श्चहरीति निशाकर छादयति स तावत् ॥ ७ फन्तदेवस्य मनो यदिस्या च्छपये किलेदं निखिलं तदैव"। "किं शक्नुयामुत्तम धर्मरक्षिन्नू स्थिरं कर्तुममुं पतङ्गम् ॥ ८ कि चाररोधे प्रभवेयमह स्तारापतेः खे रजतात्मनोऽहं । मच्छासने तिष्ठति चन्द्रमाश्चेत् स्रोतांसि शास्यामहमस्य वार्धेः॥ ९ अमी नरगा अपि कुर्यराशा माझामका ये मम संशयाऽध" । व्यजिसपद्धर्मगुरुः प्रणम्य "प्रमोत्वदीया पृथिवी जलं च"॥ १० माशापयामास नृपस्तदानी मम्भोधिमामध्य “विसर्पसर्प"। पारात्पविनादपसप रे त्वं तिष्ठाम्यहं फेनिल यय तस्मात् ॥ ११ 2. the Jewish chief 1. Priest

·६०
उवृत्त वाताहत मासनं गा भर्तस्तव त्वं भव निश्चलो द्राक् ।
पादौ स्मृशाज्ञा मम मा समुद्रे "त्यस्मै ददावम्बुधिरुत्तरं किम् ॥१२
उच्चस्तरं केवलमुज्जुघोष कल्लोलमाला महता जवेन ।
तीरेऽभिपेतुः पृथुनावत्यः पश्चात्प्रसेरु नृपति नरा श्च ॥ १३
धर्माधिकारी च मृपाप्रशंसी, राजादिदेशाथ कठोरयाचा ।
कदापि
वस्सन्तु
नमांसि मैवं नृरूपिणे नश्वरमृञ्चयाय ॥ १४
वशे समुद्राश्च भवन्ति भूमि यत्तेजसस्तन्नमत स्तुवीत" |
तत परस्तान्न कदापि भूपो दधार सौवर्णकीरीटमेषः ॥ - १५
-SINE
7. ॥ भर्तृविश्वासः ॥
१
शृणोति गोपः श्वगालयोस्सम
विरावमेकं भपणात्मक, स्थितः ।
शिलासु कीर्णास दिशत्यसो दशा
घवेक्षतेऽनन्तिकगुल्म इङ्गनम् ॥
चक्षु क्षिपन्चै हरिपण्डमध्यतो
भ्वा दृश्यो कश्चि, दसी न पार्वतः ।
चेमा अशान्ता श्च भवन्ति नीयता
मोगा यथा पश्यति, भिद्यते रुतम् ।।
२.

·न तत्र कश्चित्परितोऽ क्षिगोचरो निम्ने प्रदेशे जन उन्नतेऽथवा । शब्दो न सीत्काररवो निशम्यते, करोति जन्तुस्त्वयमन किं स्थले ।। ३ 3 सछन्नकोण. पृथुविधमालयो यावनिदाघ परिहीयते स्थिर । नीहारराशि विपुलो न हैमन, पुरो भृगुस्तुगतरोऽभिवर्धते ॥ 3 स्वपित्यध कश्चन निस्स्वनो हृद, स्थल सुदूर हृदये नगस्य तत् । दूरे च मार्गस्य तथैव वेश्मनो दात्तथा मानुपपाणिपादत ॥ । कदाचिदनोलवते सरस्तिरो मीन प्रहिण्वसिजशब्दमेकक.। काकस्य रायः परपै प्रतिस्वने स्तुले प्रकामं शिखरैरनूयते ॥ 1 Place of rest 2 Steep rock 3 acrour-

·६२
आयाति तनेन्द्रधनु श्व नीरद -
स्तुपारसंघा पिहितांयरा भृशं ।
4
सूर्याशयश्चापि परं तु मारत
शक्तो न गन्तुं विहत. शिलालिभिः ॥
७
गोपःक्षतिष्ठति पापरावया
पापाणसण्डेषु शिलासु याति च ।
ध्वनिकदृष्टिस्त्वरयातितीव्रया
यावन्न दूरं गतवान स तायता ॥
निरीक्षते मानुपमस्थिपञ्जरं,
भीतोऽतिमा, परितो विनिश्वसन् ।
ज्ञातुं चरित्रं च स संप्रपश्यति,
शिलोचयादुच्चतरार सुसङ्कटात् ॥
भयस्य भूमेः पतितस्स मानव ,
स्फुटत्यथान्ते विशदं समं तदा ।
6
T
सरसार तनाम, सक', कुतः कदा
55 गत श्व पन्थानममुं, कदा गतः ॥
१०
4 wist 5 dreadful 6 birth place 7 bursts out

·इत्यादिकं, किन्त्वतिशोकनिर्भरा
निगद्यते यस्य कृते कथा मया ।
शृण्वद्भुतं तद्भशशाश्वतं यश -
श्चिद्रं च यच्छन्दमयं समर्हति ॥
8
श्वानः श्वसन्टीनतरं रुदन्नयं
पुनः पुनस्तनिकटे तथैव च ।
मासमयं तद्विजने स्थले यस
निदर्शनं स्पष्टम भूद्यथा दिने ।
-
२
यस्मिन्स पान्थो नियते स्म दुर्भग -
स्ततोऽनु तस्मिन्पद एव वाऽथवा ।
भर्तस्समीप स्थितवान स रक्षकर,
तं दीर्घकालं कथमेष जीवितः? ॥
२३
जानात्यसौ यः प्रददौ समुन्नतां
भक्तिं च विश्वासमम प्रमातिगम् ॥
8 monument
9 proof.

·8. ॥ प्रश्नस्य पक्षद्वयम् ॥
अश्याधिरूढः शितकुन्तपाणि रापादमस्तं कवचावृत श्च ।
कश्चिद्भटो राजपथे कदाचि द्वेगाद्यया वीक्षितनकयुद्धः ॥ १
आगा,
२
3
३
तदाऽपरस्तत्सदृश: प्रतीपाद्देशाद्धयी कुन्तकरच मार्गे।
दुभी तस्थतुराभिमुख्य यत्रालसत्स्तम्भगतश्चखेट ॥
वर्णाविचित्रा पठिता उभाभ्यां तदृश्यमाना. कुतुकान्विताभ्यां ।
अहो प्रभा स्वर्णमयस्य कीहक खेटस्य धीरोऽवदेक उच्चः॥
तदेव योधोऽपर उज्जुशेष भ्राजोऽद्भुतं राजतखेटजन्म ।
सद्यस्तयोराविरभद्विवादः कि राजतं चा किमु हैममेतत् ॥
अन्धोऽस्म्यहं किं किमुवाहमन्धः परस्परं बाद इति प्रवृद्ध ।
मामेण धाम्यः प्रहरागतो तो फुन्ताहती पेततु श्वपृष्ठात् ।।
४
५
तो मूञ्छिता मार्गचरो दया सिक्याम्भसाऽडियशयानी ।
अलम्भयच्छीप्रमसून योचर किमर्थमेवं च कृतं युवाभ्याम् ॥
उभायपि मोचतुरात्मपक्षं स्वरेण दीनेन भृशात्तसारी।
एको ऽवददाटकखेटमेतत् प्रवीत्ययं राजतमित्यजनं ॥
७
2 opposite 2 face to face 3 letters 4 words 5 blows.

·.
7
८
अन्योऽभणद्राजतखेटमेत च्छपत्यसो हाटकमित्यशान्तं ।
एवं तयोः प्रवतोस्तु पान्यो निरीक्ष्य सम्यक्परितश्च स्वेटम् ॥
ऊचे किलेल्थ सुहृदौ युवा द्वी यथा यथावहिणो तथैव ।
गृहीतवन्तौ पुनरन्यथापि पार्थे च खेटः कनकात्मकोऽयं ॥
पाय च चित्रो रजतात्मकोऽसी पक्षद्वयावेक्षणमेव साधु ।
9. ॥ धर्माचार्य हात्तः ॥
शुगुमे किल हात्तनामको जपमालाभरणो वृहदपुः।
गुगरा जनधर्मपालक स्सुसितो जेर्मनिदेश एकदा ।।
प्रसतोऽनानाद्विमोचनं जनतावक्षत नो मनागपि ।
गुरुमूचुर धत्य से द्रुतं "सुतरां वृधिविलोपकर्शिताः ॥
मगयामधुना प्रसीद मोस्सहनं दुष्करमेय नः प्रमो।
करणारापलं तवेक्षणं पततादेपु जनेप्यनगलम् ॥
1
૨
6 weats 7 repeatedly
1 tomic

·भवतो बहुधान्य सञ्चयो वहिरागच्छतु तापशान्तये ।
अशनाय वितीय तण्डुला नव नो मृत्युमखाक्षुधातुरान् ॥
इति तं बहुधा ययाचिरे चिरमस्तोकसमृद्धिसंयतं ।
गुरुरावददाशु हेलया “पिटकान्याहरतेत मण्डपम् '॥
६
७
3
८
उदितं मधुरं निशम्य तद् गुरुणा जानपदा मदान्विताः ।
विविशु पेसतिं गुरोस्समे महती धान्यजिघृक्षयाऽअसा ।
सहसा कटुवागुवाच ता "नपहर्नु मुपका इवेच्छथ ।
चिरसंभृतधान्य मद्य मे" गिरमेतां परमस्य सेवक ॥
निगदनिजकिडरानसौ निदिदेशेति “पिधत्त मण्डपं ।
अनलस्सपदि प्रदीयतां दहतु प्रज्ज्वल एष मुपिकान् ।
तरसा सकल समापितं न बिलम्योऽस्ति हि दुटकर्मसु ।
रमसेन गुरुः प्रविष्टवान् स्वगृहं भोक्तुमथेप्सितं बहु ।।
प्रतिमां कृमिखादितां स्वका मनुपश्या गृहकुयलंपितां ।
फणिकाभिरभिप्लुतोऽहुतं स्वतनुस्वेदजलस्य, विहलः ॥
अकुतोमयमान्ययं गुरुः कथमप्याश्रयत स्वासनं ।
स्वदते स्म न किंचिदन वै गुरवे संप्रति दारितात्मने ।। ११

·३७
क्षणलेशत एव मूपिक श्चलितः कश्चन सप्छु खादति ।
तदनून्दुरुरन्य आगत स्तमनु नेइखति भूपकोऽपरः ॥
१२
इति वैद्युतवेगमाश्रिताः क्षणकाले वयश्च मूपिकाः ।
पुरतः परतश्च भूमितस्समवेताः परितस्तमूर्ध्वतः ॥
5
तरति त्वरितं नदी मयं जवतो गच्छति गेहमाश्मनं ।
विधिदृष्टिगतो न रक्ष्यते प्लवते वारिणि मूषिकावलिः ।
झटिति प्रविशत्यो गृहं गुरुरायन मुखं प्रतिष्ठितः ।
कणशः कणश श्च भूपका युगपत्खादितुमुद्यता मदा ॥
6
रदना रचितास्तुणा दुपले तिग्मतरा महमहुः ।
स लुटत्यतिवेगतो जपन्गुरुरक्षा भ्रमतीह तत्र च ॥
7
अहहा पृथुमांसपर्वत: क्षणतोऽस्नां चय एव दारुणः ।
अत्तिभीजनकं कथानक परिपुष्णातु मति सुशोभनाम् ।।
१७
4 Rat 5 lightning speed 6 thus 7 beads.

