·THE
MEGHA-DŪTA
OF
KĀLIDĀSA

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·THE MEGHA-DŪTA OF KĀLIDĀSA CRITICALLY EDITED DY SUSHIL KUMAR DE MA, LLB (Calcutta), D Lit (London) Honorary Fellow of the Royal Asiatic Society, Professor of Sanskrit Language and Literatune 19 the Postgraduutc Resench Deparment, Sanskrit College, Calcutta WITH A GENERAL INTRODUCTION BY Dr S RADHAKRISHNAN SAHITYA AKADEMI NEW DELHI

·tant Edition
1437
PUBLISIID ON BTIIVIT OT 111T SHIIIIY1 ALLANIMI
mir
DIRIL TOR, III. PL BLICATIONS DIVISION
MINISTRY OF INTORMATION AND BROADCASTING, DELHI-8
BY
Printed by SHRINIKITAN DHAW4r it the KARNATIK PRINTING
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PRESS, Karnatak
2
Chira Buzar, Bornbay

·PREFACE For the honour of being invited co prepare an authentic edition of Kälıdāsa's Megha-duta, it is my pleasant duty to thank the members of the Sanskrit Advisory Board of the Sahitya Akadem and its distinguished Vice-Chairman, Dr S Radhakrishnan As far as possible, within certain limits of time, all available materials have been utilized and it is hoped that nothing important has been overlooked The extent of materials, as well as the method of editing, has been indicated in the Introduction and even at the risk of a little lengthiness the critical footnotes to the text are meant to give a general view of the text-tradition What the new featuies of this edition are the reader can casily find out, if he cares , but I should like to think that the one thing he cares for is the poem itself, and not the comparative incrits of different editions Let me hope that this edition will not only stimulate further research into the text-problem, but also help further study and enjoyment of this masterpiece of the great poet, which should be its ultimate object Among those friends who readily assisted me by loan of raie books and manuscripts, I ietuin my sincere thanks to Di SK Belvalkar, Dr V Raghavan, Dr P K Gode, Dr V G Paranjpe, and Di J B Chaudhuri I also thank Sri Krishna Kripalani, Secretary, Sahitya Akademi, for uniform courtesy in rendering whatever assistance I required To my former pupil, Mrs Sibanı Dasgupta M4, D Phil I am udebted for help in many ways in preparing this edition and its piess-copy Sincere thanks are also due to my former pupil and present colleague, Dr RC Hazra, for his kindness in looking over the final proofs Calcutta 15th June, 1956 SK DE ·CONTENTS 5 GENERAL INTRODUCTION INTRODUCTION 1 IV 1111 EDITIONS OF TIIL THI ADIPTATIONS AND TRINSLATIONS COMINICNTARIES MINUSCRIPTS THE PROBLEM OF RECONSTITUTION THE QUESTION OF RECENSIONS Ir il RPT 11FD VIRSCS AUITILNICITY OF READINGS TILME, SOURCE AN CHURCTERISTICS IV11 1111 TIV XXV1 1111 THE TEXT 35 SELECT BIBLIOGRAPHY 81 81 1 ICDITIONS (a) Ieut only (b) Text in Anthologies (c) Text with Commentaries 2 ADAPTATION, TRANSLATION AND PARAPHRASE 3 MODERN TRANSLATIONS | MANUSCRIPTS (a) Text with occasional glosses (b) Commentarics and Commentators 5 CRITICAL AND LITERARY NOTICES 83 84 85 86 91 INDICES 93 95 PIDA-INDEX OF SIANZAS INDEX ON INIERPOI AIUD VERSES INDEX OF GEOGRAT FIICAL NAMLS INDEX OF PROPER NAMES 109 110 GEOGRAPHICAL NOTES 111 GEOGRAPIIICAL NOTES ON PLACES MENSIONED IN THE TEXT 113 ·ERRATA In spite of all cue in proof-reading, it 13 lo be iegretted that some inispiints still linger, especially in the footnotes and indices Most of these are due to the breaking down of 1 cpha, Grusvāra and visarga, oi of the vowel-signs for 2, c and o As these can be easily made out, they are not listed here, but there are a few serious misprints, which are listed below and which the reader may hindly correct PAGE LINE TOR READ 7 16 bununil k2772 hıs of Jāmitra banan": k2172 his use of Jāmitra 18 ten seven 8 8 8 21 10 14 kavı yasah printh. 11 16 ki anesvivankah 24 yuje rämãdivad 14 15 purastud 20 -kagne- 16 7 Systel 8 pascad 18 15 kslībānain 18 30 Pzzrusmin 19 f n 37 Bharalı 24 5 -känti-vadananı 7 -varalangult 8 rurtayıttur 25 12 vigorta- 26 9 avinita hrdayo' 26 15 vyadhajana- 26 20 The nun 10 from bottom-Nenayaputram After the word 'cloud' read (The present text has 111 stanzas, see however, page xv ) kavi-yasah-prãi thi kiranesvivänkah yuje , ramadıvad parastād -k@g121– srstelt paścăd ksztasanam parvasmin bhar ata -hantı vadanam -Varalanguuli sartaytur vighnıtaavinita-hydayo vyadhajana-gita- Delete 'nun' -herzäryaput; anz ·" " PAGL LINE FOR 71972" tasuriran 27 3 bharo 28 10 ruklabyan 29 15 S11111ncis 5 fiomn bottom - 11'oti- 30 18 am 22 prabnty 31 17 -cumi fn 61 Stalia cua havutibhujan READ 1111?tufariram bahiyo luklaryum sinneis -matt- I 2011 " prabhurly - Ca ni Szüliti yaua havibhujan " 33 last line f.48 migachi JOR, Madias XII 41 " " 43 46 46 51 55 55 59 61 mūgadhi AOR, Madias University स्निग्ध Sasrataa -मित्येतत्त्वतीय अय विको -जम्मू- हा-- -दुच्छे- पूर्वी- -मुच्चैर्विमाना -शरजादिष्ट- श्लोक्द्रय नित्यज्योत्स्ना- यस्योन्मत्तभ्रमर- सक्रीडन्ते -भवन- सार्धम् - सिग्ध 10 from bottom Sustata 8 -मित्येत्त्वतीत्र 16 अग 2 विक्रीणी- 10 -जम्बू 3 9 दुछे 4 from bottom पूर्वोच- -मुविमाना 11 -शरजादिष्ठ- 15 लोकद्वय 17 नित्यज्योत्स्न- 17-18 यस्य मत्तभ्रमर- 4 from bottom is a 15 -भवन- 16 साधम् 2 हटा 4 -स्तवक- 14 -दिक- 12 Kavyamimamsa. 13 लक्षणलक्षणीय 8 10 मत्साहय 11 " " 62 " " 63 64 ខ្ញុំ . -- " " -स्तबक- -र्दिक- Kavyamimamsa. लक्षणलक्षणीय -क्लिष्ट- मत्सादृश्य 66 67 ·READ " " " " . " " " " PAGE LINE FOR 67 8 from bottom गृहपतिधरे 68 11 मत्सदशै. 13 मत्सडग मत्सभोग 10 स्वेदयेत् 72 8 -क्षोमोत्सुकानि 73 8 समाधिकखरो- 84 6 Nadargikar 86 19 Kanalakīrti 88 22 Kurkur 7 Kalyana- 91 last line Brestau 96 10 इन्दोदैन्य बिभर्ति 14 22 -प्रार्थना- 26 101 9 निहादी 3 from bottom कण- 103 4 दृष्टिः 106 2 निर्विनोदां 18 पुण्यहृत- 9 -पुरविजया दर्शिता- 107 108 8 -स्तवक- 115 5 CARNA- गृहपतिघरे मत्सदेशै. मत्सङ्ग मत्सभोग खेदयेत् -मोक्षोत्सुकानि समधिकखरो- Nandargikar Kanakakirti Kurūr Kalyana- Breslau इन्दोर्दैन्य बैभर्ति द्रुतमपि -प्रार्थना- -सौम्य निहींदी कर्ण- दृष्टीः निर्विनोदा पुण्यैईन- -पुरविजयो दर्शिता- पटुकरणैः -स्तबक- CARANA द्रुतम पि . " " " " " 7 7 पटुकरणे . "

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·GENERAL INTRODUCTION GREAT classics of literature spring from profound deplhs in human experience They come to us who live centuries later in vastly different conditions as the voice of our own experience They release echoes within ourselves of what we never suspected was there The deeper one goes into one's own experience facing destiny, fighting fato, or enjoying love, the more docs one's experience have in common with the experiences of others in other climes and ages The most unique is the most universal The Dialogues oi the Buddha or of Plato, the dramas of Sophocles, the plays of Shakespeare ne both national and universal The more profoundly they are rooted in historical traditions, the more uniquely do they know themselves and clicil powerful responses from others There is a timeless and spaceless qualny about great classics Kālıdāsa is the gieat representalive of India's spirit, grace and genius The Indian national consciousness is the base fiom which his works giov Kālıdāsa has absorbed India's cultural heritage, made it his own, enriched it, given it univei - sal scope and significance Its spiritual direction, its intelloclual amplitude, its artistic expressions, its political forms and cconomic arrangements, all find utterance in fresh, vital, shining phrases We ſind in his works at their best a simple dignity of language, a precision of phrase, a classical taste, a cultivator judgment, an intense postic senzibility and a fusion of thought and feeling In his dramas, we find pathos, mov.cu, beauty, and great skill in the construction of plots and do!: ncation of characters Jle 19 at home in ioyal courts and on mountain tops, in happy homes and forest he mitages He has a ba'aced outlook which enables him to deal sympathetically with men of high and low degree fishermen, courtezans r ·6 MEGIII-DŪRA servants These gicat qualities make his works belong to the literature of the world Humanity recognises itself in them though they deal with Indian themes In India Kalidīcais recognised as the greatest poet and diamatist in Saukut literature While once the poets were being counted, Kuldīs as being the first occupied the last finger But the ri-ſını, remained true to its nane, arūmikii, nameless, since the cond to Kalidāsa has not yet been found 1 Due Tradition groot, dini 'th kunc Vikiamaditya of Ujjayını wlio fuunded the Vikrama tia of 57 B C9 The change in the name of the hero of Vikronor 10.7va firm Purūsavas to Vihiama lends support to the viesv that Kāldana belonged to the court of ling Vikramīditya of Ujjayini Agnimilia kho is the hero of the di ima Alilanhäga mitu was not a well- 1.101 1. monach to deserte special notice by Kilidina Ile blonged to the second century before Chut and l.is carital Pils Vilisi Kalida e's keu110 of this episode and lus retcience to Vidikī as the famous capital of a king in Meghaliia suggest that Kilidāsa was a contemporary of Agnimitia It is clear that Kilidāsa floutished after Agnimitra (c 150 BC) 1 2 pueä karinām gananā prasangc kantsthikad nisthuta fal Jasah advāpu tat-ttulva-kavct abhāvād anāmika sarthavati babhūra The Tain Kālakācārya Kathanaka records that the Sakas invaded Ujjayını and overthrow the dynasty of Gardhabhilla, who was stylcd Mahendilidityat Sonic years afterwards, his son, Vihumiditya, ropelled the invaders and re-established the old dynasty It is sometimes sud that the play, Vikramorvasiva celebrates this re-conquest tv.นี้ 18 the city of Ujjayını iuled hy Mahendraditya She was conquered by Kosin, a demon, ie the chief of the bearded Sakas The city he came desolatc and like Urv.SI was transformed into a ciecpil Irince Vikr,maditya regained the capital with a salonu capable of obliving even his father Mahendra mahendropakūra paryaptena vikiama-mahimnā vardhate bharan Mahendra conferred the throne on the prince and himself retired to the forest To commemorate the great victory, Vikrama founded an cra which was later called by his name ·GENERAL INTRODUCTION 7 and before AD 634, the date of the famous Aihole inscription which refers to Kālıdása as a great poet If the suggestion that some verses of Mandasor inscription of AD 473 assume knowledge of Kālıdāsa's writings is accepted, then his date cannot be later than the end of the lourth century AD There are similarities between Asvaghosa's Buddhacanta and Kālidāsa's works If Ašvaghosa is the debtor, then Kālıdāsa was of an earlier date than the first century AD! If Kalıdāsa is the debtor then his date would be later than the first century AD. It is suggested that Kālıdāsa belongs to the Gupta period and lr, ed in the reign of Chandragupta II, who had the title of Vikramāditya“ He came to power about AD 345 and iuled 3 - The following veise may be an implied criticism of Kälıdāsa's view Sailendra-putrin prati yena viddho devo'p sambhus calito babhāva na cintayaty eşa tam eva bānam kim syād acıtto na sarah sa esah Again compare Kālıdāsa's line in Raghuvar.zsa, II 42 jadikrtas tryambaka viksanena vajram yumu ksann tva vajradānii with Buddhacarita line tastambha bāhuh sagadas tato'sya putandarasyeva purā savantah Professor A Berriedale Keith writes Kalıdāsa was later than Alvaghoça and than the dramatist Bhāsa, he knew Greek terms as his of Jāmitra proves; the prākıt of his dramas is decidedly later than Ašvaghosa's and Bhäsa's and he cannot be put before the Gupta age We must remember that Chandragupta II had the style of Vihramāditya with whose name tradition consistently connects Kalıdāsa Nor is it absurd to see in the utle Kumārosambhava a hint at the young Kumāragunta or even in Vakr amorvusiya an allusion to the title Vikramaditya "- A History of Sanskrit Literature (1920), D80 Sir William Jones places Kālıdāsa in the first century BC Dr Petarson says "Kilidi a stands til ir thr beminning of the Chrutian cra, if inderd, he docs not overlop it" RTH Griffith remarks About the time when Horace and Viryl were shcdding an undying lustre upon the reign of Augustus, our poct Kālidāsa lıved, loved and sang, giving and taking honour, at the polished court of the no less munificent patrons of Sanskrit literature, at the period of its highest perfection - Preface to The Birth of the War- God (1918). 66 ·8 MEGII 1-DŪTA till about 111 Whichevet date we adopt we are in the region of reasonable contectuid and nothing more Works Kilidāsa spcaks very little of him-cli and we cannot therelorie be sue of his authorup of m. 111y (ks attributed to him Theie is, however, general agicement al uut Kilian thorship of the following worl. 1 Abhijñāna-scikuntala, a diam? in ten actu dealing with the love and marriage of Dusanta and Sakuntala , (Ahur 5) 2 !'kranorresīva, a drama ia fic acts dealing vith the love and marriage of Purūravas and Urvast, (Abbr. V) 3 Mälarikūgnumtra, a diam. in five acts dealing with the love of Malavika and Aommitt, ( Whi M) 4 Raghuvansa, an epic poem of nineteen cantos descubing the lives of the Kings of the olar 1ale (Ahbi R 5 kumūrasambhaur, also an epic pucmol.eventeen cintos, dealing with the m.italare on GI und I'lrvati and the huth of Kumāra, the lord of war , (Abbr, K) 6 Moghaditu, a poem of 129 stanzas decribing thin message of a Yaksa to his wife, to be conveyed thioly a 1 cloud 7 Riit-sainhora, a desci ipuie account of the six 42,840115 Kālıdā' a tal es un his themes tiom the traditional lore of the country and tign forms then to achieve his oh ale Tor example, in the epur story Sakuntalā vas a calculating, woildly young man ini unyantra vos los The net willes to exhibit the sentimos ol key froin itu berast vaherung in a licimitar 91 to it, luliert sifreticin the sugh the stages of -p4- ration, f1114tiat10, cic In luis own works, a play must potent the divulsity of life, and communicata charm and sweetness to men of variecl tastes - traigunyodbhavain atra lokacantam nānā- asam dr syair nätyan bhinna-9ucer innasya bahudhāpy ckam samorddhonain ·GENERAL INTRODUCTION 9 Some of his themes seem to be uniealistic such as the carrying of a message by a cloud" The poet anticipates the objection and answers it dhūma jyotih salila marutām samnipātah kva meghah sandeśārthāh kva palukaranaih prānabhih prāpanīyāna ity autsukyād apanganayan guhyakas tain yayāce kāmārtā hi prakrtz-krpanāh cetanācetanesu “Where is a cloud, which is a composite of smoke, light, water and air, and where are the inessages that can be conveyed by living beings endowed with sliong limbs? Without considering this, the Yaksa in his eagerness begged the cloud to carry his message Those that are love-stiichen are by nature undiscriminating between conscious and unconscious beings"Rāma's longing for his lost wife may have suggested to Kālidāca Yaksa's sorrow for the wiſe from whom he is separated Life We do not know any details about Kälıdāsa's life Numerous legends nave geluilared ruund lus nunie which have no historical value From his wiitings it is clear that he lived in an age of polished elegance and leisure was greatly attached to the arts of song and dance drawing and painting, was acquainted with the sciences of the day, verged in law and learned in the philosophical systems and ritual practices He travelled widely in India and seems to have been farnılar with the geography of the country from the Himalayas to Kanyakumārī His graphic descriptions of the Himālayan scenes, of the salim a-flowe, the sloot oí which grows in Kashmi, look like those of one who has personal acquaintance with them He was sensitive to beauty in aature and human life 5 The cloud as a messengei is an old, pic Christian, latciary motif in China We find it in Kiu yuan (or Chu yuan), llc Chinese port who died ahout 274 BC Cf this echo of Mohodata in Hsukan O floating clouds thal swim in the licaven above Beai on your wings these words to him I love -H A Giles A History of Chinese eralune p 119 6 1 5 ·10 MEGHA-DŪLA Kilidīsa had sell-confidence In one place he says you have hearts which can melt in rity, do not set aside this canto of mine iad a'la suigah karunārmattuu na ini bharadbuh praustuhanilahi This senise vf issuance is 101 inconsistent with humility He opens his Raghuvamsa with a confession of his fashness in undertaking the work kra si va-problem míuh kra talpaina ya mahi 11171siu dustaram muhāi udupenāsmi sāgaram male is the sale 012mat104 flom the Sun and vlciu 15 my talent limited in cope Through iríatuatrem, I ju destvous oi crossing with aiaſt the occan that is difficult to cross mandah kavi j'usah prathi çam'āmy upalūsjatim prūmsulabhye phale lobhīl udbuhu vra rūmanah' "Foolish and yet longing for a pont's enoun, I shall become in object of idi ule, like a dual with lus hunds led though greed towuds . liuit acussible (only) to the tall." If he still prefers to speak of the kings of the Raghu race, it is because he can count on ancient poets who have alrcady opened the way and then vii tues are so compelling in their character 10 Vanana in his Kõvyälomkāra defines rīlı as visustā sudaracanã, a particular style of expression and Vardai bili r it of which Kālıdāsa is the master, as consisting of the following fcatures: Slesah prasādah sanatä modhyan sıkı müratö artha-yaktı udāratvam ojah kõntı samādhayah Suggestiveness, Serenity, balance, Sweetness, clelicacy, clarity of sense, bicadth of expression, vigour of thought, brilliance ol diction and harmony of sentiments The master artist suggests by a few touches what others fail to do even by elaborate discourses. Kilidāsa is famous for RXIV 42 8 I 2 9 I 3 10 I 3 & 4 ·GENERAL INTRODUCTION 11 his economy of words and naturalness of speech in which sound and sense match His pen pictuics are graceful and perfect, the royal chariot in full speed, 11 the running deer,12 Urvasi's bursting into tears,'' Nārada's appeaiance in the sky like a moving kalpa-vrksa 11 He is master in the use of simile sarasijain anwuddhan saivalciāpri rain piani ma'inon ci humānisur jarsina laksu im tanol iyam adhikr-nianojížo valkalenäpi tanvī kim iva il ricdhurānām mondanam nūkitinām. “A lotus, though intertwined with moss, is charming The speck, though dark, heightens the beauty of the moon This slim one, even with the bark dress, 19 more lovely For wiat is not an embellishment of lovely forms ?" 155 Again eko u doso guna-samoupāte nimajjatīndoh kercilesuivankah "Even as the single stain of the incon is 1200 noticed by on who gazes at the beans that flor endlessly even so no one danes, blame a shade of weakness in a hero's fame" Piactically on eveay page we have illustrations of maldāsa's maste y over the use of figures of speech Kālıdāsa's wiitings instruct act by direct teaching but by gentle persuasion as by a loving wile Mammata says · kārtāsamnitatayopadesayuje rāmõurvcd varntaviam, na rāvanād vat By an aesthetic presentation of great idea's, the artist leads us to an acceptance of the same We live vicariously the liſe of every character that is set before us, ard out of it all comes a large measure of understanding of mankind in general Kālıdāsa projects his rich and glowing personality on a great cultural tradition and gives utterance to its ideals of salvation, order, love He expresses the desires, the urges, the hopes, the dreams, the succenses and the farduics of man in his strucgle to make himself at home in the world I dia has stood fol a whole, integrated life and resisted any fragmentation of it 11 V I 4 13 SI 7 13 V V 15 14 V V 19 15 SI 17 ·12 AFGII 1-pŪT The perick Lite R naschological conflicts that it in the soul and help us, to pull th whole pricin ton ci Külidi-a's works prescia tu. u. 100. pontol heut: 111C"'- dent of courage, acts of salt see olen orci huruu ficant Ils work will continue to be in that indefinable illuminuut the mi Ditahu 1 t whil? 1: the worl: of great pel Vany otlus line wir almstlthc proucrb'- 11 Saushit TI Armesanbhcraupes with a screvizie the poet speaks Jiſ the Ilimīlnvas were the nauu ing 10d spanning the wad land from the citht to the western ca. asty' uttarasyum dis lcvatūtma himalayo wima nagādājah rundprint loyandhī rugalya sthital Antil 10 münadandoh Tle Suges that the culture developed in the II.mīlayar. 1cylons inly be the measuring tod' or the cultures of th would " This culture in esentially spuitual in quality W. are ordinarily linprisoned in the wheel of time, in 14001 and so ale iestricted to the narrow limits of existence Our wind should be to liſt ourselves out of our entanglement to an av ate ness of the real which is behind and beyond all time and history that which does not become, that which is, absolute, non-histoi!- cal being itself we cannot think 11. encluse it witho (.tegolica images and verbal sta uctures We hnou inore than e Cilis thint: ond erpress in history il foytas The end of man ito he come aware by cApOnce ol this al vlute cality Comet words of Ragluvansa brakmobhiyum salim awamu TU 1117.2 of enlerntening to the supp till life II Tolomer of guod deel, has hicaven for his shule lehnou ch ical by the drepast part of oui hein itsinaunt ülmu itu 16 CI Munu etad-deia-parasülasya kasūd u970-ji'umaneh Stam svam canitian ikseran pothvyām sai l'a manural 17 K II 10, 4cc Bhagavadgită X 15 ·GENERAL INTRODUCTION 13 The Real is the knower and the known, vedyanı ca veditā cāsı is Again yain aksai ant vedavido vidus tani ai mānan ātmany avalo kayantam 19 The Supreme leads a lile of contemplation Though he grants the fruits of others' austerities, he himself performs austerities svayan vidhūiū ta pasah balonam keripi kūmena lapaś cacāra 20 The Absolute which is the Real beyond all darkness is superior to the division of spirit and matter. It is omniscient, omnipi esent and almighty It manifests itsell in the three forms (tri-mürtı), Brahmā, Visnu and Siva, the maker, the presei ver and the destioyer These gods arc of equal rank and a believer may select any form which appeals to him for wo1- ship In daily life, Kālidasa was a íollover of the Saiva system The opening invocations of the three dramas show that Kālidasa was a devotee of Siva yā systdh srashir ad yā vahatı vidi hutan ya luavri yã ca hotri ye dve kālam vidhattah śruta-visaya-gunā yā sthta vyāpya visvam yā;n āhuh sarva-bīja-prakrtır iti yayā prānrah prānavantah pratyajñābhrh prapannas tanubhir avotu vas tābhi aslūbhir isah Sākuntala “May the Supreme Lord endowed with eight visible forms, water, the first creation of the Creator, (fire) which carries the oblation offered according to rule, (the priest) who is the offerer of the oblation, (those) two (visible forms, the sun and the moon) which regulate time, (that Akāśa) which perpetually pervades the universe, having the quality (sound) perceptible by the ear, (the earth) which they call the source of all cieated things, (air) by which living creations (become) possessed of life, (may he) preserve you' vedāntesu yam āhur ekapurusam vyāpya sthitam rodasī yasminn īśvara ity annnya-visayah Sabdo yathārthāksarah see Bhagavadgita, XI 17 18 K II 15 19 K III 50 20 K I 57 ·11 MIEGH.1-DŪIA antar yaś ca mumuksubluıı mıyamita-prānādıbhir migyato sa sthānih sthira-bhaktı-yoga-sulnbho ilihśreyasāyāstu puh -- Vikramon vasiyu "Nay hc, who is hailed by the Vedantas as the Supienie Spirit, who still ieniains (tianscendent) aſtui per adung (both hearca and earth), to whom alone the speciale designation Islala (Supicme rulur) applies tiuc to a syllable, and he who is ought inwardly by restraining prāna und the othe: vital ans, by thowho desiie to attain (complcte) emancipation, (may he) the eternal, who is casily attornable by the path of steadlasi devotion beston on you sup.eme bliss" The thice methods of jūna, yoga and bhakti are mentioneri. and the last is said to be the easiet patlı ekrávarye sthuo'pi pranuta-bu211-pohale ja vajan koltivāsch kāntā samma dcho'py 0125aya-manasām yah punastad yalīnām astābhi, yusya kitsam jagad ar lubhu bibliato nābhimūnal sa tmār gilokaniya "yapunuyalu sa vas tāmasīm vitium Zśah Mälanıkagninila "Ilc, rho, . huile possessing supieme powers that bear manifold fruits foi nis humble devotees is himself clad in elephant hide, who, though having his body united with that of his beloved, Is yet the foremost of ascetics, whose minds are clear of senseobjects, and who, though sustaining the enure universe with (his) eight forms, is yet utterly free fiom a sense of egoity, may that Loid (Siva) dispel your tendency dominated by lumus, that you may behold the pain of 11hteousness” The opening reise of Raghurina neacis pūgarthāv nu sam prkrau vägartha-panatta ye jagatah putarau vande pārvali-parancst'arau While in Malavikāgimira, the Lurd should set u, on the right path, sanmārga , in Vikenaniorvašīycı, he is said to le 21411y attainable by devotion, bhaklı-yoga-șzılabla , in Sokrzulala, the Lord in his eight-ſold forms is, scen Immediate insight into the Divine reality is the aim of religion Though Kalidāsa worshipped the Divine as Siva, his atlitude was not in any way exclusive or natiow-minded He had the w ·GENERAL INTRODUCTION 15 catholic attitude of traditional Hinduism 21 He treated with great respect the views of others In Raghuvamsa, the gods approach Visnu and praise him O thou who didst create this All, Who dost preserve it, lest it fall, Who wilt destroy it and its ways - To thee, O triune Lord, be praise As into heaven's water run The tastes of earth-yet it is one, So thou art all the things that range The Universe, yet dost not change, Far, far removed, yet ever near , Untouched by passion, yet austere , Sinless, yet pitiful of heart, Ancient, yet free from age—Thou art , Though uncieate, thou seekest birth , Dreaming, thou watchest heaven and earth, Passionless, smitest low thy ſoes, Who knows thy nature, Loid? Who knows? Though many different paths, O Lord, May lead us to some great reward, They gather and are merged in the Like floods of Ganges in the sea The saints who give Thee every thought, Whose every act for thee is wrought, Yeain for thine everlasting peace, For bliss with thee, that cannot cease Like pearls that grow in occan's night, Like sunbeams radiantly bright, Thy stianze and wonder-working ways, Dcleat eatravagance of praise If songs that to thy glory tend Should weary grow or take an end, 21 Yuan Chwang tells us that at the great festival of Piayāga, King Harsa dedicated a statue to the Buddha on the first day, to the Sun the favourite deity of his father, on the second and to Siya on the third.

