·AVANTISUNDARĪ KATHĀSĀRĄ.
अवन्तिसुन्दरीकथासारः
EDITED WITH INTRODUCTION
BY
G. HARIHARA SASTRI
KUPPUSWANI SASTRI RESEARCH INSTITUTE.
MYLAPORE, VIADRAS
1957

·INTRODUCTION The discovery of Aruntisundari of Ācārya Dandin in the early decades of the present century is one of the most important events in the literary history of Sanskrit. The peripatetic party attached to the Government Oriental Library, Madras, brought to light in 1916-9, a fragment of a prose romance called Avantisundari-kathal and a fairly large metrical summary called Avantisundari-kathāsarā? and they were published in the Daksinabhārati Series, No. 3, in 1924. | It was gathered from the two fragments that the prose fragment was a part of the long lost preliminary portion of the Avantisundari of Dandin, that the so called Dašakumaracarita (hereafter referred to as Doſakuira), the middle portion and that the Purvapithikä in most printed editions, a patch-work by a later hand. Some papers were publighied in research journals bearing on the literary and bistorical data furnished by the fragments. A few scholars hossever : expressed their doubt in regard to Dandin's authorship of the prose romance. Dr. S. K. De who belongs to the section of Sanskritists that places Dandin carlier than Bana, ħeld that the fragment was a revised version by a later hand of the lost portion of the Avantisundari, on the grourd of disparity in style secn in it and in the Dašakumāra 3 And Dr. A. B. Keith went further, cyen to the extent of saying that the fragment should not have been published4 ! Soon after, however, another fragment of the same work but much larger in extent was discovered, containing the continuation of the smaller fragment, to a considerable length. This fragment, as will be seen in the sequel, convincingly answers the scepticism on the part of scholars in regard to the authenticity af Dandin's authorship of the prose romance. A few words may be said here about the discovery of this fragment. When I was collecting manuscripts for the Trivandrum Curator's Office in June 1925, I came across a big bundle of dishevelled foilos of ancient palm leaf manuscripts, along with other manuscripts of wellknown Sanskrit works, in the house of a Namburi genileman, in Mſuvattupuzha, 1 and 2 are referred to in the footnotes as do, and Av. Sara respectively. 3. 1.H.R. Vol. III, pp. 395-403. 4. Vide preface to his History of Saoskrit Literature (Oxford, 1928, p. XVI.)

·INTRODUCTION iii found in the manuscript of Nāmasangrahamālā by one Appaya Dikșita. As 10 better copy had been forthcoming, a careful edition based on the two fragments was published in the Trivandrum Sanskrit Series, No. 172 (1954). 1 The Kathāsāra, in the present edition too, incomplete but better than the one issued in 1924. The work divides the running narrative of the original into paricchedas and carries it up to Upahāravarman's intrigue with Kalpasundari in the third Ucchrāsa of the Daśckumāra. The author tells us with commendable modesty that he has no claini to literary finish and that he recounts in a brief compass the story of the Avantisundarī, for the love of telling good tales (I. 9-10). His suinniary is in the main ſound to be faithful not only to the Avantisundari so far published but also to the Daśakımıūra, with a quarter of which it overlaps. It is written in a simple style, indenting often on the words of the original. It is anonymous and employs the word inunda' as a mark in the last stanza of each canto. Bhoja in his sſigāraprakāśa says that a poet called Pañcaśikha used the word 'ananda' as a mark in the last starza of each canto of bis work Sūdrakakatha. The Kathāsāra is olviously a different work and will remain anonymous until furtlier researches disclose the name of the author. In the absence, however, of a complete original, it will be a source of information, in regard to Dandin's prose work. The Dasakumāra is a trunk without beginning or ending and its very title is an anomaly. Dandin's original and the Kathāsāra apply the term 'Kumāra' to the prince Rājavāhana alone. Even if it is taken in the sense of 'a boy' the title is a inisfit; for Dandin's scheme of the story contains not ten but eleven boys, the prince and his ten companions. The Purvapīthikā leaves out Devarakṣita, one of the companions, the sou of the pious Satyaśarman who leaves the Flower City', his native land, and sets uy a family in an agrahāra in the Käveri delta; it also personatcs Somadatta, the son of Brahmadatta, the king's family priest, as the son of Satyavarman. In Dandin's original as summarised by the Kathäsåra, Devarakṣita figures as a watcher of the entrance of the cave through which the prince enters the nether worlds. It appears that when the earlier portion was not available and the Purvapīſhikā was For a detailed review of the Avantisundari, see also Dr. V. Raghavan, J. of the Travancore Uni. Ass. Library, v. VII, end. 1.