·.
10. ॥ सलमनो भ्रमरा च ॥
राज्यं चभार महता यशसा नृपेन्द्रः
प्राज्ञः पुरा सलमनस्तुगृहीतनामा ।
श्रुत्वाद्भुतामवनिपस्य विवाधिराशी
कीर्ति, जगाम जयत शुभराजधानीम् ॥
थास्थानगान्यतिशयावहमांसि देवी
द्रष्टुं तथा समुचितं च बलि प्रदातुं ।
तबाययौ न खलु केवलमेतदर्थ
तास्ता मुहुपकथा श्रुतवत्यसो यत् ॥
विद्या वचांसि समलंकुरते नृपश्य
प्रशामणि शैलति तद्वदनोत्थशन्दैः।
आभाणः श्रुतिसुखरनिशे मनोझै-
नीतीरसावुपदिशत्यवनीधरेन्द्र ॥
जिज्ञासरत्र निखिलं खट किंवदन्ती ।
तथ्यं यभूव महिधी, पुनरीद्दगन्यत् ।
शुश्राव सा सलमनं प्रति, यदरिष्टं
प्रश्नान्स यद्विवृणुते गहनानसाध्यान ।।
२
4
३.
,
४
1 Solomon 2 Queen of Siebe 3 tribute 4 riddic. 5 rumour or repor

·स्त्रैणा श्च यद्विविध चित्रतरा स्स माया:
पश्येत्सदा मुकुरगा इव सप्रसन्नाः ।
सूक्ष्मेक्षतां नरपतेरिति विश्वधुष्टा-
मायादियं नृपसभामभिधीक्षितुं ताम् ।
राशो दधार पुरतस्वकरद्वयात्तं
मालाद्वयं कुसमभास्वरमअसा सा ।
एकाऽ वनीवरतमोपवनीगृहीता -
नेकप्रफुल्लसमरगचयाञ्चितश्रीः ॥
अन्या मनागनयरा रमणीयतायां
'दिव्यी भवत्कृतकपुप्पविचित्रशोभा।
.
"सत्या ब्रवीतु कतरा कृतका च केति
10
11
प्राज्ञो भवा" निति च सा सहसान्वयुक्त ॥ ७
वाचंयम स्सलमन स्सकला श्व सभ्या
आश्चर्यमूढहृदया
दुधुवु
शशिरांसि।
मालाद्वयार्पितहश, स्सुचिरं नृपालो
निर्वाक्य, एप न पुनर्वदितेत्य भाच्च । ८
womanly 7 tricks 8 colour
11 mute 12 Shook 13 natural.
9 divine 10 artificial

·Q.
भूपेन्द्रमौनमुदिता पुनरइनोचे
'नैसर्गिकी च कतरा बुधवर्य माला !
नैचोचितोऽत्र लघुकर्मणि ते श्रमोऽयं
ब्रूही" ति किन्तु बुधराडजहान मौनम् ॥
अत्यन्तसंशयविमोहितमानसोऽयं
चिन्तागतस्सपदि पश्यति चञ्चरीकान् ।
म्लानप्रसूनमधुने भ्रमतो बहिस्स्थान -
झङ्कारिणो, स्मयत ऊद्धरते च शीर्षम् ॥
सद्यस्समादिदिशिवानयघाट्यतां दार .
वातायनं तदिति तद्भणितं तदेव ।
उद्घाटितं च तरसैव यथानुपाशं,
गेहान्तरं प्रमुदिता भ्रमराः प्रविष्टा ॥
देच्या श्च दक्षिणकरस्थ सुमानि वेगा
दापेतुरेवमखिला नृपतिस्सदस्याः ।
मालां निजां च बुयधुस्तु पियाधिराशी
लज्ञाहता निववृते गदित स्वदृष्टम् ॥
प्राज्ञस्सदा लघुतरादपि वायुलेशर
तत् परं सुखकरं च सुनीतिमा
अन्यत्तथा हृदयरजकमीक्षते
संराट् यथा सलमन:-
१२
-
13

·७१
11 ॥ वासना प्रावल्यम् ।।
मुनिवरस्य पपात वियत्तला
ञ्चरणयोरतिपीडित एकदा ।
परिपतद्विकपादनखान्तर
ग्रहणविश्लथ मूपिकशावकः ॥
करुणया मुनिरात्मतपोवला
दकुरुताशु शिशुं वरकन्यकां ।
अतनुना कुतुकेन विवर्धितां
रुचिरयौवनमागमदञ्जसा ॥
२
पितृजनस्य बभूव निसर्गजं
परिणयं प्रति संप्रति चिन्तनं ।
अददतस्समये खलु कन्यका
मघचयस्सुमहानिति कीत्यते ॥
३
तदनु सत्वरमेव विचारिता
वरगुणा जनकेन च कन्यया।
जगति यो बलवत्तम ईक्ष्यते
• स भविता दयितो मम नायकः ॥
४

·७०
भूपेन्द्रमौनमुदिता पुनरजनोचे
"नैसर्गिकी च कतरा बुधवयं माला।
नयोचितोऽत्र लघुकर्मणि ते श्रमोऽयं
ब्रूही" ति किन्तु वुधराडजहान्न मौनम् ॥
अत्यन्तसंशयविमोहितमानसोऽयं
चिन्तागतस्सपदि पश्यति चञ्चरीकान् ।
म्लानप्रसुनमधुने भ्रमतो चहिस्स्थान -
झकारिणो, स्मयत ऊद्धरते च शीर्षम् ॥
सद्यस्समादिदिशिवानवघाट्यतां द्वार -
वातायनं तदिति तद्भणितं तदेव ।
उद्घाटितं च तरसैव यथानृपानं,
गेहान्तरं प्रमुदिता भ्रमरा: प्रविष्टाः ॥
देव्या श्च दक्षिणकरस्थ सुमानि वेगा
दापैतुरेषमखिला नृपतिरसदस्याः।
मालां निजां च वुयुधुस्तु पिवाधिराशी
लजाहता निववृते गदित स्वदृष्टम् ।
प्राइस्सदा लघुतरादपि वायुलेशन -
तत्व परं सुखकरं च सुनीतिमार्गम् ।
अन्यत्तथा हृदयरञ्जकमीक्षते द्राक् .
संराड् यथा सलमनः-प्रथितश्चकार ॥
13

·७२
11 ॥ वासना प्रावल्यम् ।।
मुनिवरस्य पपात वियत्तला
चरणयोरतिपीडित एकदा।
परिपतद्विकपादनखान्तर
ग्रहणविश्लथ मूपिकशावकः ॥
करुणया मुनिरात्मतपोवला
दकुरुताशु शिशु वरकन्यकां।
अतनुना कुतुकेन विवर्धितां
रुचिरयौवनमागमदञ्जसा ॥
२
पितृजनस्य बभूव निसर्ग
परिणयं प्रति संप्रति चिन्तनं ।
अददतस्समये खलु कन्यका -
मघचयस्सुमहानिति कीयते ॥
तदनु सत्वरमेव विचारिता
वरगुणा जनकेन च कन्यया ।
जगति यो बलवत्तम ईक्ष्यते
स भविता दयितो मम नायकः ॥
४

·अवदेवमियं, तरसा मुनि -
म्सह तया तपनं गतवानसी ।
पिण्याच "रये यलयत्तमो
जयति यत्त्वमिदं जगदोजसा॥
अफथयत्सहसा न तथेति सा
निधिरयं तु यलस्य पिधीयते ।
घनगण महु, राशु गतो मुनि -
जलदमित्यवदश चलं तव ।।
गुरुधना भणति स्म च फन्यका
शिथिलयत्यधिकं पवनो बली।
सपदि घातमगात्स सपालिको
जगदिवानसि विष्फुरवीर्यवान् ।।
अतिगली पवनो न स पर्वते
प्रभवतीति तया प्रतिभाषितं ।
अथ पिताऽगमदेव शिलोचयं
पहुबलो भवसीति च घटवान् ॥
युपतिरेतदघोचदयाचिरा-
द्विरिरयं मुपकेण निखन्यते ।
मनिरनन्तरमेत्य च मूषकं
स्वमसि किं बलवत्सु भणामणी॥
८

·७३
इति जगाद सुतेति तमावद
द्वलिवरो जनक प्रिय एप में।
झटिति सोऽकृत तां किल मूषिकां
पुन,रहो बलिनी भुवि वासना ॥
१०
12 ॥ धात्री मोती ॥
तिर्नगर्यो लसति प्रशस्तस्सरित्तटे चैत्यनिकेत एक।
गनमध्ये चिरकालवर्ती श्वतोपलर्निर्मितपूर्व भागः ॥
दायततः पथिकस्समीपं विधान्तिमिच्छन्निपसाद कश्चित् ।
च्छ तत्रस्थजनं स सद्यः शेतेमहान्कोऽत्र सुहृत्प्रसीद ।।
૨
विप्रवीरः कृत धर्म, आहो स्विद्योगिवॉयतचित्तवृत्तिः ।
हलं ब्रूहि ममात्र चेति, श्रुत्वैतदारब्ध ससंप्रवक्तुम्
३
: पुरास्मिन्नभवन्नरेन्द्रा वीर्येण शौर्येण च विश्रुता ये।
राजपुत्राः प्रभवश्वसूर्य स्तदन्यवायस्य, तनोति यस्य ।।
४
रागणो रनकिरीटशोभां पृथ्वी भवत्यद्भुतपादपीठम् ।
दंशजातस्य महीश्वरस्य प्रासूतपुत्रं महिपी, परं तु ॥