·16 MEGH 4-DŪTA Ou impotence must blai the blune .Ind not thine unexhausted name -- In Kumārasambharu,' Bralımī is praised a the likest God, the beginning, the nuddle and the end of ti mld atha sui Vu Vu dhūtāvan le sail : 011 (touknum lūgīšam iilighhis unthihhh price ful vonast hre namas tumitaye tubliyan prük sich keruleimane qw.a-traya-vibhivaju 3oscod 11.6 , jagad-you ayolls tran jagad-anto nu antakal jagad-õdır arūdis (!!! jaguc-74) maistu, ah at mūnam ülma rā z'cts, Stasy alma.'(11 ātne, il älmandi krtia (ory /rom alvoVrlici polivuss Kālıdāsa has sympathy with all forins ol reli10 and is free from prejudice and fanaticism Kuch person ton med the path which appeals to him,-i for the citierenl forms of Godhead are the maintentations of the One Supreme who is the lo mless behind all forms 100011 cwe havan Notit (v bhuva bholic ca suśrutak vedyam ca pedītā cūsi dhyath dhreyam (u yat param :6 Aguin ckaia milo bibiude tudhū * The objective of religion is freedom fiom subjection to time, from rebuth, which Dusyanta desires for himsell in the last verse momāpi ia kapayatı qilalohitan punarbhavam parsgutusuklı ātmabhiih Raghu, after installing Aja on the throne, retires to the forest, takes to a life of meditation and attains liat wluch is beyond darkness tamasah paramāpadonyayam piersanil yogasamadhinā raghuh? 22 ET by Arthur W Ryder, Kalidasa's Works Everyman's Library. 23 II 3, 4, 9, 10 24 K x 26 25 K II 4, 15 26 K VII 44 27 R VIII 24 ·GENERAL INTRODUCIION 17 Until the end of religion, the realisation of the Supreme, the ascent from the vanity of time is attained, we will have opportunities for making piogress towards the goal. In this journey towards the end we will be goverened by the law of karma Kālidāsa accepts the theory of rebirth : Tam yāni vīksya madhurāmś ca nisani ya sabdūn paryutsukibhavatı yat sukhito'pi jantuh tac cetasā smanatı nūnam abodhapurvam bhāvastherāni jananántara sauhrdāni Sitä, when rejected by Rāma, says “When he is born, I'll scoin my queenly station Gaze on the sun, and live a hell on carth, That I may know no pain of separation From you, my husband, in another birth "25 This life is one stage in the path to perfection Even as the present life is the result of our past deeds, we can shape our future by our efforts in this life. The world is under a moral government The good will ultimately triumph. If we have no tragedies in Kālidāsa, it is because he affirms the ultimate reality of concord and decency. Subject to this conviction, he induces our sympathy for the hard lot of the majority of men and women. range of Dharma Kālıdāsa's writings dispose of the misconception that the Hindu mind was attentive to transcendental matters, and neglectful of mundane affairs Kalıdāsa's experience was wide He enjoyed liſc, people, pictures and flowers He does not separate men from the cosmos and from the forces of religion He knows the full range of human sollow and desire, meagre joy and endless hope Ile points to a harmony of the four main interests of hunan lite, dharma, artha, kūnia and moksa, the ethical, the economic, the artistic and the spiritual The economic including the political and the artistic should be controlled by ethical norms Ends and means are bound together. Life becomes livable only through valid ties To cleanse and illuminate those ties was the poet's task, 28 R. XIV Ryder's E T'He' refers to the child in her womb. M II ·18 MEGHA-DŪTA Descubing the first king in Raghuvamsa, Kalidasa says that Dılīpa's artha and kāma were centied in dharma apy artha-kämau tasyāstām dharma eva manisnah.29 Kālıdāsa did not feel called upon to choose between religion and morality on the one side and progress and security on the other These are not hostile to each other History is not a natural but a moral phenomenon It is not mere tempoial succession Its essence lies in the spiritual which informs the succession The historian should penetrate and comprehend that inwaid moral dynamism, History is the work of man's cthical will of which liberty and creativity are the expressions The kings of the Raghu race were pure from birth, ruled over extensive domains stietching from earth to the ocean, asamudra-ksitīšānam. They amassed riches for charity, spoke measured words for the sake of truth, mete w.gei 101 victory for the sake of glory and were houscholders for the sake of offspring They gained knowledge in childhood, enjoyed the pleasures of life in youth, adopted the ascetic life in old age and in the end cast away their bodies by yoga or meditation tyāgāya saibhrtārthānām satyāya mitabhāsınām yaśase viigisünām, prajāyar grhamedhinām śaisave'bhyasta-vidyānāni, yauvane visayarsinām vārdhake munzurttinām, yogenantc tanu-tyajām * There is time for study under a teacher, a period for married life and towards the end of life's journey we have to set our hearts on things cternal In Vikramotvasīya, the king tells his son that it is time he entered the second stage of the house-holder, after having completed the stage of studentship ayı vatsa usitar tvayā pīrusminn āśrame, duitīyam adhyāsitur tava samayah.82 29 I 25. 30 I. 5 31 I 7-8 32 V ·GENERAL INTRODUCTION 19 The kings collected revenues for the prosperity of their subjects, prajānām eva bhūtyartham, us even as the sun takes up water to give it back a thousand-fold The rulers must stand up for dharma, justice The king is the real father of the people, he educates them, protects them and provides for their livelihood, while the actual parents are only the causes of their physical birth prajānām vinayādhānād raksanād bharanūd apr sa pitā pita, as tāsām kevalam janmahetavah 84 Every one in Aja's kingdom thought that he was a personal friend of the king : aham eva mato mahīpater iti sarvah prakttisvacintayat *5 The ascetic tells the king in sākuntala . "Your weapon is for the protection of the afflicted and not for striking at the innocent," ārta-trānāya vah sastram na prahartum anāgasi," Bharata, the son of Dusyanta and Sakuntalā, from whom this country takes its name is called sarvadamana-not merely one who conquered every ferocious beast of the forest but has achieved self-control also Self-control is essential for ruler- 36 ship 87 In Raghuvamsa,38 Agnivarna gives himself to dissipation, He has so many mistresses that he cannot always call them by their right names He develops a wasting disease, and as, even in that condition he is unable to resist the pleasures of the senses, he dies. Kälıdāsa gives us pictures of the saint and the sage, the hero and the heroine with their nobility They are the directing minds within a civilisation Nobility and self-control are their distinctive characteristics Discipline is essential for a decent human lifr. Kālıdāsa says. "Even though produced in a mine, 33 R I 18 34 R I 24 35 VIII 8 36 I 10 37 Kautilya remarks bharatı itt lokasya bharanāt He is called Bharata because he supports the world, VII 33 38 XIX ·20 MIEGIIA-DŪTA 2 gen 1s 1101 vothy of being set in gold. O noblc lidy, so long as it is uncut" apy akara sumulpannā mani-jīti asamskită Juth-rupcila kalyi nu li sainyogam ar hati In the pint of the country, Kālidad exalls the quality of asceticism sama-pradhönesu tapo-dhanesu güdham hi dāhātmakan asti tejah In heunts with tranquillity as the chief churacteristic those 11 calth is peilunce, there in, venly, concealed, consuming licy energy!" Though Kūlidāsa's works exalt austerity and adore Suunts «li'd sages, he does ni worship the begging houl The laws of haa suç not static and unchanging The tiadition of the past las to be interpreted by one's own insight and awareness Tradition and individual experience inteipenetrate le are the inhcutors of the past but it also trustees of inc future In the last analysis, Cach one must find the guide for one's conduct in the innermost centre of himself When Arjuna in the opening chapter of the Bhagavadgītā declines to conform to the demands of society which impose on him as a ksatriya the obligation to fight, when Sociates says, “Men of Athens, I will obey God rather than you," ihty are taking their stand on inward integrity rather than on outward conformity Kälıdzisa tells us that in matters of doubt about one's duty, the authority is the voice of conscience, the wi dom of the heart satām In samdeha-padesz vastust pra:nānan antal-karana-pravítlayah Love of Nature In curly Vedic litciature the unity of all life, animate and inanimate, is indicatou and many of the Vedic deities are personi- 39 M V 18. 40 SII 7 41 S I 19 Cf Manu - śrretih sinrtth sadācārah svasya ca priyan atmanah sumyak samkalpajah kāmo dharmamülam edam satām Kumārıla quotes Kālidāsa in his Tantravāritika ·GENERAL INTRODUCTION 21 fications of striking aspects of nature The idea of retreat into nature, a mountain top or a forest hermitage, in search of the revelation of the spirit of the univei se has been with us fron early times As human beings we have oui roots in natue and participate in its life in many ways. The rhythm of night and day, changes of seasons suggest man's changing moods, variety and capriciousness Nature had not become mechanical and impersonal for Kālıdāsa It had still its enchantment His characters have a sensitive appreciation of plants and trees, of hills and rivers and a feeling of brotherhood foi animals We see in his writings flowers which bloom, birds which soar and anirnals which spring We find a striking description of the love of the cow in Raghuvamsa 42 The Rtu-sanihāra gives a moving account of the six seasons It reveals not only Kálidāsa's vision of nature's beauty but also an understanding of human moods and desires In Sākuntala, when the curtain 11ses, Sakuntalā and her two friends are seen watering the plants, creepers and trees of Kanya's hermitage where the stars and colours in the sky, the pretty flowers and the lively animals are vital parts of human experience Sakuntalā does not look upon nurturing the plants as a drudgery but finds joy in it na kevalam tāta-niyogah astı mamūpi sodara-sneha etesui. not merely because my father has ordered it, I also have fraternal affection for them' For Kālıdāsa rivers, mountains, forests, trees possess a conscious individuality as animals, men and gods Sakuntalā is a child of nature When she was abandoned by her amānusi mother, Menaklā, the birds of the sky pick her up and rear her until the sage Kanya takes her under his fostering care Sakuntalā tended the plants, watched them grow and bloom, and the occasions when they burst into blo,soms and borc flowers and fruits were celebrated as festive days Like a loving mother Sakuntalā reared up her pet animals and plants No wonder they responded. On the occclsion of Sakuntala's wedding, trees sent their giſts, forest deities showered their blessings and cuckoos cooed aloud their joy. 42 DI ·22 MEGHA-DŪTA The hermitage vias filled with grief at the prospect of Sakuntalais departuie The deer diop their mouthfuls, the peacocks stop their dancing and the creep rs shorl then leafy tears Kanye says of her pātum na prathamam vyavasyatı jalam yusmāsu apilcsu pā nādatte priyamandanāni bhavatām suchena yū pellavan ādye vah kusunia-prasūti-samaye yasyā bhavaty utsavah seyam yâtı sakuntalā patigiham sarvan arrijñāyatām "She who never tries to dunk water ſust then you have not drunk, who, though fond of decoration, does not out of affection for you pluck a blossom, whose great joy is at the period of the first appearance of blossom, even that Sakuntalu now depaits to the house of her hu-band, let hcbe permitied by you all you When Sīta is cast away, the peacocks wbruptly stop their dance, the lots shed oil fores and the female due throw away the ball-chewed dubha urdhs from ihr mouth tyan mararah kurunātu wikisah darbhani upūllān vijalur harinyah tasyāh prapanne sama-duhkha-bhāvam atyantam asid ruditam vare' p1 41 Kālidāsa takes up an object and creates it to the eye He had a strong visualışıng power Look at the vivid description of the flight of the antelope which Dusyanta puisues to the hermitage : grivābhangabhrānam muhun anupatati syandane baddhadrstal pascardhena pravistah karapatanabhayād bhiiyasā pūrvakāyan darbiair ardhivalidharh sramariurta-mukha-blamsıbizah kitnavarima paśyodagraplutatvād viyatı bahistaram stokam w vyām mayatz " His glance fixed on the chariot ever and anon he leaps up giacefully bending his neck, through fear of the arrow's fall he draws ever his hinder part into the front of his body ; he strews his path with the grass, hall-chewed, which drops from 43 V ·GENERAL INTRODUCTION 23 his mouth opened in weariness, so much aloft he bounds that he runs rather in the air than on earth Kālıdāsa's knowledge of nature was not only accurate but sympathetic His observation was wedded to imagination His descriptions of the snows of the Himālayas, of the music of the mighty current of the Ganges, of the different animals illustiate his human heart and appreciation of natural beauty No man can reach his full stature until he realises the dignity and worth of life that is not human We must develop sympathy with all forms of life The would is not made only for man Love of Marriage The love of man and woman attracted Kālidāsa and he lavished all his rich imagination in the description of the different kinds of love He does not suffer from any inhibitions 17 His women have a greater appeal than his men , for they reveal a timeless universal quality, whereas the men are dull and variable They live on the surface while the women suffer from the depths The competitiveness and self-assertion of the man may be useful in the office, factory or battlefield, but do not make for refinement, charm and serenity. The women keep the tradition alive with their love for order and harmony When Kälıdūsa describes feminine beauty, he adopts the conventional account and falls into the danger of sensuous engrossment and sometimes over-elaboration In Megha-dīta, the Yaksa gives a description of his wife to the cloud tanvi, syāmā, sikhai-daśanā, pakva-binbādharosthi, madhye ksāmai, cakita-harini-preksanā, nımına-näbhih Sroni-bhārād alasa-gamanā, stoka-namnā slanābhyām, ya tatra syâd yuvati-visaye systir ūd yova dhāluh “There she lives who is, as it were, the lust creation of Brahma amongst women, slim, youthful (01 fail in complexion) with pointed teeth, a lower lip red like a ripe bimba fruit, 45 See M II 61 , IV 15 A V Rydci ubyertes "Ile moved among men and women with a serene and god-lıkc treud, neither selfindulgent nor ascetic, with mind and senses ever alort to every form of beauty"-ET, p xui ·24 MEGH.L-DŪTA thin at the waist, with her eyes like those of a frightene) female deer, with a deep navel, slow in gait on account of heavy hips and bending a little low by the weight of hci bicasts '15 See also the king's descurtion of Malavikul 10 11 dirghāksam sarau-indu-kint-Tad man būhi malūtasayok sarnksiptam nvidonnata-stanan mah pūrine piam sie nun madhyah põnumito 15.10m li jagharam pādāranilanguli chando nartayıttun yathana manası Slistai tathusvah vapur “Her face has long eyes and the lustre of the autumnal moon, the arms slopc down by the shoulders L'ei chest is compact with thick and swelling bicasts, hei sides arc (: mooth) as though planed off Ilet vail is mensurable by the palm of the hand and her hips are broad and the teet have curved toes and her body is fashioned to suit exactly the fancy ot the mind of a dancin's master" Ile gives us here a pen pictue of a typical dancing gul which may well male a paintai envy!" In the gallery of women kilidāra presents, we have many interesting types l'or many of them the conventional pretences and defences of cociety did not work. Their sensitive natures were not adjusted to social expectations Their conflicts and tensions called for integration The men felt cerlain and were secure They accepted polygamy as the normal rule But Kálidāsa's women had imagination and understanding and so were victims of doubt and indecision As a rule they were not fickle but li ustful, sincere and loving 46 In Sorgara tilaka, honelines attributed to Kilidad, we ind the following individe'na nuvanan, mukhain ambujena, kundena duntum, adhuram mem-frallaunes, ungani campakadalash sa mdhava vodhan, käntr katham ghafitavan roulent telah ** Your eyes are like blue lotusch, your face like a lotits, your teeth are like jasmine, your lower lip is like a tender shout, your limbs are like the leaves of the Campaha, tell me then beloved, how the Creator formed your heart of stone" 47 See also M III 7, the description of Pärvatī in Kuansit asambhava and of Urvasi in Vikramorvasiya ·GENER IL INTRODUCTION 25 A In Raghuvamia King Dilīpa lmes the highest ideal ni lamily life with his queen Sudakvinī Agnivarni, the last king in the Raghuvamsa is a prey to lust and degradation In betwee are Raghu, Aja and Indumatī, Dabaratha with his three queen. Rāma and Sila and many others Indumati mund 1:3 in 1 Svayamvara choosing him from amon a number of vuitor Love is deepened by hardships and sufferings loure 1: the sake of love. It grows a hundied-fold in its intenay obstacles to its realisation even as the cunent of a river blocker! on its way by uneven rocks (flows with greatcı force) nadyā zva pravāhah visama-sılā-sankata-skhalta-legal vignita-samāgama-silkho manası-sayah sata-urno bharat Even in the absence of fulfilment, the yearning yves all the joy that love means akrtār the pi manasije atım ubhayu-prithun kurula The pathos of separation finds poignant person in Megha-data, in Ratt-vilūpa50 and in Aja-uilapa' Lore happy in union is found in vikramorrusiya In Mālavikāgnimtia, the queen is cilled Dhuni becue she bears everything She has dignity and forbuarance When Mālayıkā atti acts the notice ol the king 11 a caucc scene which the clown has contrived, she rebukes the king in words of harsh satire that such efficiency would be of ads antage of shown 111 affairs of the state yadı rājakäryesu apı idusī upaya-upan tāryaputrasya tatah sobhanam Bhavet." When her huswancis affection shuſted to Irāvati and then to Mālaviha, her slevotion to him persists The pariurūjikā, Kaustki OSCITOS "The noble women attached to their lords serve them even though it be against their own desires pratikulenäpi patim sevante bhartruutsalah saudhryah. 7 + 48 U III 18 49 S II 1 50 K IV See also Meghaduta 55, V. II 21. 51. R VIII 52 III 19-20 53 I 19-20 ·26 MEGILI-DŪTA ** By a series of misfortunes, Kauuki is led to the religious life She comforts and distracts the mind of Dharni Though a nun, she is an authority on the dance and the cure for nakebile Irāvati is passionate, impetuous, suspicious, demanding and dictatorial When she was abandoned in favour of Malatka by the King, she bitterly complains and rebukes the King in harsh words “How immodest of feeling is my lord" aho avinila hrdayo' z'am āryaputrah 'You wicked one, you are absolutely untrustworthy' satha, quisl'asaniya-hidayo's: "Oh! These men are untiustu orthy by nature We, like innocent deer snaied by the music of the hunter, fall victims to their deceitful words and do not understand aho avisvasanīyāh prosüh, almano pañcanū-l'acanam pramānikrtyäksi playā vyādhajana-grhita-cittaya hannyū ira clan na iñātam mayū Agnimitia's love for Māla ikui is of the sensual type The king is lascinated by the beauty and gialle of the maid In Vikramorvasiya, we have a blend of the human and the super-human The nun Käsirāja putrī is first iestless and petulant. When she finds that Urvaśī is a heavenly Apsaras, she acquiesces in her lot. The Queen Auśīnarī is portrayed as the ideal Hindu wife who gives up her own happiness for that of her husband. The clown remarks whether she was not making a vitue of necessity, spitting out sour grapes on the principle abhāve viraktih. She rebukes the clown "Fool, my lord is so dear to me that even at the risk of putting an end to my pleasure, I wish him all happiness" ahan khalv ätmanah sukhāvasānenāyaputram murtasariram kartum icchant. She lived on friendly terms with Urvasi and the qucen's attitude liad its reward and Urvasi pays hot iespect ani precedence Urvasi asks her son to bow to the elder mother before entering on the second stage of the houscholder --chi, 54 III 19-20 55. III. The Bengalı heroine Mälañcamāla whose liusband had married a second time and left her unloved and forgotten says Though I die now and become a bird or a lesser creature or whatever befall me, I care not, for I have seen my darling happy" 16 ·GENERAL INTRODUCTION 27 vatsa, jyestha-mātaran. abhivandasva Urvasi's character is somewhat iemoved from normal life She has power to watch her lover unseen and overhear his conversations She is lacking in material affection, for she abandons her child rather than lose her husband He love is selfish and her transformation is the direct outcome of a fit of insane jealousy Furüiavas sings in rapturous terms of love and says that the sovereignty of the world is not as sweet, as blissſul, as the lover's labour at the feet of the beloved 56 The world is dark and desolate to whom love is denied but it is bright and blissful to love triumphant, Goethe's lines about Sakuntala are well-known : "Wouldst thou the young year's blossoms and the fruits of its decline, And all by which the soul is charmed, enraptured, feasted, fed, Wouldst thou the earth and heaven itself in one sole name combine ? I name thee, O Sakuntala, and all at once is said " In this play we have the development of blossom into [rut, of earth into heaven, of passion based on physical attraction into love based on moral beauty and spiritual understanding Sakuntalā inherits from her mother Menakā, beauty and lightheartedness, and from her father Viśvāmitia, the famous ascetic, patient and forgiving love Freedom of sense and austerity of life brought her into being in her own hſe the two, freedom and restraint, earth and heaven should combine. In the first Act we find all the impulsiveness of youth. The daughter of the hermitage in the first outburst of passion gave herself away in simple innocence and complete trust to the king She followed the unsuspecting path of nature as she had not Icarned to control her feelings and regulate her life by norms: gāndharvena vivāhena bhavo tājarsikanyakah śrüyante parinātās täh patrbhis cablunandıtāḥ 56 III. 19 ·28 MEGILA-DŪLA If so "Many daughters of royal sages are heard to have beer. married by the Gandhaiva fo.m of maruage and they have ieceri ed the approval of their fathers "7 Kanva when he heais of the marriage blesses it Kilidā a. in verses of tender soriow describes her depai tuic from the hermitage to her husband's place The very ticey bid farewell to Sakuntala in loving kind. ness Kanva is filled with soirow yäsyaty adya sakuntalcti hrdayam somsprsiam utkonthayu kanthah stambhuta-bāspa-riiti-kalusas cutājadani dar saram vaiklabyam maira Lūvad idisam idam snchid aranyaukasah pidyante grlinah kotham nu tanny'7-115lesa-dukkhar narurl. "At the thought that Sakuntalā will leave this very day my heart is smitten with guier my voice is choked with sup pressed tears, my sight is dulleri by anxious thought great is the affliction thiough affection of even me a forestdweller, how much more are hou cholclós tormented by fresh griefs ut seputation from their daughters" Kanva gives hui act ice suśn üsasva guiūn kucu priyasakhiurttım sapatnijane bhartıcı viprakılāpı rosanatayā mā sma pratiparil gamalt bhūyistham bhava daksınā parijane bhāgyesu anutsekrilī yānty evaril gyhıni-padari yuvatayo vārnāk kula syñdhayal 55 "Serve your elders, take to the behaviour of a dear friend lo your co-wives Even though wronged by your husband, do not, out of anger, bc of refractory spirit, be cvcr courteous to your attendants, do not become arıogant in prosperity. Thus do young women attain the status of housewife, those of an opposite character are banes of the family" Dusyanta, through ſorgetſulness for which the poet does not make him responsible, does not rccognise her Ile says that he should not look at another's wilo . anii varnanīyan para- IL 19 57. III 22 See Manu III 22 a marriage arising from love kāmasambhava or mutual inclination, anyonyecchū of a youth and maid It is concluded without any rites and without the knowledge of the elders 58 S IV, 18.

·GENERAL INTRODUCTION 29 - kalatram Sakuntala suffered the worst that could happen to a devoted wife Shë is disowned by her husband and disgraced Her mind becomes vacant and she stands there lonely, filled with lezior, anguish and despair The poet nariates her endurance of desertion, hei fortitude in suffering, her later disciplined liſe till she is iestored to her husband Love is not a mere affair of the senses, it is a kinship of spirit Both Dusyanta and Sakuntalā suffered, were disciplired by sorrow, and obtained the reward of a spiritual harmony The youthful flush subsides, the gust of passion dies out Love is won at a higher level and the biief glow of pleasure is curned into a steady life of bliss Passion is linked with the sanctities of life Nature and grace blend in harmony Kälıdāsa does not judge the first union of lovers as a inoral lapse They are not sinnnes but they have to grow through suffering When Pāivati approached Siva performing tapas with the object of marrying him and started to serve him in different ways, Siva was unmoved pratyarthi-bhūtām apr tām sanādheh sustisairānām 927750' nutriene vrkārahctau satı vily yante yesām na cetāmsı ta eva dhirah The marriage of the two was essential for the buth of Kumāra, who would save the world from the terror and destruction which the demon Tāraka was forcing on it So Indra sent the god of love, Kāma to disturb the concentration of Siva. When Kāma approached Siva, the latter was sitting with closed eyes, his senses withdrawn in samādhi, still like a rainless cloud, like a waveless ocean, like an unſlickering slame aursti-samiambhan ivāmbrivāhal apām Wādhāran anıttarangan antascarūnām marutiim Hr? odhānnvātāniskanipam piadipan When Siva was disturbed somewhat, he opened his eyes and fire flashed from his third eye and reduced Kāma to ashes In the meantime Pārvatſ felt that her beauty was of little use. va 79 59 III 48 ·30 MEGH 4-DŪ1.1 vyai than samarthya lalıtan vapur ātmanaś ca 6) She decided to win Sıva through the penance of the type in which Siva himself was engaged iyesa sa karlum avandhya-rupatām samādhur ästhāya lapobhn utmanah 1 She wished to win Siva not through the attiaction of her body but by the surrender of the heart. She lost her faith in Githa and kāma but believed only in harma anena dlaimah savisesan adya mc tir varga-särah 6. When she was told about the oddities of Siya, she rebukes the Biahnın interlocutor with the words that the peculidi conduct of great souls and its causes de inscrutable and the fools unable to understand them laugh at them alokasamanyam acintya-luctukan dmsanti mandah carlan mahūtwanā, The ridiculung Bidhnin turned out to be in himself IIe said to mi "From this moment, () -hy mauden, am your slave, bought by youi penance* So spake he whose crest is the moon and straightway all the fatigue of het scil-toituie vanished So here is it that ſuitſul to'l fccls as if it never had bcen adya prablinty avanaling tavāsmi dāsah krītas tapobhir ati vādını candramarları ahāya sã nyeria, ant klaman utsasarja klesah phalena ha puna navatām vidhalte The truth illustrated here is that love born of sense attacon should be transfoi med into love based on austerty and conliol While stiiving to teach heaven, both Parvati and Sakuntala had to skut the edge of the abyss 1 60 III 75 61 V 2 62 V 38 CH "To me there is no joy in that union where the two are not equally ardent for cuch other" anätterotkanthitayoh prasiddyatū samāgamenāſ rater na mâm prati paraspara-prāpti-i asayor varam sarira-rāso'pi samiinurāgayoh M III 15 63 V 75 ·GENER IL INTRODUCTION 31 Sex life is not inconsistent with spitual attainment Wild lite or unresti ained passion is inconsistent with it Sex life under law and icstraint is spiritual in charaller One can lead the lile of a householder and yet be a hermit in temper. 'The Lipani ad says enjoy by renunciation, tyaktena bhunjīthāh The goal of life is joy, serenity and not pleasure or happiness Joy is the fulfilment of one's nature as a human being We must alíirm our being against the whole world, if need be When Sociales was condemned to death or when Jesus was crucified, they did not take death as deleat but as fulfilment of their ideals The aim of love is a happy harmony of man and woman The concept of ardhanārīśvara brings it out 6 The wife does not belong to the husband but makes a whole with him The wife is the root of all social welfaie krzyānām khali dharmyānāni sat patnyo müla-kāranom The wife is the saha-dharma-carini yam corvasi yāvad äyus tava saha-dharma-cārın bhavalui She is with him in the performance of all his duties Indumatī was to Aja, a housewife, a wise counsellor, a good friend, a confidante and a beloved pupil in learning the fine arts grhini sacivah sakhi mithah priyaśtsyā lalite kalāvidhau Kālıdāsa believes that marriage is fulfilled in parenthood. The physical attraction is sublimated through suffering caused by misunderstanding, separation, desertion, ci uelty etc and attains its ſulfilment in the child The marriage of Siva and Pärvati was brought about for the buth of Kumāra Thuis country is nained after Bharata, the son of Dusyanta and Sakuntala In Raghuvamsa, it is said that the love of Dilipa and Sudaksınā attained increase when it was shared by the son also 64 eva havirābhujam KI 50, preninā See RI 56 svaka Karirürdhaharam harasva 65 V v ·32 NIEGHA-DŪTA rathānganām»or iva blāva-bandhauım babhiiva yat prema garasparūśrayam vibhaktam apy ckasutena tot tuvoh parasparasyo puni paryaciyala' In Raghuvamsa JII 23, Kilidi a "ays that Dilipa ana Sudaksinā rejoiced in the buth of their son even as Umi and Sua were gratified by the birth of Kattikeja, as Sacī and India by the buth of Jayanta "i The marriage of Dusyanta and Sakuntala found its ſulfilment in the buth of their son Bliarata The birth of Kunāla was the main aim of the marriage of Siva and Päivati külgasa loves children as it is evident from his descriptions of Blaiata, Asus, Raghu, Kumāra For Kilidāsa the path of wisdom lies in the harmonious pursuit of the diferent aims of life and the development of an integral personality Ile impresses on our mind the-e ideals by the magic of lus poetiy, the richness of his imagination, his prolound knowledge of human nature and his clelicate chanelptions of its most terclor (notions We can apply to lum the words of Muandia in the 1'empest O Wonder, How many goodly creatures are there here Flow beauteous mankind is! O brave new world, That has such people in't S RADHAKRISHNAN 66 R III 31 67 umā-vrsānhau sara-janmani yatha, yatha jayantera suli-jmandaru's tathā nirpal si ca sitena magadlı nanandatus tat-sadisena tat-sainak ·INTRODUCTION

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·INTRODUCTION Ever since the editio princeps of the Megha-dūta was published by Horace Hayman Wilson at Calcutta in 1813, the poem has been printed, edited and translated very often in India and abroad Its great popularity and currency are also indicated by the existence of a large number of original manuscripts in the different libraries of India, Europe and America, as well as by the fact that more than fifty Sanskrit commentaries on this poem are known, of which the more important ones are now available in print, Editions of the Text From Aufrecht's description 1 of the manuscript on which Wilson's earliest edition was based, it appears that it was most probably copied from the comparatively modern Colebrooke manuscript (no 3774/1584) existing in the India Office Library. Written in Bengali characters, this manuscript of the text contains, along with Mallinātha's Samjivani, five Bengal commentaries, namely, those of Sanātana Gosvāmın (Tātparya-dīpikā), Kalyānamalla (Mālati), Bharata-mallika (Subhodhā), Rāmanātha Tarkālamkāra (Muktāvali), and Haragovinda Vācaspati (Samgata ) A glance through our critical notes will show how closely Wilson's text, prepared at 1 Aufrecht, Catalogus Codicum Sanscriticorum Bodleianae, Oxford 1864, no 218 This is clear also from Wilson's preface to the second edition (London 1843), p vi Wilson gives a free English metrical translation and some notes -Full bibliography of editions etc, mentioned below, will be found in our Select Bibliography 2 J Eggeling, Catalogue of Sanskrit Manuscripts, vul (London 1904), р 3. This name is not given in the MS, but it is found in the MS which Vidyasagar used for his edition ·11 MEGH1-DŪTA Calcutta, follows the readings of the Bengal commentators, Especially those of Sanātana Gosvamin and Bharata-mallika. Although Wilson had Mallınātha's better known commentary before him, there can be no doubt that he repiesents, mostly in his readings, the tradition of the Bengal commentators ot the text. The edition of J Gildemeister, which came out at Bonn in 1841, was based chiefly on a collation of Wilson's text with three other manuscripls, two of which (Devanāgari and Bengalı) came from Paris and one (Bengali) from Copenhagen This edition (of the text only) is more citical, and excludes as spurious a number of stanzas fiom the traditional text of the Megha-dūla India Mallınātha's commentary, with the text, began to be printed first at Benares in 18-19, then at Calcutta (Madan Mohan Tarkalamkar) in 1850, at Madras (in Telugu characters) in 1859 and at Poona (Krishna Shastii Bhatavadekar) in 1866 In 1809 I hwji Chandi Vidyasagar brought out at Calcutta a caiclul edition of the text with Mallinātha's wommentary in Devanīgarī characters Ile might have been aware of Wilson's edition of the text, but there is no indication that he knew that of Gildemeister. Already Mallinātha had declared the spurious character of several stanzas; Vidyasagar's edition is notable for marking out a few more, as well as for its appendıx (written in Sanskrit) which contains useful critical notes and various readings culled chiefly from Bengal commentators Adolf Friedrich 4 This is the MS (without number), dated 1826 AD., written in Bengali characters and containing 117 stan/as, in the Royal Library of Copenhage, which is described in NL Westcigaard's Catalogue (Copenharen 1846), p 13h, no XX1 It contains the fñrī tlaku (23 voy), which also Gildemeister includes in his edition (sce has Preface, PP Vivi). 5. The Preface only in written in Bengali 6 We are informed in the Preface that Vidyasagur utilized for his tott the Benares, Calcutta and Bombay cditions, as well as a MS from the Calcutta Sanskrit College Library These source-touts contained respectively 121, 118, 125 and 116 stanzas , but even with such meagre and uncertain material Vidyasagar had the critical acumen to declare that only 110 starzas were genuine - Vidyasagar was elected Honorary Member of the Royal Asiatic Society in 1865 (JRAS, 1865, 15) ·INTRODUCTION ui Stenzler utilized all this material and published his wellknown edition (of the text only) at Breslau in 1874. In addition to Gildemeister's one Devanāgarī and two Bengali manuscripts, Stenzler utilized only one more Devanāgari manuscript from Berlin (Chambers 152), but his edition is notable for its critical sense, as well as for its notes which cite (following Vidyasagar) from the five Bengal commentaries mentioned above In India Mallinātha's text and commentary continued to be printed ; but one need mention only the editions of Kashinath Pandurang Parab (Bombay 1877) and Gopal Raghunath Nandargıkar (Bombay 1894). It is not known on what material the text of Parab is based , but Nandargikar gives a detailed account of the manuscripts, editions and commentaries utilized, and fully notes variant readings from them. Besides Wilson and Vidyasagar, he used the text and commentary printed at Calcutta, respectively by Ajit Nath Bhattacharya (1870) and Pandit Prananath, a Kashmir Brahman (1871), as well as the Poona edition of Krishna Shastri Bhatavadekar (1866). But it is important to note that Nandargikar, for the first time, collated and recorded the readings of a very large number of manuscripts (some twenty), including those containing six commentaries, mostly Jaina. They are They are the anonymous Sār oddhārınī and Megha-latā, the Sisya-hitaisinī of Laksminiväsa, the Sukha-bodhikā of Mahimasimha-gani, the Sugamānvayā of Sumativijaya and the Subodhikā of Megharāja." The India Office manuscript, mentioned above, containing the five Bengal commentaries, was also consulted for their exposition, but their variants were not noted, or noted only incidentally in the copious explanatory notes. It is interesting, however, to find that Nandargikar utilized and recorded the readings of Jinasena's Pārśvābhyudaya, whose early testimony he considers to be of a higher authority. But unfortunately he used a defective Devanāgarī copy (which can now be identified with Hultzsch's manuscript D) of Vallabhadeva's 7. The MSS of all these unpublished commentaries are now available in the Bhandarkar Oriental Research Institute (BORI) at Poona See below ·iv MEGHA-DŪTA Pannkā, and could not realize its importance from the point of view of textual criticism A critical rcader may find it difficult to agree with Nandargikai's opinion (p. 27) that " the text that Mallinātha has commented upon is generally the true text of the poet", but it must be said to the credit of Nandargikar's patient scholarship that the material furnished by his critical apparatus, prepared from a large number of manuscripts (with or without commentary), is certainly of great assistance for the critical study of the text The second stage in the history of textual criticism of the Megha-dūta begins with the publication, at London in 1911, of E Hultzsch's critical edition of the Panjikā commentary of Vallabhadeva, who is our oldest known commentator on Kālıdāsa's poem The text heie is in accordance with this commentary, which is edited on the basis of thiee Särada (-Kashmii) manuscripts and one Devanāgarī manuscript, the last of which (marked D) is identical with that i sed by Nandaigikar Ilultzsch 15 right in holding that this last manuscript is highly conflated and in consequently basing his edition of the Kashmiri text of Vallabhadeva on his three Kashmiri manuscripts Hultzsch accepts the view of Durgaprasad and Parab* that Vallabhadeva flourished in the fust half of the tenth century, but KB Pathak, who adversely criticizes Hultzsch's dating as well as his estimate of the commentary, would bring down the date to about 1100 A D. Whatever may be the date, there cannot be any doubt, that Vallabhadeva is a fairly old, and to us the earliest known, commentator, and his text, thereforc, deserves most careful consideration Adaptations and Tianslations Earlier than Vallabhadeva's commentary, we have the Pürsvābhyrodaya " of Jinasena which, in the latter part of the eighth century, incorporated, by the ingenious device of Samasya-purana, the whole text of the Megha-duta as it was In their edition of Ratnākara's Vakrokti-pancūítkā (Kavyamālā, gucchaka 2, Bombay 1886, pp 101 f) 9 See S K De in BSOS, v, pt 3 (1929), p. 503 10 Ed Yogiraj Panditacharya, Nirnay Sagar Press, Bombay 1909 ·INTRODUCTION known to him This work is a poetical biography of the Jaina saint Pārsvanātha ; but by the said device Each stanza in Jinasena s poem employs unaltered one or two Pādas from the Megha-dūla, the remaining Pädas being composed by Jinasena himself. The text of the Megha-dūta, thus adapted in this Jaina poem, was edited and published 11 by Kashinath Bapu Pathak at Poona in 1894. This is a valuable testimonium, because it represents the text of the Megha-duta as It was known to Jinasena "in the latter part of the 8th century or before Saka 705 (= c 783 A D), the date of his first work the Jaina Hariyamsa" 12 One may not agree with Pathak's exaggerated opinion of its absolute value and his consequent depreciation of Vallabhadeva's commentary, but the text-critic should certainly take into account the testimony of Jinasena's early adaptation Similar assistance to textual criticism, but in a lesser degree, is also rendered by two other Jaina works The first is the Neini-dūta of Vikrama, son of Sāngana, which, as its name implies, is a devotional poem in 126 stanzas in honour of the Tīrthamkara Neminātha It was published in 1886 in Kāvyamālā, gucchaka 11 It describes the sending of the cloud as a messenger by the saint's wife Rājamatī to her husband, who had gone to Mount Abu to practise penance But the fourth Päda of every stanza of this poem employs sequentially the fourth Päda of the corresponding stanza of the Megha-dūta The date of the author is not known,13 but since he appears to utilize a very conflated and late version of the text, his date cannot be very early, nor is his testimony very valuable The second work is the Sila-dūta,14 a didactic poem in 131 stanzas on the story of Sthūlabhadra, written by Căritrasundara-gani in Sarvat 1487 (= c 1431 A D) It employs C 838 11 We use the 2nd ed., Poona 1916 12. Pathak, 2nd ed, P XX111 Pathak, however, thinks that the Parsvabhyudaya was composed shortly after Saka 735 (= c 813 A D ) Jinasena's Adipuräna was probably written about Saka 760 ( A D ) See Nandargikar, P 6 13 R Pischel, Die Hofdichter des Laksmanasena, Gottingen 1893, p 27 14 Ed Haragovinda Das and Bechara Das Yaśovijaya Jaina-granthamālā, no 18, Benares 1915.

·vi MIEGHA-DŪTA the Samasyā-pūraņa device in a manner exactly similar to that of Nom-dūta, with which it agrees in not being very disciiminating with regard to doubtful verses, In addition to these adaptations, we have a parapluace and a translation of Kalidasa's poem A Sinhalese Sannaya or word-for-word paraphra e of the Mieghe-dūla was casually discovered by William Gunatılake in the Oriental Library at Kandy and published along with the Sanskrit text by TB Pānabokke at Colombo in 1893 From its leadings, it appears to be a fauly late work, but it bears witness to the text as it became curient in Ceylon, The Tibetan lianslation of the Nicgha-dūta, contained in the Tanjur, was edited and translated into German by Hermann Beckl 17 in 1907, who also wrote an interesting doctoral dissertation on the text-problem of the Megha-data on the basis of the Tibetan translation Beckh is of opinion that the ti anslation belongs to the thn teenth century A D Comincntaries Of the commentaries later then Vallabhaderd we have already spoken of Mallinātha and his widely popular Sanjivani commentary 19 Mallinātha, a South Indian, has been 15. We include the readings of the Nemi-duta in our critical apparatus and note variants from the Sila-data only occasionally - A work of the same type is the Megha-samuccaya or Megha-dūta-samasvi-lathua of the Jaina Meghavijaya (ed Jaina Atmānanda Grantha-mālā, Bhavnagar 1914), in wluch the cloud is sent as a messenger to the author's preceptor Vijayaprablia Sūrı, but it is a comparatively late woth of the seventeenth century and follows the established Jaina tradition of the lost. All these works must be distinguished from the Juina-Moghe dita (cd ibid, Boinbay 1894) which is an independent poem in full Cantos, written in inilation of the Micgha-dita by Merutunga in the fust half of the fourteenth centuy 16 For a 10ViCW Se Rhys Davids in JRAS, 1894, pp 632-5 Rhys Davids gives a list of variants, but it is not completo 17 Die tibetische Übersetzung von Kálidāsas Megha-dita, Berlin 1907 18 Ein Beitrag zur Terk-kritik von Külıdāsas Alegha-dūta (Berlin Univ. Diss), Berlin 1907 19 In spite of its disciepancies with Jinascna's text, Pathak's edit10_2 includes Mallinātha's commentary. On Mallınātha's date, sce S K. De, Sanskrit Poetrcs, 1, p 228 and references cited therein, V Raghavan in NIA, 11, pp. 442 f ·INTRODUCTION vii assigned to the latter part or the end of the fourteenth century. But even before this date we have the South Indian commentary of Daksināvarta-nātha who is cited by Mallinātha himself,20 and whose commentary Pradīpa was made available in print in the Trivandrum Sanskrit Series in 1919 Earlier than this, in 1909, was published another South Indian commentary, the Vidyullatā of Pūrna-sarasvati, from the Vaniyılas Press, Srirangam. The date of the work is uncertain, but in the Preface to the printed edition we are informed, rather vaguely, that the commentator " seems to have lived some three cenin the state of Cochin Another scholiast from Cochin is Parameśvara (between 1400 and 1500 A D), whose Sumanoramani commentary (which exists in a shorter and a longer recension) was published by the Travancore University Manusciipts Library from Trivandrum in 1946 It shows familiarity with the commentary of Purna-sarasvati and is thus of not much independent value for our purpose, except as confirming the particular text-tradition 22 turies ago 21 Of the Bengal commentaries, only the Tātparya-dipikā 23 of Sanātana Gosvamin (with fragments from the Kavi-priya 20 Generally as Nātha, eg on Raghu-vamsa 1 7, on Megha-dūta 4, 65, 98 As Dakşınāvarta quotes the authority of the lexicographer Keśavasvāmın of the twelfth century A D and is himself quoted by Arupācalanătha who is cited by Mallinātha, he belongs probably to the thirteenth century 21 On the date of Purna-sarasvati (end of the fourteenth century) see C Kunhan Raja in Poona Orientalist, 1x, pp 142-8 On citations in his commentary see N A Gore in the same journal, pp 133-41 22 On the identity and date (about the middlc of the fifteenth century) of Paramesvaia, see Introd to the Trivandrum ed and C Kunhan Raja in the article mentioned above On the two recensions see C Kunhan Raja Presentation Volume and Adyar Library Bulletin, Feb 1945 Nandargikar does not record the readings of Dakşınāvarta, Pūrgasarasvati and Paramešvara 23 Ed J B Chaudhuri in Prācyavāni, X, pt, 2 , X1 (Calcutta 1953-54).