·७४ सद्योऽल्प भाग्यात्प्रययौ दियमा विहाय तोकं नृपति शुचेच । धाची नियुक्ता महसाऽथ राशा तदाप्रसूता शिशुपोषणाय ॥ ६ जाता प्रसिद्ध नृपपुत्रवंशे चन्द्रानना कम्रतरा गुणौधः । मुक्ता भदन्तज्छवि भूपितास्या मोतीनि सार्था भवतिम्मचारया॥७ चित्र विरेजे नृपगेह एषा वाली वहन्ती कील निर्विशेष । 'पर्यायतो वक्षसितहदहे, महः प्रवृद्धस्समये व्यतीते ।। संमिश्रमम्या रुधिरं च तावन्नरेन्द्र भरत्या, हृदये यदस्याः। श्रद्धा बभूवाशिथिलातितीया, कान्तं द्वयं तत्तनये समानम् ॥ ९ भागीय मातु शिशुरेप कृत्ये नस्तन्यपायी यदि राजसूनुः । पीतो न च स्वोदरपूरमेपः सप्याप मंचे न सचेदसप्तः ॥ १० आश्लिप्य राज्ञो रजनीपु पालं वाहुदयेनाल्पतरेण यालः । अशेत रक्षामिव कर्तुकामः पत्रं यथा पुप्पमित्रघातात् ॥ ११ राजापकारस्समहान्प्रवृत्तो दुष्टाश्च संभूय कुमारराज । जियां सवो दत्त धना असद्भयः छित्यासिनाऽऽसक्तजनांश्च [राज्ञि ॥ . सद्यो निहत्याखिलरक्षिलोकं संप्रापुरन्तः पुरमेव तूर्ण । मोतीसुतः क्रीडति यत्र चांके नृपात्मजो न्यस्तकरः कुचे च ॥ १३ ·७५ सामन्द्रगीतं कुरुते च मोती वाद्यानुपक्ताश्च भवन्ति दास्यः। तदा समागाच्छवसनेन हीनो नेत्राननादर्शितभीतिरेक ॥ मोतीमयोचन्नृपसूनुमघाहन्तुं नरास्सन्निहिता, न वेनि । यद्गक्षिणो द्रव्यवीरता वा निपातिता वाऽनव धानकाले ॥ १५ तावच्छूतः खङ्गनिघर्पणोत्थः शब्द श्च सोपानतलेषु जातः। उत्सहदेशात्समकालमम्बा मोती निनाय स्वसुतं हृदन्तम् ॥ राज्ञीसतं पीतपयोधरौष्टं तूर्ण स्तनात्संनयति स्म चांके । विलिप्य सा राजसतस्य चूडा चत्रं च मुक्तामयमेखलां च ॥१७ सद्य: शिरस्कं रशनां स्वपुने संयोजयामास ससंभ्रम च । आत्मीयमांसासृग धो निधाय प्रेष्ठं सतं धारितराज भूपम् ॥ १८ हृदोऽन्तिके सा स्फुटितस्य गाढं निगृह्य भूपालकनन्दनं तं । खलै न यावद्व्यवधानमेमि निरस्यते तावदगावहि श्च ॥ प्रोवाच तेप्वन्यतमोऽत्र शेते कुमारराजो [जगृहुस्तथा ते] । भूपापिशेष, स्तु पलायिता सा धेनुर्द्विवत्सा, कृतमेव सम्यक् ॥२० तया स्ववत्सो जुगुपे, न दोपः, खङ्गस्य धारा शमयत्यवेत । स्फुलिङ्गमेतं किलराज भानोः, हत त्रिवारं सुहृद श्चतु श्च"n २१

·७६
"उणीपमस्त. कटिसूत्रधारी मोतीसुतः कृरयमेव चक्रे •
मुदा" हुरेवं नृपपुत्रयोपा. "खता यदा तवृदये निमग्ना ॥ २१
तदा न रोदो, न च वेदना था, परंतु हासेन शिशुचितेन ।
प्राणान्जही, यन्नृपनन्दनार्थं तत्याज स्वीयं किल जीवितं सः॥ २३
इत्थं ररक्षे नृपपुत्रमात्रा बंशोनृपालस्य चिरंतनो न"
पान्थोऽब्रवीमिन धनं प्रभूतं शुभानि वस्तूनि यहूनि तस्यै ॥ २४
२४.
वस्त्राणिदिव्यानि च, तजनेभ्यः क्षेत्राणि दत्तानि, गृहं च तस्यै ।
प्रासादमध्येऽत्र. कदाचिदस्यास्स्नहोऽधिको राजसुते
[स्वयमुनोः॥
इत्युक्तवन्तं पथिकं स ऊचे "देव प्रसीदत्विदुमत्रनाभात् ।
वासांसि रत्नानि सवर्णमस्यै दत्तानि भूयांसि धनानि चंय ।। २६
परंतु तस्यां निशिसा प्रसनेगाधं स्वचित्ते निचखान खग।
'जातो नृपो, धापयितु सुतं मे यामी"ति सालमयते
[ब्रुवन्ती॥
२७.

·७७
13 ॥ तन्तुषायसिलसः ॥
इलण्डदेशे न्यवसत्कदाचन
ग्रामे कुविन्द स्सिलसाभिध पुरा।
अगृह्यसा मध्यवया अनक्षरो
दिवा सदा व्यानियत स्वकर्मणि ॥
तुरीसहायो वसनानि निर्ममे
धनेन सायं च विचिक्रियेऽअसा।
आयोवनादाचरतोऽस्य तं प्राम
यातास नैकासु शरत्स खण्डश.॥
२
किंचिद्धन संचित, मात्मतुपये
ददर्श तनिष्कमयं दिने दिने ।
रात्रावनल्पद्युति दीपसन्निधौ
पस्पर्श भक्त्या गणयां चकार च ।।
३
पुनः पुन प्रत्यहमेप चक्रिया
नेवं स यायच्छयितुं समुस्थित ।
मित्रं न, वन्धुर्न, नचैव तादृशा
बस्युरस्मिनसिलसस्य भूतले ॥

·७८
द
येऽवापुरेतस्य हदि स्थलं कृश,
तथैव भाया न चकपुरेव तं।
समानि वा पक्षिस्तानि चन्द्रिका,
स्वकं सुवर्ण भवति स्म तजगत् ॥
एवं तुरीहाटकवद्धजीवितं
चचाल वर्षापयधिकान्यकटतः ।
परं तु किंचित्समपद्यतास्य तर
प्रक्षोभयामास तदीयजीवितम् ॥
न जीवयात्रा भवतीह जन्मिनः
कदाप्यकुण्ठा च चिरैकरीतिका ।
स जातु विक्रेतुमहस्कृतान्पटान्
सायं यथावत्स्वगृहाद्दतस्तदा ।
चोरो जहाराम्य धनं समग्रतो
यभूव योऽस्मिश्चिरदत्तवीक्षणः ।
कुविन्द आगानिरवर्तयनिजाः
क्रियाः, प्रवृत्त श्च धनस्य दर्शने ॥
हा कि घराकस्सिलसः करोत्यसो
चुनोश शी समताडयभृशं ।
धनं गतं केवलंमेतदेय नो
सर्वगतं तस्य यतोऽस्य तत्तथा ॥

·७०
सुप्पाप
रानो
न, पुन पुन यस
ददर्श पैटर्टी निजनिफ काझया ।
द्वित्राणि नाहानि चकार सिंचन
स्त्रीयेपुरत्येपु मनो विवेश न ॥
कारो हि तीक्ष्णानि पिरोपयत्यय
व्रणानि मार्गेतर दुश्शमान्यपि ।
अमेण किंचिद्धयने कृतश्रमर
तथापि चिन्ता न गतास्य निष्कगा।
अगान्सुहुर्माह मय गतस्मृति -
स्त कापि नाशा चिजहावकारणात् ।
गत सुरण पुनरेप्यतीति त
निकाण्डमेवाधरुते स कर्मणि ||
-
मुहयरसी, प्रतिपालयनय
साय कदाचिसिलसस्सुनिश्चित ।
द्वारि स्थितो विस्मरण चिर यया
युन्मील्य चक्षु स्वगृहान्तरक्षत ॥
सुवर्णपुज स्सपदि प्रमास्वरो
दीपान्तिके नेत्रपथ जगाम च ।
कथ नु वर्गसिरसस्य तत्क्षणे
मोदो, दधाय प्रति हाटक स्वकम् ॥

·८०
अहो सुवर्ण यदनेन वीक्षित
सुवर्णवर्ण च सुवर्णकुन्तलं ।
सचेतनं पश्यदितस्ततोऽद्रुतं,
द्राक्सोऽभव स्तम्भितचित्तवृत्तिकः ॥
लग्धप्रसादोऽथ पुनर्वबोध सः
मनुप्यतोकं कनकाकृतीह यत् ।
धन्ध्ये कथं तद्धृदये न विद्यते
प्रेमांकुराः प्रोदभयन्नवाः शुभा. ॥
अबोधमेवाश शिशं गृहीतवान
गाद जुगृहोरसि बालिका स तां ।
अनन्तरं पायनशायनादिक
चकार रात्रौ सिलसरस्वयं मुदा ॥
वार्ताद्भुतेयं प्रससार वेगतो
ग्रामेऽन्तिकस्थासिलसस्य सद्मनि ।
समेत्य हटेन बमापिरे समें
वृत्तान्तमेतं प्रति तेन सादरम् ॥
अवेक्षमाणा मुहुरेव चालिका
मेप्पीति नाम्ना स च तां क्तिन्वते ।
एका विचेष्टा प्रकृतेः करोत्यसो
लोक समस्तं स्वजनं च वान्धवम् ॥

·एप्पी कथं तत्र गृहं विवेश, सा
तीर तडाकस्य समीप वर्तिनः।
मात्रा विसृष्टा सलिलं प्रविष्टया,
तयाऽनिवृत्तऽस्तमिते च भास्करे ।।
२०
शिशुददर्शात्र च दीपिकाप्रभां,
याता च सा तां प्रति, मुग्धचेतसः ।
द्वारि स्थितस्यात्रियुगान्तरालतो
गेहं प्रविष्टा सिलसस्य शोभना ।
-
अकारि कश्चिन्मररेतया मनो
हरः किलारामघरस्समावहः ॥
२२