·1111 MIEGIIA-DŪTA commentary of Süsvata ) and the Subodhā of Bharata-mallika have been recently published, 25 but already Vidyasagar and Stenzler, in the appendix to their editions, give some valiaut readings selected from these as well as from the other Bengal commentaries of Kalyanamalla, Rīmanātha Tarkālamkāra and Ilaragovinda Vācaspati Of these commentators, Sanātana was an older contemporary and disciple of Caitanya His commentary was probably written in the latter part of the fifteenth century before he renounced the world and began his theological labours at Vrndāvana * The portion of his commentary on the stanzas occurring after 66, however, is meagre, because the author, taking them to be easy (sugaman), did not care to explain them? Kalyānamalla (called a Rājarsı in the colophon to his manuscript), son of Gajamalla of the Padmabandhu family, appears to have been a local chief of Bhūrisrestha 8 and pation of Bharata-mallika , but his commentary does not always agree in its readings of the text with ) w 21 Susvata must have been ally old water, the only NIS of his cominentury (ISB no 1953/5616) bearing the date in Nevāri cra 510 ( C 1330 AD) But there is no indication that he ically belonged to Bengal On the contiary, the Neviri script of thc MS may be taken as going against such an assumption The second antioductory verse of his commentary, quoted by Rajendralal Milia (Notices, vil, P 187, no 2740, the MS noticed is in Devanāgari), speaks of Vallabha's commentary as authoritative, and in many canes Sasvata's readings do not agice with those of the Bengal commentators Even if his cxact provenance is not known, it is probable that he belonged to come region in Eastern India The ASB (Asiatic Society of Bengal) MS is fragmentary and is wanting in miny folios 25 Ed J B Chaudhu Pracyavini Mindud Series, Culcutta 1951 26 The work contains no Namakriya to Cuitanya Sur S K De, Vaisnava Farth and Movement, Caluutta 19.12, pp 116, 119 31 27 Sce ou noley on 66 Makaranda Miral, who is taken to be anothe'r Bengali commentator, probably lived like Sasvatu in a region «doun. ing Bengal The MS of lus commentary (A S B, no 1955/10767), entitled Megha-saudāmıni, is in Devanagari characters Ile includes *13 but e\cludes *5 *10, *14 *19, the total number of stanzas being 118 28 Mentioned by Krşna-Mišia in his Prabodha-candrodaya and identified with the once flourishing Bhursut Pergunna in the district of Burdwan, Bengal ·INTRODUCTION those of his protégé Of Rāmanātha Tarkālamkāra, apparently a modern wiiter, no information is available, but Haragovinda Vācaspati, son of Vanka-vihārın Gangopādhyāya of Krishnanagar, must have been a modern author perhaps of a still later date 9 Bharata-mallika's Subodhā is a remarkable commentary, full and erudite Its date is uncertain. Its editor would place it at 1675-76 AD; but we are inclined to agree with Colebrooke 30 and Rajendralal Mitra 31 that Bharata-mallika flourished in the middle of the eighteenth century Bharatamallika, otherwise Bharata-sena, son of Gaurānga-mallika, was a Bengali Vaidya or physician by caste. He was a voluminous scholiast who commented on the standard Mahākāvyas including those of Kālıdāsa. Even if his commentary on the Meghadūta is comparatively recent in date, it is interesting because he gives a less interpolated text, and represents the Bengal tradition 32 better even than Sanātana and Kalyānamalla. We have recorded his readings, along with those of Sanātana ; but those of Sāśvata and Kalyānamalla are only occasionally cited by us 93 29 The commentaries are contained in the India Office MS no 3774/1584, mentioned above, but separate MSS of some of them also exist in the libraries of the India Office and Asiatic Society of Bengal - Keith identifies our Haragovinda Vācaspati with the author of Jääpakāvali which belongs to the Samksıptasāra grammar 30 Ed Amarakośa p 6. 31 In his Notices (vi, p 145) he writes in 1882 that Bharata-mallika "lived at Kanchrapara in the Hooghly district about 150 years ago Haraprasad Shastrı endorses this view and says that he had seen Bharata-mallıka's grcat-grandson Lokanātha-mallika (Catalogue, vi, 1931, p307) 32 The greater reliability of this tradition is shown by the fact that Sanātana cxcludes *3 *12 *15 *19, including only *1 *2 and *13 *14, but Bharata-mallika goes further in excluding *14 Kalyānamalla agrces with Sanātana in this respect, but he includes *19 also The readings of these commentaries are not recorded by Nandargıkar 33 We could not obtain a copy of the Artha-bodhani commentary of Kaviratna Cakravartin which was printed in Bengali characters at Calcutta in 1850 But we have seen the A SB MS of this commentary no 4956/10802 There is othing remarkable about its readings, but its text contains 115 stanzas ·MEGHA-DŪTA There are also a few commentaries which are not yet in print Of these, we have here recorded the rcadings of only the l'idvajjanānurañin' of Sarasvatīlirtha, which we believe to be a commentary older certainly than that of Mallinātha and probably than those of Cintiavardhana and Daksiņā- Varta If this Sarası atītīrtha is, as he seems to be, identical with Narharı Sarasvatītīítha, he is an Andhia scholiast, who should be placed in the latter half of the thirteenth century " Leaving aside the commentary of Sthii adeva, of whom we shall speak presently, the earliest Jaina commentary, which has been printed, soems to be that of Cärıtravadhana, son of Rāmacandia Bhisay, who commented also upon the two other Kāvyas of Kälıdāsa, and who had the title Vidyūdhara or Sühityavidyādhara. Nandaigikar vould place him before Dıvākaid whose commentary on the Raghu-vamsa is dated 1385 A D Both Sumativijaya and Mahim.simli-gani, who wiote espectively the Sugamūnraya" and the Sukha-bodhihů " commentaries, are Jaina authors who belonged probably to the latter 34 BORI MIS .10 442 of 1887-91 (incomplete, first four folios missing) Also MSS in Cambridge University Library and Calcutta Asiatic Society 35 S K De, Sanskrit Poetics, 1, p 171 - The colophon describes Salasvatitirtha as Paramahamsa Parivrājahācārya and states that the commentry was written at Kasi 36. Chowkhamba Sanskrit serie, Bonaies 1931 We use the reprint of 1953 In the ASB MS no 1951/10070, dated Sanyat 16 13, many folios are missing The only recorded complete M5 of this commintally appears to be BORI 10 345 of 1893-95 Cuntravardhan. prohably belonged to the Khartara-gacchu The name of the commentary does not appear, but his commentury on Raghu 15 Called $1936-dustasmi PK Godu (ABORI, W, pp 109-11) agicos with Nandargıkır's dating (Intrud to Raghu", p 9) but sets the upper limit at 1172 A D have fully accorded Caritravardhana's readings 37 BORI MS no 315 of 1882-83 and 549 of 1891-95. Sumatıvijaya Welly a pupil of Vinayameru 38 BORI MS 20. 280 of 1883-84 and no. 389 of 1884-87. We ·INTRODUCTION part of the seventeenth century 10 Their commentaries, which are still in manuscript, appear to follow (more than that of Cārtravardhana) the conflated Jaina tradition of the text and are, therefore, of not much independent value The Sisyahitaisini 40 of Lakşmīnivāsa, son of Sriranga and pupil of Ratnapi abha-sūri, is another Jaina commentary of the same type composed before 1458 A D The Ayacuri of Kanakakirtigani, a manuscript of which is dated 1462 A. D, 41 was printed in lithograph from Benares in 1867, but it is in the same way not valuable for textual study. The Sāroddhārinī 42 is a commentary of uncertain date and authorship, which Pathak (P XXI) regards as next only to Mallinātha's work in point of merit" but its importance need not on that account be exaggerated from the text-critical point of view There are a few other commentaries of the same type, like the anonymous Megha-latā or Meghanāja's Subodhikä or Sukhabodhika, which need not similarly be taken seriously into account. The readings of all these commentaries (except that of Cäritrayaidhana) are already noted by Nandargıkar and Pathak and need not be recorded again, we have, however, occasionally noticed in our critical notes interesting readings from some of them An exception, however, is to be made in favour of > 39 PK Gode (ABORI, X111, p 341) would place, Sumatıvijaya in the latter half of the seventeenth century, while Pathak (p XXI) states that Sumativijaya wrote his commentary about Samvat 1690 = C 1634 AD) Mahimasimha-gani's commentary was composed, as the colophon of one of his MSS states, in Samvat 1693,(= c 1637 AD) Mahimasimha was a pupil of Sıvanıdhāna of the Kharatara-gaccha 40 BORI MS no 344 of 1895-98 The date Samvat 1514 (= c 1458 A D) is given in Berlin MS no 1545 41. The Butish Muscum MS no 224/Or 21456 , but the Leipzig University MS no 416 contains no date. 42. BORI MS no 157 of 1882-83 (incomplete), dated Samvat 1617 (= c 1561 AD) P K Gode (ABORI, XIV, pp 130-31) would place this work widely between 1173 and 1561 A D Pathak thinks that this commentary knew that of Mallinātha , if so, then the date may be put between 1420 and 1561 A, D 43 BORI MS no 160 of 1882-83 BORI MS no 479 of 1899-1915 and no 390 of 1884-87 (dated 1404 AD) ·X11 MEGILI-DŪTA Sthiradeva's Būla-pabodhini 15 commentary, the readings of which we have fully noted. As his name indicates, he may have been a Jaina author, who is mentioned by name along with Vallabhadeva and Asaha or Asaha (Asada) by the commentator Janārdana, and who is sometimes reproduced in extenso by the Sūroddhārni Sthiradeva's date and provenance, however, are unknown There is little evidence lo show that he is, as his editor presumes, carlier than Vallabhadeva , but since Janārdana's date 17 lies between 1192 and 1385 AD, he would be our earliest known Jaina (?) commentator on the Miegha-data His commentary, however, contrary to later Jaina tradition, presents the text as containing only 112 stanzas, of which one (* 1) is declared spurious by himself 15 It should be clearly understood that we are not concerned here with the intrinsic merit of the commentaries, but we consider them in so far as they are of importance in determining Kalidāsa's test They fuinish the accumulated testimonia by which we can attempt to go back to the poet's original, even though it might have been, more or less, overlaid and modified L C 15 Ed from one NIS (dated Sanitat 1521 1 165 A D) in the Mandlik collection of the Fergusson College, Poona, by VG Paranjpe, Puona 1936 We have also consulted two MSS from the Baroda Oriental Institute (nos 1408, 12266) They designate the commentary simply as Tila Both the MSS are incomplete, the first beginning with comments on 11, the second with those on 65 The date of the first MS is illegible, but the second was written in Sanyat 1630 ( 1571 AD) These later versions of the commentary contain a large number of purious stanzas, the first admitting 7, the second 13 The Tanjore Sarasvati Mahal Libiary Mis dated Samvat 1056 - 1600 A P, but culously Onch, the number of stan/sh it yil uppXCAIS to be only 10%' larınjpe's MS presents the text ab containing 112 Stain/ay, one of which is declared spunous by the commentator hinsell. We have accepted the numbering of this wailiest MS 46 Peterson, The Reports, 1324 For Anada and Janārdarit See on Select Bibliography 47 P K Gode, Calcutta Oriental Journal, 11, pp 188 f 48 Other commentaries recorded in the catalogucs and not yet in print are numerous, for which see our Select Bibliography - See also S K De, Some Commentators on the Megha-düta to be published in JOR, Madras, ·INTRODUCTION xui through centuries by scholiastic ingenuity. Our concern here is to find out, if possible, what the poet himself wrote, and not what a particular scholiast thinks that he wiote Manuscripts We now turn to the manuscripts of Megha-dūta and consider the importance of their evidence From what we have said above about the various editions of the text and commentaries it will be clear that a very large number of manuscripts from Western, Eastern and Southern India, as well as from Kashmir, London, Paris, Berlin and Copenhagen, tº have already been utilized in them and the necessary variants brought to light On a rough calculation something like forty manuscripts are found already utilized in this way, and from a careful scrutiny of this mass of accumulated material it would appear that further collation of fresh manuscripts of the same type would not prove very fruitful in improving the text.60 As a matter of fact, after noting variants from the different standard editions of the text and commentaries, we did collate some Bengali and Devanāgarī manuscripts (independent of commentaries), and took into account the readings of South Indian manuscripts collated by Foulkes, 51 but the readings we found from all these sources did not add much of importance to those which we had already noted from the editions of the text and commentaries It is true that no two manuscripts, unless they are exact copies of each other, are entirely identical ; 49 The manuscripts in America, as listed by Poleman (Indic Manuscripts in the United States and Canada), are not many, nor do they scem to have more than ordinary importance 50 Rajavaidya J K Shastri, for instance, in his recent edition of the Megha-dīta (Gondal 1953), claims to have collated seven fiesh MSS, but the variants noted by him are such as are already found given by one or other of the commentators or by manuscripts utilized in previous editions 51. T Foulkes Káldása, A complete Collection of the various Readings of the Madras Manuscripts, vol 1, Madras 1904 Foulkes utilized one Grantha, two Telugu, and three Kanarese manuscripts, but unfortunately he records too many obvious scribal blunders along with genune variants We have occasionally noted from Foulkes some interesting variant readings ·XIV MEGHA-DŪTA because every scribe makes his own mistakes, indulges in petty alterations, emends, transposes, or interpolates verses here and there But once the text-tradition of a particular class or group of manuscripts is established, the deviations of fresh manuscripts of the same class or group are, on the whole, found too insignificant to justify further collation of manuscripts of that class. We collated, for instance, five Bengalı manuscripts (without commentaries) of the Calcutta Sanskrit College Library, 52 but we found that their readings did not differ materially from those of the Bengal commentators Similarly, the collation of some independent Devanāgari manuscripts of the Asiatic Society of Bengal and the Bhandarkar Oriental Research Institute showed that they followed generally the readings of one or other of the West Indian commentators With regard to the total number of stanzas contained in these manuscripts, we find that of the four complete Bengali manuscripts of the Calcutta Sanskrit College, two (nos 119 and 121) give 116 (each including *16 as the last stanza) and two (nos 120 and 123) 114 each - which numbers correspond to those given by the Bengal commentators On the other hand, the two Devanāgaiſ manuscripts of the text only of the Asiatic Society of Bengal 53 contain respectively a total of 125 and 127 stanzas, both including even *19. There are four Devanägarī manuscripts without commentary 51 and five with brief anonymous glosses in the Bhandarkar Institute Some of them are fairly old, the dates ranging between 1461 and 1586 A D., but all of them, following generally the tradition of the West-Indian (especially Jaina) commentators, contain so many spurious 52. Nos 119-23, of which no 122 has some folios missing (Th119 is new numbeung different from that of the printed catalogue). 53 No 4917/2381 und 4949/7810 54 No 43 of 1873-74 (undaled but old) -125 , but no 141 of 1882-83 (dated 1556 AD), no. 156 of 1882-83 (dated 1586 A D), no 388 of 1884-87 (dated 1461 4 D) each - 126 stanzas 55 No 550 of 1891-95 (undated but old) 125 , but no 347 of 1895-98, no 744 of 1886-92, and no 746 of 1886-92 each ---- 126, no 343 of 1895-98.127 stanzas ·INTRODUCTION ху verses that the total number of stanzas comes up to 125, 126 or even 127. It would be interesting to note in this connexion that most Devanāgarī and Bengali manuscripts in the European libi aries are generally of the same character The three Devanägarī manuscripts of only the text in the India Office, 58 which are dated between 1557 and 1624 A. D, contain a total number of stanzas between 121 and 125, while a Bengali manuscript of the text gives 116 stanzas. Most of the Bodleian Library Devanāgari manuscripts 67 similarly contain 125 to 127 stanzas The Berlin State Library manuscript (Chambers 152) in Devanāgarī, which Stenzler used, contains 127 stanzas, while the Devanagarī manuscript no 1544, with an anonymous Avacūr1,68 includes 125 (even accepting *19). The British Museum Devanāgarī manuscript no. 225/Or 2145c, with Avacūri, appears to have been copied 59 from the same source as the Berlin manuscript no 1544, and contains a total of 125 stanzas It is true that Gildemeister's Devanāgari manuscript D from Paris contains only 110 stanzas, but his Bengali manuscript from Copenhagen has 117. The two Leipzig University Devanāgarī manuscripts of the text only (no 411 dated 1566 A D and no 415 dated about 1860 A, D) contain respectively a total number of 127 and 124 stanzas. Among the Florentine manuscripts noticed by Aufrecht there are two manuscripts of the same type (no. 73-74), each of which contains 125 stanzas. A. A Macdonell reports 6o a Nepali manu- 56 No 3770/3060 (dated 1557 A D) and 3771/2737 (dated 1595 A D) contain 125 stanzas, while 3772/2019 (dated 1624 AD) contains 121 stanzas. The Bengali MS is no 3773/1491d (modern writing). 57 M Winternitz and A B Keith, Catalogue, Oxford 1905, 11, nos. 1250-51, 1254-55, pp 176-77 58 A Weber, Verzeichniss, 11, pt. 1, Berlin 1886, p 143. 59 C Bendall, Catalogue of Sanskrit Manuscripts London 1902, p 86. 60 JRAS, 1913, pp 176-83 This manuscript may be of the same type as Gildemeister's Devanagari D, which contains the same number of stanzas ·XVI MEGHA-DŪTA script of the text only from the library of the Maharaja of Nepal, dated 1364 AD, which contains 110 stanzas, but, curiously enough, it includes nine of the spurious verses 1 Thus, in the case of the Mcgha-dila, a critical study of the available material would make it evident that the commentaries had already so fixed the diſſerent text-traditions that they found themselves reflected in the manuscripts of different groups or regions, and that nothing substantial would be gained by further attempts at fresh collation, especially when so much collation has already been done by different editors from manuscripts of the same type We know that in the case of the epic text of the Mahabhārala, the manuscripts constitute the primary evidence, while the commentaries, translations, or adaptations are only secondary testimonia But in the case of a small classical poem of wide popular appeal like the Alegha-dita, which has been so much studied and commented upon, the peculiar circumstances of text-tiansmission make it clear that not the existing manuscripts (which are mostly later in date) but the commentaries are to be taken as our chief guide for textual study. Only if some old manuscript, anterior in date to the commentaries, could be found, it might furnish textual evidence 61 Macdonell notes only four icading, from it, namely (1) 62cd, as in our text, cxccpling suu-jala-prsatuh, (11) 58d pralıdısam as in our tent, (111) 80. jūnivāls in our tent, and (iv) 98.b arumun radb in our text) und brüyat - Information about South Indian manuscuits is Iather neagre, but most of them app 11 to Include Mullmatha's commentary 'The Punjote Sulasvati uhai Library manuscripts of the text only, 110 3861 and no 3871 (P P S Shastri, Catalogue', 111, pp 28711), contain respectacly 121 (67 +54) and 122 stanzas, which correspond to Mallınātha's number, while the Madras Government Oriental Library manuscript of the text only, no 11869 (S Kuppusvamı, Catalogue, xi, p 7947), contains 118 stanzas From Stein's Janmu Catalogue, the character of Kashmirian manuscripts listed therein 18 not clear, nor is any manuscript available from Kashmir ·INTRODUCTION XVII unaffected by their influence,62 All this, however, does not mean that we should neglect the manuscripts As a matter of fact, interesting readings, not found in the commentaries, are occasionally noted by us in general terms as given by “Some MSS" But we felt that to note all their deviations elaborately would not only overload the critical apparatus but also become unnecessarily confusing. The Problem of Reconstitution It is now necessary to consider the different text-traditions, as indicated above, for the purpose of critically reconstituting the text It is scarcely necessary to say that a text-critic seeks, not a priori the best, but a posteriort the most authentic, readings, and for this purpose a careful evaluation and sifting of the available material become important as furnishing the necessary evidence Pathak, as well as Nandargıkar, considers the testimony of Jinasena's adaptation to be of a higher authority, presumably because it gives us our oldest available text Its date is much earlier than that of the existing adaptations, translations, commentaries and manuscripts, and it undoubtedly furnishes the oldest available testimony to which greater authenticity should be attached as such. At first sight, this view would appear very plausible But from the general trend of Indian text-tradition, it should be recognized that the mere fact that a manuscript, commentary, or adaptation is the oldest does 62 This conclusion is to a certain extent confirmed by our textual study of the Amaru-salaka, which is now completed and awaits publication The three recensions of the text of Amaru follow generally the texts presented respectively by the commentators Arjunavarman (West Indian), Vemabhūpāla (South Indian) and Ravicandra or Rudramadeva (East Indian) This conclusion, however, should not apply to all classical poems but only to those which, like the Meghaduto and the Amaru-sataka, have regional commentaries more or less fixing the different text-traditions - VG Paranjpe in his ed of Sthiradera's commentary (p Xxx) generally agrees with this view with regard to the textual critique of the Megha-düta M-2 ·XVIIL MEGHA-DŪTA not necessarily imply that it embodies the best text-tradition On the contrary, it is often found that a comparatively late source of this kind preserves the text in a more authentic form No absolute criterion, therefore, can be laid down, and each testimony is to be judged on the value of the texttradition that it represents In the present case, as Hultzsch has already stated, Jinasena is certainly anterior in time to Vallabhadeva, but he follows a conflated version of the text, and " has incorporated in his poem nine of the spurious verses of the Megha-dūta, five of which are stamped as inter polations, even by so late a writer as Mallinātha " These verses are also excluded more or less by the Bengal commentators and entirely by Sthiradeva and some commentators from South India The value of Jinasena's version, as indeed of all versions of the text, should thus depend not merely upon its antiquity but upon the value of the text-tradition which it is ſound, on examination, to represent We have here, no doubt, a form of the text which is fai older than that obtained from our existing sources, but it establishes nothing beyond the fact that it is evidence only for the text as it existed in that particular local form in the second half of the eighth century and as it was known to Jinasena. There is nothing to show that Jinasena was a text-critic; he was not concerned with finding out the most authentic form of the text, but probably he took it as he found it current in the Karnatic area It is perhaps for this reason that the text is not critically sifted by him Like our other adaptations, commentaries, oi manuscripts, Jinasena's text is thus only one of our evidences, but its testimony, however old, does not of itself prove anything regarding the original text of the Megha-dūta Similar remarks apply, more or less, to the testimony of the oldest known commentary of Vallabhadeva. One may aocept Hultzsch's assertion that the secluded position of " that home of Sarasvatī, the Kashmir Valley," preserved and handed down the text of Kalıdāsa in a much less modified form, 01 63. Namely *3- '10, *14 64 We can here cite the analogy of the Javanese version of the Mahābharata, which plays a similar role in the textual criticism of the epic, ·INTRODUCTION xix especially in manuscripts written in Sāradā-Kāśmīri script65 but from this fact it is not necessary to exaggerate the textual value of this commentary The text of Vallabhadeva, like that of Jinasena, only presents it as it was current in Kashmir and known to the commentator in the tenth or the eleventh century, and is not absolute evidence for the original text of the Meghadūta, which is to be determined by a comparative study and evaluation of its existing variety of forms Nevertheless, both Jinasena and Vallabhadeva must be given their due (and not exaggerated) importance from the point of view of textual criticism Apart from the question of interpolated stanzas, where there is an independent agi eement of readings between Jinasena and Vallabhadeva, we have generally accepted it, but where there is difference, we have taken into account other available evidence for a reasonable solution It should be noted in this connection that while Jinasena admits into his text nine doubtful verses (~3--10, *14) and omits ten (*1, *2, *11,-*13, *15--19), the Kashmirian Vallabhadeva excludes all the nineteen doubtful verses (*1-*19) He is supported in this respect by the South Indian Daksınāvarta-nātha, Pūrņa-sarasvati and Parameśvaia, as well as by Sthiradeva This independent agi eement, supported by intrinsic probability, affords a sound basis for regarding all these verses (*1-19) as interpolated, especially as most of them are also omitted by the Bengal commentators Sanātana Gosvāmin and Bharata-mallika Be When we come to the question of 65 An interesting illustration of the process of conflation in Devanagari (as distinguished from Särada-Kāśmiri) manuscript is afforded by Hultzsch's Devanāgari D, which was relied upon by Pathak and Nandargıkar, but which obviously embodies a faulty text-tradition But the fact that a MS is written in Sāradā characters need not of itself prove its superiority, Of Hultzsch's three Sāradā manuscripts one (marked B) appears to be late, and shares many corruptions with D" .The Devanagari MS (no 226/Or 3352 of Vallabha's commentary in the British Museum contains 113 stanzas, slightly in excess of 111 given in Hultzsch's edition Vallabha's text really gives (in Hultzsch) 112 stanzas, but one (*1) he himself believes to be imitative and spurious, hence 111 stanzas are given as genuine, by Vallabha 66 See above pix, in fn 32 ·MEGHA-DŪTA 3 readings,67 however, we find that the case is different. Macdonell is right when he states 68 that "it is pretty clear that Vallabhadeva's readings are often not the original ones and this may be said of most of our other sources, including the text of Jinasena Here we have no similar criterion for determining the question of authenticity With regard to the other adaptations and translations, a few words are necessary to indicate their general character and evidentiary value The Tibetan translation, made in the thirteenth century, like the Sinhalese paraphrase of unknown date, is a good external and , but the Tibetan translation appears to follow, generally in its readings, the Eastern (Bengal) textual tradition 60 Its text, however, is not free from conflation No doubt, it omits as many as thirteen doubtful verses ( 3- -10, *15-*19), but it is characterized by the inclusion of six ( 1, *2, *11--14), and is singular 70 in inserting *11, *12 With regard to the Sinhalese paraphrase, it is curious that it follows 67 It is possible to believe that Jinasena, taking his text as he found it, did not himself make any emendation, even if it was an inferior text, but Vallabhadeva appears to have introduced or suggested emendations of his own One such would be prasana-divase in 2c, another expressly suggested 18 pratanu tanunā in 99a, which reading some commentators, including Mallinātha, appear to have accepted We have given below some instances where later commentators have indulged in emendations quite freely, and most of the Pāțhāntaras arise in this way 68 JRAS, 1913, p 179 The Tibetan translation is fairly literal, but it cometimes uses synonyms or equivalents for the actual words eg, gandha-vaha for vāta or pavana in 9a, 14a, 31d , Satakratu for Akhandala in 15b and Maghavan in 6b, tulunganapūrvaka foi alingya in 12d, Gunja or Parvati for Bhavānī in 41a , Srikantha for Candersvara in 33b, Kamadhenu for Surabhi in 45c, bālātapa for pratyūsa in 31b , Madhava for Särgin in 462 , rājahula for hsatra in 48h , Arjuna for Gandiva-dhanvan in 48c, rasavat for abhimata-rand in 49a , bhuja for skandha 53a, keśa-samüha for bala-bhāra Daśakantha for Dasamukha in 58a , Balabhadra for Halabhyt in 59d , svabhäva for the suffix maya in 66a , bhāsvat for savitr in 70d, etc 70 These two verses (*11, *12) are found in the Tibetan translation, as well as in a few inferior manuscripts, but they are omitted by most known commentaries in 53b, ·INTRODUCTION xxi 71 the North Indian rather than the South Indian text-tradition of Mallınātha, and often agrees in its readings with the Tibetan? and Bengal versions In includes however, seven doubtful verses (*2, +5, +6-+8, *10, *14) 72 and appears to follow a presumably late version of the text As the Nemi-dūta, like the Siha-düta, gives us only the last line of each stanza of the original, and as it makes use of a much interpolated version, this Jaina source is not of much value for our purpose With the text in Sila-dūta, it agrees in admitting most of the doubtful verses (fourteen in number), even including *15 and 16 (but omitting *11-12, 17-19), and this is in general conformity with the later conflated Jaina tradition of the text. This Jaina tradition is represented by a large number of Devanāgari manuscripts and commentaries, especially by the commentaries of Cārtravardhana, Sumativijaya and Mahimasimha, as well as by the anonymous Sāroddhārini These commentaries embody a tradition which goes even further than that of Jinasena who, as we have already noted, includes nine doubtful verses (*3-*10, *14) but excludes ten (*1, 2, *11--13, *15- *19). Cārıtravardhana admits as many as eleven doubtful verses (*1-*4, 6, 7, +9, 14--16, and even *19) 78 and omits only eight (*5, *8, '10-'13, 17, *18) Both Sumativijaya and Mahimasimha incorporate so many spurious verses74 that the total number of stanzas in their texts comes up to 126, while the Sāroddhārnī agrees with them with the exception that it omits *18. Thus, the total number of stanzas in the text of these commentatois, as well as in that of West Indian Devanāgarī manuscripts influenced by them, lies generally between 122 and 126 or even 127. In this respect Sthiradeva, il 71 Beckh (Bertrang zur Text-kritik, pp 10, 11, 15) gives some instances of striking agreements between the Tibetan translation and the Sinhalese paraphrase 72 It omits twelve such verses, namely, *1 *3, +4, +9, +11-13, *15-19 The total number of stanzas in it is 118, as against 117 of the Tibetan translation A concordance of verses will be found in Hultzsch's edition 73 Thus, the total number of stanzas in the printed text is 122, bul the BORI MS (no 345 of 1895-98) gives 118 74 A concordance verses will be found in Pathak's edition Mahima includes "19 (unnumbered) at the end (BORI MS 389 of 1884-87).

·XX11 MEGIIA-DŪTA 75 he was Jaina, stands apart, his text admitting only 111 stanzas as genuine Coming to the remaining commentaries, we have already spoken of the greater reliability of those of Bengal In South India, the pre-Mallinātha commentary of the Andhra scholiast, Sarasvatītirtha, may be remarkable for its acuteness of exposition, which drew the encomium of Pathak , but since it admits a large number of spurious verses (excepting "1, 11-13, '17-19) and includes even *15 and '16, its text-tradition cannot in this respect be very reliable, nor do its readings always appear authentic Whatever may be the intrinsic merit of his commentary and his occasional strange readings which Mallinätha pointedly disputes, Daksiņāvartanātha however, appears to be more discriminating in excluding, like Vallabhadeva, all the doubtful verses *1--19 (and even 70 in addition) and therefore gives us, from this point of view, a more reliable text In this respect Purna-sarasvati and Parameśvara77 agree with him as against Sarasvatītīrtha and Mallinātha It seems, therefore, that the South Indian text-tradition was not uniform, the commentators of Malabar, like that of Kashmir, preserving as they did, a text free from conflation Mallinātha's Samjīvanī, however, is deservedly popular 78 for its learned yet lucid exposition and has been often considered authoritative, but it cannot be said that it represents the best text-tradition of the Megha-dūta It is true that it omits nine doubtful verses ("1, +11--13, *15-19) and expressly declares 75 Sce above pp Vill-IX The total number of stanzas given by the Eastern commentaries, as well as by Bengalı MSS in gencral, is between 118 and 114 Even such late Bengal commentators as Rāmanātha Tarkālamkāra and Haragovinda Vacaspati give respectively totals of 116 and 115 stanzas, Kispadāsa Vidyāvägisa has 115, Bhagwatha Miśra 114 76 On some curious interpretations and capricious readings of Dakşıņā. vartanātha see Kshetresh Chandra Chattopadhyay in Kuppuswami Sastra Commentoration Volunie, pp 17-23, 77 The text of Parmeśvara, like that of Pūrna-sarasvati, contains 110 stanzas only (so does that of Daksıņāvarta) 78 Most South Indian (Grantha and Telugu) MSS either include Mallinātha's commentary or generally follow his text ·INTRODUCTION X111 the interpolated charactei (Praksipta) of six more *2--6, '9); but it admits at the same time four such verses (7, 8, *10, '14) In the readings of passages also, it cannot be said that Mallinātha always gives us the most authentic forms And yet, like Nīlakantha's very late commentary on the Mahabhārata, the Samjīvani has practically superseded by its reputation and currency most of the earlier commentaries on the text of the Megha-dūta 79 The critical insight of Mallinātha, however, as against that of the West-Indian Jaina commentators, is shown by the fact that, leaving aside the verses omitted or considered 'interpolated' by him, the total number of stanzas in his text is not more than 115 In this he agrees moie or less with the tradition of the Bengal commentators The Question of Recensions In determining the spuriousness of a particular stanza, we have proceeded on the principle that we should view with suspicion any stanza which is found only in a few of our sources and omitted in most of the others In other words, the genuineness of a stanza is questionable where there is no clear or unanimous testimony Judged by this test we find that the verses *1- 19 are evidently spurious, as they are omitted independently by the Kashmirian Vallabhadeva and the Jaina (?) Sthiradeva, on the one hand, and the South Indian Daksınāvarta, Pūrnasarasvati and Parameśvara on the other, even though they are given, more or less, by other groups of commentators The later Jaina commentators, however, by whom most of the West Indian non-Jaina commentators and manuscripts appear to have been influenced, admit, as we have seen, most of these additional verses and present a much confiated text, which (more than that of any other group) seems to stand apart The question arises whether we can take this Jaina tradition as representing a different recension of the original text For deciding the issue, if we turn to a consideration of other textual facts, we find that this is not the case With regard to varia- 79 This commentary has been printed much earlier and more often than any other, but as strange discrepancies in readings occur in its different editions, Nandargikar is right in remarking that a critical edition of this commentary is also desirable ·XXIV MEGHA-DŪTA 81 tion of readings, for instance, we find that with the exception of a limited number of passages, so the divergences are such as may be normally expected in manuscripts or commentaries of different groups or regions, and the Jaina tradition as such cannot be distinguished specifically on this giound There are three instances, again, of important divergence in the transposition of stanzas The first is concerned with 9 - 12 where only Jinasena and Vallabhadeva (with Sthiradeva) differ In the second case, of 86-89, the difference occurs chiefly among Vallabhadeva, Sthiradeva, Sarasvatītī tha, Càritravardhana and Mallinātha The third case is more complicated , in the sequence of 65-72, there is hardly any unanimity among oui sources Here also the Jaina tradition as such does not stand apart, as it does with regard to the inclusion of the spurious verses But even in the insertion of these verses, the later Jaina commentators and manuscripts are not unanimous with regard to the number inserted, which varies 82 from 9 to 16. The Jaina tradition, therefore, for some icason or otlıer, sccms to have been from the beginning (as Jinasena's text shows) more inclusive than exclusive, and the facts adduced above would go to indicate that there never was such a cleavage of text-tradition as would justify the presumption of two or more recensions of the text. Interpolated Verses The most important textual problem of the Megha-dūta, therefore, is not so much the question of text-readings or of 80. Eg 24b, 54ab, 600, 62cd, 106a 81 See our notes to 64 82 The total number of stanzas, as we have already noted, thus varis between 120 and 127 If Sthiradeva is, as hc appcars be, a Juina author, he is an exception, for his text, as we have already noted, gives only 111 stanzas, and in this respect he agrecs with Vallabhadeva This exception perhaps proves that the Jaina tradition did not originally differ It is also notable that in the order of stanzas 65-72 Sthiradeva's text agrees with that of Vallabhadeva, as also in the order of 9-12 For all we know, Sthiradeva might have been a Kashmirian like Vallabhadeva , but MSS of his commentary are found to-day in Poona (Mandlık Collection), Baroda (Oriental Institute), Alwar, Mithilā and Tanjore (Sarasvatı Mahal Library), but not so far in Kashmir.

·INTRODUCTION XXV transposition of stanzas as the problem of interpolated verses One curious fact proved by Jinasena's text is that some of the spurious verses (at least nine) are very old 83 But the process of accretion must have continued through centuries thereafter How the great popularity and currency of the Megha-dūta paid the penalty of interpolation will be clear from the variation of the number of stanzas found today in the different manuscripts of the text and commentaries. We have already noted above the total number of stanzas given by manuscripts of the text only with regard to the commentaries the lowest number of total stanzas is 110 given by Daksıņāvarta, Pürna-sarasvati and Parameśvara (all of whom omit st 70 ) and 111 found in Vallabhadeva and Sthiradeva (both of whom include st 70) The highest number 13 furnished mostly by Jaina authors and commentators, thus Vijaya-sūri and Megharāja, each 127, Janārdana, Laksmīnivāsa, Sumativijaya, Mahimasimha-gani and the Megha-latā, each 126, the Nema-dūta, the Sila-dula, the Sārodilārinā, Divākara Upadhyāya and Kanakakīrti-ganı (Leipzig MS no 416), each 125, Sarasvatītīrtha and Ksemahamsa-gani, each 123, Cântravardhana 122 and Jinasena 120. Next come the Sinhalese paraphrase which contains 118, and the Tibetan translation 117 Mallinātha has 121, but omitting the praksipta' verses, 115 Among Eastern (including Bengal) commentators, Makaranda Miśra gives 118 , Rāmanātha Tarkālamkāra 116, Sāśvata, Sanātana Gosvamin, Kalyānamalla, Kaviratna Cakravartin and Haragovinda Vācaspati, each 115, Bhagiratha Miśra and Bharata-mallika 114 each When we come to the early editions of the text, 84 we have Wilson 116, Gildemeister 113 and Stenzler 112 From these facts it is clear that in spite of diveisity there is a general agreement in the matter of extent between the text of the Malabar commentators on the one hand, and that of Kashmirian Vallabhadeva as well as Sthiradeva on the other As there is no prima facie possibility of mutual contamination, 83 The additional stanzas *15, * 16 and *19 are shown by P K Gode to have been known before 1385 AD. (ABORI, xv, pp 111-14) 84 These editions omit the spurious verses, except as follows Wilson includes *1, *2, *13, *14, *16, Gildemeister *2, 13, Stenzler *14 6 ·XXVI MEGHA-DÜTA we have taken this agreement as original, and not secondary , and it is highly probable that Kalıdāsa's text originally conlained not more than 110 or 111 stanzas In our edition therefore, the total number of stanzas is 111, which agrees with that of Vallabhadeva and Sthiradeva So far as our evidence goes, it appears that no stanza that does not appear in Vallabhadeva's text is genuine We believe also that the authenticity of any of the stanzas included in Vallabhadeva's text cannot be easily disproved One 01 two may be ultimately rejected if better evidence turns up Doubt has already been cast by Ishwar Chandra Vidyasagar on 62 and 70, and on the latter also by Daksınāvarta, Pūrņa-sarasvati and Parameśvara , but our evidence does not, at the present stage, justify their exclusion In this connexion J Hertel 85 suggested with confidence that Kālidāsa's poem originally contained 108 stanzas He would consider 70 as interpolated, and doubt the authenticity of 7 and 8, the text and commentary of which were omitted by Hultzch's manuscript C But the evidence is hardly conclusive Some of these additional stanzas are indeed so finely fashioned and cleverly dovetailed that one would be reluctant to omit them; but apart from personal preference, they consist mostly of fanciful addition of details, the removal of which would hardly damage the original text. A reference to our critical notes in each case would show that they are inserted by a few only of our sources and are evidently spurious imitations. So far as we can judge from our available material, we feel amply justified in excluding them from our constituted lext, and in this way we come ncarer to certainty regarding the original compass of the poem Aluthenticity of Readings With regard to readings of particular passages, words, or phrases, no manuscript or commentary, however, is sacrosanct. We have, therefore, carefully considered them, not on the ground of subjective preſerence, nor again merely from the standpoint of taste and style, which are at best unsafe guides, 85 Gottingrsche gelehrte Anzeigen, 1912, P 408 ·INTRODUCTION XXVII > but on the actual evidence furnished by the text-tradition and supported by intrinsic probability No doubt, scribal errors have been responsible for some peculiar readingssc, but in some cases genuine variants arise from the misplaced ingenuity of the commentators themselves In this connexion the impression of Nandargıkai, who collated a fairly large number of commentaries, is worth quoting He states very wisely but rather strongly (p 26) "A careful examination of the several commentaries has convinced me that a few only of the various readings have probably arisen from the ignorance of the scribes, but they are mostly due to the unscrupulousness and the ignorance of the expositors and their desire to make the poet conform to their own ideas of what is good or bad, correct or incorrect, wise or unwise, decent or indecent, regardless of the historical worth of the poet's words or his expressions A few illustrations on this point will not be out of place The commentators appear worried over the reading siñadvalaya-subhagam in 76c Several commentators, including Mallinātha but excluding Vallabhadeva (and Jinasena's text), modify it into sinja-valaya-, simply because the verbal root śiſ is not used in Parasmaipada, while the grammatical conscience of those who accept the reading (eg. Vallabhadeva and Bharata-mallika) attempts to justify the irregularity by some far-fetched grammatical subterfuge, simply on the presumption that Kālidāsa's original must be flawless from the point of view of Pānını's grammar ' 87 Another similar instance would be āśvasantyah in 8b, for which some commentators would read asvasatyah. One commentator pointedly remarks on the difficulty of the Samāsa in svādhikāra-pramatlah in la; hence obviously the variant svādhikärāt pramattah is meant as a solution Conformity to grammar leads to the modification of grhāt to grhān in 72a , but since the word goha generally in classical usage is neuter, grammar is not respected thereby The crop of variants for the reading alakanı bāla-kundānu- 86. Eg, sanpratyagraih for sa pratyagrah in 4c, -mantränām for a-mandrānām in 340 87 That it is not so will be clear by a reference to Tarapada Chowdhury's Linguistic Abertations in Kälıdāsa's Writings (Patna 1951) ·XXV111 MEGHA-DŪTA viddhani in 65a is apparently meant to rectify the rhetorical fault of Prakramabhanga, although uniformity of diction is hardly found in the next line There is a great deal of ingenious explanation of the phrase śikhara-daśanā 88 or Sikharadaśanā (and even a-śikhara-daśanā ') in 79a, possibly because its exact meaning became obscure, and the reading remained uncertain. Another instance of unnecessary exercise of scholastic ingenuity will be found in the various readings suggested for raske in 82d. In 67c the expression cotitah 89 15 apparently a lectio difficilior, for which easiei variants are inevitable So also syūtā in 73b and prarthana-vartmanah in 111a With reference to a particular reading in 70c one commentator asserts it is the mukhya patha while other readings are merely pathāntaras , but it is not clear how he arrives at this dogmatic conclusion In the frankly erotic stanza 69 the reading vāsah kāmāt is demurely substituted by ksaumanı rāgāt! The reading pulinajaghanām in 41d (for viurlajaghanām) is perhaps an attempt not only to cover up the bluntness of the expression virta but also to make it fall in line with salıla-vasanam and 10dho-itambam , but the modıfication overlooks the fact that the entire Pāda is an instance of Kälıdāsa's oft-employed poetic figure Arthāntara-nyāsa, in which a general proposition is adduced to support a particular case It will be seen that most of these readings are concerned with niceties or decencies of language and diction and are often too clever or too fastidious to be convicing. In most cases it is not difficult to see how the variations arose There are many lines, however, or even stanzas, in which there is hardly any variant or only variants of a trifling character It would seem, therefore, that leaving aside deliberate scholiastic interſeience or scribal vagary, the text of Kālidāsa's Mcgha-dita (apart from the interpolated verses) was, happily, handed down fairly uniformly The number of stanzas which show little or no 88 The Tibetan translation renders sıkhara by 'bkra-balı-pha-lam' which 18 translated by Beckh as 'bunte diamanten 89 The root cut, recognised in the Dhātu-pātha, appears to have been less familiar than the root cyut ·INTRODUCTION XXIX important variation in readings is about 25, while the variation in some others is so slight that it concerns not the whole stanzas but only particular words and phrases in a Pāda or two Not many go much beyond this; in only a few stanzas (32, 54, 60, 62, 70) do the discrepancies extend to the equivalent of between one line (1 e. Pāda) and one line and a half. One cannot be dogmatic with regard to the authenticity of a good number of the readings, nor positively certain. Variations there must be in a classical text so widely read and commented upon, and possibly we are still a considerable way from Kāli dāsa's exact expression in some cases, but the variations so far found are not greatly important, and do not, on the whole, seem to affect very much the poet's own text in its pristine form. Theme, Source and Characteristics The theme of the Megha-dūta is too simple and too well known to be related in detail It describes the severance of an imaginary Yaksa from his beloved and his passionate longings in loneliness As his master Kubera, the lord of Alakā, has punished him, for neglect of duty, with the curse of one year's exile, the Yaksa comes to stay in the groves on the slopes of the Rāmagırı hill, presumably in Central India Emaciated and sorrowful, he sees at the approach of the rainy season a cloud clinging to the hill The sight fills him with intense yearning, and impels him to request the cloud to convey a message of love and consolation to his sorrowing beloved in the remote Himālaya. He describes with much power and beauty the hills and rivets, cities and shrines which the cloud, in company with swans and cranes, should traverse en route to the Lake Mānasa and Mount Kailāsa, where the divine city of Alakā is situated Ascending the plateau called Māla, the cloud should on its way rest on the peak of Mount Amrakūta after quenching with showers ils forest fires A swift journey will bring it to the river Narmadā, parted into streamlets at the rugged foot of the Vindhya mountain, and to the Daśärna country and its capital city Vidišā standing on the Vetravati After crossing the rivers Sindhu and Nirvindhyā which pine for its showers, the cloud will reach the countıy of Avanti, where the old villagers are still conversant with the romantic ·MEGHA-DŪTA story of Udayana Although a liltle out of the way, ils capital city Ujjayınī and the shine of Mahākāla must not be missed After a little lingering over the stream Gambhīrā, the cloud should pass on to the Devagiri hill, where there is a temple of Kārttikeya Crossing the river Carmanvatī, ſamed in mythology, and the iegion of Daśapura, it will reach the country of Brahmävarta and Kuruksetra, the scene of Arjuna's heroic deeds, and drink deep from the river Sarasvatī, for whose pure water Balarāma at one time discarded his favourite wine Then the cloud should proceed to where the Ganges descends from the Himālaya near Kanakhala, and pass through the opening in the Krauñcha mountain, made by Paraſurāma, by which the swans go to the Mānasa Lake Reaching Mount Kailāsa the cloud will perceive the city of Alakā resting on its lap The city is then described with its delights and splendours, and the home of the Yaksa with its beautiful surroundings The charms of his wife are then depicted in glowing colours Blighted by separation, pale and emaciated, she now seeks many a device to while away her lonely days and sleepless watches of night If perchance she is in slumber, the cloud should wait and let its lightning play gently like the. radiance of fireflies, and it should muffle its thunder so that her pleasant dreams be not disturbed Gently awakened by a cool breeze, she would rest her eyes on the window where the cloud sits, and listen to it, as Sītā listened to Hanumat, delivering a message of tender love from her husband and an assurance of ultimate reunion 90 The idea of sending a message may have been suggested by the embassy of Hanumat in the Rāmāyana 01 or of the Swan in the story of Nala in the Mahābhārata The first conjecture gains plausibility from the fact that an allusion is made in 97 to Sītā anxiously listening to the message of Harūmat , while 90 Some scholars have concerned themselves with the identification of the Yaksa's Aśrama and the route prescribed for the cloud , but the question is one of historical or geographical rather than literary interest, and has only an indirect bearing on the appreciation of the poem itself The predominantly imaginary character of the poem should not also be forgotten 91 See Sundara-Kānda 91-98 ·INTRODUCTION XXX) it is possible to hold that the longing of Rāma for Sītā might have suggested that of the banished Yaksa for his wife 02 A distant parallel is also found in the Kāmavilāpa Jātaka (no 297), where a crow is sent as a messenger by a man in danger to his wife But whatever may have been the source of Kālıdāsa's inspiration, there can be no doubt that the treatment is his own. The selection of a friendly cloud as the bearer of the Yaksa's message from Rāmagırı to Alakā is undoubtedly a strange device ; it is criticized by the old rhetorician Bhāmaha as defective and by some modern scholars as unreal Perhaps anticipating some such views, the poet himself offers the almost demented condition of the sorrowful Yaksa as an apology But even if it is a highly poetical, it is not an unnatural personification, when one bears in mind the noble mass of Indian monsoon clouds, which seems almost instinct with life as it travels from the Southern tropical sky to the snows of the Himālaya. But the unreality of the poem does not end here It has been urged that the temporary character of a very brief separation and the absolute certainty of reunion make the display of grief unmanly and its pathos unreal Perhaps the sense of irrevocable loss would have made the motif more effective, the trivial setting gives an appearance of sentimentality to the real sentiment of the poem The device of a curse, again, in bringing about the separation - a motif which is repeated in another form in the Abhijñāna-sakuntala - is also criticized , for the breach here is caused by an external agency, and not by psychological complications, to which we are more inclined in modern times But this criticism loses sight of the predominantly sentimental character of Sanskrit poetry and judges a device by a standard to which it does not proſess to conform. It is indeed not necessary to exaggerate the artistic insufficiency of the device , for even if the setting is unreal, the sense of sorow in the poem itself is straight and vivid If we sct aside the imaginary setting, we find that the picture of the . 92 This is suggested also by Dahsınāvartanātha, to whom Pürnasarasvati appears to reſer by saying kaver yaksa-vrttante sita-rāghavavittänta-samadhızı astītı kecit (p 7).