·२ 14 ॥ आनन्दकञ्चुकः ॥ रोगामिभूतो नृपतिः परंतु ही प्रसन्ने सहिते च कान्त्या । अभुक्त राजोचित भोजनानि सुप्याप रानी कथनान्वितोऽसौ ॥१ तथाप्यवोचन्न सखीत्यहं स. राजा फिलासावधिकं विजज्ञे । अथाययुर्विशतिशोऽगदशा नापारयंस्ते शमनं विधातुम् ॥ आनाययामास परांस्ततोऽन्ते सविश्वती द्वौ भिपजी समेतौ । एकस्तयो पिकवर कशोऽभूद् ज्ञानार्जने यस्समयं निनाय ॥ ३ लेभे च कालं भवितुं न पीयाऽपरो न चे शास्त्रकृति लुलोके। क्लेशं तदीया न ददुश्चिकित्स्या थजीव भाजो ददति स्म सम्यक्॥४ मृता यदि स्युर्द्विगुणं प्रदद्यात्तत्सन्तति पेंद्यवरावुभौ तो जिहां नृपालस्य समं परीक्षा चक्रात उत्तुगकुतूहलेन ॥ खट्वागतस्यारसि ताडनं चांगुष्ठेन पूर्नस्स्म करोत्यथान्यः । परं तु लेशोऽपि रुजो न दृष्टस्स्वस्योऽसि राजनिति वृद्ध उचे॥ ६ सद्यो वा क्रोधमहाप्रयातो राजानुरूपो नृपतेदेदे च । उद्बध्यतामेष इतीयमाजा, बभूव भीतो भिषगन्य ईपत् ।। व्यामृश्य नासां स ततस्सचिन्तं प्रज्ञावती प्राचकथचिकित्सा। स्वप्यानरेशो सखिकंचुके चे देकां त्रियामां भविता विरोगः॥ ८ ततोऽनु दूतास्तुरगाधिरूढा सर्वत्र राज्ये जवत प्रचेतः । मालोकितास्तैर्वहवश्च पृष्टा. परंत्वलब्धः पुरुष. महएः ॥ ७ ·अकिंचना ये धनलिप्सवस्ते वित्तान्विता रिक्ततरा श्च मेनिरे। व्याध्याधिदारिद्र्यमृति प्रसूतारिष्टातिविद्धास्सकला बभूवु ॥ १० काले गते ते ददृगुस्सहामं ग्रामे शयानं मृदुले च शाले। सीत्कारिणं भिक्षुकवेपमेकं गायन्तमुञ्चस्समये वसन्ते ॥ श्रान्तारस्थितास्तत्र नृपस्य दुता स्तादृड्मदापूर्णममुं समीक्ष्य । यामासि मित्र त्वमतीय हृष्टस्ते प्रोचुरेवं, स वभाण चेत् ॥ स्वरेण तारेण मुदन्वितेन न मेऽवकाशो भवितुं हि दुखी । आलस्ययुक्तस्य नरस्य लोके व्यापारजालं सुमहकिलास्ते" ॥ १३ "अयं नरो, नः सलु भाग्यमस्मानिनायसम्यक्" "शतमत्रदद्मः। निष्कानिने मित्र, तवाद्य कंचुकं यावन्निगं देहि भवोत्तमर्ण."॥ १४ निधाय पृष्टं स तृणे जहास यथास्य नीलं वदनं यभूव । 'दास्यामि नूनं, भगवान् हि वेत्ति, परंतु पृष्ठे मम [कंचको न"॥ 'एवं सहास्यं हसतिस्म धूर्ती राजा तु शुभाघ दिने दिने सः । अपार्थतां दूतपरिश्रमाणां ददर्श भूयश्च नरस्य पीडाः॥ १६ जिल्हाय संचिन्त्य निरर्थजन्म रोगांश्च म्ढांस्तमसि प्रकाम। उद्घाटयामास स पातमार्गाचवौ च वायटशयनीयगेहे ॥ १७ गत्या पहि देहपरिश्रम द्वाप चकार फ्लप्तेन पंथा स्वकेन । ऊचः प्रजा महलमस्य भूमि हर्गन्धिता मोदयुतश्च राजा ॥ १८

·15. ॥ वले प्रभुः ॥
1
तस्यास्स कर्ण विवरे निगदत्यनुच्चै
"ख्यातु मनो मम यदीगितचेगिताद्यैः ।
शक्नोत्यहं प्रतिदिनं बहु एवांस्वां,
मन्येऽवले मयि महांस्तव भाव धन्धः ।
श्रुत्वेदमावदति सा मृदुलचोभि
"स्त्वय्येव चित्तमनुरज्यति नान्यतो मे"।
आलेखकः प्रतिरूपनिरूपकोऽयं,
सा ग्रामिका, तदधरे प्रियविहलेऽसौ ।।
स्वीयं विनापनयनं निदधाति, देव -
क्षेत्रं स तां नयति, तपितृमन्दिराती।
यातो, “नयोतकमहं प्रभवामि दातुं,
पल्यै प्रदेय मिह नेतरथा च किंचित् ॥
प्रेमा विधास्यति गृहं सुखमस्मदीय
स्वं जीवितारनियतरा म' इति ब्रवीति ।
उद्यानराजिमनु तो चलत पुरस्तात्
हाणि पश्यत इहातिमहान्ति चान्तः॥
3
४
1
Landscape painter 2. Church 3. dowry

·शन्दायते मृदुतरं धनमातरिश्वा,
चिन्तागतस्सपदि योधमवाप्य चकि।
कान्ता "मिमानि भवनानि मनोहराणि
पश्याच यत्र धनिनःप्रमयो सन्ति ।
तत्सेविता चलति साथ शृणोति तस्य
नहाईसलपनवाचमवेक्षते च।
यधभूव चिरं मदितं च तत्तन
मध्ये तटीयनिजयोहयो स्समस्तम् ॥
4
छायानुमै यायि धरुपशोभितानि
स्वल्पतराण्युपवनानि तव नकान् ।
छन्दानुरूपरचितानतिविस्तृताना -
है
रामा पुराणवसतीश्च महान्ययानाम् ।
७
.
या निर्मितास्सुखरुते च महत्यदेती,
तद्दर्शितं निग्विलमेय करोति तस्याः।
प्रेयस्तरं तम, भिगच्छति तत्वुटीरं
चित्तेन सा. भवति यमिकटे फमेण।
4. his and her soccording to taste 6 Nobles

·ताभ्यां स्वजीव समयश्च नयिष्यतेऽत्र
कान्तानुरक्तिरधिका च करिष्यतेऽत्र ।
गार्हस्थ्यमस्य मधुरं भवितात्र नूनं
व्यग्रो भविष्यति यदा भरणे गृहस्य |
इत्थं कुतूहलनिविष्टमना नितान्तं
मङ्क्षु प्रपश्यति च तोरणमायतं सा।
7
8
चंगीयचिह्नसुभगं, प्रविशत्य धस्तात्,
4
सर्वातिशायि सदनं च समीक्षतेन्तः ॥
प्रमोद भरिता: प्रणमन्ति चेन
द्वारे प्रगल्भतरकर्मफरा बिनीताः ।
नीचर्वदन्ति मृदु चोत्तर संप्रदाने,
तावत्स गच्छति पुर क्रमशश्च कक्ष्याः ।।
सा विस्मितेन नयनेन निरीक्षते त -
याधिगच्छति, किमेतदिति प्रमूढा ।
गाम्भीर्यमा स तरसा परिवर्तते, तां
जूते " ममेदमखिलं सब चे" ति शान्तम्॥
7. shorti," 8. arch 9.' family ensign

·८७
यलेंप्रभुम्म लसतीह महत्व संपत
स्वातन्त्र्यनीतिमहितोऽतुलकी निकोशः।
मद्यो चराननम दभितन्तु नभ्या
गतं., च नम्रवदना ननुलजया मा ।
जातं मनो विरत, मारा मुग्य नटीयं
भूतं च पाण्टु मरणाहनयममन्तात् ।
किन्त्वेप कान्त इव संपरिपम्बजे नां.
प्रेम्णा च नद्धृदयमेष टीचमार ।
१४
तस्मादसाययततातिमिमा नियन्तं
चित्तं तथापि विपसाद कदाचिदस्याः ।
स्त्रीणां निमगंजयिनीतिगुणा मनम्मा
10
म्धानानुरूपकरणीयचये न्य पुनः॥
१५
11
दाक्षिण्यवान्पतिरयं च यभूय नित्यं,
सारल्यमं भृतमभूदधृदयं च तम्याः।
मादायमीरशम मात्तरमा महत्या
भूयिष्टमेघ गदियं जनयल्लमा भून् ।
10. Ahlatite case '11. July

·आधिस्त्वखेदय दजनमिमां नु कश्चित्,
विद्धा बभूव हृदयेऽविरतं यतस्सा।
निप्पीडिता सहजगौरव भार भूम्ना,
सन्नाऽ विक, भवति सनतरा स भूयः॥
-
मन्दं ललाप किमयं न भवेत्स चित्र
कारो जहार मम मानसमा:! पुनर्य ।
इत्थं सपाट पुरतः क्रमशश्च तस्य
वत्सां श्च सुन्दरतरान्सुषुवेऽ अतस्त्रीन् ।।
पश्चादकालमृतिमाप सती द्रुतं सा
मग्न श्च शोकजलधौ प्रभुरेप वलिः ।
दी रुगेद गहनं च पुन पुनः सः
गच्छन्द, चलित श्च रुरोद भूरि ।।
तम्याटशरीरमथ वीक्षितवान्कथंचि-
दानाय्य तानि वसनानि तया धृतानि ।
ग्रामे विवाह समये, परिधाप्य तां तैः
शान्यं स्वपन्धुभिरकारयदन्त्य कार्यम् ॥
२०
12. AP

·16. ॥ स्नुपाचतुष्टयम् ॥
.
श्री श्रावस्त्यां विपुलयिभयः कोप्यभूत्सार्थवादो
वाणिज्या जिगमिपुरमी प्रस्थितः शोमन ऽटि।
काले नमिस्तनयगृहिणीराश्ययामास चामा -
मेकम्यं ममतिरददा ग्रीहि बीजानि पंच ॥
युष्माभिवं चतराभिरपीमानि यापनोई
प्रत्यागन्ता पुनरपि गृहं रक्षितम्यानि नूनम् ।
इत्यादशं वितरति नय सम्म नद्विम्मयाय
पापाचागे न पलु सुलभशेयनासनियुक्तः ॥
.
.
आधा तामां घरगमनानन्तरं नियिलम्यं
धान्यरल्यं रसद गृहगत योजयामास तानि ।
आस्ये चान्या चपलहदया प्राम्य तान्याश्यग्वादी-
सायंभ्यायामनुएतयती नान्यरक्षन्मृतीया ।
३
चित्रं कर्माप्ररितमतुलं शिष्टा युद्धिमत्या
भूमायुप्या पहुगुणयुनं धान्यमुत्पाप वाला।
भूयो भूयः रुपिरचनया पातभूपिष्ठधान्या
पापं पापं पुनरपि मंचर्य मा प्रकार।
४
PRAR
1. The remaining ume (the fourth)

·श्रेष्ट्यायालस्तदनुः चलिते हायनेऽसा तृतीये
श्रुत्वा सद्यो मतिनिपुणतामात्मनस्तु स्नुपाणां ।
आद्य द्वे द्रागकुरुत गृहे दासकर्मानुयुक्ते
तातायीका तदुपरिं च तां सर्वराशी कनिष्टाम् ।।
*
शुभमस्तु

·PADYA PUSHPANJALI. PART I. I A SONG OF LIFE 4 I Say not in sorron ſul terms that life is empty Thic Morld is real not dreams Always perforru rightcous acts The past empties itself in the sea of eternity and thic future is cnveloped in darkness The present is visible and living Alings 3 Desire is bondage and not the body Cut it off and relcase is tliere immediately and here itself This will continue after the body falls Always The past moment comes not bich time ficets so tapidly that even the custence of the present is doulitede Always Not wholly joyous nor wholly miserable life is by resorting to escn-mindedness make it (the miscrable portion also) joyous or ghcup botlı (misers and joj) with a balanced mind Always 6 In actions, dismiss the notion of one's own Act with the consciousness of world s work Thus attitude wall develop through practice Always 7 Unshakable wilt thou be cien while the atom bomo falls provided this attitude is on thus decided stitc Indulge nol in unstable disputations Always Obscurc is the beginning and obscurc is the end Luckily the middle is manilest Alandoning the idea that it illusory, always perform righteous acts ·2. REVICMBRANCE OF RISIIIS 1. The un-made word (the vedas) ftoved from their mouths, they discovered the entire universe through the yoga of meditation, all their gods ucre worshipped in fire: prostration to those ancient scers. 2. They, of superb tranquillity, burnt down, through severe penance and the heat of the lire Lindled by them, the cvil forces that moved about on carth destroying the happiness. of mankind in the shape of asuras and pinis in ancient days 3. Their mind was bigger than the universe and minuter than the minutest atom; they hnew of things from the highest to tito lowest; they gave all the sciences for the welfare of human society. 4. They pondered well over the complex and profound natunt of mind and produced for the prosp:rity of man welllaid-out bunds of Dharma, remembering older practices. 5. We are now attempting to subvert from the root their long-standing laws of tested strength, shall we not assume modesty thinking of those great rishis and desist from such attempts soon? 3. THC MANSION OF POETRY *i. Arises, surpassing all oth or splendours and built of the splendour Called word, by bands of great (artists), this ancient, lofty. 'broad-based and stable palace in our dear Bharat. 2. The rays emanating from this (palace) of lustre surcly illuminate your world otherwise blind; the authorless word, the treasure-house of delectables for the discerning, forms'the invisible, firm foundation.