·xxxii MEGHA-DŪTA parted and pining lovers, somewhat heightened though it may be, is yet true and passionate enough to make the pathos real in its appeal. No doubt, the picture is invested with a highly imaginary atmosphere, it presents a dreamland of fancy, its characters are semi-dıyine beings, and its imagery is accordingly adapted; but all this does not negate its very human and genuine expression of the erotic sentiment Its vividness of touch has led people even to imagine that it gives a poetic form to the author's own personal experience, but of this one can never be sure The poem has often been loosely called an elegy or a lyric, but neither in metre nor in matter does it approximate to the Greek elegy, still less to the modern lyric in the strict sense. There is little of subjectivity in its finished artistic execution, and the lyric or elegiac mood does not predominate , but the unmistakable warmth of its expression of rich and earnest emotion redeems the banality of the theme and makes the poem almost lyrical in effect The wonderlul spell of language and the stately-moving music of the Mandakrāntā metre very well suit its picturesque and melancholy recollection of tender love We can character ise the Meghadūta as a highly poetical expression of the mood of reminiscent love in the presence of suffering This theme reappears in Kālıdāsa's other poems in varied situation in Rāma's recollective tenderness in describing to Sītā the scenes of their past joys and sorrows over which they pass in their aerial journey from Lankā, and more intensely in the two lamentations of Aja and Rati It should be noted that the ardent feeling in this poem is not isolated but is blended picturesquely with a great deal of descriptive matter, which stands in the way of regarding the composition as a pure lyric The description, howevei, is not a bare recital ; for nature here is viewed through the eyes of a passionate lover The intensity of his feeling is set in the midst of the Indian rainy season than which, as Rabindranath rightly remarks, nothing is more appropriate for an atmosphere of loneliness and longing , it is also placed in the midst of splendid natural scenery which enhances its poignant appeal We find, therefore, that in the earlier part of the poem the description of external nature is heightened throughout by an

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·THE TEXT

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·J THE CRITICAL APPARATUS Adaptations and Translations Jinasena's Pārsväbhyudaya ( as in Pathak's edītion) T = Tibetan Translation Sh = Sinhalese Paraphrase N = Nemi-dūta of Vikrama (Śila-d Sila-dūta of Cåritrasundara-gami - some variants only are noted] Commentaries (C) Cv = Vallabhadeva's Pañjikā Cs Sarasvatitīrtha's Vidvajjanănuranjinī Сс = Cārıtravardhana's Tīkā Cst = Sthiradeya's Bälaprabodhini Cd Daskınāvartanātha's Pradīpa. Cm- Mallinātha's Samjivani Ср Pūrna-sarasvati's Vidyullatā. Cg Sanātana-gosvāmın's Tātparya-dīpikā Cb = Bharata-mallika's Subodhã (Occasionally readings are noted from the following commentaries, of which those of Sāśvata and Paramesvara only are in print Param = Parameśvara's Sumanoramani. Sår. = Säroddhārini Sumatt - Sumativijaya's Sugamānvaya Mahima = Mahımasıṁha-gam's Sukhabodhika. śāśyata śāśvata's Kavipriyā Kalyāṇamalla = Kalyanamalla's Mălatī ] Editions (E) Ew = Ed Wilson Calcutta 1813. (2nd Ed. 1843 used ). Eg Ed. Gildemeister Bonn 1841 Es = Ed Stenzler Breslau 1874. [The following editions with Mallinātha's commentary art also occasionally utilized E = Ed. Ishwar Chandra Vidyasagar, Calcutta 1869.

·३८
Ep = Ed. K. P Parab Nirnay Sagar Piess, Bombay, 2nd ed
1883,
En = Ed. G. R Nandargikar. Bombay 1894
Et = Ed in Telugu characters Madras 1859]
Foulkes = T Foulkes's Readings from Madras Manuscripts
Madras 1904 (Occasionally noticed )
| For references to Manuscripts and other Commentaries see
Introduction ]
Chowdhury = Tarapada Chowdhury's Linguistic Aberrations in
Kälıdāsa's Wntings Patna 1951 Noticed when
necessary)

·मेघदूतम् कालिदासविरचितम्

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·कश्चित्कान्ताविरहगुरुणा स्वाधिकारप्रमत्तः शापेनास्तंगमितमहिमा वर्षभोग्येण भर्तुः । यक्षश्चके जनकतनयास्नानपुण्योदकेषु सिग्धच्छायातरुषु वसतिं रामगिर्याश्रमेषु ॥ १ ॥ तस्मिन्नद्रौ कतिचिदबलाविप्रयुक्तः स कामी नीत्वा मासान्कनकवलय_शरिक्तप्रकोष्ठः । आषाढस्य प्रथमदिवसे मेघमाश्लिष्टसार्नु वप्रक्रीडापरिणतगजप्रेक्षणीयं ददर्श ॥२॥ तस्य स्थित्वा कथमपि पुरः केतकाधानहेतो- रन्तर्बाष्पश्चिरमनुचरो राजराजस्य दध्यौ। मेघालोके भवति सुखिनोऽप्यन्यथावृत्ति चेतः कण्ठाश्लेषप्रणयिनि जने किं पुनर्दूरसंस्थे ॥ ३ ॥ । -a) J, Cd m, Es स्वाविकारात्प्रमत्त ; Cd स्वाधिकारप्रमत्त इति पाठ समास. कृच्छ्रलभ्यः. The text-reading is in T, Sh, Cv c st p.g b, Ew g, as well as in Param, Sãr Mahima and Sumatı 2 . --c) T,Cv प्रशमदिवसे ,Cc m notice this reading, Cm dehberately refuting it ; Sasvata accepts it, but refers also to the textreading Cv remarks केचित्तु शकारथकारयोलिपिसारूयमोहात्प्रथम इत्यूचु ..वर्षाकालस्य प्रस्तुतत्वादादिदिनमित्येत्त्वतीव विरुवम् ; but Ksemendra, another Kashmirian, reads प्रथम (in Suvrtta-tilaka, ed Kavyamālā 11, p 52). 3 .. -~-a) J, Cc. d m कौतुकाधानहेतो; Cd केतकाधानहेतोरिति पाठे. इदमत्यन्तश्लाघ्यविशेषण न स्यादिति बोद्धव्य Most Jana and Bengali Commentators read केतका°, as well as T, Sh, Cr st pg b and Param -d) Cg notices the varnant कण्ठाश्लेषि--, Cd तस्या- श्लेषप्रणयिनि जन इति वा पाठ,तस्य यक्षस्य ·प्रत्यासन्ने नभसि दयिताजीवितालम्बनार्थी जीमूतेन स्वकुशलमयीं हारयिष्यन्प्रवृत्तिम् । स प्रत्यौः कुटजकुसुमैः कल्पितार्घाय तस्मै प्रीतः प्रीतिप्रमुखवचनं स्वागतं व्याजहार ॥४॥ धूमज्योतिःसलिलमरुतां संनिपातः क मेघः संदेशार्थाः क्व पटुकरणैः प्राणिभिः प्रापणीयाः । इत्यौत्सुक्यादपरिगणयन्गुह्यकस्तं ययाचे कामाती हि प्रकृतिकृपणाश्वेतनाचेतनेषु ॥५॥ जातं वंशे भुवनविदिते पुष्करावर्तकानां जानामि त्वां प्रकृतिपुरुषं कामरूपं मघोनः । तेनार्थित्वं त्वयि विधिवशादूरबन्धुर्गतोऽहं याच्या मोघा वरमधिगुणे नाधमे लब्धकामा ॥ ६ ॥ संतप्तानां त्वमसि शरणं तत्पयोद प्रियायाः संदेशं मे हर धनपतिक्रोधविश्लेषितस्य । गन्तव्या ते वसतिरलका नाम यक्षेश्वराणां बाह्योद्यानस्थितहरशिरश्चन्द्रिकाधौतहा॥७॥ 4 -~-a) cd प्रत्यासन्ने मनसि (cd refers also to text:reading), Cm refers to this reading as that of Nātha ( = Daksiņāvartanatha) Some Bengah Mss जीवना-- T, Sh, Ew s-लम्बनार्थ (Cst notices this variant), Cdg b -लम्बनार्था.-c) Eg सप्रत्यग्रै.. Cd कुटच-(also Param) ) Cd संदेशार्थः and प्रापणीयः (Cd सदेशाश्व इति केचित्पठन्ति).-d Sh, Cr st. d. p प्रणयकृपणाः (also Param). .a) J, Cd. p पुष्कल-(also Param); Foulkes पुष्कळ-.-d) J याच्या बन्ध्या (also Foulkes) 5. 6 -- 7 -6) Some Mss धनपतेः ·४३ 8 . त्वामारूढं पवनपदवीमुद्गहीतालकान्ताः प्रेक्षिष्यन्ते पथिकवनिताः प्रत्ययादाश्वसन्त्यः । कः संनद्धे विरहविधुरां त्वय्युपेक्षेत जायां न स्यादन्योऽप्यहमिव जनो यः पराधीनवृत्तिः ॥ ८॥ मन्दं मन्दं नुदति पवनश्चानुकूलो यथा त्वां वामश्चायं नदति मधुरं चातकस्ते सगन्धः । गर्भाधानक्षणपरिचयान्नूनमाबद्धमालाः सेविष्यन्ते नयनसुभग खे भवन्तं बलाकाः ॥९॥ तां चावश्यं दिवसगणनातत्परामेकपत्नी- मव्यापन्नामविहतगतिम्रक्ष्यसि भ्रातृजायाम् । आशाबन्धः कुसुमसदृशं प्रायशो ह्यङ्गनानां सद्यःपाति प्रणयि हृदयं विप्रयोगे रुणद्धि ॥ १० ॥ -b) Sh, Cst d. m p g b, Es आश्वसत्य.; Param and Foulkes ( 4 Mss) as in text. Madhava in his Dhātu-pātha and Haradatta on Kasika 1.4 72 justify the form आश्वसन्त्यः with the remark अनित्यं गणकार्यमिति. -d) J, Sh, Cd p (also Param) अय (for अह) Foulkes पराधीनवृत्तः. After 8, the sequence of stanzas in JIS 10, 9, 11, 12, in Cv. st 12, 9, 10, 11. The other sources give the sequence as in text E. regards as more logical the order 9, 11, 10, 12 --b) Cr, Eg चातकस्तोयगृध्नु (also Kalyanamalla), Cst notices this variant, T, Cc st g. b, Ew चातकस्ते सगर्व.(Cg सदर्प ), this reading also in Sar. Sumath and Mahima; some Mss चातकस्ते सबन्धु., Cb सगर्ध इति क्वचित्पाठ. ; तत्र गृधु अभिकाक्षायां घन्, गर्धस्तृष्णा, तत्सहित: -c) T, Sh, Cd p -क्षमपरिचयात् (also Param); Cv -स्थिरपरिचया; Cg. b, Ew g -क्षमपरिचय -d)cd. p नयनसुभगाः; Sumath and some Mss नयनसुखद. -5) Some Mss अवहितगति. --c) Sh कुसुमसदृशं प्राणनं यजनानां%B Cd p and Param कुसुमसदृशप्राणमप्यङ्गनानां (Cd प्रायशो ह्यङ्गनानामिति केचित्पठन्ति) -d) T, Cv d (also Param) सद्य पातप्रणयि (Sasvata as well as Cst notices this varnant). 9. 10.

·कर्तुं यच्च प्रभवति महीमुच्छिलीन्ध्रामवन्ध्या तच्छ्रुत्वा ते श्रवणसुभगं गर्जितं मानसोत्काः । आ कैलासाद्विसकिसलयच्छेदपाथेयवन्तः संपत्स्यन्ते नभसि भवतो राजहंसाः सहायाः॥११॥ आपृच्छस्व प्रियसखममुं तुङ्गमालिक शैलं वन्द्यैः पुंसां रघुपतिपदैरङ्कितं मेखलासु । काले काले भवति भवता यस्य संयोगमेत्य स्नेहव्यक्तिश्चिरविरह्ज मुञ्चतो बाष्पमुष्णम् ॥ १२ ॥ मार्ग तावच्छृणु कथयतस्त्वत्प्रयाणानुरूपं संदेशं मे तदनु जलद श्रोष्यसि श्रोत्रपेयम् । खिन्नः खिन्नः शिखरिषु पदं न्यस्य गन्तासि यत्र क्षीणः क्षीणः परिलघु पयः स्रोतसां चोपयुज्य ॥ १३ ॥ अद्रेः शृङ्गं हरति पवनः किं स्विदित्युन्मुखीभि- दृष्टोत्साहश्चकितचकितं मुग्धसिद्धाङ्गनाभिः । स्थानादस्मात्सरसनिचुलादुत्पतोदङ्मुखः खं दिङ्गागानां पथि परिहरन्स्थूलहस्तावलेपान् ॥ १४ ॥ -a) T, Sh, Cst g b, Ew g s उच्छिलीन्ध्रातपत्रा (also Sat Mahima, Sumati and Kalyānamalla), CV ETTEISET ; Cd उत्सिलिन्ध्रामवन्ध्या -b) Foulkes श्रवणसुखद -) See Chowdhury $20. -c)J, Cm p g b, Ew g भवति भवतो (Cc notices this reading), the text-reading in T, Sh, Cv.c. std, Es -a) J,Cd g. b मार्ग मत्त शृणु Cv -प्रयाणानुकूल -b) Foulkes मत्संदेश Some Mss transp तदनु and जलद J, Sh, Cd p and Param श्रोष्यसि श्रव्यबन्ध (Cd p and Param श्राव्य-)-d) T, N,Cc.d m. p चोपभुज्य (also Sar and Mahima ; Sila-d as in text); the reading of Cst and Param not clear -a) Cd अद्रेः किं स्विद्वहति पवन शझं Ew शृङ्ग वहति-b) Sh, Cc. g. b, Ew. g. s दृष्टोच्छायः (also Kalyānamalla)-d) T, Sh परिहर. Cv हस्तावलेहान. Cd अनेन दिनागाचार्यश्च विवक्षित , Cm दिनागाचार्यस्य कालिदास- प्रतिपक्षस्य ( there is no reference to this story in any other commentary, early or late) 11. 12. 13. 14.

·रत्नच्छायाव्यतिकर इव प्रेक्ष्यमेतत्पुरस्ता- द्वल्मीकापात्प्रभवति धनुःखण्डमाखण्डलस्य । येन श्यामं वपुरतितरां कान्तिमापत्स्यते ते बहेणेव स्फुरितरुचिना गोपवेषस्य विष्णोः ॥ १५ ॥ त्वय्यायत्तं कृषिफलमिति भूविकारानभिज्ञैः प्रीतिस्निग्धैर्जनपदवधूलोचनैः पीयमानः । सद्यःसीरोत्कषणसुरभिक्षेत्रमारुह्य मालं किंचित्पश्चाद्वज लघुगतिर्भूय एवोत्तरेण ॥ १६ ॥ त्वामासारप्रशमितवनोपप्लवं साधु मूर्ना वक्ष्यस्यध्वश्रमपरिगतं सानुमानाम्रकूटः । न क्षुद्रोऽपि प्रथमसुकृतापेक्षया संश्रयाय प्राप्ते मित्रे भवति विमुखः किं पुनर्यस्तथोच्चैः ॥ १७ ॥ 15 -a) J रत्नच्छाय- Cd प्रेक्षणीय पुरस्तात् --~-b) Cr धनुष्खण्ड (on this form see Pathak, p 78 )-c) T, Cg b, Ew g Street ( also Kalyānamalla ) 16. -a) T, Cv d m. p, Es भ्रूविलासानभिज्ञैः (also Param)-c) Sh, Cr_d m p g b-सुरभि क्षेत्रं Some Mss साल Cr मालमुड्डार क्षेत्र ( = 'an alluvial plateau'-Stein), Cs d p मालमुन्नतभूतलमित्युत्प- लमालायां ,Cm माल मालाख्य क्षेत्र, शैलप्रायमुनतस्थल, Sar केचिन्माल मालाभिधान क्षेत्रमिति ब्रुवते तन युक्त --d) Cv प्रवलय गति , Cst प्रगुणय (or प्रचलय) गति ( for ब्रज लघुगति ).Cg. b, Ew किचिदेवोत्तरेण. The incomplete Ms of Cs (BORI no 442 of 1887–91 ) begins with this stanza, on folio 5a, the first fifteen slanzas being lost on missing folios 17. .a) Cd -दवोपप्लवं d) Cd p तथोच (also Param). T (after 17 ), Cg, Ew (after 18 ), Cb (after 16) insert, and N, Šīla-d (after 17 ) utilise ·- छन्नोपान्तः परिणतफलद्योतिभिः काननाने- स्त्वय्यारूढे शिखरमचलः स्निग्धवेणीसवर्णे । नूनं यास्यत्यमरमिथुनप्रेक्षणीयामवस्थां मध्ये श्यामः स्तन इव भुवः शेषविस्तारपाण्डुः ॥ १८ ॥ स्थित्वा तस्मिन्वनचरवधूभुक्तकुब्जे मुहूर्त तोयोत्सर्गद्रुततरगतिस्तत्परं वर्त्म तीर्णः । रेवां द्रक्ष्यस्युपलविषमे विन्ध्यपादे विशीर्णा भक्तिच्छेदैवि विरचितां भूतिमङ्गे गजस्य ॥ १९॥ तस्यास्तिक्तैर्वनगजमदैर्वासितं वान्तवृष्टि- जम्बूकुञ्जप्रतिहतरयं तोयमादाय गच्छेः । अन्तःसारं धन तुलयितुं नानिलः शक्ष्यति त्वां रिक्तः सर्वो भवति हि लघुः पूर्णता गौरवाय ॥ २० ॥ (Continued from page 45 ) -1 अध्वक्लान्त प्रतिमुखगत सानुमांचित्रकूट स्तुङ्गेन त्वा जलद शिरसा वक्ष्यति श्लाघमान. आसारेण त्वमपि शमयेस्तस्य नैदाघमाग्नि सत्काराः फलति नचिरेणोपकारो महत्सु॥ i Cv includes it (after 17 ) but believes it to be spurious and remarks. एतदनुकारी कचिदयमपि श्लोको विद्यते, where एतद् refers to 17. Sasvata includes it, but remarks कस्मिश्चित्पुस्तके अध्वक्लान्तमि त्यादिप्रक्षेपश्लोकोऽस्ति. [varnants. a) Cr आम्रकूटः. variants: a) Cv 37592. -d) N, Silad, Cg b, Ew सद्भावाई। . 18 -b) Sh, Cd p सर्पवेणीसवण (also Param); Cs सर्ववेणी-.-d) N मेघश्यामःस्तन इव. 19. a) Jalkapal by transp b) Csc st b, Ew g s तोयोत्सीत् (also Param). Some Mss. लघुतरगति ~C) Cst विकीर्णा- a) Sumati and some Mss तस्यास्तीक्ष्णैः.-5) Cr, Eg जम्बूषण्ड-. 20.

·21. - नीपं दृष्ट्वा हरितकपिशं केसरैरर्धरूलै- राविभूतप्रथममुकुलाः कन्दलीश्वानुकच्छम् । दग्धारण्येष्वधिकसुरभिं गन्धमाघ्राय चोर्व्याः सारङ्गास्ते जललवमुचः सूचयिष्यन्ति मार्गम् ॥ २१ ॥ उत्पश्यामि द्रुतमपि सखे मत्प्रियार्थ यियासोः कालक्षेपं ककुभसुरभौ पर्वते पर्वते ते । शुक्लापाडैः सजलनयनैः स्वागतीकृत्य केकाः प्रत्युद्यातः कथमपि भवान्गन्तुमाशु व्यवस्येत् ॥ २२ ॥ पाण्डुच्छायोपवनवृतयः केतकैः सूचिभिन्नै- नींडारम्भैफूहबलिभुजामाकुलग्रामचैत्याः । त्वय्यासन्ने परिणतफलश्यामजम्बूवनान्ताः संपत्स्यन्ते कतिपयदिनस्थायिहंसा दशार्णाः ॥२३॥ c) Csd. m जग्ध्वारण्येष्व-; Cm दग्धारण्येष्विति पाठे दग्धमित्यधिक विशेषण (This view as criticised in Ei)-d) The word सारङ्ग occurs in two places in Sakuntala in the sense of the deer. Some Mss नवजलमुच. After 21, T, Sh, Csc.g b, Ew insert, and N, Sila-d utilise *2 अम्भोबिन्दुग्रहणचतुरांश्चातकान्वीक्षमाणा श्रेणीभूता परिगणनया निर्दिशन्तो बलाका । त्वामासाद्य स्तनितसमये मानयिष्यन्ति सिद्धा. सोत्कम्पानि प्रियसहचरीसभ्रमालिजितानि ॥ Cm includes it but regards il as interpolated, remarking. प्रक्षिप्तमपि व्याख्यायते. [variants a) T, Cc g.b, Ew.g-महणरभसान्, -d)N, Sila-d. Cscसोत्कण्ठानि -c) Bhoya's Sarasvati-k मुक्तापाडैः. T,CV सनयनजलैः-d) Some Mss प्रत्युद्धातः Cp कथमिवेति पाठ.. . कथमपीति केचित् Foulkes भवानाशु गन्तु. -b) Cg. b, Ew. g नीडारम्भे-c) Cv g b, Ew g फलपरिणति- श्याम.-d) Cb केचित्तु अकतिपयदिनस्थायिहसा इति अकारप्रश्लेषं कुर्वन्ति. Cm कतिपयशब्दस्योत्तरपदत्वेऽपि न तच्छब्दस्योत्तरत्वमस्त्यस्य शास्त्रस्य प्रायिकत्वान् (See Chowdhury $ 19). 22. 23.

·तेषां दिक्षु प्रथितविदिशालक्षणां राजधानी गत्वा सद्यः फलमपि महत्कामुकत्वस्य लब्धा । तीरोपान्तस्तनितसुभगं पास्यसि स्वादु यत्त- सभ्रूभङ्गं मुखमिव पयो वेत्रवत्याश्चलोमि ॥२४॥ नीचैराख्यं गिरिमधिवसेस्तत्र विश्रामहेतो- स्त्वत्संपर्कात्पुलकितमिव प्रौढपुष्पैः कदम्बैः । यः पण्यस्त्रीरतिपरिमलोद्वारिभिर्नागराणा- मुद्दामानि प्रथयति शिलावेश्मभियौवनानि ॥ २५ ॥ विश्रान्तः सन्त्रज वननदीतीरजातानि सिञ्च- नुद्यानानां नवजलकणैयूँथिकाजालकानि । गण्डस्वेदापनयनरुजाक्लान्तकोत्पलानां छायादानात्क्षणपरिचितः पुष्पलावीमुखानाम् ॥२६॥ 24 - 5) Cr s cd m, Eg s फलमविकलं (Cf. 34 d); T, Sh Cg b, Ew फलमतिमहत् (also Param); Foulkes त्वविकलफलं. The text-reading as such is given by J. Cg reads Jonal and notices the text-reading लब्धा.-c) J स्वादु यत्र, T, Cg b, Ew gs स्वादु (Cg b स्वाद) युक्त , Cs m स्वादु यस्मात् , Foulkes स्वादु यत्त्वं (also as in text)-d) J, Sh, Cp चलोया 25 -a) J विश्रान्तिहेतो Cv विश्रामशब्दः कवीनां प्रमादजः; but Cm defends the form (see Pathak's remarks on thus, p. 83 ; Chowdhury $7)-b) Cp इवाप्रौढपुष्पैः; Cv केचित्त्वप्रौढेति पेठ. 26 -a) Cg, Ew.g.s नगनदी-,Cst b नवनदी-(also Sasvata, Kalyanamalla, Śår. and Mahima), said to be the name of a nyer. Cm: नदनदीति पाठे पुमान् स्त्रियेत्येकद्भावो दुरि J, Cd. p - तीरजानां निषिञ्चन्.-c) Cb, Ew g -रुजा क्लान्त-(also Mahima). Cb रुजेति रुक्शब्दात्तृतीया; रुजाक्लान्तेति समस्तमपि वदन्ति, आवन्तरुजागब्दस्यापि वर्तमान- त्वात्-d) N छायादानक्षण- .

·वक्रः पन्था यदपि भवतः प्रस्थितस्योत्तराशां सौधोत्सङ्गप्रणयविमुखो मा स्म भूरुज्जयिन्याः। विद्युदामस्फुरितचकितैस्तत्र पौराङ्गनानां लोलापाङ्गैर्यदि न रमसे लोचनैर्वञ्चितोऽसि ॥२७॥ वीचिक्षोभस्तनितविहगश्रेणिकाञ्चीगुणायाः संसर्पन्त्याः स्खलितसुभगं दर्शितावर्तनाभः । निर्विन्ध्यायाः पथि भव रसाभ्यन्तरः संनिपत्य स्त्रीणामाद्य प्रणयवचनं विभ्रमो हि प्रियेषु ॥ २८॥ वेणीभूतप्रतनुसलिला तामतीतस्य सिन्धुः पाण्डुच्छाया तटरुहतरुभ्रशिमिर्जीर्णपणैः । सौभाग्यं ते सुभग विरहावस्थया व्यञ्जयन्ती कार्य येन त्यजति विधिना स त्वयैवोपपाद्यः ॥ २९॥ ) Cd p पन्थास्तव भवतु च ; Foulkes पन्थास्तव यदपि च or पन्था यदि च भवतः Some Mss उत्तरस्या. -b) Cs d_g, Ew (also Param) मा च भू: (Cs चकारो वाक्यान्तरसमुच्चये).-c)T, Sh,Cg, b, Ew g s -स्फुरणचकित. J, Et यत्र (for तत्र). Foulkes तत्र बिम्बाधराणां-d) T, Cd लोचनैर्वञ्चित. स्या (also Param and Et); Foulkes वञ्चितो 27. लोचनैः स्याः 28. 29 -- -a) Cp स्वनितविहग-, some Mss -क्वणित. Cf Vikram iv. 28.- c) Cc.g b, Ew g रसाभ्यन्तरं (also Sar and Mahima) Sila-d, Sar; Ew आद्य प्रणयि ; some Comm and Mss आद्यप्रणयa) Cv -सलिला Sh, Cm -सलिलासावतीतस्य; Some Mss -सलिला सा व्यतीतस्य ,Csd, Et -सलिला सा त्वतीतस्य Cm तामतीतस्येति पाठमाश्रित्य सिन्धुर्नाम नद्यन्तरमिति व्याख्यान तु सिन्धुनाम कश्चिन्नदः काश्मीरदेशेऽस्ति, नदी तु कुत्रापि नास्तित्युपेक्ष्यमित्याचक्षते; this apparently refers to the criticism of Cd. s in similar terms. But there is a river named Sindhu m Central India, see Nandargikar p 32, Vidyasagar p 116 and Pathak p 84, identified with Kală Sindh which flows into the Chambal Cv सिन्धु -~-b) Cv पाण्डुच्छायां. Cg b, Ew g शीर्णपणे (also Param); some Mss जीर्णपत्र.. -C) Eg and some Mss तेऽसुभगविरहावस्थया (Ei remarks on ths तत्पक्षे असुभगेति विरहावस्थाविशेषणम् ).-Cv व्यञ्जयन्ती ·प्राप्यावन्तीनुदयनकथाकोविदग्रामवृद्धा- न्पूर्वोद्दिष्टामनुसर पुरीं श्रीविशालां विशालाम् । स्वत्पीभूते सुचरितफले स्वर्गिणां गां गतानां शषैः पुण्यैहतमिव दिवः कान्तिमत्खण्डमेकम् ॥ ३० ॥ दीघीकुर्वन्पटु मदकलं कूजितं सारसानां प्रत्यूषेषु स्फुटितकमलामोदमैत्रीकपायः । यत्र स्त्रीणां हरति सुरतग्लानिमङ्गानुकूलः सिप्रावातः प्रियतम इब प्रार्थनाचाटुकारः ॥ ३१ ॥ a) Cg b, Ew प्राप्यतन्ती and -ग्रामवृद्धां. Cb and Sasvata केचित्तु प्राप्यावन्तीनिति पठन्ति -b) I, Sh, CD उपसर –c) Some Mss स्वचरितफले -d)I,Cd p कृतमिव (also Param) -a) Sh, Cs st p, Ew g(also Parama and Mahima) 466- कल (Cst p also notice test-trading) --5) Sh प्रत्यूषेऽर्व- Some Mss स्फुरित- Cr चाटुकार इव दक्षिणानिल Kuunia vil 25d-c Cb 7.-cd ) Some Mss in Toullcs transpose a aflu and सिप्रावात Some Mss जिना. After 31,J,Cs insert the following 30 31 verse *3 प्रद्योतस्य प्रियदुहितरं वत्सराजोन जन्हे हैम तालद्रुमवनमभूदत्र तस्यैव राज्ञ । अत्रोदान्त किल नलगिरि स्तम्भमुत्पाठ्य दपी- दित्यागन्तूत्रमयति जनो यत्र बन्धूनभिज्ञ ॥ Jcontinues Cs (after 33) inserts हारास्तागंस्तरलगुटिकान्कोटिला शकशक्ती शष्पश्यामान्मरकतमणीनुन्मयूखप्ररोहान् । दृष्ट्वा यस्या पिपणिरचितान्विद्रुमाणां च भङ्गा- न्संलक्ष्यन्ते सलिलनिधयस्तोयमात्रावशेषा । Um includes these veises (as well as 9) but to ansposes them and regards them as interpolated with the remark इत.परं प्रक्षि- प्लमपि श्लोकत्रय व्याख्यायते. Csc also include 9consecutively after 3 and 4 Cst includes 4 but termarks केचित्प्रक्षेपकमिदमिति वदन्ति N and Zila-d utilise (atre1 33) 3 and 4, but like Cm transpose them After 30, Mahima inserts these verses thus 4,19,31,3. [variants 3-~~-c)Some Mss नळ- or नडगिरि. a) Some Mss गमयति (for रमयति) and तैस्तैर्विशेषैः (ton वन्धूनभिज्ञ ) 4 a)Jधुटिकान् : CS गुलिकान् -C)Some Mss यस्यां TRT Are emeralds a product of the sea, as described in '4.? - । - ·जालोद्गीणरुपचितवपुः केशसंस्कारधूपै- बन्धुप्रीत्या भवनशिखिभिर्दत्तनृत्तोपहारः । हर्मेष्वस्याः कुसुमसुरभिष्वध्वखिन्नान्तरात्मा नीत्वा रात्रिं ललितवनितापादरागाङ्कितेषु ॥ ३२ ॥ भर्तुः कण्ठच्छविरिति गणैः सादरं वीक्ष्यमाणः पुण्यं यायास्त्रिभुवनगुरोर्धाम चण्डेश्वरस्य । धूतोद्यानं कुवलयरजोगन्धिभिर्गन्धवत्या- स्तोयक्रीडानिरतयुवतिस्त्रानतिक्तैर्मरुद्भिः ॥ ३३॥ अप्यन्यस्मिञ्जलधर महाकालमासाद्य काले स्थातव्यं ते नयनविषयं यावदत्येति भानुः । कुर्वन्संध्याबलिपटहतां शूलिनः श्लाघनीया- मामन्द्राणां फलमविकलं लप्स्यसे गर्जितानाम् ॥ ३४ ॥ पादन्यासक्वणितरशनास्तत्र लीलावधूत रत्नच्छायाखचितवलिभिश्वामरैः क्लान्तहस्ताः । वेश्यास्त्वत्तो नखपदसुखान्प्राप्य वर्षाग्रबिन्दू- नामोक्ष्यन्ते त्वयि मधुकरश्रेणिदीर्घान्कटाक्षान् ॥ ३५ ॥ -a) Cv - संस्कारधूमै (also Sumati and Mahima).-b) T, Sh, Cs st m p g b, Ew g-नृत्योपहार -c) Cd m, Es अन्वखेद नयेथाः.-d) J, Sh, N, Cs st (Sila-d) नीत्वा खेद (cd notices this variant), T Cg b, Ew galetal og (also Kalyānamalla) Cc p खेद नीत्वा (also Param), Cd, EL पश्यन् लक्ष्मी ; Cm, Es लक्ष्मी पश्यन् , Foulkes जीमूत त्व , some Mss मुक्त्वा खेद or रात्रिं नीत्वा -a) Sh, Cv सादर दृश्यमान (also Param) -~-b) J,Sh, Csc. st m, Es चण्डीश्वरस्य , T substitutes श्रीकण्ठ ) Some Mss धौतोयान. -d) Sh, Cd -क्रीडाभिरत-(Sasvata accepts this reading), Cp. g b, Ew (Param, shoiler fecension)-क्रीडाविरत-(Cg b अविरत अव्यासक्त , Cp विरत = निवृत्त) -b) T, Cv s st g. b, Ew g अभ्येति (Cs अभ्येति अतिक्रामति); Sh अप्येति.-d) Eg and some Mss आमन्त्राणा -a) Sh, Cm पादन्यास -b) Some Mss -रचितवलिभि , and कान्तहस्ता. d) Cv sd p Ew g आमोक्ष्यन्ति (also Param | 32. - 33 34. 35. - ·पश्चादुचैर्भुजतरुवनं मण्डलेनाभिलीनः सांध्यं तेजः प्रतिनवजपापुष्परक्तं दधानः । नृत्तारभ्मे हर पशुपतेरानागाजिनेच्छां शान्तोद्वेगस्तिमितनयनं दृष्टभक्तिर्भवान्या ॥ ३६॥ गच्छन्तीनां रमणवसतिं योषितां तत्र नक्तं रुद्धालोके नरपतिपथे सूचिभेद्यैस्तमोभिः । सौदामन्या कनकनिकपस्निग्धया दर्शयोर्वी तोयोत्सर्गस्तनितमुखरो मा स्म भूर्विक्लवास्ताः ॥ ३७ ।। तां कस्यांचिद्भवनवलभौ सुप्तपारावतायां नीत्वा रात्रि चिरविलसनात्खिन्नविद्युत्कलत्रः । दृष्टे सूर्ये पुनरपि भवान्वाहयेदवशेष मन्दायन्ते न खलु सुहृदामभ्युपेतार्थकृत्याः ॥ ३८॥ तस्मिन्काले नयनसलिलं योषितां खण्डितानां शान्तिं नेयं प्रणयिभिरतो वर्त्म भानोस्त्यजाशु । पालेयास्त्रं कमलवदनात्सोऽपि हर्तु नलिन्याः प्रत्यावृत्तस्त्वयि कररुधि स्यादनल्पाभ्यसूयः ॥ ३९ ॥ -5) Cb साय तेज.Cs विकसितजपा-(also Sat Sumath and Mahi ma) Sh, Cg b Ew g s-gel :) T, Sh, Cs st. m g b, Ew. g नृत्यारम्भे-d) Cp शान्तोद्वेगः स्तिमित-(also Sila-d.) See Cm on the un-Paninian formation दृष्टभक्ति'; also Chowdhury $25 --a) Ew तत्र रात्रो-c) Sh, Cr s st, Ew g सौदामिन्या (also Param) T,Cg, Ew-निकषच्छग्यया (Cb notices this reading ). CE Vikramorvasiya iv 1 कनकनिकपस्निग्धा विद्युत्प्रिया मम नोर्वशी -d) Some Mss -विमुखो ( for मुखरो).J, Cd g b, Ew (also Param) मा च भूः (Cd चकारो दर्शयति क्रियया सेवासमुच्चयार्थः) ) Sh तस्या. किंचित् (Cf 41 a) Cg b, Ew g-वडभौ--c) Cp सूर्ये दृष्टे by transp -c) Cst, Param and some Mss कमलनयनात, 36. -- C 37 38. -1 39.

·गम्भीरायाः पयसि सरितश्चेतसीव प्रसन्ने छायात्मापि प्रकृतिसुभगो लप्स्यते ते प्रवेशम् । तस्मादस्याः कुमुदविशदान्यहसि त्वं न धैर्या- न्मोघीकर्तुं चटुलशफरोद्वर्तनप्रेक्षितानि ॥ ४० ॥ तस्याः किंचित्करधृतमिव प्राप्तवानीरशाखं हृत्वा नीलं सलिलवसनं मुक्तरोधोनितम्बम् । प्रस्थानं ते कथमपि सखे लम्बमानस्य भावि ज्ञातास्वादो विवृतजघनां को विहातुं समर्थः॥४१॥ त्वनिष्यन्दोच्छसितवसुधागन्धसंपर्करम्यः स्रोतोरन्ध्रध्वनितसुभगं दन्तिभिः पीयमानः । नीचैर्वास्यत्युपजिगमिषोर्दैवपूर्व गिरि ते शीतो वायुः परिणमयिता काननोदुम्बराणाम् ॥ ४२ ॥ तत्र स्कन्दं नियतवसतिं पुष्पमेधीकृतात्मा पुष्पासारैः स्नपयतु भवान्व्योमगङ्गाजलाः । रक्षाहेतोर्नवशशिभृता वासवीनां चमूना- मत्यादित्यं हुतवहमुखे संभृतं तद्धि तेजः ॥ ४३ ॥ -c) Cv तस्मात्तस्या.-d) T साथौंकर्तु चटुल- Some Mss चपलशफरो- -B) Sh, Cd. m नीत्वा नील-d) Some Mss लब्धास्वादो Cr. st. g. b, Ew g. पुलिनजघना (also Kalyānamalla; Sar notices this reading; also does Foulkes), N, Cs c fayaso ( also Sar Mahima, Sumati and Sila-d ),Cb notices this reading. Cc notices text-reading also , Param as in text -a) T, Sh, Cr g b, Ew g -सपर्कपुण्य -b) J-ध्वनितमधुरं ; Param स्तनितसुभगं -4) J,Cc p g b, Et शीतो वात.; some Mss शान्तो वायु . Cb, Ew g काननोडुम्बराणा -5) Sh, Cp पुष्पैः साधु नपयतु -c) Sar and some Mss वासवीनां वसूनां. 43.

·ज्योतिलेखावलयि गलितं यस्य बर्ह भवानी पुत्रप्रेम्णा कुवलयदलप्रापि कर्णे करोति । धौतापाङ्गं हरशशिरुचा पावकेस्तं मयूर पश्चादद्रिग्रहणगुरुभिर्गर्जितैर्नर्तयेथाः ॥४४॥ आराध्यैनं शरवणभवं देवमुल्लचिताध्वा सिद्धद्वन्द्वैर्जलकणभयाद्वीणिभिर्मुक्तमार्गः । व्यालम्बेथाः सुरभितनयालम्भजां मानयिष्य- न्स्रोतोमूर्त्या भुवि परिणतां रन्तिदेवस्य कीर्तिम् ॥ ४५ ॥ त्वय्यादातुं जलमवनते शाङ्गिणो वर्णचौरे तस्याः सिन्धोः पृथुमपि तनुं दूरभावात्प्रवाहम् । प्रेक्षिष्यन्ते गगनगतयो नूनमावर्ण्य दृष्टी- रेकं मुक्तागुणमिव भुवः स्थूलमध्येन्द्रनीलम् ॥ ४६ ॥ तामुत्तीर्य व्रज परिचितभूलताविभ्रमाणां पक्ष्मोत्क्षेपादुपरिविलसत्कृष्णशारप्रभाणाम् । कुन्दक्षेपानुगमधुकरश्रीमुषामात्मबिम्ब पात्रीकुर्वन्दशपुरवधूनेत्रकौतूहलानाम् ॥ ४७ ॥ -ab) T भवानीपुत्रः प्रेम्णा –b) Cv पुत्रप्रीत्या Cv कुवलयपदप्रापि3; Cs. cd p दलक्षेपि (also Param); some Mss "दलस्पर्धि,Kalyanamalla कुवलयभ्राजीत्यपि पाठः; Vagbhata in his Alamkara-tilaka reads कुवलयदलत्रापि; text-reading noticed by Csc -c) T, Cg b. Ew.g-रुचाप्याययेस्त (Ew and Sasvata रुचा प्याययेः) ~a) Cr आराध्यैव शरवणभुव (Sasvata and Sumati accept ths reading with एन); Cp एवमिति वा पाठ -b)T,Cg b,Ew.g दत्तमार्गः; some Mss त्यक्तमार्ग or दत्तवमी. -a)cd p, EL वर्णचोरे -b) Some Mss दूरदेगात् -c) Sh, Cv s. c st दूरमावज्य; some Mss °माबध्य. 44. 45. 46. 47. -B) Sh उपरिविकसत-.-c)Cb, Ew -श्रीजुषां ·ब्रह्मावर्त जनपदमधश्छायया गाहमानः क्षेत्र क्षत्रप्रधनपिशुनं कौरवं तद्भजेथाः । राजन्यानां शितशरशतैर्यत्र गाण्डीवधन्वा धारापातस्त्वमिव कमलान्यभ्यवर्षन्मुखानि ॥४८॥ हित्वा हालामभिमतरसां रेवतीलोचनाङ्कां बन्धुप्रीत्या समरविमुखो लागली याः सिषेवे । कृत्वा तासामभिगममपां सौम्य सारस्वतीना- मन्तःशुद्धस्त्वमसि भविता वर्णमात्रेण कृष्णः ॥ ४९ ॥ तस्मान्छेरनुकनखलं शैलराजावतीर्णा जह्नोः कन्यां सगरतनयस्वर्गसोपानपङ्क्तिम् । गौरीवक्त्रभृकुटिरचना या विहस्येव फेनैः शंभोः केशग्रहणमकरोदिन्दुलग्नोर्मिहरता ॥ ५० ॥ तस्याः पातुं सुरगज इव व्योनि पश्चार्धलम्बी त्वं चेदच्छस्फटिकविशदं तर्कयेस्तिर्यगम्भः । संसर्पन्त्या सपदि भवतः स्रोतसि च्छायया सा स्यादस्थानोपगतयमुनासंगमेवाभिरामा ॥५१॥ ---a) J, Cd_m, Es जनपदमथ (also Param), Foulkes as in text. -d)T, N, Cr p g b, Ew g अभ्यषिञ्चत् , J, Sh, Csc. d m, Es (Silad ) as in text -a) Some Mss त्यक्त्वा हाला ---5) J, Sh, Cd बन्धुस्नेहात् ( also Param)-c) J Cb, Eg अधिगममपा Cv सोम्य -d) Cr अन्त स्वच्छः. Sh, N, Cv st.g b, Ew gs त्वमपि See Chowdhury $39. -c) Ew वक्र-, Cb केचित्तु वकभुकुटीति Cd गौरी वक्त्रेभ्रुकुटिरचना, Cp गारीवक्ते भृकुटि-. Ew g विहस्यैव , some Mss विहस्योच्च- -a) T, Cv st g b, Ew g पूर्वार्धलम्बी (Cv पूर्वोधणोत्तरभागेण) T, Ew संसर्पन्त्या , some Mss सतर्पन्त्या Sh, Cd m p, Ews छाययासौ.-d) Cr अस्थानोपनत-, some Mss अस्थाने सपदि T, Cs. st. g b, Ew-संगमेनाभिरामा. N अभिरम्या Cf Raghuvi 48. 48. 49 50. 51 2) ·५६ आसीनानां सुरभितशिलं नाभिगन्धैZगाणां तस्या एव प्रभवमचलं प्राप्य गौरं तुषारैः । वक्ष्यस्यध्वश्रमविनयने तस्य शृङ्गे निषण्णः शोभा शुभत्रिनयनवृषोत्खातपङ्कोपमेयाम् ॥ ५२ ।। तं चेद्वायौ सरति सरलस्कन्धसंघट्टजन्मा बाधेतोल्काक्षपितचमरीबालभारो दवाग्निः । अर्हस्येनं शमयितुमलं वारिधारासह- रापन्नार्तिप्रशमनफलाः संपदो ह्युत्तमानाम् ॥ ५३ ॥ ये त्वां मुक्तध्वनिमसहनाः स्वाङ्गभङ्गाय तस्मि- दर्पोत्सेकादुपरि शरभा लञ्चयिष्यन्त्यलवयम् । तान्कुर्वीथास्तुमुलकरकावृष्टिहासावकीर्णा- न्के वा न स्युः परिभवपदं निष्फलारम्भयत्नाः ॥ ५४ ॥ 52. -d) Cv शोभा रम्या, Cd g. b शुभ्रा शोभा (also Param),cb notices text-reading E वृषोद्वात-, some Mss- वृषोद्भूत . 53. ) Some Mss वायौवहति on स्फुरति Cb-स्कन्धसघर्ष - -b)Cg b Ew g उल्काक्षयित-(also Kalyanamalla) 54. .. -ab)I, Sh,Cs, c. d. m p, Es ये सरम्भोत्पतनरभसाः स्वाज (Sh रभसस्वाङ्ग) भगाय तस्मिन्मुक्तावान ( Sh, Esमुक्तध्वान ; also Kalyanamalla and Sumati ) सपदि शरभा लगयेयुभवन्त (also Param) ; Cb notices this reading Cv.Prand Some Mss Suite The text-reading for these Padas is given by T, Cr st g b, Ew g-c) J, Sh, Cs c d m p- aleyna Fourier (also Paraml; Cc notices the textreading which is given also by Sär. and Sumatı ; Cb notes the varnant -वृष्टिघातावकीर्णान् -d) J, Sh, Cp केषा न स्युः (also Param). Sh, Cd p परिभवफलाः (also Param) ·५७ तत्र व्यक्तं दृषदि चरणन्यासमर्धेन्दुमौले: शश्वत्सिद्धैरुपहृतबलिं भक्तिनमः परीयाः । यस्मिन्दृष्टे करणविगमादूर्ध्वमुद्भूतपापाः कल्पन्तेऽस्य स्थिरगणपदप्राप्तये श्रद्दधानाः ॥ ५५ ॥ शब्दायन्ते मधुरमनिलैः कीचकाः पूर्यमाणाः संरक्ताभिस्त्रिपुरविजयो गीयते किंनरीमिः । निहींदी ते मुरज इव चेत्कन्दरेषु ध्वनिः स्या- संगीतार्थो ननु पशुपतेस्तत्र भावी समस्तः ॥ ५६ ॥ प्रालेयागुरुपतटमतिक्रम्य तांस्ताविशेषा- न्हंसद्वारं भृगुपतियशोवर्म यत्क्रौञ्चरन्ध्रम् । तेनोदीची दिशमनुसरेस्तिर्यगायामशोभी श्यामः पादो बलिनियमनाभ्युद्यतस्येव विष्णोः ॥ ५७ ॥ 55 - -b) Sh उपभूतबलि , Cd m, Ew g s उपचित०, Cg b उपहित० -८) T, Cg b, Ew g दूरमुद्भूत.-d) J, T, Sh, Cs d m p कल्पिव्यन्ते (Cc notices this vanant), N, Cc (also Sila-d and Kalyanaimalla) संकल्पन्ते , Text-reading in Cv g b, Ew g s (E अयमेव पाठ साधीयान् , निरुपसर्गस्यैव कुप्ते. पर्याप्तिवाचकत्वात्समित्युपसर्गयोगे तु धातुरय- मर्थान्तरं बोधयति) Some Mss सुरगणपद- (this variant is also noticed by Param, who reads स्थिरगुणपद-) 56 -b)cc d m ससक्ताभि ; Cm notices the text-reading-c) Sh, Cc m निर्झदस्ते Cd मुरव इव (also Param) Cv कन्दरासु.-d)T, Sh, N, Cs.c st m p g b, Ew g s तत्र भावी समग्र. (Cd notices ths as well as the text-reading),Cd नृत्यतस्तत्र पूर्ण , text-reading in J, Cv, Param. 57 ----a) Some Mss उपक्रम्य.-c)J दिशमनुपते. ; Cv दिशमभिसरे.-d) Some Ms पादन्यासो बलि-.J बलिनियमने, Cd.p बलिविमथना-(also Param). N बलिनियमनायोद्यतस्येव.

·गत्वा चोर्ध्वं दशमुखभुजोच्छ्रासितप्रस्थसंधेः कैलासस्य त्रिदशवनितादर्पणस्यातिथिः स्याः । शृङ्गोच्छायैः कुमुदविशदैयाँ वितत्य स्थितः खं राशीभूतः प्रतिदिशमिव त्र्यम्बकस्याट्टहासः ॥ ५८॥ उत्पश्यामि त्वयि तटगते स्निग्धभिन्नाजनामे सद्यःकृत्तद्विरददशनच्छेदगौरस्य तस्य । लीलामद्रेः स्तिमितनयनप्रेक्षणीयां भवित्री- मंसन्यस्ते सति हलभृतो मेचके वाससीव ॥ ५९॥ हित्वा तस्मिन्भुजगवलयं शंभुना दत्तहस्ता क्रीडाशैले यदि च विहरेत्पादचारेण गौरी । भङ्गीभक्त्या विरचितवपुः स्तम्भितान्तर्जलौघः सोपानत्वं व्रज पदसुखस्पर्शमारोहणेषु ॥६० ॥ 58 - C 59 -b) Some Mss दर्शनास्यातिथि ) Sh, Ew तुझोच्छायै Some Mss कुसुमविशदै Foulkes व्याय योग्ध स्थित. ख-d) J, Sh, Cd m p (Sila-d) प्रतिदिनमिव B C प्रतिनिशमिव ; text-reading in T, N, Cs. c. stg b, Ew g s(also Sar , Sumati, Mahima and Kalyana. malla); it accounts best for the variants Cf alternative 1eadings niger and sfarça in Stanza 503 of Kavindra-vacana (ed Thomas, Calcutta 1911, p 157) The question really is whether tempor al or spatial accumulation is meant. -b) I, Cd. p-द्विरदरदन-(also Param) -c) T, Sh, Cd. st.ni. p. b, Ew sशोभामद्रेः (also Param); the text-reading is noticed by Cb as a vartant, but Sasvata says शोभामित्यपपाठ एवेत्यभिमतमस्माकम् a)JSh, Cs तस्मिन्हित्वा: Cv. st हित्वा नील b) Cst m.p gb ( also Param) विचरेत् (Cp notices text-reading) -c) cd p भगी भत्त्या; Foulkes भत्तया भनी Some Mss सूचितान्तर Cv -जलोऽस्या. --d)T, Cst. g b, Engs सोपानत्वं ब्रज (as in text); Cd सोपान त्व. Cr कुरु सुखपद- J, Sh, N, Csd m p (also Param and Sila-d ) कुरु मणितटारोहणाप्रयायी (J. रोहणायाग्रचारी); Cst and some Mss मणिशिलारोहणायाग्रयायी. Some Mss-स्पर्शमारोहणाय. 60 - ·61 तत्रावश्यं वलयकुलिशोद्धट्टनोद्गीर्णतोयं नेष्यन्ति त्वां सुरयुवतयो यन्त्रधारागृहत्वम् । ताभ्यो मोक्षस्तव यदि सखे धर्मलब्धस्य न स्या- क्रीडालोलाः श्रवणपरुषैर्गर्जितैर्भाययेस्ताः ॥ ६१ ॥ हेमाम्भोजप्रसवि सलिलं मानसस्याददानः कुर्वन्कामात्क्षणमुखपटप्रीतिमैरावणस्य । धुन्वन्वातैः सजलपृषतैः कल्पवृक्षांशुकानि च्छायाभिन्नः स्फटिकविशदं निर्विशेस्तं नगेन्द्रम् ॥ ६२ ।। तस्योत्सङ्गे प्रणयिन इव स्रस्तगङ्गादुकूला न त्वं दृष्ट्वा न पुनरलकां ज्ञास्यसे कामचारिन् । या वः काले वहति सलिलोद्वारमुर्विमाना मुक्ताजालग्रथितमलकं कामिनीवाभ्रवृन्दम् ॥ ६३ ॥ -a) Cv जनितसलिलोद्वारमन्त प्रवेशात् , Cst and some.Mss कुलिश (- हीरक Sar ) वलयोट्टनोदीर्ण (Cst नोद्गीर्ण) तोय --5) Some Mss सद्यो मोक्ष. J ale Ta by transp -c) Some Mss neathd) Some Mss श्रवणकटुकै. or °कटुभि J, T, Sh, N, Cs गर्जितैीषयेस्ताः ;Cst, Sar. गर्जितैर्भापयेस्ता. some Mss भर्त्सयेस्ता On these forms see Pathak p 98. El considers this st interpolated -a) Et आदधान 5)J, T, Sh,Cs m काम. T.Cc st. d m p g b Ew g s ऐरावतस्य:J. Cv, S, Et and Mahima as in text -c) J, Sh, Cst d m p retropery (Cp धून्वन्कल्प ) द्रुमकिसलयान्यंशुकानीव वातै. (J, Sh, Cst p, Et अंशुकानि स्ववातै ), T, Cv s cg b, Ew g s give the text reading-d) Some Mss स्फटिकविमल T,Cg b, Ew g s च्छायाभिन्नस्फटिकविशद J_Sh, N, Cd m p नानाचेष्टैर्जलद ललितै. (also Param and Sila-d). Cv निर्विशे पर्वत त -a) Cv-दुगूलां -5) Some Mss व्योमचारिन् -c) T, Sh, Csc.st.d. Pg b, Ew gs also Param faha. (Text-reading in J, C.m). NB The division into Pūrva- and Utcara-megha is here made by some commentators and manuscripts, and is now conventionally accepted; but it is somewhat arbitrary and is not found in the early commentaries of Vallabhadeva and Sthiradeya, nor in Jinasena's text 62 63 ·६० विधुत्वन्तं ललितवनिताः सेन्द्रचापं सचित्राः संगीताय प्रहतमुरजाः स्निग्धगम्भीरघोषम् । अन्तस्तोयं मणिमयभुवस्तुगमभ्रंलिहाग्राः प्रासादास्त्वां तुलयितुमलं यत्र तैस्तैर्विशेषैः ॥६४॥ : हस्ते लीलाकमलमलकं बालकुन्दानुविद्धं नीता लोध्रप्रसवरजसा पाण्डुतामाननश्रीः । चूडापाशे नवकुरवकं चारु कर्णे शिरीपं सीमन्ते च त्वदुपगमजं यत्र नीपं वधूनाम् ॥ ६५ ॥ . b) Csd संगीतार्थ- Cd. p प्रहतमुरवाः J, Cd p स्निग्धपर्जन्यघोष. After 64, the sequence of stanzas 65-72 1s as follows inJ67, 70, 6, 5,65,66, 69,68, 7, 8, 9, 10, 71,72, in T,Cg b, Ew g 65, 66, 70, 69, 68, 67,71, 72 , in Sh 65, 5, 6,66, 17, 69, 68,67, 8, 70, 71, 10, 72, in N 9, 6,65, 66, 67, 68, 69, 8, 15, 17, '10, 70, 71, 72 , in Sila-d 65, 9, 6,66, 70, 69, '5, 18,68, '7,67, '10,71, 72 , in Cv st as in text , in Cs 65, 6, 66, 7, 69, 70, 68, '5, 67, 8, 71, '10, 72 , in Cd.p (which omrt 70) 65, 66, 69, 68, 67, 71, 72 (also Param), in Cm 65,66, 17,69, 68,67, '8, 70, 71, '10, 72 , in Es 65,66, 69,68,67, 70, 71, 72 . 65. - a),Cs c d. m अलके ; Cp अलका. Cs. c-कुन्दानुबन्ध; Cd कुन्दानुवेधो; CP कुन्दानुविधा Cd criticises the text reading as अपपाठ, which Cm disputes Cs also notices text-reading as a variant. Sar, Sumati and Mahima as in text-b) Cv. stरोध्रप्रसव- Cd. m आनने श्री:.---c)T, Ew कुरुवक , Cm कुरबक.d) Ew सीमन्तेऽपि. J(after • 6), Sh (after 65), Cs (after 68 ) insert, and N utilises after ' 8 ) यत्रोन्मत्तभ्रमरमुखरा' पादपा नित्यपुष्पा हसश्रेणीरचितरशना नित्यपद्मा नलिन्य । केकोत्कण्ठा भवनशिखिनो नित्यभास्वत्कलापा नित्यज्योनाः प्रतिहततमोवृत्तिरम्याः प्रदोषाः ।। Sh continues, J (after 70), Cs (after 65) insert and N utilises ( after *9). .

·६१ यस्यां यक्षाः सितमणिमयान्येत्य हर्म्यस्थलानि ज्योतिश्छायाकुसुमरचनान्युत्तमस्त्रीसहायाः । आसेवन्ते मधु रतिफलं कल्पवृक्षप्रसूतं त्वद्गम्भीरध्वनिषु शनकैः पुष्करेष्वाहतेषु ॥ ६६ ॥ यत्र स्त्रीणां प्रियतमभुजोच्छासितालिङ्गिताना- मङ्गग्लानिं सुरतजनितां तन्तुजालावलम्बाः। त्वत्संरोधापगमविशदैश्वोतिताश्चन्द्रपादै- व्लुम्पन्ति स्फुटजललवस्यन्दिनश्चन्द्रकान्ताः ॥ ६७।। (Contd froin page 60) +6 आनन्दोत्थं नयनसलिलं यत्र नान्यनिमित्त- नान्यस्ताप कुसुमगरजादिष्टसंयोगसाध्यात् । नाप्यन्यस्मात्प्रणयकलहाद्विप्रयोगोपपत्ति- वित्तेगानां न च खलु वयो यौवनादन्यदस्ति । Cc includes only '6 Cm includes and comments on these verses but. pronounces them to be interpolated (श्लोकद्वय प्रक्षिप्तम् ) Sila-d utilises '6 (after *9) and '5 (after 69) [variants : '5.-J यत्रासन्नभ्रमरनिकरा., नित्यज्योत्ल- Sar यस्य मत्तभ्रमर-.-'6-J नाग्यन्यत्र, न खलु च वयो]. 66 a) Sh fer-, Cb stafa व्याचक्षते केचित् -b) Sh, Cd_m Ew s - रचितान्यु-( also Sar. ), Cp - खचितान्यु-( also Param ) -c) T, Cg b, Ew g s रतिरस Cp and Param-प्रसूति –d) J-ध्वनिषु मधुर Hereafter Cg does not explain or meagrely explains 68, 70, 71, 73-78,81, 84,86-89,94,95, 98, 100-2, ' 13, 103--4, 106-7, 109, ' 14, 111 as they are said to be easy (सुगमम् ) hence Cg's readings of these stanzas cannot be always deter mined J(after 68), Sh, Cs.c m(after 66 ) insert and N(after *5), Sula-d (after 68 ) utilize : मन्दाकिन्या सलिलशिशिरै सेव्यमाना मरुद्धि- मन्दाराणामनुतटरुहा छायया वारितोष्णा.। अन्वेष्टव्यै. कनकसिकतामुष्टिनिक्षेपगूढे सक्रीडन्ते मणिभिरमरप्रार्थिता यत्र कन्या । [variants :-a)Cs पयसि शिशिरैः.-)J तटवनरूहां ]. 67. -a) T, Cv c st. m, Eg s -भुजालिङ्गनोच्छासितानां , Sh -भुजोच्छासि- तालिङ्गनाना ; some Mss भुजालिशितोच्छासिताना 6) Gst and Sãr. . .

·नेत्रा नीताः सततगतिना यद्विमानाप्रभूमी- रालेख्यानां सलिलकणिकादोषमुत्पाद्य सद्यः । शङ्कास्पृष्टा इव जलमुचरत्वादृशा यत्र जालै- धूमोगारानुकृतिनिपुणा जर्जरा निष्पतन्ति ॥ ६८ ॥ नीवीबन्धोच्छसितशिथिलं यत्र यक्षाङ्गनानां वासः कामादनिभृतकरेष्वाक्षिपत्सु प्रियेषु । अचिस्तुङ्गानभिमुखमपि प्राप्य रत्नप्रदीपा- न्हीसूढानां भवति विफलप्रेरणा चूर्णमूष्टिः॥ ६९ ॥ Contd from page 61) यन्त्रजालावलम्बा (Cs notices this teading )-c ) Some Mss त्वत्सपर्कोपगम- J इन्दुपादैनिशीथे , T,Sh, Csc st m d p चन्द्रपादैनिशीथे; Cg, Ewg प्रेरिताश्चन्द्रपादै (also Shit and Kalyānamalla),Cb, Es चोदिताश्चन्द्र , some Mss द्योतिताश्चन्द्र . test teading in Cv, which explains the vanants J (after 7), Sh, Cs m (after 67) insert and N (after 69 ), Sila-d (after '5) utilise : 18 अक्षय्यान्तर्भवननिधय प्रत्यह रक्तकण्ठै- रुदायद्भिर्धनपतियश. किनरैर्यत्र साधम् । वैभ्राजाख्य विबुधवनितावारमुख्यासहाया बद्धालापा बहिरुपवनं कामिनो निर्विशन्ति ॥ [varnants : -a) Cs अक्षीणान्तर्भवन- -d) N, Cs बद्रापान ; Sila-d बद्ध्वा यान , some Mss बहालापा] -a) Some Mss यत्रानीता T, Cb, Ew ये विमानान-. Sh Cp-भूमेः (also Param). -b) I, T, Cg b स्वजलकणिका- (Cr 95a) (Cm. in Ei, Et has this rcading!), Cv, Eg s HSE (Cb notices this rcading); Ew सजलकणिका-; text-reading in Sh, Cs,c sid m p (also Sai.). -c) Cm त्वाशो.Cs d p यन्त्रजालै. (also Param and Sumati); Cm, Es जालमार्ग --d) Cp धूपोद्गारा- Cv -निपुण ; some Mss -कुशला. -a) Cv p -बन्धोच्छ्सन- J, Sn, Cs d m p यत्र बिम्बाधराणा (also Param) –b) I, Sh, Cst d. m, p, Es क्षौम रागात् (also Param); some Mss वास कायात् -c) Cs. d विद्युद्दीप्रा(Cs दीप्ता)नभिमुखमपि. Cg b, Ew g अभिमुखगतान् –d) Sh विफलप्रेरिता; Cv.st विफलप्रेरणः Sila-d. विफलप्रेरित ; some Mss विफल प्रेरित 68 69 .

·70. -C गत्युत्कम्पादलकपतितैर्यत्र मन्दारपुष्पैः पत्रच्छेदैः कनककमलैः कर्णविभ्रंशिभिश्च । मुक्ताजालैः स्तनपरिचितच्छिन्नसूत्रैश्च हारै- नैंशो मार्गः सवितुरुदये सूच्यते कामिनीनाम् ॥ ७० ॥ मत्वा देवं धनपतिसखं यत्र साक्षाद्वसन्तं प्रायश्चापं न वहति भयान्मन्मथः षट्पदज्यम् । सभ्रूभङ्गप्रहितनयनैः कामिलक्ष्येष्वमोथै- स्तस्यारम्भश्चतुरवनिताविभ्रमैरेव सिद्धः ॥ ७१ ॥ ---Cd p and Paraneśvara omit this stanza El considers it interpolated -a ) Some Mss steel 414-6) Cv c b Hote; Ew. g °च्छेदै (noluced by Cb as a variant),Cs लुप्तच्छायैः. Cst पत्रच्छेयै (notices text-heading also) Cb, Ew.g कनकनलिनैः; Cs and some Mss -विससिभिश्च c) Cv c st मुक्तालमस्तनपरिमलैः; Cs मुक्तालग्नस्तनपरिसर-; Mahima मुक्ताजालस्तनपरिचय- Mahima also notices the alternative reading मुक्तालमस्तनपरिमलच्छिन-( which is accepted by Sumatı ), as well as the text-reading. Sh, Cm, Ew g s स्तनपरिसरच्छिा-,Cb स्तनपरिसरैश्छिन- (Cb defends this reading from the attack of Brhaspatı); some Mss -परिमलैर्भिन्नसूत्र , परिचितछिनसूत्रे and-परिचयछिनसूत्रै.. Cst notices the varnant मुक्ताजालस्तनपरिसरछिन्न- Sar remarks मुतालमस्तनपरि- मलच्छिन्नसूत्रैश्च हारैरिति मुख्य. पाठ., मुक्ताजालै. स्तनपरिसरच्छिनसूत्रैश्च हारैरिति पाठान्तरम् । I continues (after 8); Cs c insert (after 31 ); N (after 64) and Sīla-d (after 65 ) utilise 19 पत्रश्यामा दिनकरहयस्पर्धिनो यत्र वाहा शैलोदग्रास्त्वमिव करिणो वृष्टिमन्त प्रभेदात् । योधागण्य प्रतिदशमुख सयुगे तस्थिवांसः प्रत्यादिष्टाभरणरुचयश्चन्द्रहासव्रणाकै ॥ Cm includes this veise in continuation of '3- id (see above under 31 ) but considers it to be interpolated [variant : -a) Cs शष्पश्यामा, Et घासश्यामा (Sar. सस्यश्यामा) -5) Some Mss वृष्टिमन्तः पयोदा.]. -a) Some Mss दृष्ट्वा देव -b) Cd भयात्त्वामपि प्रेक्ष्य कामः --c) J. Cs. c b, Et सभ्रूभङ्गं -d) T, Cb, Ew. g चटुलवनिता-. 71.

·तत्रागारं धनपतिगृहादुत्तरेणास्मदीयं दूरालक्ष्यं तदमरधनुश्वारुणा तोरणेन। यस्योद्याने कृतकतनयः कान्तया वर्धितो मे हस्तप्राप्यस्तवकनमितो बालमन्दारवृक्षः ॥ ७२ ॥ वापी चास्मिन्मरकतशिलाबद्धसोपानमार्गा हैमैः स्यूता कमलमुकुलैः स्निग्धवैडूर्यनालैः । यस्यास्तोये कृतवसतयो मानसं संनिकृष्टं न ध्यास्यन्ति व्यपगतशुचस्त्वामपि प्रेक्ष्य हंसाः ।। ७३ ।। (Contd. from page 63) J(after ~8), Sh, Cs m (after 71) insert and N (after *ny), Sila-d. (after 67) utilise *10 वासश्चित्र मधु नयनयोविभ्रमादेशदक्ष पुप्पोद्भेद सह किसलयैर्भूषणाना विकल्पान् । लाक्षाराग चरणकमलन्यासयोग्य च यस्या- मेक. सूते सकलमबलामण्डन कल्पवृक्ष ॥ [vartants b) J विकल्प ; some Mss विशेषान्. cd) J च यस्मिन्नेक सूते] 72. -a) Ew अत्रागारं. Cv c. d. m p b, Es -गृहानुत्तरेण (Cv पञ्चम्यन्त पाठस्त्वनार्यः but Tattvabodhini on Sidhanta Kaumudi (on 1 331) remarks on this passage - उत्तरेणेत्येतत् - तोरण-समानाधिकरण तृतीयान्त न त्वेनबन्तमित्याहुः, धनपतिगृहानुत्तरेणास्मदीयमिति कैश्चित्पठ्यते, तदा तु सम्यगेव । Cm धनपतिगृहादिति पाठे उत्तरेणेति नैनाप्रत्ययान्त किंतु तोरणेनेत्यस्य विशेषण तृतीयान्त । Cb गृहादुत्तरेणेति पाठे विशेषेऽपि कचित्सामान्यप्रवृत्तेर्दिकगब्ढेन योगे पश्चमी | Sar , Sumati, Mahima, Paramesvara and Kalyanamalla as in text, so also Rajasekhara in Kavyamimamsa The masculine gender of the is justified by quoting Amara-kośa गृहा पुसि च भूम्न्येव -6) J, Cd. p त्वदमरधनु , T, Sh, Csc st m g b, Ew.g.s (also Param) सुरपतिधनु (Mahima as in text). –c) Cv d m d. Jaa pain by transp-d) Some Mss - स्तवकविनतो. 73. -b) J, Sh, Cd p हैमैः स्फीता, Cs. c st. m b, Ew. s हैमैश्छन्ना (also Sar) J, T,Cs.c st m, Es विकचकमलै ; some Mss कनककमलैः and कमलकुसुमै J, Sh, Cd p दीर्घवैड्य- (or वैदूर्य) (also Param) -c) Cp यस्यास्तीरे –d) Sh, N, Cc m d, Es नाध्यास्यन्ति (Cm आध्यानमुत्कण्ठास्मरणमिति काशिकायाम् ); some Mss न घ्यायन्ति Some Mst त्वामल.Jप्राप्य हंसाः.

·६५ तस्यास्तीरे रचितशिखरः पेशलैरिन्द्रनीलैः क्रीडाशैलः कनककदलीवेष्टनप्रेक्षणीयः । महिन्याः प्रिय इति सखे चेतसा कातरेण प्रेक्ष्योपान्तस्फुरिततडितं त्वां तमेव स्मरामि ॥ ७४ ॥ रक्ताशोकश्चलकिसलयः केसरश्चात्र कान्तः प्रत्यासन्नौ कुरवकवृतेर्माधवीमण्डपस्य । एकः सख्यास्तव सह मया वामपादाभिलाषी काङ्क्षत्यन्यो वदनमदिरां दोहदच्छमनास्याः ॥ ७५ ॥ तन्मध्ये च स्फटिकफलका काञ्चनी वासयष्टि- मूले बद्धा मणिभिरनतिप्रौढवंशप्रकाशैः । तालैः शिक्षद्वलयसुभगैर्नर्तितः कान्तया मे यामध्यास्ते दिवसविगमे नीलकण्ठः सुहृदः ॥ ७६ ॥ 74. -a)Cv, Ew यस्यास्तीरे. J, Sh, Cs.c d. p. (also Param) विहितशिखरः (text-reading also noticed by Cc); Cr निचित..-b) T,Ew.g -बेष्टन. प्रेक्षणीय.; Sh and some Mss - वेष्टित-.-d) J-कुटित Param-स्फुटिततटितं. 75. -a)T, Cs g. b, Ew केसरस्तत्र-b)Cb, Ew g प्रत्यासत्रः. T, Cb, Ew कुरुवक ; Cst. m कुरुबक-d) Sh वाग्छत्यन्यो (also Sha-d) J दौईद- Cd p दोहल -(also Param). J transposes 75-78 and 79-81. 76. -b) Cv मूले नद्धा-c) Sh, Cs. c. d. m शिजावलय-; Foulkes (2 Mss) शिजवलय-as in text. (Cr शिजदिति प्रयोग. प्रमादज., अनित्यो वानुदात्तेदात्मनेपदविधि.; Cp परस्मैपदित्व चिन्त्य ; Cd परस्मैपद न भवति ; Cc शिजवलयसुभगैरित्यशुद्ध पाठ.; Cb शिजदिति क्वचिदात्मनेपदिनोऽपि परस्मैपदं स्यादिति बहवः प्रयोगा दृश्यन्ते; Cs also notices and justifies the text reading;Dhyanyaloka reads as in text).J, Ew कान्तया नर्तितो by transp. Some Mss सभ्रूभडं करतललयैर्तित. (Sar. and Mahima notice this reading ; obviously it is an emendation ).