·3 + 3." The Ramayana of inmortal lustre, the first poem. was revealed by Valmiki, the grandfather of the family of dets; the Mahabharata shedding brilliance in the world, the Himalaya of splendour, was composed by I'yasa. 4. This sage-made pair appears as it were the unshakale, splendid and broad basement of the mansion, under the shade of which all (other) poets constructed sweet and fine apartments of poetry. 5. The wonderful hall called Brihat katha, thc play-house of childpoets and the puranas (are there); these form the round-floor which is frequented by the wise for matter and dcas, 6. Tlien entered rules in the art of architecture; lack of naturalness slightly appeared; ornamentation came in; but modcration. At that time arose wonderful structures. 7. This was the great golden portion of the mansion and the chiel architect there was tlie poct Kaldasa. Thiosc adna- Ting readers throughout the whole world who once enter the Sakuntala or Meghasandesa never get out. 8. Thic great poets Blasa, Aswaghosha, Blavabluti and others created wonderful and stage-brillant storc-houses of fine sentiments and thus another floor was brought into cxistencc. Bana and others also had contributed their subs. tantral labour therelor, 3. Increase of the decrease of simplicity, abundance of artificiality, intensity of verbosity, poverty in sense, exceste ww.ol compounds and an overlorc ol ligures of speech. thicsc. there was ·1 showed themselves in the latter day productions and light was put out 10 What is there to be wondered at if people generally aloid such dark and unfrequented structures! Let the good mansion be made big and light laden once again by (following) the simple path adopted in former times 4 INTERDEPENDENCE The one great law of interdependence reigns supreme in the universe under the operation of winch all affairs of the world run smooth the sun attracts the sun and planets and these (attract) one another and thus are all stationed stable in the sky through the strength of cooperation . On minute observation not a single thing which is devoid of dependence will cross the path of (your) eyes the entire unui crse from the atom to the extremity of Bralımanda is subject to the rule of thes Law 3 Well known is the exchange of sacrifice and food between men and gods the sea and the cloud and the master and the good servant are bound to each other this (mutual) tie between the husband and the wife and the ruler and tlie subjects is so patent Tlus nature ordained relationshup is eternal in the world 4 All of you are every day turning out work with all JOUT DICans you hnou or know not that its fruit is enjoyed hy all The article produced by the labourers hand is invan ably not for lus enjoyment ti e tiller or the weater does not get the grain or raiment In this manner is seca the movement of all the parts in the universe for the acluerement of a single purpose but ·5 5 thus one thing has to be pondered over that a mysterious selfishiness found in every one makes creatures do sinful acts in abundance by compulsion with thic result that the individual the community, the nation and the country are bitten with hatred towards each other NATURE AND ART 1 That which is lovely, glorious and pleasing charmug and sweet, known as Lakshmi in the world is whose one lull that sluch is terrifying, cruel, killing and extremely tornble Inown as Durga in the world is whose other half Whosc pleasant and fearful forms were assumed by god Ardliinanss ara with handsome eyes and brows, winning Sinile and stout breasts (on one side) and the pinaha box, Snakes and the forchead eye (on tlic other side) she, our mother Nature sluncs arrayed in two forms 3 Van, thic child of that goddess was not satisfied with I er good creations and with the rise of intelligence brought forth arts peaceful and terrible things from the plough to the atombomb> were produced in plenty Thus creation of man goes by the nanie of art goddess (hiladevata or Saraswati ) flowers ctc. 4 Thus, luchy indeed is mankind for the enjoyment of which there are the nature given moonlight miers cuchoo- T). houses gardens etc gi en by skilled arts and poetry music etc, gnien by finc arts 6 The greater thic variety of cnjoyment, the greater the rodes of destruction the world is already dreadful on account of lightning hurricane germs and wild animal, but today it * trorc so on account of thic life-taking machine icapons Let ·7 is my fosterer, my living and training in his hermitage as for my lord, Oh' he is the greatest in the world 8.9 But this separation from my lord, the most unbeara ble, which I don't deserve and for which there seems to be no end, torments me excessively. What could be the reason? It is not the king, the most excellent at virtue whose heart rending plight was depicted to me by Sanumatı Having sighted the ning he at once understood the truth and is pining for me in repentance Alast it is a korld that stands between him and me 10 My two dear friends are not at all to blame They had known the tale of the curse and certainly) cautioned me, out of love, that I should show the ring at the time of necessity but owing to ill luck it had dropped into the water 11 What could I say against my forest-duelling fatlier who had brought me up out of sheer affection and who knows "hus duty? It was Durvasas (ill clad) of great penance that had played the chief part in my life the result of which was not insignificant 12 A merciless panishment was inflicted which brought about my lords forgetfulness and thus separation I should think it was a device ordained by providence for my purification by which I should emerge completely stainless 13 Father had enjoined upon me the duty of attending on guests Thinking of the king alone, I forgot about it and was not aware of the great sage entering the hermitage The result was a curse the most proper for failing in duty 14 Love-blind I had behaved in this unvirtuous manner like an ordinary girl given to animality Love, uorestrained ·not the advancement of knowledge bc for destruction but be for welfare 6 SAKUNTALA S SOLILOQUY 1 Inc long years made longer by affliction have elapsed somehow since I of ill luch came to this hermitage of Varichi coveted by all the terrestrial sages 2 What has happened to-day that I flel excited? Is there going to be happiness for me, sorrow strichen? What would be joy for me but the king suntona Will it materialise in this place inaccessible to man? 3 Recollcctrons of the past intermingled with pleasure and pain sprug up to-day (in quick succession) like arrow after arrow I was brought up in father a hermitage with herds of dcer (While I was watering the trees and creepers 4 I was seen by the king wlioni I s3x also Alutual love was born at once How possible the forgetting of those sucet days spent with lum afterwards > 5 I was then despatched to my ford s fiome as a pros pective mother With tears I parted with father the two fnends the young deer and the creeper Thunking much within myself and journeying in stages I entered the audience hall of the Puru hing 6 There the fall of thunder Through mothers com passion I was brought here The dispeller of my and the hings grief the binding tie of love and the (future) ruler of the world was born Since then I practise abundant penance, thinking of my lord The son of Gadh wlio had his caste changed is my father my mother is of superhuman origin the great Kulapatı 7 ·7 113 my fosterer, my living and training in his hermitage as for my lord, Oht he is the greatest in the world 8,9 But this separation from my lord, the most unbeara ble, which I don t deserve and for wlich there seems to be no end, torments me excessively. What could be the reason? It is not the king the most excellent at virtue, whose heart rending plight was depicted to me by Sanumatı Having sighted the nag he at once understood the truth and is pining for me in repentance Alas! it is a "orld that stands between him and me 10 My two dear friends are not at all to blame They "had known the tale of the curse and (certainly) cautioned me, out of love, that I should show the ring at the time of necessity but owing to ill luck it had dropped into the water ll What could I say against my forest-dwelling father who had brought me up out of sheer affection and who hnows his duty? It was Durvasas (ill clad) of great penance that had played the chief part in my lifc the result of which was not insignificant 12 A merciless punishment was inflicted which brought about my lords forgetfulness and this scparation I should think it was a device ordained by providence for my purification by which I should emerge completely stainless 13 Father had enjoined upon ma the duty of attending on guests Thinking of the king alone, I forgot about it and was not aware of the great sage entering the hermitage The result was a curse, the most proper for failing in duty 14 Love-blind I had behaved in this unvirtuous manner like an ordinary gırl given to animality. Love, unrestrained ·8 1 by virtu- leads to disaster! Since then all the stains have been burnt down by penance (heat) 15 The state of beloved given up now and that of wife taken up (instead) the pleasant condition of my mind (just now) tells of re union here but I hardly understand how (anyłow) fate is strong I have heard that he has gone to render assistance to Indra 16 He would be rcturning in tivo, three days and might perhaps halt here on his way back for paying his respects to the Rishis Muy it be so and may there be our happy reunion! WONDERFUL INDIA Tonderſul the ci crs with pleasant waters tlie venues of forests the lofty mountains the beautiful sea sides the flowers and fruits the birds of infinite hues wonderful the honeyed moonlight and the sweet seasons Wonderful the stable Dharmas and very wonderful the beginingless 1 cdas and the progress (made) in all the Shastrns (conces) wonderful the sacrifices and penance prireivortly the system of learning On the wonderful social organisation for which there is no comparison 3 But the greatest wonder is that in this country Teceiving gifts wluich is considered most despicable in other lands is lool ed upon superior and honourable by the wise One able to conquer the thrce worlds lives here on other s gifts 4 Thes ripturc, delarc that receiving (from others) is 2 privilege Tl, rule applics not only to (soma) individuals but the entire community called Bralımın is bound by this sharp rule The community though owning nothing appears to pos ess everything ·9 5 If, at any time, the community banhers after richies the loss of Brahminlood makes its appearance immediately. The enemies of Brahmins are vanquished by their weapon of poverty Contented thes make their living from others hoardings 6 Is there any land on the face of the earth lile Bharata filled with an entire class of people bound by the voi of poverty) Will not this arrangement alone be enough to place this good country at the top of others? 7 Not slaves to nealth and having curtailed the desires for enjoyment they always devote their time for the welfare of the world They ought to be preserved somehow who adhere to Sattvic aims and who preserve this culture, the wonder of the world, 8 The story of Bliarat's gaining its independence is the crown of wonders A battle was fought in which people resorted to sacrifice discording violence and Oh' the wondrous victory 8 BHISHMA S GREAT SACRIFICE 1. Once the unassailable Bhishma is thought of, come belore your mind the grand Ling of mountains the deep seas, the Niagara falls displaying the greatest majesty in the world and the big and lofty towers projecting up in temples 2 He was great, virtuous and heroic, Flow, my speech, for his praise u hose origin was strange beyond imagination and the strangeness of whose vos was renowned in (this) world as well as in heaven Recount pon the story of his passing the strangest in the three worlds 3 When the endeavours of Sri Krishna for peace had failed alast measures were concerted promptly for the waging ·10 of war Bluishma, the best in the family was placed at the head of the hurus He accepted but said that he wouldn't kill the sons of Pandu 4 In the morning the hosts of warriors that had assembled in the battlefield on both sides verl, urrayed simu- Itaneously and quickly by the aged Kuru the best among leaders and the son of Drupada the crest juwel among warriors (respectively) and waited for the order to offer an unparallelled fight Then, krithout telling any one, the son of Dharma, who had know a (the secret of) dharma hurried on to the camp of Bhishma with firm resolve, bowed and said Pray tell o possessor of virtues, the plan to hill you whose fame as victor of the destroy er of hshatriyas shines forth as far as heaven" 6 The tenderhearted Bhishma replied, Chuld, come to me again at (the proper) time The son of Santanu then shouted in the presence of the warriors these words that proved poisoned arrow to the prominent Kurus - "Let the battle The son of Pandu shall be the victos therein 7 People there are known in the world renowned for their character but in the life of none (of these) is heard of a situation similar to this in wluch one asks for the life of the other as lightly as for water and the other says Yes \That an evenness of mind of these two! 8 Life or death makes no difference to those of deter mined views who are constantly adhering to virtuous actions but this is indeed a strange way of transacting business in which there is no consideration of self or non self in the case of these two wise people go on ·11 9 Then commenced the attack of thic assailants attended with fury, the most terrible massacre extending to the ends of the universe prevailed and the mighty Bhishma beiring the Weapon and shining like a cluster of lightning in the battlefield brought into being the moments of the end of the world 10 So rent on the tumultuous battle for eight days and by degrees a substantial portion of the Pandava arny was destroyed. Then, on the following day, Dharma extremely overcome by fear and broken-hearted wended hus say hastily to the son of the Ganges (Blushma), the captive of virtues 11 Prostrating, le said, Superman, so long as you bear this invincible arm there is no thought of victory for me 0 learned man, the hour for killing you is come Tell me at once the plan Delay not, my lord" 12 "What you have said is true, O repository of virtues No man on earth will be able to kill me so long as I bear arms' Having said these words, Bhishma vas absorbed in thought for a while and said to himself, "If there be my end, the strength of Duryodhana will be gone 13. 'hnowing this liow shall I bring about the destruc tion of (my own) party? Yes! it is certainly the view of the learned that a person of one s owo party shall be gren up if he is bereit of virtue and one of the opposite side shall be accepted if he is endowed with qualities and if the latter happens to be a member of one on famıly much more so I have lived in the house of the Kauravas so far" But that debt has been repaid by my manifold services in the war! I am determined to render assistance to this good minat this crisis and I set out to tell him now the device to kill me ·12 15 IC Having thouglit 01 er libe this the bull among hurus said at once to the king S SOD Oinan of good will my previous history has been known to all that Amba didn t get (the fulfilment of) her desire from me through my preceptor She then propitiated the lord Tripurahara (the destroyer of the Three cities) by abundant penance and obtnined a boon to Lill me and immediately entered fire She was born again as the daughter of Drupada with memory of the previous birth ) She then obtained from Sthunaharna malehood and is a male now with the name Silhand. Thus was narrated by the celestial sage (Narada) 17 I ti en made at once a row within my self that I should not fight in Battle against a woman or one who had been a woman before O hiller of enemies Sıhhand, has been a woman previously Let Arjuna the great hero place him in his front in tl e battle and quicl ly strihe me who will throw down arms 18 A person of tremendous sacrifice prince among holders of tle son of virtue ocean of Virtues cutter of many a huot of virtue firmminded is born in virtue lives in virtue 117th muassailed fortitude and aduscs death likewise Tus is the way of the virtuous 9 POTENCY OF WORD 1 Speech thou art mysterious Through thy grace has been transmitted to mea i sota of thy Wealth I make usc of the same in the act of ti y praise Make it profuse presently that all thy manifold and matchless excellences might be extolled . Thou didst exist Lefore the time 1ļien earth and oti er things came into being withi tlice of great might all ·13 things lere created without thee, O word the unit erse will be hfeless and dumb the world of objects will be un dilleren tiated as in darkness an 3 Thou existest in man in various forms as rincomnion characteristic As regards the speech of other anunals in the world I know not mans prominent and superior features like verticality are known but (huis) possession of thee shines at their top All activities of inan in this world are dependent tipon thee every one ccaselessly endeavours to propitiate thee but thou ever playful never placest thyself under any bodys control undergoing growth and change, being full of rigour 11 hile using thce, man very often fails to express properly the ideas generated in the mind this is the cause for the multitudes of quarrel in society speakers are not often able to understand one another Tlie ideal man, the son of Dasaratha the best king the divine man whose story is knoxa in the three times and the three world, the choicest among speakers uttered words pleasing wholesome first smiling and measured truthful and sweet, direct and soft 7 In the expressions of the poet the storehouse of qualities and figures the device of suggestion (Dhyani) certainly produces pleasure by funting profusely at unexpres sed matter but it is not knona if this deftness at twists of e pression will in ats entirety be or not in the path of pro gress in the world & Inequality exists among men based upon character men there arc wlio ve one both at heart and speech there ·14 1 are others whose heart and spoech are different Speech 15 used as well for concealing thoughts as for expressing them 9 Thou of illamination art the strong seed of civiliza tion through thy splendours O word endowed with wisdom the whole world looks as if unified cast off for a moment tay feats of bombast assume calmges, become clear, absorb virtues and make this earthly Sojourn happy 10 ON LABOUR Sacred 1» all labour which is hearts and beneficial from all aspects there is no high or low in the fraternity of labourers no difference exists between the scavenger and the ruler in the task of maintaining the State as among the parts 11 a chanot or a machine there is no inequality A labourer engaged in work should find pleasure in the toil itself straining to his utmost capacity and with siacerity The result will follow of its own accord. This principle is true for gods lihe Vishnu and Siva and is likerise for men This is the path of action proclaimed by the Vedas 3 Vien possessing wealth, somehow have an aversion for plıysical labour probably on account of the fatigue caused by the weight of the riches they bear they enjoy all the pleasures accruing from riches themselves displaying their consciousness of superionty to the great chagrin of the labouring class Labour capital and intelligence the three collecti ely given to mankind for its welfare produce wealth together there is no ownership (of any of these) but everything is trust property if such a view were to prevail in the world, there will be paradise on earth ·15 3 The rich the other breds, full of ego, regard in their haughtıness walking on foot cutting of wood and trilling of soil, undignified The wretches desire others help even for breathing How don t they see the happiness in work of the sell-dependent 6 Let there be the wealth of intelligence or the wealth of riches but all should do some fruitful physical labour every day so that the world will be nothing but labour, will become loity and plentiful and also the feeling of humiliation lurking in the mind of the labourers will vanish 7 Discretion does not seem to prevail in society people like dancers and singers who provide some entertainment for your leisure hour carry off loads of wealth whereas the manual labourer does not get enough even to maintain his family 8 He who sits in the shade makes plentiful money he * bo labours in the hot son gets small wages Intellect may be superior to body, but the triumph on this account is, in the opinion of the wise, unmoral 11 THE DAZZLING RAJO-GUNA In out and on all sides, I am besieged by rajas The eye (sences) and the mind are ever submerged in it I come out catching hold of the hand (ray) of the flichering Sattwa and say briefly of its (rajas) triumphs All activities in the world evolve from rajas All Creatures dance at its commands Consciousness is dependent It works abundance of wonders that are incapable of 1 on it description 3 Having crushed down the very feeble Sattwa with Vindictivenes, rajas exercises its sole sot ereignty It proclaims ·16 its reign ouer man having generated unconquerable desire and malice in him Desire swallows this world in one gulp and wanders with mouth open to dev our another malice is indeed noble and sery merciful as it won t bear to lease even a strass (to remain) in anothers handi 5 Worldly life is sport of these two it is these tuo that instigate all the actueties of liſt and theft murder, invasion hatred meanness deception and cunning roam about in plenty The quality of rajas appears coloured probally o! account of the cluster of colours which it obtained from the quality of sattua uhich it brohe Wherei er rajas the seed of all sanities flourishes lisplay of colours is plentiful 7 Scientists state only this much that in the animal kingdom the male is endowed witli gorgeous colours in order to obtain the love of the female, but strangely cnouglı in the hun.an world posscesed of reason this plicnomenon prevails in both the sence 8 A good portion of energy, wealth and tune is wasted in society over the promotion of show if a little part of this be dirccted to the production of necessaries happiness is sure to come Educational homes, mutts of ascetics temples and other seats of worship are places wlicre sattua has been ordained to pretail but alast rajis is rampant there also, the triumphant power of which is so great 10 llas not the time come to check it and establish the novic quality of sattua when permanent peace, sincerity, good will and contentment will prctail in the world scated firinly ·17 12, SATI. 1. Stories there are in the world of men, in the history of the Rajputs and elsewhere, in which a young woman endowed with many good qualities loved a young man of the enemy's family and got trouble on account (of the conflict) of filial and conjugal love. 2. Formerly, the lord of the three worlds, sitting under the banyan tree, taught the path to those desirous of release by means of silence. He, then, married the daughter of Daksha and lived happily for a long time. 3. A conspiracy was hatched in the ethereal regions against Siva; his superiority was questioned by the haughty gods who, in their small-mindedness, were waiting for an opportunity to insult him. Before evil befalls, hatred of the great without reason appears. 4. That Daksha headed the antagonists and spoke üll of the great God in many ways in the assembly of the gods to the very face of Nandin. The latter immediately pronounced a curse that the head of any one performing a sacrifice without offerings for Siva would break and there would also soon arise trouble from asuras. 5. Interest in such kinds of sacrifice, lessened on account of the fear of the curse; thereupon Daksha, the Horst egotist, moved himself in that direction. All arrangements were made commensurate with his position and the gods made their appearance in the (sacrificial) hall full of mirth. 6. The Mother of the universe, worshipped by all, bad no invitation. Her heart became sore at her father's conduct and she said to herself, "What a blindness! Without any ·18 consideration for me, his daughter, he has entered into a decision to disgrace my lord the lord of belags 7&8 "He has not realised the magnitude of his wicked undertaking for its would be consequence his intellect is clouded with colossal passion and deep ignorance, an adversity that might cause the destruction of the universe is certain Will he turn round? O father, have you decided? My strong filial affection compels me to hasten to your presence I propose begging my lord for permission who is ever bent upon promoting my happiness' Having discussed within herself in thus vein she asked Lord Sankara for permission who first dissuaded her but somehos granted permission afterwards 9 \Vhen Satı entered the sacrificial hall with the sole desire to bring about her father s welfare the insolent devas laughed at her, she, the consort of the three eyed Lord, took no notice of thus but proceeded to her father and boxca before im ulo sat at the zenth of his pride, surrounded by Vishnu and other deities 10 Daksha, who had entered upon the sacrificial low and who was immersed in the thought of his own glory at that moment and whose destruction was impending, did not even look at her, the Mother of the Universe, who prostrated before lum, the very incarnation of modesty Things imbued with Sattua (quality) do not cross the vision of the arrogant. il Having found her father lost and irrecoverable, she humed out from the hall full of sorrow, approached her lord and implored him to save her father and others through punishment in the world, the husband is dear under all circumstances and others so, only so long as they are sinless.