·77. एमिः साधो हृदयनिहितैर्लक्षणैर्लक्षयेथा द्वारोपान्ते लिखितवपुषौ शङ्खपद्मौ च दृष्ट्वा । क्षामच्छायं भवनमधुना मद्वियोगेन नूनं सूर्यापाये न खलु कमलं पुष्यति स्वामभिख्याम् ॥ ७७ ॥ गत्वा सद्यः कलभतनुतां शीघ्रसंपातहेतोः क्रीडाशैले प्रथमकथिते रम्यसानौ निषण्णः । अर्हस्यन्तर्भवनपतितां कर्तुमल्पाल्पभासं खद्योतालीविलसितनिभां विधुदुन्मेषदृष्टिम् ॥ ७८॥ तन्वी श्यामा शिखरदशना पक्वबिम्बाधरोष्ठी मध्ये क्षामा चकितहरिणीप्रेक्षणा निम्ननाभिः । श्रोणीभारादलसगमना स्तोकनम्रा स्तनाभ्यां या तत्र स्याधुवतिविषये सृष्टिरायेव धातुः ॥ ७९ ॥ -a) Some Mss मनसि निहितैः. Cv लक्षणैलक्षणीय; Cs लक्षयेस्तत्. Cd लक्षयते कर्मादर्शनालक्षयेस्तदिति केचित्पठन्ति.-c) T,Cb, Ew g. s मन्दच्छाय (also Kalyanamalla) -a) T, Cb, Ew. g s तत्परित्राणहेतोः-6) Cd रत्नसानौ. c) Sh अहस्येनं भवन--d) Some Mss-विलसन- -4),Cd. m, Es शिखरिदशना; Sar. gives the variant अशिखर- दशना. The text reading is given by T, Sh, Cr c. st p b, Ew. The phrase 1s found in Ramayana (Bom ed) 3 46 17 : समाः शिखरिण. स्निग्धा- पाण्डुरा दशनास्तव। [Cr शिखरदशना तीक्ष्णदन्ता । Cs शिखरिण• कोटिमन्तो दशना दन्ता यस्या , शिखरदशनेति पाठे शिखराणि दाडिमबीजानीव, दशना यस्या । Cp शिखराख्यामाणिक्यविशेषवत् स्निग्धधवला- रुणदन्ती । पक्कदाडिमबीजाम माणिक्य शिखरं विदुरिति हलायुधः । Cb (Cg similar) शिखरवत्कुन्दकुदमलवद्दशना दन्तास्तादशी । शिखरं शृङ्गमय च शिखरं कुन्दकुदमल इति बलः । केचित्तु शिखरमन तदतिशयेनानास्तीति अतिशयेर्शा- दित्वादत्; शिखरा अतिशयितामा दशना यस्या सा। तथा दशनाना तीक्ष्णाग्रत्वेन शुभलक्षणं सूचितम्। Cc शिखराणि दाडिमबीजानीव दशना यस्या सा।]. Cv. b, Eg-बिम्बाधरौष्ठी.-b) Cr-हरिणप्रेक्षणी; Cs. cd या हरिणीप्रेक्षणी; some Mss -हरिणीप्रेक्षिता.-d) Et and some Mss तत्रास्ते. J युवतिविषया T, Cb, Ew आचैव J transposes 79-81 and 75-78. 78. -- 79 ·तां जानीयाः परिमितकथां जीवितं मे द्वितीय दूरीभूते मयि सहचरे चक्रवाकीमिवैकाम् । गाढोत्कण्ठां गुरुषु दिवसेष्वेषु गच्छत्सु बालां जातां मन्ये शिशिरमथितां पद्मिनी वान्यरूपाम् ॥ ८० ॥ नूनं तस्याः प्रबलरुदितोच्छूननेत्रं बहूनां निःश्वासानामशिशिरतया मिन्नवर्णाधरोष्ठम् । हस्तन्यस्तं मुखमसकलव्यक्ति लम्बालकत्वा- दिन्दोर्दैन्यं त्वदुपसरणक्लिष्ठकान्तेर्बिभर्ति ॥ ८१॥ आलोके ते निपतति पुरा सा बलिव्याकुला वा मत्साहयं विरहतनु वा भावगम्यं लिखन्ती । पृच्छन्ती वा मधुरवचनां सारिका पञ्जरस्थां कच्चिद्भर्तुः स्मरसि रसिके त्वं हि तस्य प्रियेति ॥ ८२॥ 80. -a) Sh, Cc. m, Es जानीथा. (cf use of Atmanepada of jna in 63b) -c) J, Cd गाढोत्कण्ठा (also Param) Cv. p गाढोत्कण्ठागुरुष Cs st. b notice thrs variant) J, Cd. p बाला (also Param)-d) J,Cd p जाता मन्ये शिशिरमथिता पद्मिनीवान्यरूपा (also Param). N, Cs. c तुहिनमथिता (also Sar and Sila-d ). 81. -a) Cs. c st d m. p. b, Ew g.s-नेत्र प्रियाया .-b)Cv. b, Eg-वर्णाधरौष्ठ.-c) T, Ew g हस्ते न्यस्त-d) Sh त्वदुपगमनात्;N, Cc. st. m p b, Ew g त्वदनुसरण-(also Sila-d.), Cs d त्वदुपगमन-. Foulkes-क्षीणकान्ते.. 82 -a) Ew पुरे, Cb केचित्तु पुर इति अग्रतः Sh संलक्ष्य ते गृहपतिधरे(!) -b.) Cc b, Ew g विरहतनुताभाव-(Cg notices this varnant); Cb केचित्तु विरहतनुसद्भावेति पठन्ति J भाव्यगम्य , some Mss भावगर्भ -J मधुरवचन-d) Some Mss भर्तु कञ्चित् by transp Sh, Cv g. b,Ew. g स्मरसि निभृते (= विनीते Cv, = निःशब्दे Cg,= विनीते, दक्षेवा, परितोषिते वा, विजनप्रदेशे वा Cb); Cd °गिरिके (explained as: मार्जारादिसंनिधाना- त्पजराभ्यन्तरं प्रविश्य बालमूषिकेव बिभेतीति बालमूषिकानामान्तरेण शारिकाया उपालम्भपूर्व संबोधनम् । गिरिका बालमूषिकेत्यमर ), Cp °सुभगे.

·६८ उत्सङ्गे वा मलिनवसने सौम्य निक्षिप्य वीणां मगोत्राङ्कं विरचितपदं गेयमुद्गातुकामा । तन्त्रीरार्द्रा नयनसलिलैः सारयित्वा कथंचि- द्भूयो भूयः स्वयमपि कृतां मूर्छनां विस्मरन्ती ॥ ८३ ॥ शेषान्मासान्विरहदिवसस्थापितस्यावधेर्वा विन्यस्यन्ती भुवि गणनया देहलीमुक्तपुष्पैः । संयोगं वा हृदयनिहितारम्भमास्वादयन्ती प्रायेणैते रमणविरहेष्वङ्गनानां विनोदाः ॥ ८४ ॥ सव्यापारामहनि न तथा पीडयेद्विप्रयोगः शङ्के रात्रौ गुरुतरशुचं निर्विनोदां सखीं ते । मत्संदशैः सुखयितुमतः पश्य साध्वी निशीथे तामुन्निद्रामवनिशयनासन्नवातायनस्थः ॥ ८५ ॥ -a) Cv सोम्य-b) Cm गीतमिति पाठे स एवार्थ. -c)Sh,Csc st.d. m. b तन्त्रीमार्दा-d), Cs.c.st d. p (also Param) स्वयमधिकृतां (Cd, however, explans स्वयमधिकृतामात्मप्रस्तुता) -a) Foulkes प्रथमदिवस- Sh विरहदिवसे स्थापितस्य , Cv sc st. b, Ew.g.sगमनदिवसप्रस्तुतस्य (Cscst b, Ewgs स्थापितस्य; some Mss प्रस्थितस्य). --~-b) T, Cv m-दत्तपुष्पै -c) Sh, Cs dp मत्संयोग (also Param), Cm सभोग वा ; Es मत्सग वा: Foulkes मत्संभोग. J हृदयरचिता- Cb, Ew आसादयन्ती; some Mss उत्पादयन्ती-d) Cb, Ew. g s विरहे ह्यजनाना -a) तथा स्वेदयेत् Csc st m b, Ew g. s मद्वियोगः (Et as in text !).-c)T, Sh, Cs st d m. p b, Ew.g.s सुखयितुमल (also Param) Cb notices a variant सौम्य for पश्य.--d) J,Cs.d, Es अवनि- (Cd विरह-)शयनां सम-; Sh, Ew शयनां सन- (also Kalyanamalla); N, Cc. m शयना सौध-, (Sar Sumati and Sila-d as in text) -The sequence of stanzas 85-92 in N and Cv is as follows 88, 85, 86, 87,89,91, 90, 92 , in Cs 85, 88,87,86, 89,91, 90, 92, in Cst 88,86, 87,89, 91, 85,90,923; nSila-d.88,86, 87, 89,90,91, 85, 92. For shght change of order in Cc. m, Es see v 1. to 87. 83. 84. 85.

·86 आधिक्षामां विरहशयने संनिषण्णकपार्धा प्राचीमूले तनुमिव कलामात्रशेषां हिमांशोः। नीता रात्रिः क्षण इव मया सार्धमिच्छारतैर्या तामेवोष्णैर्विरहमहतीमश्रुभिर्यापयन्तीम् ॥ ८६ ॥ निःश्वासेनाधरकिसलयक्लेशिना विक्षिपन्ती शुद्धस्नानात्परुषमलकं नूनमागण्डलम्बम् । मत्संयोगः कथमुपनमेत्स्वप्नजोपीति निद्रा- माकाङ्क्षन्ती नयनसलिलोत्पीडरुद्धावकाशाम् ॥ ८७॥ आये बद्धा विरहदिवसे या शिखा दाम हित्वा शापस्यान्ते विगलितशुचा तां मयोद्वेष्टनीयाम् । स्पर्शक्लिष्टामयमितनखेनासकृत्सारयन्ती गण्डाभोगात्कठिनविषमामेकवेणी करेण ॥ ८८॥ -a) T,Cv.b, Ews संनिकीर्णैक-; some Mss विप्रकीर्णैक -.Cst -क्षाम and-पार्धा.-b) Some Mss -शेषा सुधांशो- Cst तनुरिव and -मात्रशेषा -c)J,Cc b, Ew. g क्षणमिव. Cb यद्यप्यमरकोशादी क्षणशब्दस्य पुंस्त्वं दृष्ट तथापि क्षणमिव गमितो वासरो वासवेनेत्यादिप्रयोगदर्शनात्क्षणशब्दोर्धर्चादौ पठनीय इति कलिङ्गः; क्षण इवेति युक्त पाठ इति गर्व-d)N, Cs.c st. b Ew विरह- जनितैरश्रुभि. (also Sila-d.); Cv विरहशयनेष्वश्रुभि ; some Mss विरहपरि- तैरश्रुभि , some Mss विरहगुणितैरश्रुभिः N, Sila-d. Cst यापयन्ती. Cr substitutes the second half of 87 for that of 86 -a) Cst विक्षिपन्ती.-)Cs. st.आगण्डलम्बि (also Sar. Sumati and Mahima)-c) Cd m.g मत्संभोग J कथमुपनयेत् ; T,Cs. b, Egs कथमपि भवेत् Cc, Ew क्षणमपि भवेत.Cst, Sar and some Mss सुखमुप- नयेत् ; Et कथमुपनमेत् in the text, but in comm. उपगमेदागच्छेत्.-d) N, Cst आकासन्ती (also Sila-d.). Some Mss रुद्धाश्रुवृत्त्या. For the second half of 87, Cv substitutes that of 86-The order of 86-89 in Cm, Es Is as follows • 86, 89, 87, 88, in Cc 88, 87,86,89 --3)Sh, Cc. d या शिरोदाम BCv.p b, Eg या शिखादाम (also Param). Cd शिरोदाम हित्वेति पाठ। शिखादाम हित्वेति पाठे शिखाशब्दः शिर शब्दपर्यायो न भवति.-) T,Cs. st b, Ew g या (Cs st सा) मयोद्वेष्टनीया;Cv या मयोन्मोचनीया-c) Cb notices for अयमित a varnant अपमित (also Sar ) and explains it as प्रापितापमान. Cst सारयन्ती.-d) Cv कठिन- विषमात्; some Mss कलुषविषमां. 87. . 88.

·७० 89. पादानिन्दोरमृतशिशिराजालमार्गप्रविष्टा- न्पूर्वप्रीत्या गतमभिमुख संनिवृत्तं तथैव । चक्षुः खेदात्सलिलगुरुभिः पक्ष्मभिश्छादयन्ती साभ्रेऽह्रीव स्थलकमलिनी न प्रबुद्धां न सुप्ताम् ॥ ८९ ॥ सा संन्यस्ताभरणमबला पेलवं धारयन्ती शय्योत्सङ्गे निहितमसकृदुःखदुःखेन गात्रम् । वामप्यत्रं नवजलमयं मोचयिष्यत्यवश्य प्रायः सर्वो भवति करुणावृत्तिरार्द्रान्तरात्मा ॥ ९० ॥ जाने सख्यास्तव मयि मनः संभृतस्नेहमस्मा- दित्थंभूतां प्रथमविरहे तामहं तर्कयामि । वाचालं मां न खलु सुभगंमन्यभावः करोति प्रत्यक्षं ते निखिलमचिराद्धातरक्तं मया यत् ॥ ९१ ॥ -b) Sh गतमपमुख ; Cd गतमपि तत', some Mss अभिमुखगत Some Mss तदैव-c) J, Sh, Cp खेदान्चक्षु. by transp.Cv. st सजलगुरुभि. Sh, Cp (also Param) छादयित्वा , Cst छादयन्ती ---d) N, Cst (also Sila-d)-कमलिनी न प्रबुद्धा न सुप्ता• Cm नप्रबुद्धा नसुप्ताम् After 89, T and some Mss insert स्निग्धाः सख्यः कथमपि दिवा ता न मोक्ष्यन्ति तन्वी- मेकप्रख्या भवति हि जगत्यजनानां प्रवृत्ति । स त्व रात्रौ जलद शयनासन्नवातायनस्थ कान्ता सुप्ते सति परिजने वीतनिद्रामुपेया ॥ अन्वेष्टव्यामवनिशयने सनिकीर्णेकपाश्ची तत्पर्यक(न्त )प्रगलितलवैश्छिन्नहारैरिवाः । भूयो भूय. कठिनविषमां सारयन्ती कपोला- दामोक्तव्यामयगितनखेनैकवेणी करेण ॥ -a)Cm पेशलं (also Sar and Sumati), Ew कोमल-c) Cd.p आख (also Param) T, Ew. g अश्रु जललवमय , Cg अस्र जलकणमय , Cb notices a varnant असं नवजलकण. T, Cs transpose 90, 91.- On the compound दुःखदु खेन see Chowdhury s18 -b) Some Mss त्वत्सखी तर्कयामि )Cg, Eg (also Sar ) सुभगं meha (Cb notices this variant), some Mss gaFİ HATHFT: ----d) Cd सकलमचिरात् Sh, Et मया तत्; some Mss मयेति. T,Cs transpose 90and 91. 1 11 412 90 91.

·७२ तामुत्थाप्य स्वजलकणिकाशीतलेनानिलेन प्रत्याश्वस्तां सममभिनवैर्जालकैर्मालतीनाम् । विद्युद्गर्भ स्तिमितनयनां त्वत्सनाथे गवाक्षे वक्तुं धीरस्तनितवचनैर्मानिनी प्रक्रमेथाः ॥ ९५ ॥ भर्तुमित्रं प्रियमविधवे विद्धि मामम्बुवाई तत्संदेशान्मनसि निहितादागतं त्वत्समीपम् । यो वृन्दानि त्वरयति पथि श्राम्यतां प्रोषितानां मन्द्रस्निग्धैर्ध्वनिभिरबलावेणिक्षोमोत्सुकानि ॥ ९६ ॥ इत्याख्याते पवनतनयं मैथिलीवोन्मुखी सा त्वामुत्कण्ठोच्छ्वसितहृदया वीक्ष्य संभाव्य चैव । श्रोष्यत्यस्मात्परमवहिता सौम्य सीमन्तिनीनां कान्तोदन्तः सुहृदुपनतः संगमात्किंचिदूनः ॥ ९७ ॥ 95. -a) J प्रोत्थाप्यनां.-) Some Mss मालतीनां रजोभि:-c) Sh, Cs c. st. d. m. p Paglara. (also Param), Kalyāṇamalla, Sär and some Mss विद्युदर्भ ; Cb, Ew. g s विद्युत्कम्प- Cv निहितनयना--d) J, Sh, Cp धीर स्तनित-; Cst m धीर स्तनित- (also Sar and Silad );Csc.d धीरैः स्तनित-,Cb धीरध्वनित J, Sh- स्तनितवचनो Cb notices all these varnants, as well as धीरध्वनितवचनो or • वचन. - . 196 m- -a)J अभिदधे.-b) J, Cs. c. m, Es तत्सदेश. J,CS.C मनसि निहितः, Cm, Es हृदयनिहितैः: Cst, some Mss हृदयनिहितात् Cst प्राप्तवांस्त्वत्-c) Sh श्राम्यतां प्रेक्षितानां; Cp श्राम्यतामध्वगानां.-d) Hultzsch's Sarada Ms सान्द्रनिग्धैः, some Mss मन्द्रनिग्ध- . 97. -a) Cb पवनतनये (Cb also notices text-reading)-b) Cst b Ew संभाष्य (also Sasvata, Sar. and Laksminivasa).Cm, Ew चैव (also Sar.).-c)J परमवहित; some Mss परमपि हित Cv सोम्य-d) J, Sh, Cp कान्तोपान्तात्सुहृदुपगमः (Sh उपगतः). T, N, Cm. b, Em उपगतः; Cs.c st उपहृतः (also Sila-d, Sar. and Mahuma).

·तामायुष्मन्मम च वचनादात्मनश्चोपकर्तु ब्रूया एवं तव सहचरो रामगिर्याश्रमस्थः । अव्यापन्नः कुशलमबले पृच्छति त्वां वियुक्तः पूर्वाशास्यं सुलभविपदां प्राणिनामेतदेव ॥ ९८॥ अङ्गेनाङ्गं तनु च तनुना गाढततेन तप्त सास्त्रेणास्रद्रवमविरतोत्कण्ठमुत्कण्ठितेन । उष्णोच्छासं समधिकतरोच्चासिना दूरवर्ती संकल्पैस्तैर्विशति विधिना वैरिणा रुद्धमार्गः ॥ ९९॥ शब्दाख्येयं यदपि किल ते यः सखीनां पुरस्ता- कर्णे लोलः कथयितुमभूदाननस्पर्शलोभात् । सोऽतिकान्तः श्रवणविषयं लोचनाभ्यामदृष्ट- स्त्वामुत्कण्ठाविरचितपदं मन्मुखेनेदमाह ॥१०० ॥ 98 - 99 -a) Sh, Cv, Eg आयुष्मान्. Cv s st आत्मना. Cd. p चोपकर्तु..-b) J, Sh, Cr. s. st Eg व्यादेव-c) Some Mss पृच्छति त्वा. J नियुक: Sh, Cp. b, Ew and Param. 'वियुक्तां-d) Sh, N, Cs. c. st m पूर्वाभाष्य (also Sar. and Silad ). Sar: पूर्वाशास्यमिति मूलपाठः. T, Cb, Ew.g. s भूतानां हि क्षयिषु करणेष्वाथमावास्यमेतत् N transposes 98 and 99. -a) Sh, Cs. c. m, Es प्रतनु : Cb, Ew. g सुतनु (Cr चार्थाभावात्प्रतनु तनुनेति पठनीयम् ; Csc. m seem to adopt Cr's emendation, but Ca चकारः प्रतिविशेषणमाख्यातसंबन्ध कर्तुं प्रयुक्त., Cp चकारः कुशलप्रश्नसमुच्च- यार्थः)-b) Sh, Cs अशुद्रव , Cc. m. b, Ew s अक्षुद्रुतं Cd_p, Eg असत. Cb, Ew g s दीर्घोच्छासं, Foulkes प्रेम्णोच्छासं Cd समाधिकसरो- -d)Cr. p. b, Ew g s संकल्पैस्ते (also Paramand Kalyanamalla); El justifies this reading thus तैरिति तच्छब्दप्रयोगस्यानुपयोगायुष्मच्छन्द- प्रयोगाभावे त्वदीयमझमित्यस्य बोधयितुमशक्यत्वाच N transposes 99 and 98. . 100. -a)Cs. c तत्सखीनां.-5) Some Mss कथयितुमगात् -c) T, Sh, Cs. c. st, Ew. g. s लोचनाभ्यामभ्यः (also Sar ); Cv b लोचना- नामगम्यः.-d) Sila-d. उत्कण्ठातरलितपद. Eg समुखे वेदै.

·७४ 101 श्यामास्वङ्गं चकितहरिणीप्रेक्षिते दृष्टिपातं वक्तच्छायां शशिनि शिखिनां बर्हमारेषु केशान् । उत्पश्यामि प्रतुनुषु नदीवीचिषु भ्रूविलासा- न्हन्तैकस्थं कचिदपि न ते चण्डि सादृश्यमस्ति ॥१०१॥ त्वामालिख्य प्रणयकुपितां धातुरागैः शिलाया- मात्मानं ते चरणपतितं यावदिच्छामि कर्तुम् । अस्तावन्मुहुरुपचितैदृष्टिरालुप्यते मे क्रूरस्तस्मिन्नपि न सहते संगमं नौ कृतान्तः ॥१०२॥ मामाकाशप्रणिहितभुजं निर्दयाश्लेषहेतो- लब्धायास्ते कथमपि मया स्वप्नसंदर्शनेषु । पश्यन्तीनां न खलु बहुशो न स्थलीदेवतानां मुक्तास्थूलास्तरुकिसलयेष्वशुलेशाः पतन्ति ॥ १०३॥ -a)Cv-हरिण-. Sh, Cd m. P, Es -प्रेक्षणे. Cs st, Ew दृष्टिपातान् (also Sar)-b)T, Sh, Cv.s bगण्डच्छाया (also Kalyanamalla); Ew °च्छायं.-c) Sh, Cd भ्रूपताकां ( Cm notices thus reading), some Mss भ्रूविकारान्.-d) Cm हन्तकस्मिन् Cv न ते भीरु (also Sar ) Śīlad a à ou, Dhvanyāloka reads at a site; T translates quet as वामलोचना. T,Cg, Ew g (after 102), Cb (after 101) insert and N (after 101 ), Siland (after 102 ) utilise : धारासिक्तस्थलसुरभिणस्त्वन्मुखस्यास्य बाले दूरीभूतं प्रतनुमपि मा पञ्चबाण क्षिणोति । धर्मान्तेऽस्मिन्विगणय कथ वासराणि ब्रजेयु- दिक्संसक्तप्रविततधनव्यस्तसूर्यातपानि ॥ Varnant d) N, Sila-d., Cb - प्रविरलघन-] After 101, the order of stanzas in Silad is as follows. 104, 102, 13, 105,106,103,107, 108,110,114, 109,111. 102 -c) Cd p आले. Cr. p दृष्टिरालिप्यते ; some Mss दृष्टिरालिख्यते. 103. -a) Sh आकाशे प्रणिहित- -b) Cv st कथमपि सति , some Mss कथमपि निशि.-c) Cd अन्ये तु पश्यन्तीनां तुहिनकणिकाच्छद्मना देवतानामिति पाठमादृत्य व्याचक्षते, इद रसावह न भवति. -d) Some Mss अश्रुपाताः . * 13 ..

·७५ भित्त्वा सद्यः किसलयपुटान्देवदारुगुमाणां ये तत्क्षीरस्रुतिसुरभयो दक्षिणेन प्रवृत्ताः। आलिङ्गन्ते गुणवति मया ते तुषाराद्रिवाताः पूर्व स्पृष्टं यदि किल भवेदङ्गमेभिस्तवेति ॥ १०४॥ संक्षिप्येत क्षण इव कथं दीर्घयामा त्रियामा सर्वावस्थास्वहरपि कथं मन्दमन्दातपं स्यात् । इत्थं चेतश्चटुलनयने दुर्लभप्रार्थन मे गाढोष्माभिः कृतमशरण त्वद्वियोगव्यथाभिः ॥.१०५ ॥ नन्वात्मानं बहु विगणयन्नात्मना नावलम्बे तत्कल्याणि त्वमपि सुतरां मा गमः कातरत्वम् । कस्यात्यन्तं सुखमुपनतं दुःखमेकान्ततो वा नीचैर्गच्छत्युपरि च दशा चक्रनेमिक्रमेण ॥ १०६ ॥ शापान्तो मे भुजगशयनादुत्थिते शाङ्गपाणौ मासानन्यान्गमय चतुरो लोचने मीलयित्वा । पश्चादावां विरहगुणितं तं तमात्माभिलाषं निर्वेक्ष्यावः परिणतशरचन्द्रिकासु क्षपासु ॥ १०७॥ -a) Some Mss छित्त्वा Cp किसलयपुटं -5) T-द्रुतिसुरभयो.-d)cv dp पूर्वस्पृष्ट (also Param). J transposes 104 and 105. -a) Cv सक्षिप्येरन् , Csc st सक्षिप्यन्ते (also Sar ), some Mss संक्षिप्यैवं. J, Sh, Cb, Ew g क्षणमिव (also Kalyanamalla) Cr sc st. -यामास्त्रियामा (also Sar)-b) Some Mss अहरपिच मे.-d)T, Cd, Ew. s गाढोष्णाभि. (also Foulkes) Jtransposes 105 and 104 --a) Cd. m. p (also Param) न त्वात्मान (Cm notices also text-reading), some Mss इत्यात्मानं (also Sar ), Cb notices both these readings J, T, Csc st. m b, Es विगणयनात्मनैवावलम्बे (also Sar.) --6) J, Cd m, Es नितरां (also Param).-c). J, Cm कस्यैकान्त. Ew g उपगत (also Sar. and Kalyanamalla). -d) Sh, Cp गच्छन्त्युपरि च दशा. -b) T, Csc b, Ew मासानेतान् , Sh, Cst m, Es शेषान्मासान् (also Param )--) Cs c d m, Es FAQES TUIT; Kalyāṇamalla and some Mss जनित.J तमेवाभिलाष-d) Foulkes निर्विश्याव . 104 105. 106. , 107 ·७६ 108 109 भूयश्चाह त्वमसि शयने कण्ठलना पुरा मे निद्रां गत्वा किमपि रुदती सस्वरं विप्रबुद्धा । सान्तहाँसं कथितमसकृत्पृच्छतश्च त्वया मे दृष्टः स्वप्ने कितव रमयन्कामपि त्वं मयेति ॥१०८॥ एतस्मान्मां कुशलिनमभिज्ञानदानाद्विदित्वा मा कौलीनादसितनयने मय्यविश्वासिनी भूः । स्नेहानाहुः किमपि विरहे हासिनस्ते ह्यभोगा- दिष्टे वस्तुन्युपचितरसाः प्रेमराशीभवन्ति ॥१०९॥ -a) Cb, Ew g s भूयश्चापि. Some Mss भूयश्चासि त्वमपि Cv sc st. m त्वमपि (also Sar.)-b) T,Cb, Ew g सत्वरं (Cb notuces text-reading also), Cv. m सस्वन. Foulkes च प्रबुद्धा-c) 1 पृच्छतोऽसि , CP पृच्छते च -d) Some Mss रमयन्कामिनी कामपि त्व -6) Cm (as in Ep) almaya (also Sär ) -c) T, Cb, Ew g विरहव्यापद , Cv विरहहासिन ; some Mss विरध्वसिन• Sh भ्रसिनस्ते, Cs भ्रंशिनस्ते, Cc_m, Es ब्वसिनस्ते J तेऽप्यभोगात् , Cm, Es ते त्वभोगात्, Cb, Ew g ते धभोग्या (Cb त्वभोग्या) -d.) T, Cb, Ew g दृष्टे वस्तु- J, T, Sh, N, Cs.c m g. (all after 109), Sila-d. (after 110) Ew. s ( after 110 ) insert or utilise : 114 आश्वास्यैवं प्रथमविरहोदनशोकां सखी ते शैलादाशु त्रिनयनचूषोत्खातकूटान्निवृत्तः । साभिज्ञानप्रहितकुशलैस्तद्वचोभिर्ममापि प्रातःकुन्दप्रसवशिथिलं जीवित धारयेथाः ।। But this verse is omitted by Cv. st d p b Param., Eg, and its authenticity is doubtful. Of Eastern Commentators it * included by Sanātana Gosvamın and Kalyanamalla but omitted by Makaranda Miśra and Bharata-mallika. The Teasons urged for its exclusion are. (1) since the object of the Yaksa, as mentioned at the outset, is to send a message for sustaining the life of his beloved', the exhortation to bring back a message to sustain his own life is an out-ofplace and clumsy effort, and (2) the stanza itself is made up of reminiscences from 10, 52, 91, 109 [varnants : a), J, Cs.g, Ew आश्वास्यैना J-विरहे शोकदर्य, Kalyanamalla and Ew - विरहादुअशोकां ; Foulkes - विरहेणोप्रशोका T, Ew सखी मे; Cs सखी तां, some Mss. सखी स्वां.-b)J तस्मादरे- त्रिनयन-,T,Cs, Ew शैलादस्मात्त्रिनयन-. Some Mss उत्खातगात् -c)J साभिज्ञान प्रहितवचनस्तत्र युक्तैर्ममापि,-d) Cs भ्रात. ; some Mss प्राय.. J धारयेदं]. , ·110. कञ्चित्सौम्य व्यवसितमिदं बन्धुकृत्यं त्वया मे प्रत्यादेशान्न खलु भवतो धीरतां कल्पयामि । निःशब्दोऽपि प्रदिशसि जलं याचितश्चातकेभ्यः प्रत्युक्त हि प्रणयिषु सतामीप्सितार्थक्रियैव ॥११० ॥ एतत्कृत्वा प्रियमनुचितप्रार्थनावर्त्मनो मे सौहार्दाद्वा विधुर इति वा मय्यनुक्रोशबुद्धया । इष्टान्देशान्विचर जलद प्रावृषा संभृतश्री- मा भूदेवं क्षणमपि च ते विद्युता विप्रयोगः ॥१११ ॥ इति कालिदासविरचितं मेघदूतं समाप्तम् ॥ -a) Cv सोम्य –b) Cv c. st प्रत्याख्यातु (also Kalyānamalla, Sar., Sumati and Mahima);Cs प्रत्यादेष्टुं ; Cg अप्रत्यादेशात ; some Mss प्रत्याख्यानात् Sumati and Mahima अधीरतां. T, Sh, Cv s.g.b. Ew. g तर्कयामि (also Sar.)-c) Cp नि:शब्दो हि (also Param). Some Mss याचित or यद्भवान्.-d) Cp प्रत्युक्त तु. -a) J,Cm (m En and E.) प्रियमनुचित प्रार्थनादात्मनो; T, Ew.g प्रियसमुचित प्रार्थनं चेतसो; Cb प्रियसमुचितं प्रार्थनाचेतसो; Cm (in En and Ep), Es प्रियमनुचितप्रार्थनावर्तिनो.-5)Cb विधुरे इति सप्तम्यन्त मयीत्यस्य विशेषणम् -c) Sh, Cm p b जलद विचर (also Param and Sar.) by transp.-d) Cb मा भूदेव (also notices text-reading). Jक्षणमपि सखे, T, Ew कचिदपि न ते. After this natural conclusion of the poem, Cs. c insert and N Šila-d. utilise the following verse *15 तं संदेशं जलधरवरो दिव्यवाचाचचक्षे प्राणांस्तस्या जनहितरतो रक्षितु यक्षवध्वा । प्राप्योदन्त प्रमुदितमना सापि तस्थौ स्वभर्तु. केषा न स्यादभिमतफला प्रार्थना युत्तमेषु ॥ [varnants -d) अवितथफला प्रार्थनाभ्युनतेषु] N and Sila-d. continue: Cs. C, Ew (also Kalyanamalla) msert: * 16 श्रुत्वा वार्ता जलदकथितां तां धनेशोऽपि सयः शापस्यान्त सदयहृदय संविधायास्तकोपः। संयोज्यैतौ विगलितशुचौ दंपती हष्टचित्तौ भोगानिष्टानविरतसुखं भोजयामास शश्वत् ।। [varnants -d) अभिमतसुखान्प्रापयामास] 111.

·७८
Contd from77
Before these two verses (415, *16) the following additional
verses are found in some Mss and commentaries
* 17 इत्याख्याते सुरपतिसख. शैलकुल्यापुरीषु
स्थित्वा स्थित्वा धनपतिपुरी वासरे कैश्चिदाप ।
मत्वागार कनकरुचिरं लक्षण पूर्वमुक्तै-
स्तस्योत्सने क्षितितलगतां ता च दीना ददर्श ॥
* 18 तस्मादद्रनिगदितपथ गीघ्रमेत्यालकाया
यक्षागारं विगलितनिभं दृष्टचिह्नविदित्वा।
यत्सदिष्ट प्रणयमधुर गुह्यकेन प्रयत्ना-
त्तदेहिन्या सकलमवदत्कामरूपी पयोद.॥
In some Mss and commentaries, the following poor verse,
which insists on mentioning the name of the poem and the
poet, is also found at the end :
* 19 इत्थभूत सुरचितपदं मेघदूताभिधान
कामक्रीडाविरहितजने विप्रयोगे विनोद ।
मेघस्यास्मिन्नतिनिपुणता बुद्धिभाव कवीना
नत्वार्यायाश्चरणकमल कालिदासश्चकार ।।
[varnants -~a) सुचरितपद -b) दुःखयुक्त विनोद
कामं चास्मिन्मतिनिपुणतानन्यभाव.]