·$ consideration for me, his daughter, he has entered into a decision to disgrace my lord the lord of beings 7&8 "He has not realised the magaitude of his wicked undertaking for its would be consequence his intellect 15 clouded with colossal passion and deep ignorance, an adversity that might cause the destruction of the universe is certain Will he turn round? O father, have you decided My strong filial affection compels me to hasten to your presence! I propose begging my lord for permission who is ever bent upon promoting my happiness Having discussed within herself in this vein, she asked Lord Sankara for permission who first dissuaded her but somehow' granted permission afterwards When Satı entered the sacrificial hall with the sole desire to bring about her fathers welfare, the insolent devas laughed at her, she, the consort of the three eyed Lord, took no notice of this but proceeded to her father and bowed before him who sat at the zenith of his pride, surrounded by Visbnu and other deities In Daksha, who had entered upon the sacrificial vow and who was immersed in the thought of his own glory at that moment and whose destruction was impending, did not even look at her, the Mother of the Universe, who prostrated before him, the very incarnation of modesty Things imbued with Sattwa (quality) do not cross the vision of the arrogant. 11 Having found her father lost and irrecoverable, she hurried out from the hall full of sorrow, approached her lord and implored him to save her father and others through punishment In the world, the husband is dear under all circumstances and others so, only so long as they are sinless.

·19 13. KNOIVLEDGH METAMORPHOSIS 1. Some there are, who read direct the phenomena of Nature through their internal lustre and understand all the deeper things with the strength of their intelligence To them the pleased mother reveals all her forms They are the wice Rishis endowed with the brilliance of the understanding of reality All others acquire knowledge through hearing and study and make their own the words and books of the noble great These adhere themselves to the leaves of books lhe larvae and eat them up in haste 3 Vany reach satisfaction at this stage and base no desire to acquire anything more in this life a few there are, in their midst who swallow more leaves and become woms having cast off the larva stage 4 These book worms gnau at all the books produced in the world and are even able to repeat line by line all that they have studied They don't think of anything that lies beyond books and alas! their know ledge which is after all secondhand is limited 5 There are yet a feir very fex indeed, who spin themselves round with the ideas gathered from books enter into meditation, duell for a while in the self made shell of intros pection and bake a new form of enlightenment after long concentration 6 They burst out of the cocoon and fly with newfledged wings Their wisdom is free of all doubts steady and well arranged To those great souls there appears nothing ·20 trange or unpleasant in the world. These released beings ecome the leaders of thought 14. THE MIND-WORLD, 1 Manllnow yourself, if you have a desire to make the ojourn in the world happy Make a search in your heart of he feelings that are constantly passing there every day and ind out how many of them are endowed with the Sattwic quality (of calmness ) To your great surprise you will soon See that all of them are otherwise 2 In the world of your mind, there dwell not only you but sport there dreadful beasts like the dog, the tiger, the fox and the elephant also Usurping your seat alternately or collectively, they hold their sway having kept you down 3 Did you not formerly live in the company of thesa wild animals in the juagle? Did you not with the force of your superior intellect conquer tnem and bring them under your control? Yes' entertaining as it were that great insult in their mind, they (in their turn) overraw your mind and don t leave you who have now come to the town 4 You were certainly able to subdue these wild beasts with the power of your intellect so long as they remained outside but it is not so easy to drive them out now with your intellectual power in as much as they subtly roam about in your heart atself What ought to be done is that the feeble spark of moral instinct that is lurking hidden in your heart should be roused with which these hosts of wild beasts should be burned down gradually with a will and force. 5 Having done this for a long time, you will be able to drive away those beasts of bad qualities and enthrone in their ·21 place good qualities like composure in your entire lieart and achieve full man hood and live a sweet life flooded with the Justre of enlightenment Then will lıfe appear to be happy and bright 15 SOLITARY 1. In this wide world, full of people, I feel I am moving alone I daily come across people differing in intelligence, religion character and conduct I hold conversations with them with a sincenty born of long acquaintance I generally find that every one of them is curiously enough moving in a path different from mine 2 Some enter the wide and gorgeous paths of magic for the purpose of attaining spiritualistic powers, constantly apply their entire mind to magical diagrams and mysterious rites and offer elaborate worship to deities like Sahtt with big loads of flowers of bright hues procured after great difficulty believing that abundant results would be produced 3 Foregoing sleep and sport, sone spend endless time over amassing wealth having taken upon themselves wild plans They have in their heart swallowed up entirely by impanty, a god of their own making and proudly worship lum with hundreds of offerings got up by neans of their wealth. Others there are in the world who resort to the wellknown paths of hatha yoga for acquiring mystical powers, control the winds moving in the body and desire to attain their objects There are others again who dere pleasure indulging themselves in high-sounding words in their ceascless talk of Juva, Brahma etc, as long as they are ·22 6 I don t come across a single person who proclaims. If you desire perfection give up all these paths tainted with vanity Search for the instincts of goodness lying deep Cast off ego atom by atom Live for others All are fond No one is interested in a moment to moment moral life of pomp 1 16 THE EIGHT DIVINE FORMS The first form the mother of all things is the sky the hair of Rudra In its womb float the globes of Brahma like fleets of ship in the ocean Dense streams of waves of light electricity etc flow there Even men of wisdom fail in their knowledge of it as of the human mind The sky is comprehended only by the mind whereas air its offspring is cognisable by touch all animate things movable or immovable depend upon it for their subsistence It always heeps the company of its offspring fire It supplies life to clouds in the form of water It is the support of sounds Tor the sky goes it provides smooth motion Fire is the symptom of life the matchless friend of man purifier and splendour bodied He in his turn gives light to the world during the night as the sun during the day He is the first deity of the Aryas the carrier of offerings to all other derties full of flames He the bringer of civilisation the terror of Asuras brought forth by the Atharvans + Water acts as nectar giving life to the thirsty earth Scattered in its three states it pervades the entire universe It moltens the earth first in the form of rain and then in the shape of rivers It enters every part of all living things mixed with food and feeds them ·23 5 Earth, the most ponderous among the elements, sown with seeds by the emperor Prithu, the producer of vegetables, animals and minerals, the load bearer, the firm, our dearest, the giver, beautiful with water, fruits and blossoms, pleasing .cvery one, served by the other divine forms, the sovereign queen, providing comparison for patience. 6 The sun the lamp of the three worlds, seated on the high pedestal, revolves himself surrounded by planets and superintends their motion From the distance, he throws light and heat just adequate to be pleasant to the earth, the seed of duties, wakes up creatures like a friend and yokes them up to their duties ceaselessly 7 The moon, the form of our joy, the charming cluster of blossoms on Hara's head, the songsterlihe, casts nectarsweet strains of music in the shape of rays When the floods of moon light flow, the ocean swells up and the cavities of human hearts get billowy filled with mirth 8 Man, the ceaseless performer of righteous acts, the leader of cosmic actilities, the sacrificer, the lord of creatures exists like the other divine forms solely for the purposes of the universe He cats other forms and is caten by them in turn The individual, who acts hnowing this real (cosmic) form of his, promptly attains fullness 17. NOISE NUISANCE 1, Crows cax, dogs barh These natural noises are pothing when compared to the conglomcration of artificial noises produced in a progressive modern city rending the ear-cavities.

·24 2. Here, in the bazaar streets, the jarring voices of people coupled with the harsh tones produced while higgling In the other streets, hawkers appear and make hideous howt even before the sun rises 3 Hosts of beggars vie with one another in being first and with their accessories of a monkey, a snake, a bull or a drum create a hell of noises before each house for obtaining a little from the owner from sun rise to sun set 4 Temples, tanks boarding- houses bathing ghats and students hostels are rent with a hundred cries If only the breath used in producing these sounds is spared, there will be greater tranquility, lesser hunger and longer life 5 What shall I say of the confusion created by the hoarse sounds produced by the numerous machine driven vehicles moving about on the earth and in the sky coupled with the noises rising from the loud speakers making man's mind reel? In olden days people resorted to the forest for calmness This was done when life in towns was not so tumultuous but was simple and natural If, in these days one lives in town and yet obtains peace one is surely a god 18 SCAVENGING If once human activities are probed into, it will be easily seen that they all could be reduced into this viz, the production and removal of filth by mind, speech and body and nothing more than this 2 Those who observe the hills of rubbish produced and removed in the streets of cities every day will understand how even the pure things given by Nature are converted into falth if they come under the pursies of man in society ·25 3 The faecal matter from which man turns his face, though it be his dun is carried on the head by others sath sacred regard These scavengers who carry cleanliness at every step are deserving of our constant worship these uho drive away hell from earth 4 All impurities have their birth m untruth and violence Tor dealing with them man has improvised State with various departments There are the religious teachers to handle the impurities of nund which are the source of all other impurities If a stock taking were to be attempted regarding the Inlet and outlet of the three varieties of} {ilth to our great terror, it will be found that the balance is on the side of the former every time If such were to be the golden age imagined by some great people from the begianing of creation will only be receding further co long as man s mind is not pioned to the quality of Sattwa 19 FEMALL Temale' thy name is power thou vanquishest the male overcoming alonce his streogth Grace seaponed! Whoever in the world could describe thy plentiful capacity? thou art thy self half the universe, thou mahest the other half also thine at the wall No wise people who have known will be surprised at this .. Didst thou not singis infatuate the entire hordes of Asuras, longing for ambrosia with thy cncbanting looks? Were not tbc sages in the Daruha forest drowned in the floods of this grace? When thy ever widening subduing power is consithy superio ·26 dered, will not a streak of tune in the universe be sufficient for (establishing) domination? Why then that hall portion? 3 Woman! tuou didst come forward to tame down man jumping high with foolhardiness with thy fascinating beauty Thou didst tale upon thyself the burden of carrying out the most vital and unique purpose of the universe vaz, mother hood, beneficial to all and make thy presence wherever there as the male element and dost propagation with pleasure 4 Where does thy captivating sweetness lie in the face, the eye or the lip? This sort of investigation seems to me vain Everytining of thine is enticing-looh, speech, smile, standing and moving The whole history of empires the world is only the sport of thy limbs 5 So great is thy excellence that even objects devoid of consciousness in the universe when once expressed in the feminine gender becomes worthy of veneratiou-moonlight, the two twilights, the earth rivers, the creeper, the sky, the assemblage of the good the story of the wise Why this enumeration? Wherever flows sweetness, there is present feminineness 20 PENANCE-MINDEDNESS. 1 Those best men who have pursued their great task till the very end in the world have all been people given to penance Their minds will be ever active firmly stuck to their aim, unshakable by gains or fear, stone like 2 In days of yore, Uma Hajmavatı perfectly determined as regards her desire performed penance, unswerving from the quality of Sattwa, valiant exceedingly praised by sages and got the matchless three-eyed God as her lord whom ·27 the god of love failed to overpower and was himself burnt down by the fire of the third eye 3 Savitri close her husband knowing lum to be of short life Illumined by the severe divine penance of chastity she served the elders and her lord She then accompanied him to the forest on the fateful day and got back the dead husband through hier spiritual eminence and also blessings from the god of Death 4 Markandeya was chosen by his father for hus superb virtues without consideration of the shortness of his life The boy, knowing that an internal fire was ceaselessly bum 30g in the hearts of his parents entered penance for the purpose of extending the limit of sixteen years placed upon his age and obtained succour from the subduer of Kala who was thus turned out 5 The renown that prevails in the world for Bharat was built up by the Rishis Their mainstay was the practice of the ordained Dhamma than which notlung else is permanent penance it is not possible to state that this discipline of olden days 15 in vogue in full form nowadays Let all those desirous of bliss get penance minded as far as possible 21 SELF-RELIANCE 1 So long as man s affairs run smooth he moi es about in the world thinking tus power to be unlimited Blind with pride, he embarks on wild enterprises and often meets reserses which rob off lus courage 2 Trom this moment 1 certain icar enters 1115 mind and doesn t depart from him till the fall of his body He gets frightened even at the movement of a blade of grass taking

·28
it to be his chemy
and his superiority complex is soon
Shattercal
3
He resorts to every device prescnbed by clever
fortune-sokers for Overcoming obstacles
He *3its upon
astrologers and mutters a number of magic spells for achicy".
ing his objects. The wretched man scry often desires to
nou tlic nature of omens.
4. Why docs not man, in place of this, always take to
(the perfomance of) li wellare giving and pemanent set
of duties, the results of which go to the world so that he
becomes fearless and self-reliant immediately, liis miseries
sanish, Ic is file from objects productise of thrldom and
he triumphs:
22. TULEN AND NOI).
Nonlycing the custed not, nor txing' I don't talk
of that time too distant lor words I sprak of the time when
therehnd appeared thc uniy ersc anit tlic humao racc. In
those remote days, carth was pccupied by cannibalistic
clemons and cruel and elephantlike Asuras anil liosis of
jungir creatuten. Blan's dwelling was in the midst of this
multitude
1

·29 the end of which is sot to be seen In the intervals dancing and singing in high tunes in the company of women and walking behind them This was his daily routine actuated by urges of lucre and sex 4 In tfie speech of this jungle man there was generally siaging 29 in that of children In his utterances flowed sweet expressions worthy of poets Leave this! Was there any thought of the other world in lum or moral urge? Every tlung there was but lacking in polish as in the case of his food, home and raiment 6 The same dance the same mựsic, the same relish for was for the sale of food and other things and the same cunningness for achieving ends are seen in societs eren to-day un-diminished It is a blot on citilisation that virtue bas not left tho sced stage yet There will be no glory for it in the world. so long as it (virtue) does not become a tree and beara fruit 23, CHILDRENS PARADISE Bewildered after wandering in the wilderness of books liard to pass through in quest of truth man stops short sitli heart shattered I say unto him. If you desire happiness, go to the company of children, vanity less simple and mirth Indecidg 2 Listen with attention to their sucet lispings You will soon forget all your agonies' flow is speech bom in children how ideas and how intelligence? Whoever haos these at present? These has not taken birth nor my ness In the childs vision, complete senticace throbs everywhere He ܚܙ ·28 it to be his enemy, and his superiority complex is soon shattered 3. He resorts to every device prescribed by clever fortune-brokers for overcoming obstacles. He waits upon astrologers and mutters a pumber of magic spells for achieying his objects. The wretched man very often desires to know the nature of onens. 4. Why does not man, in place of this, alyvays take to (the performance of) his welfare-giving and permanent set of duties, the results of u ħich go to the world so that he becomes fearless and self-reliant immediately, his miseries vanish, he is freed from objects productive of thraldom and he triumphs 22. THEN AND NOW. 1 Nonbeing then existed not, nor being! I don't talk of that time too distant for words. I speak of the time when there had appeared the universe and the human race. In those remote days, earth was occupied by cannibalistic demons and cruel and elephant-like Asuras and hosts of ithgle-creatures. Man's diselling was in the midst of this multitude. 2. Man quickly subdued these horrible creatures by his subtle intellect and through divine help sery often and established somehow his supremacy all over the earth. For him, the thought of dress appeared afterwards but, before that, he decorated his body with curious pieces of stone, bones and shalls, 3. [rom morn till eve, roaming about in search of food and lighting with bis armed cousins who were his neighbours.

·29 the end of which is yot to be seen. In the intervals, dancing and singing in high tunes in the company of women and walking behind them. This was his daily routine actuated by urges of lucre and sex. 4. In the speech of this jungle-man, there was generally singing as in that of children. In his utterances flowed sweet expressions worthy of poets. Leave this! Was there any thought of the other world in him or moral urge Everything there was but lacking in polish as in the case of his food, home and raiment, 5. The same dance, the same music, the same relish for war for the sake of food and other things and the same cunningness for achieving ends are seen in society even to-day un diminished. It is a blot on civilisation that virtue has not left tho seed-stage yet. There will be no glory for it in the warld, sa long as it (virtue) does not become a tree and beara fruit. 23, CHILDREN'S PARADISE. 1. Bevyildered after wandering in the wilderness of books hard to pass through in quest of truth, man stops short with heart shattered. I say unto him "If you desire happiness, go to the company of children, vanity-less, simple and mirthindacing. 2. Listen with attention to their sueet lispings. You will soon forget all your agonjes''. flow is speech bom in children, how ideas, and low intelligence? Whoever knows these at present? 3. 'I'ness has not taken birth nor 'my'ness. In the child's vision, complete sentíence throbs everywhere.

·30 He gives plays with the moon the bull the crow and grass He creates worlds of his own and lives there merrily 1 To the child (as to) the knower of Brahman) there is no limitation of time or space He eats without food, drinks without water and is immensely gratified. to others without distinction of one s own or other He makes vehicles as he likes by the movements of his lands and feet Children create the atmosphere of paradise with their Innocent faces dance laughter motiveless actions and nectar lile speech They provide release from worldly miseries to those that fall in their sphere They are gods on earth pleasant from every respect and full of bliss 24 ELEMENTS SPORT Is well 1 To those that observe minutely all the life of the world it will be soon clear that it is (but) the sport of the elements If these sports are attended with smoothness all But this course does not run everywhere and always 2 Alas! there befell a great disaster in our Assam State the treasure house of Bharat rich with com and other things Prosperous and happy people were quickly thrown into hell all of a sudden The m serable story of the earth quake is heart rending 3 Thousands of men cattle and plants were robbed of their life in no time Rivers with beautıful waters were converted into beds of sand in a moment deep lakes into lofty hills and lofty hills into deep lakes 4 Strange the sport of Earth! She sh herself in a Ight mood and assumed a new formi mirhty ·31 aod prolonged labours of man were rendered into nullities Does she realise the seriousness of her pranh? 5 High class ploughed lands, protected like eyes, Fielding grains to people in great abundance were now glutted with water Unparalleled starvation (prevails) in the land Roads were washed off and food is brought through air, 6 How many the people that lay scattered homeless and clothless? Whoever could give the number of our children, dead w water, cavities of earth and the lines of jungle in lots! prospenty brought about after long time has disappeared! Even learned people say about the disaster that Nature had come about to teach man his smallness and put dawn bus great pride and that it was the result of the multitades of human sins ordained by Providence This is certainly cruel Man acts in the world as tver. The tbing to be wondered at is that he endures with firmness the repeated onslaughts in the world of earth, water and the other (elements) and with enthusiasm, plans to rebuild and produces progress greater than before EARTH'S BURDEN 7 8 25 1. Earth in the form of a damsel, incamation of patience implored in the company of gods, Lord Vishnu, the consort of goddess Lakshmi, the father protecting all the worlds, resting on the lord of serpents in the ocean of inilh capable of destroying sins, for the removal of her burden The result was dreadful war Countless able warriors belonging to the Kurus, Yades and others were cut down mercilessly in the battlefield. How could an increase of

·32
children prove an unbearable burden to a mother? Strangel
How does she desire even their death?
3 Afountains causing constant misery witli their freight,
rows of dense forests studded with treavy trees myriads of
adimals of liuge weight like elephants and oceans how are
these pot rechoned loads by the mother?
Under what law as man negligible in number and
Very light of body considered a burden by Carth and his
increase tahen into account? This might perhaps be the reason
that he being the lord of creation his qualities and actions
recere greater attention
5 Man is not heavy so long as his mental processes are
good
1 hen he is tainted with avarice and other vices,
lieaviness tahes possession of hum
A wicked mind is more
ponderouy than a mountain When this role in number
Larth desires a reduction
6 l'or how long should Lacth, getting unable to bear
the burden visit frequently with tear stained face for the
mutual destruction of her children in Wars Let men take
hold of the imponderable quality of Sattiva composed of
contentment There will be no burden for Earth aad all her
children will attain happiness.
PRINTED AT SRI RAMAKRISHNA PRESS MADURAI-1000-451

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