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·SELECT BIBLIOGRAPHY 1 EDITIONS a Text only The Méghadúta or Cloud Messenger a poem in the Sanscrit language. By Cálıdása Translated into English versc (also text], with notes and illustrations By Horace Hayman Wilson Hindoostanee Press Calcutta 1813 Reprint without text Black, Parry and Co London 1814 Second ed Richard Watts London 1843 [Also text, notes and vocabulary) Third ed Trubner and Co London 1867 (Vocabulary by Francis Johnson Kalidasae Meghaduta et Çringaratılaka, ex recensione J Gildemeisteri Additum est glossarium HB Konig Bonn 1841 (Text with notes and glossary in Latin] Meghadŵta, der Wolkenbote, Gedicht von Kalıdâsa, mit kritischen Anmerkungen und Worterbuch, herausgegeben von Adolf Friedrich Stenzler. Max Malzer Breslau 1874 [Text with critical notes and glossary in German] (Later uncritical printed texts are not mentioned] b Text in Anthologies Meghadūta, Text only In John Haeberlin's Kāvya-samgraha W Thacker and Co Calcutta 1847 [Follows Wilson's text). In Dinanātha Nyāyaratna's Kāvya-samgraha Kāvyaprakāśa Press Calcutta 1869 [Based on Haeberlin's text] In Jivānanda Vidyāsāgara's Kavya-samgraha Nūtana Bhārata Press Calcutta 1872 [Also based on Haeberlin] 2nd ed Sarasvati Press Calcutta 1886, 3rd ed in 3 vols with editor's own commentary, Sarasvati Press Calcutta 1888 c Text with Commentaires Meghadūta, with the commentary Samjīvani of Mallinātha Ed Benares 1849 In litho [Another Benares ed in litho 1867 and also from Käśī Samskrta Press, 1877] Ed Madana Mohana Tarkālamkāra Sansknt Press Calcutta 1850. Ed Vāg-viśva-mudrā Press Calcutta 1850 M-6 ·82 MEGHA-DŪTA 1 Ed in Telugu characters Vivekādaría Piess Madras 1859 [Other Telugu ed from Vibudha-manohärıni Press, Madias 1876 and from Adı-sarasvati-nilaya Press, Madias 1877] Ed Krishna Sastri Bhátavadekar Bombay 1866 [With a glossaryl Ed Iswaiachandia Vidyasagara Sanskrit Press Calcuttit 1869 [With an appendix cont uning variants from Bengul commentaries) Ed Vavilla Rainasvami Sastri Madras 1863 (Also another edition in Grantha characters from the Hindu-blias-sanjii ni Press Madras 1870, also from Vidyā-kalpataru Press, Palghat 1889] 'Ed Ajita Nátha (Bhattácnarya) Nyáyaratna Calcutta 1870 Ed Pránanáth Pandita Valmiki Press Calcutta 1871 [With Bengalı metrical translation] Contains also Ghaluhai para Ed Kolārada Nārāyana Sastrgal In Kannada characters Vicāradarpana Press Bangalore 1876 Ed Kâsîr ha Pandurang Parab Nirnay Sagar Press Bombay 1877 (2nd ed 1883, 3rd ed 18871 Ed V S Islampurkar Bombay 1889 [Contains extracts from six commentaries) Ed Gopal Raghunath Nandarcikur thith English translation, copious notes and various readings Gopal Narayan and Co Bombay 1894 [Uscs a large number of MSS of the text and commcntries] Ed Kashinath Bapu Pathak (Along with Jinasena's text] Aryabhusan Press Poona 1894 2nd Ed 1916 [Notes tariants from some Jaina commentaries] [There is a large number of other and later editions with Mallinātha's commentary, but it is not necessary to notice them here) Meghadūta, with the commentary Arthabodhinī of Kaviratna Chakravartin Printed in Bengalı characters. Calcutta 1850 [With a Bengalı transl] Megha-dūta, with the commentary (Avacūrı) of Kanakakirti-gam Printed Benaies 1867 Megha-samdeśa, with the commentary Vidyullatū of Pürnasarasvati Ed R V Krishnamachanar Sri-Vani-vilas Press Srirangam 1909 [Edited from two MSS) Meghadīta, with the commentary Pañjikā of Vallabhadeva Ed E IIultzsch With Sanskrit-English vocabulary Royal Asiatic Society London 1911 [Edited from four MSSI Megha-samdeśa, with the commentary Pradīpa of Daksınāvartanitha Ed T Ganapati Sastıı Trivandrum Sunskrit Scrics Trivandrum 1919 [Edited from two MSS) Meghadūta, with the commentaries Samjivani of Mallinātha and Caritravardhani of Caritravardhana, and a modern commentary Ed Narayan Sastry Khiste Chowkhamba Sanskrit Series Benares 1931 Reprint 1953 in litho ·SELECT BIBLIOGRAPHY 83 Megha-dūta, with the commentary of Sthiradeva Ed V G Paranjpe Poona 1935 [Edited from one MS in the Mandlık collection of Fergusson College, Poona] Megha-samdeśa with the commentary Sumanoramaņi of Parameśvara Published by the Travancore University Oriental Manuscripts Library, Tiivandrum 1946 (Edited from three MSS] Meghadūla, with the commentary Subodhā of Bharata-niallika Ed Jatindra Bimal Chaudhui Prācyavāņi Mandıra Scries Calcutta 1951 [Edited from foui MSS} Moghadūta, with the commentary Tātparya-dīpıkā of Sanātana Gosvamın and Kavipnyā of Sāśvata Eu Jatındra Bimal Chaudhuri in Pnācyavāni , pt 2 and xi Calcutta 1953-54 [Edited from two MSS from IO and one MS from ASB collection] [For other commentaries not yet in print, see under Manuscripts Text with modern commentaries are not mentioned here) 2 ADAPTATION, TRANSLATION AND PARAPHRASE Meghadūta, as embodied in Nemi-dūta of Vikrama, ed Kävyamālā, Gucchaka 11 Nirnay Sagar Press Bombay 1886 Meghadúta A Sanskrit Poem by Kálidása With a Sinhalese Paraphrase, ed Hon T B Pánabokke G J A Skeen Colombo 1893 [The text in Sinhalese characters] Meghadûla, as embodied in the Pársvábhyudaya, with the commenatry of Mallınátha, a literal English translation and introduction, ed Kashinath Bapu Pathak Aryabhusan Press Poona 1894 (2nd ed, Poona 1916) Die tibetische Übersetzung von Kālıdāsas Meghadūta, nach dem roten und schwarzen Tanjur herausgegeben und ins Deutsche Übertragen von Herman Beckh Berlin 1907 (Aus dem Anhang zu den Abhandlungen d Koenig! Preuss Akad vom Jahre 1906) Meghadūta, as embodied in Megha-samuccaya or Meghadūla samasya-lekha of Meghavijaya, ed Jaina Atmānanda-granthamālā, Bhavnagar 1914 Meghadūta, as embodied in Sīla dūta of Cārıtrasundara-ganı, ed Haragovinda Das and Becara Das Yaśo-vijaya Jaina-granthamälā, no 18, Benares 1915 !The Jaina Megha-dūta of Merutunga is an independent work wiitten in imitation of Kālıdāsa's pocin] 3 MODERN TRANSLATIONS For English Metrical Translation by H H Wilson, 1813, see under Editions, Meghadůta oder der Wolkenbote, eine altındische Elegie dem Kálidasa nachgedichtet und mit Anmerkungen begleitet von Dr Max Muller, IMetrical German Translation] Adolf Samter Konigsberg 1847 ·84 MEGHA-DŪTA Kalidasa's Wolkenbote ubeisetzt und crluutcrt von C Schutz (Nebst II. H Wilson s englischer Übersetzung) Velhagen und Klasing Bielefeld 1859 Megladata in Ocuvres completes de Kalıdısa, tradutes du Suncut un françasıs par Hippolyte Fauche, 2 vols (Mcgha in vol 1] Libran 10 de A Durand Paris 1859-60 [Also in the same authors Ocuvres choisis de Kalidasa Librairie Internationale Paris 1865) Meghadīta English Translation in the Pandit. Old Surics, Benjies 1867-68 The Megha Dūta or cloud messenger, by Kalidasi Translated into Eng'ish prosa by Colonel II A Ouvry Williams and Noigate London 1868 Le Megha Duta, ou le nuage messageTradut du Sanscrit en français, avec un commentaire, par le Colonel Henry Aime Ouvy Williams and Noigate London 1869 Meghadúta by Kálidasa Literally translated by G A Jacob Dnyan Prukash Piess Poona 1870 Meghaduta, das ist, der Wolkenbote, mctusch uberschut von Ludwig Fritze Ernst Schmitzner Chemnitz ,1879 Meghadûtd, the cloud messenger, a poem of Kalidasa Translated (into verse] by Thomas Clark Trubner and Co London 1882 Meghadūta o la nube messaggea Iradotto di Giovanni Flechua (Wild note on the geogiaphy of the poum by F L Pulle) Bibl degli studi italiani di Filologia Indo-iranica G Carnesecchi e Figl Firenze 1897 Meghadūta, le nuage messager traduction français par A Guérinot Ernest Leroux Paris 1902 Meghadůta or the cloud-messenger by Kálidasa Tianslated from Sanscrit into Ukrainian verse, with preface and notes, by Prof Paul Ritter Ukrainian Society of Oriental Research Kharkow 1928 [The Appendix contains a translation from Rabindranath Tagore's Bengalı essay on Meghadüta] The Cloud-messenger, an Indian love lyric Translated from the origual Sanskrit of Kalidasa by Charles King The Wisdom of the East Series John Murray London 1930 Kalidasa, Translations of Shakuntala and ollier works (viz Ragluuv amía, Kumārasambhava. Meghaduta and Rtusamhaia) By Arthur W Ryder I M Dent and Sons Ltd, London and E P Dutton and Cu, New York 1912 Everyman's Library Reprinted 1920, 1928 [English translation also in the cditions of Pathak and Nadaigikai, as well as in other popular cditions The translations in Indian languages are too numerous to be listed herc) 4 MANUSCRIPTS This List is not exhaustive, but it is hoped that no important item 18 omitted MSS mentioned in Reports, Lists and Notices of Search of ·SELECT BIBLIOGRAPHY 85 MSS are generally not mentioned, as well as MSS in private possession or existing in private libraries Only MSS to be found in important libraries are listed here I am indebted to Dr V Raghavan of Madras University for help in compiling this list The abbreviations are as given in his New Catalogus Catalogorum C = Commentary, inc = incomplete, fr = fragmentary) a The Tert, occasionally with Gloss or Commentary > Adyar II, p 10b-11a (19 MSS, eight of which have C), p 11b (2 MSS, both ine), Ahmedabad 93(a), Allahabad 175, Alwar 949, America 1626, 1631, 1636 (with C) , Anandāśrama 665 (with C), 3257, 4159, 4368, 4756, 5221 (with C), 6098 (with C), Annamalai Univ 30, AU 29665, 32705 , Baroda, ccession nos 755, 790 (both with C), 4377, 4378, 4379 (with C), 5442, 12398, 13608, 4379 (with C) , Ben 36, 37 (inc), Bık 238 Bikaner 3055-60, 3063-65 (Conly) , BISM B 936/22, Bonn Univ 2210 (with C), BORI D 1111 2, nos 491-497, 515, 520-25, 531-39 (some MSS with Tıppana) , Br Mus 224-25 (with C), Burnell 160b (2 MSS), 161a (5 MSS), Cabaton I Nos 659 (2), 716, 717 , Chanı 2837, 2853, 3555 , Cianganore Palace I 98, 148, II 428, 463 (with C), Cs VI 108, 109 (with C inc), 207-210, CU Add 2110, Dacca 33E, 256A, 321F, 408F, 1016B, 1079B, 1994, 2280 (inc) , Delhi p 10, no 125 , Firenze 432, F1 73, 74, GD 1867-72 , Granthappura p 89, nos 1867-1874 , H 72-74, 75, 77 (the last two with C), 78-79 (with gloss), Hanhaia Sastri XXXVII1, 3, IIO 110, 129, 130, IM 7812 (inc), 8974 (inc), 9032 (inc), 9170 (with C), 10001, 10113, 10254, 10446, (inc), 10752 (inc), 11256, IO 3770/3060, 3771/2737, 3772/2019, 3773/14910, 3781/2650 (with C), 6998-7003 (two with C), Jodhpur p 10, no 242, Jones 410, Kāmakoti Matha p 11, no 441 (with C), Kandy I p 45, nos 3, 13, Kandy II P 8, E8 (with C, called Sanne), Karkal 22(f), Katm 6 (with C), Keonjhar State No 6(b) , Kotah 721, Kāvya sec No 10, Lz 411-13, 415 (fr) , Mad Univ 24 (Pūrva-m ), 476 (Uttara-m), also 8 MSS-15 (Uttara-m), 409, 551, 558, 592, (Purva-m) 749 768 (Pūrva-m), 919 (same inc), Mandlik Libr List p 69 (2 MSS, one with C), MD 11869-11873, 11874 (inc), 11875 (inc), 11876, 11877 (Uttara-m ) 11881 (inc with C), 11882 (Pūrva-m with C), 11883 (inc), Moodbidrı II, 605 (inc), 717 (inc), MT 1171 (Uttara-m), 4520a (Purva-m) 4943c (Uttara-m ), 5182 (inc), Mysore I, p 252 (2 MSS, one with C) , Nepal 31 (inc), p 56 (inc), p 78 (inc) , Oxf 125b , Oxf II, nos 1249-50, 1251 (with C), 1253 (with C), 1254-55 (with C), Paris D 44 PUL II, D 262, nos 4502-04, 4514-15 (C only) , Rāmeśvaram 212 , RASB VII 4947/2381, 4949/7810, SB P 304 (2 MSS, with C) , Skt Call Ben 1897-1901, p 41 (with C), Skt Coll Cal nos 119-24 (one MS fr ) , Sri Dev 338, SSPC II, C 17, 22, 50, 59, 62 (all with C), 64, 91, 116, 156, Stein 71, TA 1173, 1176 1838, 1842, 1903, 1907, 1955, 2112, 2147, 2763 , TD 3864-69 (6 MSS, same as noted by Burnell, except Burnell 160b), 3870-73 (4 MSS, all inc, not noticed by Burnell), 23552 , ·86 MEGHA-DŪTA Tirupati 589, Tia Ad Rep 1104, App B p 29 110 160, Truly Unn 4C8B, 461B, 471C, 751A (inc), 999B (inc), 2536R, 46C2 (with C), 6000 (with C), Tut Cur collection IV, p 23, Tryppunitiu A 357, 367, 372, 387, Tuh 16, Ujjain p 11, 1276 107 1-70, 1 añgiye p 212 (1114 ), 203 (Pūrva-nı), Viſvabhiali 315 (with gloss), 831 (with gloss), 2332 /'ith gloss). W 1537, 1511 b Commentai e's and Commentators Anvaya-bodhini, Avacūri, Avacūrni or Kulhubuti These are the descriptive names by whid come ol the Comncntaries mentioned above are called asical Tīkü Mentioned by Balmuandia on Vischu-mañjali Perhaps the rulile as tuale or An, tha nuntiuntd by this commentator Tanīrdana (Peters, 111, 102, 321) Son of Kotulu wrote the Vireamañjari in 1192 AD (PK Gode, Calcutta Oriental Journal, 11, 1998) Uddyotahaia Til a Quoted by Kalyāņmalla on 47 Nā"Cát or Nagoji Blatta (heginning of the 18th century) wioli a co nacillas y called Uddyotu on Govincia Thulhunds Pidelion coumentus 0 Numnitis Kivyl-Wakin? Ait they Iso Udiwut ihallis idential Kanakakirti-gaini līlī or brün Pupil of lymuincia, who wil pupil of Jinalandı Sun of Khatu 1-9.10.: Bt Mus 221/Or 21 15b (MS dated 1162 AD), L, 116 (70 dite) (Foi cdition, sou above) Kamalakara Su ngäld-rasa-dipikā Son of Caturbhuja and Mahlayı Payu homage to Gangadhara and Sesa Nisimha (about the end of the 16th century) Also wrote a on Ghatakarpara-kās va and Harıvıläsa Bh 1904-6, p 43 Kalpa-lata Peters 1v 28, BORI 747 of 1886-92. Kalyāņmalla Mālatī Stylcd Rajaisi, son of Gujanalla und grandhon of Karpiira of Padmabandhu famıly Pation of Bhalala-mallika (qv) IO nos 3774/1581, 3777/529, Oxf 125b, L 2383 (v11, p 118) Kavicandra Manorama L 3174 (IX, p 251) in Bengali char.cter Kaviatna Cakravartin Artha-bodhini Dacca 1994 (70 G), RASB 4956/10802 (the title Cakravartinis here omitted) (For cdition, see above) Krşadása Vidyāvägiša Tikā Also wrote a comm on the Gita-govinda Sūcīpattra 12 Kaumudi and Kaumudī-kāra, quoted by Bharata-mallika on 60, 87, 90, 104, etc. comm ·SELECT BIBLIOGRAPHY 87 On Kşemahansa-gani : Tiki. l'upil of Jinabhadra-sūri of Kharatara-gaccha. Also commented on Vägbhatālamkāra and Vịtta-ratnākara. Peters, iii. 395, vi. 316 ; BORI 329 of 1884-86, 346 of 1895-98. Cuitravardhana or Caritravardhana-gani : Tikā. Son of Rāmacandra Bhisaj: had the title of Vidyadhara or Sahitya-vidyadhara. Probably belonged to the Kharatara-gaccha. Flourished between 1172 and 1385 (ABORI, XV, pp. 109-11). Also commented on Raghuº and Kumāraº, is well as on Sišupāla", Naişadhaº and Rāghavapāndaviya. Pciers vi. 345 ; RASB 4951/10070 ; BORI 345 of 1895-98. (For edition see above.) Cintiimani : Tika B 2, 98. Jagaddhara : Rasa-dipikā. A well known Maithili scholiast and son of Ratnarlhara. Lived after the 14th century. Also commented Kumira" as well as on Mälati-ridhava, Väsavadatta, Veņi-sanhära. Sarasvatikanthābharana, cic. Gives an account of himsell in his Con Mati-ndhari. 1. 1966 (v, p. 287) (in Maithili characters). Janardma or Janardana Vyasa : Tiki or Bhäsya. Pupil of Ananta. Also commented on Raghu", as voll as on Vitta-ratnikara and Kavyapraliasa. Date probably between 1192 and 1385 A.D. (P. K. Gode, Calcuttii Or. Journal i, 1881). Refers to three previous commentators by mume, Vallabha, Isha or Asabi and Sthiradeva. Peters, iii. 32:1; Baroda 2176. Janendrai : Tiki NI 616. Jinahasa : Tikā. Pupil of Dharmasundara-gani. CPB 7777; Jinaratnakosa 314a enters one MSS. Tattva-dīpa Navadwip 694. Dakşināvarta or Daksinävarta-rätha : Pradipa. Referred to by Mallinātha, Dinakara and Caritravardhana. Quotes the lcxicographer Keśavasviānnin (end of the 12th century; author of Nânürtlarnava-samkşepa) and is quoted by Arunacalanātha who is earlier than Mallinātha. Belonged probably to the 13th century. Triv. Curr. III, p. 11, 10. 86 (Dīpa), v, p. 32, no. 231 ; Cranganore Palace I, 361. (For edition, see above). Dinakara Miśra : Tiki. Son of Dharmangada and Kamala. Also commented on Raghu", a MS of which in BORI is dated Samvat 1441 c. 1385 A.D.); commented also on Siśupäla. (Baroda 1136-4. Divakara or Diväkara Upadhyāya: Tīkā or Meghadüta-dyotikā. A protégé of a king of Mithilä. Quotes Kanthabharana. Wrote before 1385 A.D. Also commented on Raghuº and Kumāraa.

·88 MEGHA-DŪTA IO no 3780/1516d , Mithila 3580, Mithila II P 111 (inc), Hpi 111, 237 Niruktahāra, quoted by Mallınātha (OV 126a) Parameśvara Sumanoi amani Son of Rs and Gauri od rasvur Bhattatili family, Mlalabai (Cochin State) Appears to know the comun of Puinusurasvati His date is probably betnien 1100) und 1500 ID (about the nuddle of the 15th cultury) 56 Introd to the cd of his work and Poond Ouentalist il, P 118 GD 1875, Grunthappuia, P 89, no 1875, Tray 1d rap 1101, App B p 29 (no 160) 11. Un 615, 5111 lhe conim eusts in a longer and a Sho.tor iccunion (50 kus ir Libi Bulletin, Fcb 1945 and C Kunhan Raja Picscntiuon Volume) (For edition, we abor) Pūrņa-surasvati Vidvullata Pupil of Iūnay our-muni Ak author Rju-laghvi Mälatīnūdhura-Kathi (ed N A Goie, Poona 1913), Hamsa-mdla (ed Thal'dium St Seule, 19.57), and Ranamañjari commentary on the Mālati-m idhula (ud came (Orie, 1977,3) Lied probably in the second hall of the 11th century, or the fund half of ie 15 century Since hic quide's Catsukha boy name he should be latci thin the first hall of the 11th (untury Annamala Vu 36, Au inapp> 11 ambu Niuli 18:1), (nep 15011), Elunkulattu Kukū. Bhattatin , GD 1873-71 (nanthappud 89, nos 1873 (inc), 1871, p 92, no 1918, Kranaat Nlina 1501, PUL II p 262, no 4510, TCD no 1180, Truv Ad Rep 2000, 1111 Univ 99A (inc), 142 (inc), 180, 267, 5983 , Trippupittura A 184, 185, D 150a (For edition, see aborc) Bihaspati Quoted by Bharata-mal'ıka on 70 Surnamed Misa Also commented on Raghuº and Kumāraº Bhagiratha Kavi Tiha Varendra p 3. no 76 Bhagiratha Mišra Tattva-dipılü Son of Ilarsadeva of the Pitumundi family, lived under Jagaccandra of Kūmacala (Auf I, p 39 lb) Ako commented on Raghuº, Kināta, Sisupila" and Naised' May be the same as above L 221 (1, p 127), SSPC II, C 23 (both in Bengalı characters) Bharata-mallika or Bharatasena Subodha A Bengali Vaidy. or phy-101.li, son of Gaurāñga-malliha, descended from the family of Vaidya Ilurihara Khan, protege of Kalyana malla(av) Lived about 1750 AD Had also the title of Kavırāja Commented on the standard Mahukávyas including Raghuº and Kumāraº, and wiote works and commentaries on grammar, lexicon etc AS p 152, IO 3774/1584, 3775/994, 3776/415, Mithula II, P 117 : Oxf 125b , RASB 4958/4028 (For edition, see above) ·SELECI BIBLIOGRAPHY 89 Nakaranda Misral dwudumini alph Lit 1n (0p 91, 10701 , RISB 1955/1076 (in Devanagari chellalta) Maldın itha S.111 31 ເ1111 Also called Kolacala Mlallın itha Sūri (Pedda Bhatti), a well known choliast who commented on the five standard Mthuk 113 « nuding Rachu" und Kumaldº Lied about the end of the lih lentily Als vrote a C on the Ekivali of Vidyadhara Ady II P 11.1 (7 MISS, the last | inc), America 1632-34 , AU 2960), 7110l n 25 Darodu 6358, 7251b BBRIS 1213, Bikaner 161-62, DORI I 116198-503 (6 MISS), Burnell 1600, 161a (8 MSS), Ch.11 2313 2902 , Cupul 13, Gianthappura p 93, no 1993 , 10 110, 3771 1581, 3778/1998C, 7001 Jodhpur p 10, no 243, Kainur 13, Kirhakhunhyviltu Mina 51.1, Li 414 (fr), MD 11878, 118/9 (ind), 11881), 11891 (inc), 11885 (inc), 11886, 15829 (7 MSS in all), Nithula 3781 NI 1771h, 1913C (both Uttara-m inc), Ovf 125b , PUL II p 302 mm 1505 08, Rujapur 575, Sri Dev 338, Singeri Muit 311.1 hun 71 (? MISS, one in), 1D 3874-81 (11 MSS. all notkud by 1311 m II, (cept the fun and list, some inc). Tiav Univ 870 13114 (inc), 35.36 1, 3107, 3319.1, 2002, 5516 (inc), Visva-bharati 1388, 2007 (ind) Mahimahut I'm Tihu Pupil of Sianidhāna of Kharatara-gaccha The ( Wala composed in Smit 1693 1-1637 AD) BORI 1 389 of 1881-87, Jinjiatnshasa enters thrcc MSS Mahimeru Bülitabodhd-vitti Jaina Granthavali p 335 Meghadüta-thūla-tatparya IO no 3771/1581 (appended to the MS in two leaves giving an analysis, verse by vuse, and a list of authorities) Megharija, Megharūju-cini or Meghaiāja-sādhu Subodhikā or Sukhabodhiki Between 1172-1401 AD (PK Gode in Poona Orientalist, 1, no 3, pp 50-51) BORI 179 of 1899-1915, 390 of 1884-87 (dated Samvat 1460 c 1101 AD) Murhalatai BORI 160 of 1882-83, L 3076 (1X P 163), Jınaratnakośa 314a (one MS) Matajit Kivi Tikā HORI 392 of 1881-87 Ravikura Tikal Perhaps the same as Ravikara, son of Harihara, and commentator on Pingula and Vrtta-ratnākara L 3371 (* p 112) in Bengalı characters Rasika-ranjani Pallurutti 19B Rāma Upadhyāya. Tīkā Rice 238 ·90 MEGHA-DŪTA > . Rāmanātha Tarkālamhäia Muktāvali IO 3774/1581, OU 125b Lakşmīnivāsa Sisy a-hitaisini Son of Srirangi and pupil of Ratnaprabhu Sūri Wrote before 1158 AD America 1635, BORI 311 02 1893-98, 159 of 1882 83 (dated Sanns at 1713 = c 1657 AD), 1176,6CII, no 1232 , W 15-45 (gites the date Sanivat 151 1 C 1198 IDI Vatsa-vyāsa (or Srivata al SISu hilallsini 1150 commented on Raghuº and Kumāraº BORI 718 of 1856-43, Bulluud 6089, Stein 71 Vallabhadeva Panījilus Surname Pullum ithaulina Son of Rūjānakı Anandade a, father of Candiditis and ciandlathe ot Kayzata (Ou 113b) Belonged probably to the fir halt of the 10th century Commenied on Rudiant Llamlat and the real standara Kavyas of Migha, M.vūlai and Ratnal.2, as well as on Rachuº and Kumāra America 1633, Beroda 1837(b), 1811, BORI 82 and 81 of 1883-81, Br Mu, 226 (C culled Vitti, Pañjihū or Tīkci), II 74, PUL II, p 262, 10 1509 (For (dicin, sta alus) Vijaya Sūrı or Gani Tiket The Ccompred in Sumat 1709 = 1653 AD Also Lunut don lyhuº and Kumala", where he is Sauld to be a pupil of Rimavjuyq-er_ņi BORI 413 of 1887-91 (C ulled Suhha-bodhiha) Visvanatha Durbodha-pada-bhuījil T NW 626 Trav Univ 6960 Visvanāth Miśra Meghadūtartha-muhtavali L 399 (1, p 221) in Bengali characturs , Oudh w11, 11 (Muktavali) Sarva Quoted by Bharata-mallika on 88 Säśvata Kavi-piyā Refers to Vallabha L 2740 (v111, P 187), RASB 4953/5616 (fr) (For edition sec above) Srikantha and his Pupil Tika PUL II, p 262, no 4511 Sanātana Gosvamın 1 Jtp.uy.-diphi Son of Kumira, brother of Rūp.. and Vallabha and disciple of Cutnya wloin he met about 1513 AD Scholar and Vajn.va divotec Flourished between 1490 and 1650 AD IO 3774/1381A, 3779/1570, Oxf 125b (For cdition see above) Samayasundara-ganı , Tika Pupil of Sakalacandra, who was a pupil of Jinacandra Also commented on Raghu, as well as on Vrtta-ratnākara He composed his Vāgbhatālamkāra vitti in 1636 AD at Ahmedabad PUL II, p 262. no 4513 Sarasvatitirtha Vidvajanānurañjini Naraharı-Sarasvatitirtha, born in Samvat 1298 (= c 1242 AD) in Tribhuvanagın in the Andhra ·SELECT BIBLIOGRAPHY 91 country Describes himself as the son of Mallınātha and Nāgammā and wand-on of Nalasiniha, who was son of Rāmcśvara of Vatsa-gotra De-cribed as Pat.mahamud Purvrijekālārya The C was written at Bull 11- commented on Kumaraº Author also of the Balalitt viruujini comm on Mammata, wliere he gives an account of bumili BORI 11 of 1887-91 (inc), Cambridge Univ Libr (Auf I, p 160b), CU Idd 2110, RASB 1957/10114 Sūroddh Trini BORI 157 of 1882-83 (dated Samvat 1617 = c 1561 AD) Sumatı: 1191 Sugamūnvata Pupil of Vinayameru, he is said to have cumplied his C on Raghuº at Vihranpura Latter half of the 17th Lonturs | IBORI, VI pp 311-13) BORI 319 of 1891-95, 351 of A 1882-83 , the Jinaratnakosa 314a entuin | NSS Sthiradt 17 »īlat prabodhini Mentioned by the commcntatoJanārdana (1'turs 111 321), av Date and provenance unknown, but since Janindhults date lila blivion 1192 und 1385 AD, Sthiradeve appears to be fuly old commentator Iluar 419 Extr 195, Buroda 1108, 12266, Mandlık Libr List, p (1%, all> 10) (MS dated 1165 AD), Mithila 11, p 115, TD 3885 (115 datud 1610 AD) (For edition, sce above) Hararos in Kapal Sangati Son of Vankavihānn Gangopadhyāya of Kushinanajdi in the Radha country Keith would identify him with Haracin indu Vāapatı, the author of Jñūpakāvali belonging to the Samkiptasin qrammar 10 3771/1581, Of 125b Handāsas "Til l'robably the same as Handāsa Mišra, son of Vişnudāsa, commented also on Raghuº und Kumāraº Oudh v, 28. 1 5 CRITICAL AND LITLLARY NOLICES Flermann Bethl Ein Beitrag rui Tert-kritik von Külichsas Meghadūla (ID) Berlin 11(17 J. ITertel m (wttinguse he velchito Ansorgen, 1912, no 7, pp 403-9 [Review of Ilult this cdition Rhy4 Davids, in TR15, 1891, pp 632-35 (Review of Punabokke's edition Notes Warpts from this Sinhalese paraphrase] A. A Macdunul1 in JR 15, 1913, pp 176-83 (Review of Hultzch's edition) L von Schrouder Indiens Literatur und Cultur Leipzig 1887, pp 518f H. Oldenberg Die Literatur des alten Indien Stuttgart u Berlin 1903, pp 2171 A. Hillebrandt Küldisa. Brestau 1921, pp 69 ·92 MEGHA-DÜTA Harichand Sastrı Kalidasa et l'Art poétique de l'Inde Paris 1917, PP 238f A A Macdonell A History of Sanskrit Literature London 1905, pp 335-36 M Winternitz Geschichte der indischen Litteratur, vol in Leipzig 1920, pp 105-7 A B Keich Classical Sanskrit Literature Oxford Univ Press (Heritage of India Series), 1923, pp 34-36 A B Keith History of Sanskrit Literature, Oxford 1928, pp 81-7 SK De History of Kārya Literature (in Dasgupta and De's History of Classical Sanskrit Literature) Calcutta University 1947, pp 132-3! M Krishnamachariar History of Classical Sanshiit Literature Madias 1937, pp 359-64 Tarapada Choudhury Linguistic Aberrations in Kalıdana's Writings Reprinted from the Journal of the Bihar scaich Society, wi, pls 3-1 Patna 1951 [Notes some grammatical 111egularities from the Moghadütal T Foulhes Kálidása A complete Collection of the Vallnous Rradings of the South Indian Manuscripts, vol 1 Madias 1901 ·INDICES

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·Pada-Index or Stauras : अंग्नन्यस्त सति हलभूतो नेचके वासपीब 59d जमग्लानि गुरवजनि-न। तन्तुबालावलम्बा. 17 ) अङ्गेना तनु च तनुना गाउनोन तप्तं 991 जन्यानिय हुतबल्गुगे सभृतं तद्धि तेज 13 d अद्रे गज हरति पवनः किं स्विवियुन्मुखीभि. 14 a अन्त शुद्धरत्वमसि भनिता वर्णमात्रेण कृष्ण, 49 d अन्त-सार धन तुलयितुं नानिल. काक्ष्यति त्वां 20c अन्तीपश्चिम्मनुचरी राजराजम्य दध्या 3 b अन्तस्तोयं मणिमयभुवस्तुगमभ्रलिहाया- 64 c अन्वास्थेना स्तनितविमुग्यो याममा सतम्ब 91b अयन्यस्मिजलधर महाकालमामाद्य काले 31a. अर्चिस्तुगानभिमुग्वमपि प्राप्य रत्नप्रदीपान् 69 c अर्हस्यन्त वनपतितां कर्तुमल्पाल्पभासं 78c अर्हस्येनं शमयितुमलं वारिधारासहस्रैः 53 c अन्यापन्न. कुशलमबले पृच्छति त्वां वियुक्तः 93c, अध्यापनामविहतगतिश्यसि भ्रातृजायां 10 b अखैस्तावन्मुहुरुपचितैर्टष्टिरालुप्यते मे 102 c आकाङ्गन्ती नयनसलिलोत्पीडरद्वापकाशां 87 d आ कैलासाद्विसकिसलयच्छेदपाथेयवन्तः 11c आत्मानं ते चरणपतितं यावदिच्छामि कर्नु 102 b आये बद्धा विरहदिवसे या शिखा दाम हित्वा 88 a. आधिक्षामां विरहगयने सनिषण्णकपाच 86a आपन्नानिप्रशमनफला. संपदो हात्तमानां 53 d. आपृच्छस्त्र प्रियसग्वमा ममालिजन्य शैलं 12 a आमन्द्राणां फलमविकलं लप्स्यस गर्जितानां 34d आमोक्ष्यको त्वयि मधुकरश्रेणिदीर्घान्फटाक्षान् 35 d. आराध्यैनं शरवणभवं देवमुलचितावा 45 a आलिङ्गयन्ते गुणवति मया ते तुपाराद्रिवाता: 104 c. आलेल्यानां सलिलकणिकादोषमुत्पाद्य सद्यः 68 b आलोके ते निपतति पुरा सा बलिव्याकुला वा 82a ·96 MEGHA-DŪTA आविर्भूतप्रथमगुकुलाः कन्दलीश्चानुकच्छम् ?1b आशाबन्धः कुसुमसदृश प्रायशो ह्यगनानां 100 आषाढस्य प्रथमदिवसे मेवमाश्लिष्टमानुं 20 आसीनानां सुरभितशिलं नाभिगन्धर्मगाणां 52 a. आसवन्ते मधु रतिफलं कल्पवृक्षप्रसूत (6c. इत्थं चेतश्चटुलनयने दुर्लभप्रार्थनं मे 105 c इत्थंभूतां प्रथमविरहे तामहं तर्पयामि 91 5. इत्याख्याते पवनतनयं मैथिलीवोन्मुखी सा 97 a. इत्योत्सुक्यादपरिगणयन्गुह्यकस्तं ययाचे 5 c. इन्ददिन्यं त्वदुपमरणालिएकान्तेर्विभर्ति 81 d. इष्टान्देशान्विचर जलद प्रावृपा संभृतश्री: 111 c. इष्टे वस्तुन्युपचितरसाः प्रेमराशीभवन्ति 109 d उत्पश्यामि त्वयि तटगते स्निग्धभिन्नाञ्जनामे 59a उत्पश्यामि द्रुतम प सखे मत्प्रियार्थ यियासो. 22 a उत्पश्यामि प्रतनुपु नदीवीचिषु भ्रविलासान् 101 c उत्सओं वा मलिनवराने सौम्य निक्षिप्य वीणा 83 a. उद्दामानि प्रथयति शिलावेश्मभियौवनानि 25d. उद्यानानां नवजलकणैयूंथिकाजालकानि 26 b उष्णोच्छ्वासं समधिकतरोच्यासिना दूरवर्ती 99 c. एक मुक्तागुणमिव भुवः स्थूलमध्येन्द्रनीलं 46 d. एकः सख्यास्तव सह मय । वामपादाभिलाषी 750 एतत्कृत्वा प्रियमनुचितप्रार्थनावम॑नो मे 111a. एतस्मान्मां कुशलिनमाभिज्ञानदानाद्विदित्वा 109 a एभिः साधो हृदयनिहितैर्लक्षणलक्षयेथा 77 a. क. संनद्धे विरहविधुरां त्वरयुपेक्षेत जायां 8c कञ्चित्सौम्यं व्यवसितामदं बन्धुकृत्यं त्वया मे 110 a. कच्चिदतः स्मरसि रासिके वं हि तस्य प्रियेति 82d. कण्ठालेपप्रणयिनि जने किं पुनर्दूरसंस्थे 3d कर्णे लोलः कथयितुमभूदाननस्पर्शलोभात 100 b. कर्तुं यच्च प्रभवति महीमुच्छिलीन्भ्रामवन्ध्यां 11a. कल्पन्तेऽस्य स्थिरगणपदप्राशये श्रद्दधानाः 55d. कश्चित्कान्ताविरहगुरुणा स्वाधिकारप्रमत्तः 1 a.

·PADA-INDEX OF STANZAS कस्यात्यन्तं सुखमुपनतं दु ग्वमेकान्ततो वा 106c कासात्यन्यो वदनमदिग दोल्दच्छद्मनास्या. 75 d. कान्तोदन्तः मुहृदुपनत संगमाकिविदून: 97 d. कामार्ता हि प्रकृतिकपणावेतनाचेतनेषु 5d काश्य येन स्यजति विधिना म त्वथैवोपपाय. 29d कालक्षेपं ककुभसुरभी पर्यते पर्वते ते 22 b काले काले भवति भवता यस्य संयोगमेत्य 12 c. किंचित्पश्चाइज लघुगतिभूय एवोत्तरेण 16 d कुन्दक्षेपानुगमधुकरश्रीमुघामान्मबिम्ब 17c कुर्वन्कामाक्षणमुन्वपटनीतिमैरावणस्य 62 b कुन्सिंध्याबलिपटहतां शलिनः श्लावनीयां 34 c. न्या तामामभिगममपा सोन्य सारस्वतीनां 49c के वा न न्यु परिभवपदं निफलारम्भयला 54 c फेलापस्य त्रिदशवनितादर्पणम्यातिथि स्या 58 b मीडालोला. श्रवणपस्पैर्गजित ययेस्ता. 61d क्रीडाशैल: कनककदलीपेष्टनप्रेक्षणीय. 74 b. क्रीडाशैले प्रथमकथिते रम्यसानो निषण्ण: 78 b क्रीडाशैले यदि च विहरेत्पादचारेण गोरी 60 b. गरस्तस्मिन्नपि न सहते लंगमं नौ वृतान्त: 102 d आमच्छार्य भवनमधुना मद्वियोगेन नूनं 77 c. श्रीणः क्षीण- परिलघु पयः स्रोतसां वोपयुज्य 13 d क्षेत्रं क्षत्रप्रधनपिशुन कौरवं तहजेथा. 48 b ग्वद्योतालीविलासितनियां विद्यदुन्मेपदृष्टिं 78 d. विनः विनः शिवरिपु पदं न्यस्य गन्तासि यत्र 13 c. गच्छन्नीनां रमणवाति योषितां तत्र नक्तं 37a. गण्डम्वेदापनयनरुलालान्तकर्णोपलानां 261 गण्डाभोगाकठिनविषमामेयनेणी करण 88d गम्युन्फम्पादलम्पनियत्र मन्दारपुप्पैः 70 a गल्वा चोर्य दशभुग्वभुजाच्याम्मितप्ररथसंधे: 58 a गत्वा सद्यः कलमतनुतां शीघ्रसंपातहेतोः 18a गत्वा सद्यः फलमपि महत्कानुकत्वस्य लब्धा 24b गन्तव्या ते वसतिग्लका-नाम यक्षेश्वराणां 70 गम्भीरायाः पयसि सरितश्चेतसीव प्रसाने 40a ·98 MEGHA-DŪTA गर्भाधानक्षणपरिचयाचनमाबद्धमाला 9c गाढोत्कण्ठां गुरुपु दिवसेप्येष गच्छन्तु बालां 80c गाढोप्माभिः कृतमशरणं त्वद्वियोगव्यथालि. 105d गौरीवक्त्रभुवटिरचना या विहस्येव फेौ. 50c चक्षुः खेदात्सलिलगुरुभि पक्ष्मभिश्छादयन्ती 89c चूडापाशे नवकुरव चार कर्ण शिरीपं 65c छनोपान्त परिणतफलद्योतिमि काननाने 18 a छायात्मापि प्रकृतिसुनगो लएयते ते प्रवेश 10 b छायादानाक्षणपरिचित. पुष्पलावीमुपानां 6d छायाभिन्नः स्फटिकविशदं निर्विशेस्तं नगे 62 d जम्बूकुञ्जप्रतिहत्तरयं तोयमादाय गच्छे: 20 b जह्वोः कन्यो सगरतनयस्वर्गसोपानपङ्क्षि 50 b जातां मन्ये शिशिरमथितां पद्मिनी वान्यरूपां 80d. जानं वंशे भुवननिदिने पुष्करावर्तकाना 61 जानामि त्वां प्रकृतिपुरुषं कामरूपं मघोन 6 b जाने सख्यास्तव मयि मनः संभृतस्नेहमस्मात् 91a जालोद्वीणरुपचितवपुः केशसंस्कारधूपैः 32 a. जीमूतेन स्वकुशलमयीं हारयिष्यन्प्रवृत्तिं 4 b. ज्ञातास्वादो विवृतजघना को विहातुं समर्थः 41d ज्योतिर्लेखावलयि गलितं यस्य बर्ह भवानी 44 a ज्योतिश्छायाकुसुमरचनान्युतमस्त्रीसहायाः 66 b तं चेद्वायौ सरति सरलस्कन्धसंघहजन्मा 53 a. तच्छ्रुत्वा ते श्रवणसुभगं गर्जितं मानसोत्काः 11 b तत्कल्याणि त्वमपि सुतरां मा गमः कातरत्वं 106 b तत्र व्यक्तं हपदि चरणन्यासमर्धेन्दुमाले: 55a. तत्र स्कन्दं नियतवसति पुष्पमेषीकृतामा 4361. तत्रागारं धनपतिगृहादुत्तरेणास्मदीयं 72 a तत्रावश्यं वलयकुलिशोहनोद्गीर्णतोयं 61 a तत्संदेशान्मनसि निहितादागतं यत्समीपं 96 b. तन्त्रीरादी नयनसलिलेः सारयित्वा कथंचित् 83 c. तन्मध्ये च स्फटिकफलका काञ्चनी वासयष्टिः 764 तन्वी श्यामा शिखरदशना पक्कबिम्बाधरोष्टी 79a.

·PĀDA-INDEX OF STANZAS 99 तस्मादस्या. कुतुननिगदा पहलि चे न धैर्यान् 40c तस्मादच्छेरनुकनखलं शैलराजावतीणी 50a तस्मिन्काले जलद यदि सा लब्धनिदासुखा स्यात् 91a तस्मिन्काले नयनसलिलं योषितां खण्डितानां 39a तस्मिन्नद्री कतिचिदबलाविप्रयुक्तः स कामी 22 तस्य स्थित्वा कथमपि पुर. केतकाधानहेतोः 3a नस्या एवं प्रभवमचलं प्राप्य गौरं तुपारे- 52 b. तस्या- किंचितत्करकृतमिव प्राप्तवानीरशाख 41a तस्याः पातुं सुरगज इव योनि पश्चाधलम्बी 51a तस्याः सिन्धो पृथुमपि तनुं दूरभावात्प्रवाहं 46 b तस्यारम्भश्चतुरवनिताविभ्रमैरेव सिन्छ. 71 d. नस्यास्तिक्तैर्वनगजमदैर्वासितं वान्तवृष्टिः 20 a तस्याम्तीरे रचितशिविरः पेशलरिन्द्रनीले. 74a. तस्योत्मने प्रणयिन इव वस्तगहादुकूला 63 a नामायुप्मन्मम च वचनादात्मनश्चोपकर्तु 98a तामुत्तीर्य व्रज परिचितभूलताविभ्रमाणां 47 a तामुत्थाप्य स्वजलकणिकाशीतलेनानिलेन 95a तामुनिदामवनिशयनासन्नवातायनस्थः 85 d. तामेवोणविरहमहतीमश्रुभियापयन्ती 86 d. तां कस्यांचिगवनवलभी सुप्तपारावतायां 38 a. तां चावश्यं दिवनगणनातत्परामेकपत्नी 10a तां जानीयाः परिमितकथां जीवितं मे द्वितीयं 80a तान्कुर्वीथास्तुसुलकरकावृष्टिहासावकीर्णान् 54c ताम्यो मोक्षस्तव यदि सखे धर्मलब्धस्य न स्यात् 61c तालैः शिअद्वलयसुभगेर्नर्तित. कान्तया मे 76c तीरोपान्तस्तनितसुभग पास्यसि स्वादु यत्तत 24 c तनार्थिन्वं त्वयि विधिवशादूरबन्धुर्गतोऽहं 6 c. तेनोदीची दिशमनुसरेस्तिर्यगायामशोभी 57 0 तेषां दिक्षु प्रथितविदिशालक्षणां राजधानी 24a. नोयक्रीडानिरतयुवतिनानतिर्मतिः 33d तोयोत्सर्गद्रुततरगतिस्तत्परं वर्म तीर्णः 19 b तोयोत्सर्गस्तनितमुखरो मा स्म भूविलवास्ता: 37d वं चेदच्छस्फटिकविशदं तम्यस्तिर्यगम्भ: 51 b ·100 MEGHA-DŪTA त्वसंपर्कात्पुलकितमिव प्रौढपुष्पै. कदम्बैः 25 b त्वसंरोधापगमविशदैश्योतिताश्चन्द्रपादैः 67c त्वदम्भीरध्वनिपु शनकैः पुष्करेग्वाहतेषु 66 d त्वनिष्यन्दोच्छुसितवसुधागन्धसंपर्करम्य- 42 a त्वय्यादातुं जलमवनते शाणिो वर्णचौरे 461 त्वय्यायत्तं कृषिफलमिति भ्रविकारानभिज्ञैः 16 a त्वय्यारूढे शिखरमचलः स्निग्धवेणीसवर्णे 18 b त्वस्यासन्ने नयनमुपरिस्पन्दि शङ्के भृगाक्ष्या 92c त्वय्यासने परिणतफलश्यामजम्बूवनान्ता. 23 c त्वामप्यतं नवजलमयं मोचयिष्यत्यवश्य 90c. त्वामारुढ पवनपदवीमुगृहीतालकान्ताः 8 a स्वामालिख्य प्रणयकुपितां पातुरागैः शिलायां 102 a त्वामासारप्रशमितवनोपप्लवं साधु मूली 17 a. त्वामुत्कण्ठाविरचितपदं मन्मुखेनेटमाह 100 d त्यामुत्कण्ठोच्छसितहदया वीक्ष्य संभाव्य चैव 97 b. दग्धारण्येवधिकसुरमिं गन्धमाघ्राय चोर्यों 21c दोसेकादुपरि शरभा लद्धयिष्यन्त्यलवयं 54 b दिङ्गागानां पथि परिहरन्स्थूलहस्तावलेपान् 14 d. दीर्धीकुर्वन्पटु मदकलं कूजितं सारसानां 31 a. दूरालयं तदमरधनुश्वारुणा तोरणेन 72 b. दूरीभूते मयि सहचरे चक्रवाकीमिवैको 80 b दृष्ट- स्वसे कितव रमयन्कामपि त्वं मयेति 108d. दृष्टे सूर्ये पुनरपि भवान्बाहयेदवशेष 38 c इष्टोत्साहश्चकितचकितं मुग्धसिद्धागनामिः 14 b. द्वारोपान्ते लिखितवपुपी शङ्खपद्मौ च हवा 77 b. धारापातैस्वामिव क्मलान्यम्यवर्पन्मुखानि 48 d. धुन्वन्वातैः सजलपृषतैः कल्पवृक्षांशुकानि 62 c धूतोद्यान कुवलयरजोगन्धिभिर्गन्धवन्याः 33 c धूमज्योतिःसालिलमरुतां संनिपात: क मेघः 5a धूमोनारानुकृतिनिपुणा जर्जरा निष्पतन्ति 68 d. धौतापाङ्गं हरशशिरुवा पावकेस्तं मयूरं 44 c.

·PĀDA-INDEX OF STANZAS 1011 .. न क्षुद्रोऽपि प्रथमसुकृतापेक्षया संश्रयाय 17c ज त्वं दृष्ट्वा न पुनरलको ज्ञास्यसे कामचारिन् 63 b. न ध्यास्यन्ति व्यपगतशुचस्त्वामपि प्रेक्ष्य हंसाः 73d नन्वात्मानं बहु विगणयमात्मना नावलम्बे 106a न स्यादन्योऽग्यहमिव जनो यः पराधीनवृत्ति. 8d नितां गत्वा किमपि रुदती सस्वरं विप्रवुद्धा 108 b निर्विन्ध्याया. पथि भव रसाभ्यन्तर संनिपत्य 28c निर्वेक्ष्यावः परिणतशरच्चन्द्रिकासु क्षपासु 107 a. निहादी ते मुरज इव वेल्क्न्तरेषु ध्वनिः स्यात् 56 c निःशब्दोऽपि प्रदिशासि जलं याचितश्चातकेभ्यः 110c. नि श्वासानामशिशिरतया भिन्नवणधिरोष्ठ 81 b. नि:श्वासेनाधरकिसलयलेशिना विक्षिपन्ती 87 a नीचैराख्यं गिरिमधिवसेरतत्र विश्रामहेतोः 25a नीचच्छत्युपरि च दशा चक्रनेमिक्रमेण 106d नीचैर्वास्यत्युपजिगमिषोर्देवपूर्व गिरि ते 42 c. नीडारम्भैहबलिभुजामाकुलग्रामचैत्या: 23 b नीता रात्रिः क्षण इव मया सार्धमिच्छारतैयाँ 86c नीता लोध्रप्रसवरजसा पाण्डतामाननश्री: 65 b. नीत्वा मासान्कनकवलयभ्रंशरिक्तप्रकोष्ठ: 2b नीत्वा रात्रिं चिरविलसनाविवविद्यास्कलत्रः 38 b. नीत्वा रात्रि ललितवनितापादरागाड़ितेषु 32d वीपं दृष्ट्वा हरितकपिशं केसरैरर्धरूलै: 21a नीवीबन्धोच्छसितशिथिलं यत्र यक्षाशनानां 69 a. नूनं तस्याः प्रबलरुदितोच्छूननेनं बहूनां 81 a नूनं यास्यत्यमरमिथुनप्रेक्षणीयामवस्थां 18 c. नृत्तारम्भे हर पशुपतेरा नागाजिनेच्छां 36c नेत्रा नीत: सततगतिना यद्विमानाप्रभूमी: 68a. मेष्यन्ति त्वां सुरयुक्तयो यन्त्रधारागृहत्वं 61 b नको मार्गः सवितुरुदये सूच्यते कामिनीनां 70 d. पक्ष्मोत्क्षेपादुपरिविलसत्कृष्णशारप्रभाणां 47 b पत्रच्छेदैः कनककमलैः कणविभ्रशिभिश्च 70 b. पश्चाददिग्रहणगुरुभिर्जितैर्नर्तयेथाः 44 d. पश्चादावां विरहगुणितं तं तमात्मामिलार्ष 107 c.

·102 MEGHA-DŪTA पश्चादुच्चैर्भुजतदनं मण्डणेनाभिलीन 36 a पश्यन्तीनां न खलु बहुशोब रथलीदेवतान! 103 ८ पाण्डुच्छाया तटरूहतरुनशिभिजर्णिपणे 29 b पाण्डुच्छायोपवनवृतय केतकै. सूविशिने 33 a पात्रीकुर्वन्दशपुरवधूनेनकौतूहलाना 17 d पादन्यासक्वणितरशनास्तन्न लीलावधूने 35 a पादानिन्दोरमृतशिशिराञ्जालमार्गप्रविष्टान् 89 a पुण्यं यायास्त्रिभुवनगुरोर्धाम चण्डेश्वरस्य 33 b. पुत्रप्रेम्णा कुवलयदलप्रापि करें करोति 44 b पुष्पासारे स्नपयतु भवान्च्योमगङ्गाजला. 43 b पूर्व स्पृष्टं यदि किल भवेदनमभिस्तति 101d पूर्वप्रीत्या गतमभिमुख निवृतं तथैव 39 b पूर्वाशास्यं सुलभविपदा प्राणिनामेतदेव 98 d पूर्वोद्दिष्टामनुसर पुरी श्रीवितालां विगालां 30b पृच्छन्ती वा मधुरवचनां स्मारिका पअरस्था 82c प्रत्यक्षं ते निखिलमचिराद्रातरुतं मया यत् 91d प्रत्यादेशादपि च मधुनी विस्मृतभूषिलासं 92 b. प्रत्यादेशान खलु भवतो धीरतां कल्पयामि 110 b. प्रत्यावृत्तरत्वाय करधि म्यादनल्पाभ्यसूय. 39 d. प्रत्याश्वस्तां सममभिनवजालकालतीनां 95 b. प्रत्यासन्ने नभसि दयिताजीवितालम्बनार्थी 4 a प्रत्यासनी कुश्वकवृते धनीमण्डपरय 75 b प्रत्युक्तं हि प्रणयिपु सतामीप्सितार्थक्रियैव 110d प्रत्युधातः कथमपि भवान्यान्तुमाशु व्यवस्थेत 22 d. प्रत्यूषेषु स्फुटितकमलामोदमैत्रीकपाण. 31 b. प्रस्थानं ते कथमपि सखे लम्बमानस्य भावि 41 c. प्राचीमूले तनुमिव कलामानशेषां हिमांश: 86 b प्राप्त मित्रे भवति विमुखः किं पुनर्यस्तथोचे. 17d प्राप्यावन्तीनुदयनकथाकोविदग्रामवृद्वान 30 a. प्रायः सर्वो भवति करुणावृत्तिरान्तरात्मा 90d प्रायश्चापं न वहति भयान्मन्मथः षट्पदज्यं 71 b. प्रायेणेते रमणविरहेप्वजनानां विनोदा: 84d. प्रालेया।रुपतटमतिक्रम्य तांस्ताविशेपान 57 a. प्रालेयास्त्र कमलवदनासोऽपि हर्तुं नलिन्याः 39 c.

·PĀDA-INDEX OF STANZAS 103 प्रासादारचा तुलयितुमलं यत्र तेस्तैर्विशेपैः 61d प्रीत. ग्रीतिप्रमुग्ववचनं स्वागतं व्याजहार 4d प्रीतिस्निग्वर्जनपढवधूलोचनः पीयमानः 16 b प्रक्षिप्यन्ते गगनगतयो नूनमावज्यं दृष्टि 46 b मेक्षिप्यन्ते पथिकवनिताः प्रत्ययादाश्वसन्न्यः 8 b प्रेक्ष्योपान्तस्फुरिततडितं त्वां तमेव स्मरामि 74d. बन्धुप्रीत्या भवनशिखिभिर्दत्तनृतोपहारः 32 b न्धुग्रीत्या समरविमुखो लाजली याः सिषेवे 49 b वहेणेव स्फुरितरुचिता गोपवेषस्य विष्णोः 15d बाधेतोल्काक्षपितचमरीबालभारो दवाग्नि. 53 b पाटोद्यानस्थितहरशिरवन्द्रिकाधौतहा 7d ब्रह्मावर्त जनपदमधरछायया गाहमान. 48 a न्या एवं रग्ब गहचरी रामगियाप्रमस्य 98 b भक्तिच्छेनेरिव विरचितां भूतिमझे गजस्य 19d भगीभन्या विरचितवपु. स्तम्भितान्तर्जलीघः 60c भर्तुः कण्ठच्छविरिति गणे. सादरं वीक्ष्यमाण: 33a भर्तुमित्र प्रियमविधवे विद्धि मामम्बुवाहं 96 a. भित्त्वा सद्य किमलयपुटान्देवदारुडमाणां 104 a भूयश्चाह वमसि शयने कण्ठलग्ना पुरा मे 108 a भूयो भूयः स्वयमपि कृतां मूछनां विस्मरन्ती 83 d. मत्वा देवं धनपतिसखं यत्र साक्षाद्वसन्तं 71a मसंयोगः कथमुपनमेत्स्वप्नजोऽपीति निद्रा 87c मत्संदेशैः सुम्वयितुमतः पश्य साध्वी निशीथे 85 c मत्सादृश्यं विरहतनु वा भावगम्यं लिखन्ती 82 b महिन्याः प्रिय इति सखे चेतसा कातरेण 74c मगोत्रा विरचितपदं गेयमुद्रातुकामा 83 b मध्ये क्षामा चकितहरिणीप्रेक्षणा निम्ननाभिः 79 b. मध्ये श्यामः स्तन इव भुवः शेपविस्तारपाण्डः 18d मन्द मन्दं नुदति पवनश्चानुकूलो यथा त्वां 9 a. मन्दायन्ते न खलु सुहृदामभ्युपेतार्थक्त्याः 38 d. मन्द्रस्निग्धैर्ध्वनिभिरबलावोणमोक्षोत्सुकानि 96 d. मामाकाशप्राणिहितभुजं निर्दयाश्लेषहेतोः 103 a ·104 MEGHA-DŪTA मा कोलीनादसितनयने मय्यविश्वासिनी भूः 109 b. मा भूदस्या. प्रणयिनि मयि स्वपलब्धे कथंचित् 94c. मा भूदेवं क्षणमपि च ते विद्युता विप्रयोगः 111d मार्ग तावच्छृणु कथयतस्त्वप्रयाणानुरूपं 13 a मासानन्यान्गमय चतुरो लोचने मीलयित्वा 107 b मीनक्षोभाचलकुवलयश्रीतुलामचनीति 92 d मुक्काजालं चिरपरिचितं त्याजितो देवगत्या 93 b सुक्ताजालग्रथितमलकं कामिनीपात्रवृन्द 63 d. सुक्काजालै स्तनपरिचितच्छिन्नसूत्रैश्च हारेः 70 c मुक्तास्थूलास्तरुकिसलयेवभुलेशा. पतन्ति 103 d मूले बद्धा मणिभिरततिप्रौटवंशमश: 76 b. मेघालोके भवति सुखिनोऽप्यन्यथावृत्ति चेत- 3 c मोधीक चटुलशफरोद्वर्तनप्रेक्षितानि 40 d. य. पण्यास्त्रीरतिपरिमलोहागिभनागरागा 25c यक्षश्वके जनकतनयास्त्रागपुण्योटकेपु 1 ८ यत्र स्त्रीणा प्रियतमभुजोज्यामितालिजितानां 67 a. यत्र स्त्रीणां हरति सुरतग्लानिनकाबुलः 31c यस्मिन्दृष्टे करणविगमादूर्ध्वनुदूतपापाः 55 c परयां यक्षाः सितमाणिमयान्येत्य हर्यस्थलानि 66a. यस्यास्तोये कृतवसतयो मानसं संनिकृष्टं 73 c. यस्योधाने कृतकतनय. कान्तया वर्धितो मे 72c यामध्यास्ते दिवसविगमे नीलकण्ठ. सुहद्धः 76d. याचा मोधा वरमधिगुणे नाधमे लब्धकामा 6d या तन स्याधुवतिविषये सृष्टिराधेव धातुः 79d या वः काले वहति सलिलोद्वारमुच्चैर्विमाना 63 c. यास्यत्यूरु. सरसकदलीस्तम्भगौरश्चलत्वं 93 d. ये तत्क्षीरसुतिसुरभयो दक्षिणेन प्रवृत्ता- 104 b. ये त्वां मुक्तध्वनिमसहनाः स्वाङ्गभङ्गाय तसिन् 54 a. येन श्यामं वपुरतितरां कान्तिमापत्स्यते ते 15c यो वृन्दानि त्वरयति पथि श्राम्यतां प्रोषितानां 96 c. रकाशोकचलकिसलयः केसरश्चान कान्त: 75a रक्षाहेतोनवशशिभृता वासवीनां चमूनां 43 c. रत्नच्छायाखाचितवालीभिश्चामरैः क्लान्तहस्ताः 35 b.

·PÄDA-INDEX OF STANZAS 105 रत्नच्छायाव्यतिकर इत्र प्रेयमेतत्पुरस्तात् 15a राजन्यानांगितशरशतैर्यत्र गाण्डीवधन्वा 48c. राशीभूत. प्रतिदिशामिव त्र्यम्बकस्याहास: 58d रिक्त सर्वो भवति हि लघुः पूर्णता गौरवाय 20 d रद्धापाङ्गप्रसरमलकैरञ्जनस्नेहशून्यं 92 a. रुद्वालोके नरपतिपथे सूचिभेयेस्तमोभिः 37 b. रेवां द्रक्ष्यस्युपलविषमे विन्ध्यपादे विशीर्णा 19 c लब्धायास्ते कथमपि मया स्वमसंदर्शनेषु 103 b. लीलामः स्तिमितनयनप्रेक्षणीयां भवित्री 59c लोलापा.यदि न रमले लोचनैर्वञ्चितोऽसि 27d वकुं धीरस्तनितवचनैर्मानिनी प्रक्रमेथा. 95 d वक्तच्छायां शशिनि शिखिनां वहभारेषु केशान् 101 b वक्र. पन्था यनपि भवत. प्रस्थितस्योत्तराशां 27a वक्ष्यस्यध्वश्रमपरिगतं सानुमानानफूट: 17 b वक्ष्यस्यध्वश्रमविनयने तस्य शृङ्गे निषण्ण: 52c वन्धैः पुंसां युपतिपदैरक्षितं मेखलासु 12 b वनक्रीडापरिणतगजप्रेक्षणीयं ददर्श 2d वल्मीकामायभवति धनुःखण्डमाखण्डलस्य 15 b वाचालं मां न खलु सुभगमन्यभावः करोति 91c. वापी चास्मिन्मरकतशिलाबद्धसोपानमा 73 a वामश्चार्य नदति मधुरं चातकस्ते सगन्धः 9b. वामश्चास्याः कररुहपदैर्मुच्यमानो मदीयैः 93 a, वारा कामादनिभृतकरेग्वाक्षिपत्सु प्रियेपु 69 b विद्युत्वन्तं ललितवनिताः सेन्द्र चापं सचित्रा: 64 a. विराग स्तिमिलनयनां त्वत्सनाथे गवाक्षे 95 c. विशुद्दामस्फुरितचकितैस्तन पौराइनानां 27c विन्यस्यन्ती भुवि गणनया देहलीमुक्तपुष्पै. 84 b विश्रान्तः सन्त्रज वननदीतीरजातानि सिञ्चन् 26a. वीचिक्षोभस्तनितविहगश्रेणिकाञ्चीगुणाया: 28 a वेणीभूतप्रतनुसलिला तामतीतस्य सिन्धुः 29 a. वेश्यास्त्वत्तो नखपदसुखान्प्राप्य वर्षाप्रविन्दून 35 c. च्यालम्बेथाः सुरमितनयालम्भजां मानयिष्यन् 45c. ब्यालुम्पन्ति स्फुटजललवस्यन्दिनश्चन्द्रकान्ता: 67 d.

·106 MEGHA-DŪTA शकास्पृष्टा इव जलनुचस्त्वादृशा यत्र जाल: 68 c. शङ्के गत्री गुरुतरशुचं निविनोदां मनी ते 85 b. शब्दाख्येयं यदापे किल ते य. सखीनां पुररतात 1001. शब्दायन्ते मधुरमनिलै कीचकाः पूर्यमाणा. 501 शंभोः केशग्रहणमकरोबिन्दुलग्नोमिहस्ता 50 d शय्योत्सङ्गे निहितमसकृदुःखदु खेन गातं 90 d. शश्वसिद्धरुपडतबलिं भक्तिनत्र. परीयाः 55 b शान्ति नेयं प्रणयिभिरतो वम भानोस्त्यजाशु 39 b शान्तोद्वेगस्तिमितनयनं दृष्टभक्तिभवान्या 36d शापस्यान्ते विगलितशुचा तां मयोद्वेटनीयां 88 b शापान्तो मे भुजगशयनागुत्थिते शाईपाणी 107 a. शापेनास्तंगमितमहिमा वर्षभोग्येण भर्तुः 1 b शीतो वायु. परिणमयिता काननोदुम्बराणां 42 d शुक्लापाझै सजलनयन. स्वागतीकृत्य केका. 22c शुद्धस्नानागामलकं नूनमागण्टलग्य 87 b शृगोच्छ्रायः कुमुदविशदैयों वितत्य स्थित, खं 58c शेषान्माराान्त्रिरहदिवसस्थापितस्यावा 84a शेषैः पुण्यैहतमिव दिव. कान्तिमत्वण्डमेकं 30d शोभा शुभत्रिनयनवृषोत्खातपङ्कोपमेयां 52 d श्यामः पादो बलिनियमनाभ्युद्यतस्येव विष्णोः 57 d. श्यामास्वर्ण चकितहरिणीप्रेक्षिते दृष्टिपातं 101 a श्रोणीभारावलसगमना स्तोकनम्रा स्तनाम्यां 79c श्रोष्यत्यस्मात्परमवहिता सौम्य सीमन्तिनीनां 97c संयोग वा हृदयनिहितारम्भमास्वादयन्ती 84c. संरक्ताभिस्त्रिपुरविजया गीयते किंनरीभि: 50b संसर्पन्त्या सपदि भवतः स्रोतसि च्छायया सा 51c संसर्पन्त्याः स्खलितसुभगं दर्शितावर्तनाभेः 28 b. सौधोत्सङ्गप्रणयविमुखो मा स्म भूरूजयिन्याः 27 b संकल्पैस्तैर्विशति विधिना वैरिणा रुद्धमार्ग: 99 d. संक्षिप्येत क्षण इव कथं दीर्घयामा त्रियामा 105 a. संगीतार्थों ननु पशुपतेस्तत्र भावी समस्त: 56 d. संगीताय प्रहतमुरजाः स्निग्धगम्भीरघोषं 64 b. सद्यः कण्ठच्युतभुजलताग्रन्थि गाढोपगूढं 94 d.

·. PĀDA-INDEX OF STANZAS 107 सद्यःकृत्तद्विरददशनच्छेदगौरस्य तस्य 59 b. सद्य.पाति प्रणयि हृदयं विप्रयोगे रुणद्धि 10d सद्य.सीरोत्कषणसुरभिक्षेत्रमारुह्य मालं 16c संतप्तानां त्वमसि शरणं तत्पयोद प्रियायाः 7a संदेश मे तदनु जलद श्रोष्यसि श्रोत्रपेयं 13 b संदेश में हर धनपतिक्रोधविश्लेषितस्य 7 b. संदेशार्थी व पटुकरणै प्राणिभिः प्रापणीयाः 5 b स प्रत्य]. कुटजकुसुमैः कल्पितार्धाय तस्मै 4 c सभ्रूभङ्ग मुखमिव पयो वेत्रवत्याश्चलोमि 24d सभ्रूभङ्गप्रहितनयनैः कामिलक्ष्येप्वमोधैः 71 c. संपत्स्यन्ते कतिपयदिनस्थायिहंसा दशाः 23d संपत्स्यन्ते नभसि भवतो राजहंसाः सहाया: 11d. रांभोगान्ते मम समुचितो हस्तसंवाहनाग 93 c सर्वावस्थास्वहरपि कथं सन्दमन्दातपं स्यात् 105 b. सव्यापारामहनि न तथा पीडयद्विप्रयोगः 85a सान्तहाँसं कथितमसकृस्पृच्छतश्च त्वया मे 108 c सांध्यं तेज. गतिनवजपापुप्परक्तं दधानः 36 b. साभ्रेऽहीव स्थलकमलिनी न प्रबुद्धां न सुप्तां 89 d. सारङ्गास्ते जललवमुचः सूचयिष्यन्ति मार्ग 21 d सा संन्यरताभरणमबला पेलवं धारयन्ती 90a सास्त्रेणास्त्रद्रवमविरतोत्कण्ठमुत्कण्ठितेन 99 b सिद्धद्वन्द्वैर्जलकणभयाद्वीणिभिर्मुक्तमार्ग: 45 b. सिप्रावात प्रियतम इव प्रार्थनाचाटुकारः 31d सीमन्ते च त्वदुपगमजं यत्र नीपं वधूनां 65d सूर्यापाये न खलु कमलं पुण्यति स्वामभिख्या 77 d. सेविष्यन्ते नयनसुभगं खे भवन्तं बलाकाः 9d सोऽतिक्रान्त. श्रवणविषयं लोवनाभ्यामदृष्ट• 100c. लोपानत्वं बज पदसुखस्पर्शमारोहणेपु 60 d सौदामन्या कनकनिकपस्निग्धया दर्शयोर्वी 37 c. सौभाग्यं ते सुभग विरहावस्थया व्यञ्जयन्ती 29c सौहार्दाद्वा विधुर इति वा मय्यनुक्रोशबुद्धया 111 b. स्त्रीणामाचं प्रणयवचन विभ्रमो हि प्रियेषु 28 d. स्थातव्यं ते नयनविपयं यावदत्येति भानुः 34 b

·108
MEGHA-DŪTA
स्थानादस्मात्सरसनिचुलादुत्पतोदलुन्खः खं 14 c
स्थित्वा तस्मिन्वनचरवधूभुक्तकुजे मुहूर्त 14 c
स्निग्धच्छायातरुषु वसति रामगिर्याश्रमेयु 1 d
मेहन्यक्तिश्चिरविरहजं मुञ्चतो बाप्पमुष्णं 12 d
खेहानाहु किमपि विरहे हासिनस्ते लभोगात् 109 c.
स्पर्मलिष्टामयमितनखेनासत्सारयन्तीं 88c
स्यादस्थानोपगतयमुनासंगमेवाभिरामा 51 d
स्त्रोतोमूर्त्या भुवि परिणतां रनिदेवस्य कीर्ति 45d.
स्त्रोतोरन्ध्रध्वनितसुभगं दन्तिभिः पीयमान 42 b
स्वल्पीभूते गुचरितफले स्वर्गिणां गां गतानां 30c
हंसद्वारं भृगुपतियशोवर्म यक्रौञ्चरन्ध्र 57 b
हन्तकस्थं वचिदपि न ते वण्डि सादृश्यमस्ति 101d
हर्थेष्वस्या. कुसुमसुरभिष्वध्वखितान्तरात्मा 32 c.
हस्तन्यस्तं नुखमसदलाञ्चक्ति लम्बालकरवात 81 c.
हस्तप्राप्यस्तवकनमितो बालमन्दारवृक्ष. 72 d.
हस्ते लीलाकमलमलकं बालकुन्दानुविद्धं 65 a
हित्वा तस्मिन्भुजगवलयं शंभुना दत्तहस्ता 60 a.
हित्वा हालामभिमतरसा रेवतीलोचना 49a.
द्वस्वा नीलं सलिलवसनं मुक्तरोधोनितम्बं 41 b
हेमाम्भोजप्रसवि सलिलं मानसस्यादवान: 62 a.
हैमैः स्यूता कमलमुकुलैः स्निग्धवैडूर्यनालैः 73 b
द्वीमूढानां भवति विफलप्रेरणा चूर्णमुष्टिः 69 d.

·110 MEGH1-DŪTA Index of Proper Names दशसुख 58 अर्धन्दुमौलि 55 उदयन 30 गाण्डीवधन्वन् 48 गौरी 50, 60 चण्डेश्वर 33 जनकरानया 1 जाह्नवी 50 त्रिनयन 52 ध्यम्बक 58 बलि 57 भवानी 36,44 भृगुपति 57 मघवन् 6 मन्मथ 71 महाकाल 34 मैथिली 97 यक्षेश्वर 7 रघुपति 12 रन्तिदेव 45 रेवती 49 धनपति 7,72 धनपतिसख 71 नवगशिभृत् 43 पवनतनय 97 पशुपति 36, 56 पावकि लागली 49 वामन 43 विष्णु 15,57 शंभु 50, 60 शाईपाणि 107 साजिन 16 शूलिन! शैलराज 50 सगर 50 सुरभि 45 स्कन्द43 हर 7,44 इलभृत् 59 ·GEOGRAPHICAL NOTES

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·GEOGRAPHICAL NOTES ON TIIE PLACES MENTIONED IN THE MEGHA-DUTA (Given in the order of the Stanzas) 11 Wall GIRI The act location of this hill is uncertain Both Vallabliadive und Nallınātha say that it is Citra-hūta Wilson identified it with Ramick the hill oRima', wluch is still a place of pilgrimage, Stilated about 21 miles to the north of Nagpur , and this conjecture Is Supported, according to V V Mirashi, by an inscription of Travara- Sena II Some would identify it with Ramgarh hill in the Madhya Pradesa, situated near Āmra-kūta, which is the source of the river Narmadā Or, 19 the place as imaginary as the poet's mythical Alala 11\14 Perhaps Mallınātha as night in believing that Māla does not iefci to my particula place, but it simply means an clevated table-land, implied by the word āruliya Similarly Vallabhadeva would inteipret It is an alluvial platcau But some commentators understand by Māla mālähhyo desah or mála-yogan mālava iti prasiddho desah while others ciplain it vagu• ly as ketia-samuha, vara-blumi grāmāntarātavā, and so forth Wilson ulunks that a particular district is mcant, and identifies it with a place called Malda in the vicinity of Ratunpui, the chiul town of northern Chattisgad TIRA-KUTA The hill is identified by Wilson with Amaikantak But Paranjpe demurs to this with the following remarks Amarakantak 15 200 miles to the east of the straight line joining Ramtek and Bhilsa (Vidiśā), and the description drutatara-gatis tatparam varima tirrah TCIūIn drakıyasz will be impossible in its case as it is the source of the Narmada Amarahantak, further, is in the Markala mountain, and therefore vindhya-pāde visārnān will be inapplicable to the river nearby, the Vindhya lange being far away to the west It must be some hill to the north of the Mahadev hills and south of Sohagpur" RIVĀ This liver is identified with the Narmadā, issuing from the Vindlyu 10ck4 DASARNA Ita-lern Malwa, including the kingdom of Bhopal, Wus probably the Western Dasirna, the capital of which was Vidisi (Bhilsa), Eastern Dainu formed a part of Chattisgad district There is also a river with a similar name (Dasan) flowing through it, and falling into the Butwa VIDISA and VETRAVATI This is modern Bhilsa, situated on the river Betwa The river rises on the northern side of the Vir dlıya range, traverses the province of Malwa, and falls into the Yaniună near Kalpe towards the north cast coiner of Allahabad M8 ·114 MEGIIA-DŪTA NICAILI Some lull ncai Bhilsa, but not necessarily a hill of small clerede tion as the namo implies Some would take it as the low lange of Bhojapura hul's lying to the south of Bhilsa VANA-NADI, NAVA-NADI and NAGA-NADI Probably the small riler which is reached after crossing the Betua and wluch is now called Parvati (a ncar enough cqun alent of Nago-nadi) UJJAYINI and SIPRĀ Modern ljjain situ ited on the Sipri It w is the capital of the country (jan.pada) called AVANTI, wluch would correspond to ancient Malwa It is also called VISĀLĀ The temple of Siva, called MAHAKALA, stands in the aty SINDHU Identified with Küli or Kila Sindh which flows into the Chambal Some commentators, including Mallinātlid, Lahe Sindhu to mean not a particular nei, but ritcr in general, and refer to the Nin indhyā See our critical notes on this point NIRVINDIITI It may be a small libutary of the Chambal between the rivers Betwa and the Kālī Sindh, probably the river called New uj (or according to others the river called Parwan), which flows into the Kāli Sindh It is mentioned by Jinasend m 11s Idiputāna SIPRA See above under lijay inī GANDHAVAIT Probably a tributary of the ha, on wlich the templ of Mahaküla stands GAMBHIRA A small river in Malwat, which Paranjpe considers to be a tributary of Siprā, flowing into it south of Mehidpur. Also mentioned by Jinasena DEVA-GIRI Situated obviously between Ujjayini and Dasa-pura (Mandasor) Pathak believes it to be the sanc as a place called in the map Devagara situated south of the Chambal in the centre of Malwa " There is a Devgarh situated 60 miles south-west of Jhansı, which is the site of a temple of Skanda, but Paranjpe thinks that this cannot be our Devagırı and that the place requires fresh identification CARMANVATI Referred to as the Kirti of Rantideva It is the modern Chambal river DASA-PURA IL 19 probably the modern Dasor (Mandasor) in Mulw on the left bank of the Sivadā Soine would identify it with Rantipore or Ratnampore lying a littlc to the north of the river Chambal BRAHMAVARTA It is the region lying between the rivers Sarasvati and Drsadvati, according to Manu 11, 17 Probably includes Sonepat, Amin, Karnal and Panipat KURUKŞETRA Contiguous to Brahimăvarta, a little to the south-cast of Thaneswar Still a place of pilgrimage, especially at the time of eclipse SARASVATI One of the sacred rivers of India which flows a little to the north-west of Kuruksetra, and runs into the desert of Marwar where It is lost in the sands

·ERRATA
In spite of all care in proof-reading, it is to be
regietied that some misprints still linger, especially
in the footnotes and indices Most of these are due
to the bieaking down of repha, anusvāra and
visarga, or of the vowel-signs for 1, e and o As
these can be casily made out, they are not listed
here, but there are a few serious misprints in the
text, which are listed below and which the leader
may kindly note
Stanza 20, line 2 Read sirg.
32, line 3. Read more:
72, line 4 Read Felelah
96, line 4 Read atat

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·GEOGRAPHIC.IL NOTES 115 KANAKHALA It is now the village of the same nanic ncai IIardwar on the west bank of the Ganges According to Mallinātha it refers to the hill through the gorge of which the Ganges descends, but there is no such hill at this place CARNA-NYASA Asacred spot in the Ilimalayus so called from its having a fool-print of Siva Wilson identifies it with llar la paura (the steps of Siva) near Hardwar KRAUNCA-RANDHRA Famed in the Purānas as the gap made in the Kruuñca mountain by Paraśurāma, it is said to be used by flamingoes as a passage to the Mānasa lake The geographical Incation is not known KAILASA and MĂNASA The Karläsa mountain (altitude 22,028 ft) is said to be the mythical abode of Śiva and Parvati It is situated due north from the centre of the Mānasa lake (altitude 14,900 ft 133 sq miles) Kailāsa 19 16 miles from the north edge and 32 miles from the south edge of the lake ALAKA The mythical abode of Kubera and the Yaksas, supposed to be situated on the slopes of Mount Kailāsa area 2