·INTRODUCTION In the initial stage Dandin's style is elaborate; there are loog compounds and sentences extending over a page and abundance of ślesa of different varieties; but as we proceed further, the style changes to suit the subject matter, is permitted by the great critic Anandarardbana 'raat naal, and we find a simpler style, pithy and well turned expressions gracefully arranged, and long descriptions alternating with vivid scenes charged with rapidity of action. In spite of the hopelessly fragmentary nature of the text, one can see Dandin here in the sweet diction, the picturesque characterization and other features that we are familiar with in the Daśakāra. Dandin mentions Bāna and his Kādambari by name. He dopts ideas, expressions and descriptions of Bāna, and transforms them in the mint of his imagigation investing them with fresh vigour and beauty. In the episode of Kādambarī, he follows the thread of the story of Bāņa but differs from its continuation by Băna's son. Heconnects his work with Kádan:- bari by making Kapiñjala take birth as the Brāhman Mātanga, and Pundarika relate his tale to cheer up Mandakini. His mastery of vocabulary is evident in the story of Mantragupta? which is composed of words that contain no labial letters. In the Kathāsāra, Somadatta, stricken with fever, tells his tale in words which contain only the soft twentyfour letters out of the fortytwo, in the Sanskrit alphabet (VII. 15-48). Thc story consists of thirty four stanzas in Upajāti of eleven syllables; they flow with ease, without hetraying the restrictions the author has imposed upon himself. It is clear from this that Dandin has another stupendous feat to his credit in the story of Somadatta in tbe original. These literary feats, it may be observed, are quite in keeping with his authorship of Drisandhāna, a poem in double entendre, narrating, at the same time, the story of the Rāmāyaṇa and the Mahābhārata. The story of Somadatta is composed in the twentyfour letters constituting the Tamil alpbabet with the exception of 1() and (0); and it seems that Dandin, imbued as he was with Tamil culture, tried his hand in the novel field of writing a Sanskrit piece in the alphabet of Tamil and succeeded. Dandin's varied knowledge is borne out in his description of the elephants and horses in the army, his proficiency in 1. Dhranyāloka, N.S. eda., p. 143. 2. Dagakunāra. N. S. edd., pp. 234-50.

·vi ATANTISUNDARI KATHA SARA Dharmaśāstra and Grbyasútra in the portrayal of the Brahman villages on the banks of the Käveri delta, 1 and in the science of yogic practices in the depicion of the penance of Ripuñjaya.' The thoughts and expressions of the Arthaśāstra oí Kausalya run throughout the texture of his work. In his know ledge of astrology, medicine, herbs, plants, Agamas, Puranas and architecture, Dandin leaves many great writers far beliind. The scheme of Dandin's story is this: Ripuñjaza the last of the Bșhadratha dynasty and ruler of Magadha is childless, He abandons his kingdom, repairs to a hermitage on the bank of the river Narmadā and practises austerities. God Vişnu being pleased, grants him a boon that a son will be born to him, wlio will defeat the ruler of Ujjain and brave the stroke of Amardaka (God Siva of Ujjain). His penance extends over many long centuries, when the dynasties from Putikas or Pradyotas down to Potas (Haunas or Maunas accarding to Purāņas) rule over the country and disappear. He returns to Magadhia where his son Rājalariisa is bom. He entrusts his kingdom to his son, retires to his hermitage where hcleaves off his mortal body for a seat by the side of God Vişnu. Rájaharisa mirries Vasumati, the princess of the Pundra country and defeats Mānasāra the king of Malasa, in battle. Here the story of the Avantisundarī begins. Mánasára comes of the best Kşatriya sace to whom honor through crunts more than life. He propitiates Amardaka with the rite or selling hunian flesh and obtains a sword ensuring victory over his enginy. Ile then challenges the Magadha king for another trial of strength. Rajatram sa seeing that Mänasira has gronn stronger by external aid, senus away his pregnant queen srith trusted zninisters to a safe setreat in the Vindhya forest and encounters the enemy. A llocdy battle takes place in which the Hagadha ruier is deſcated and driven to the sef8e2! where liis queca and ministers are taking slielter. Meanulite, his qucen gives birth to a son nanied llarusa. bana, whom a celestial angel in the form ol a swan snatcies anay.

·INTRODUCTION and offers worship. In due course she conceives and gives birth to another son, Rajavävana. Sons are also born to the four ministers and the Purohit who accompanied the queen. Five stray infants who prove to be the sons of the lost ministers and ally of the king are also brought to the hermitage, to be companions to the prince; and all grow up in amily. Vārnadeva asks the prince to go out for the conquest of regions and recover the lost kingdom of his father. The prince starts with his ten companions and neets a Brahman Mätauga in the Vindhya. The Brahman seeks the aid of the prince to obtain lordship over the Asura world which is promised to him by God Siva. When the companions are asleep, he takes the prince through a cave to the regions of Asuras, marries the princess Mandakini and rules over the realm. The companions who miss the prince station one among tliem, Devarakṣita, to watch at the gate of the cave, and the others search for him in different directions, where he might emerge by other exits. Mandákini presents the prince with a wonderfuljem that gives the wearer freedom from hunger and thirst; and he takes leave of the happy couple and proceeds to Ujjain. There he meets Puşpodbhava his companion who recounts his story; he falls in love with the princess Avantisundari, the daughter of Mānasāra. In the temple of Ujjain, he comes across the Brahman, Vidyeśvara, a magician of Cidambaram, and then Somadatta another companion who tells his story. Through the contrivance of the magician, be marries the priocess; and after reverses for two months, meets the other companions at Campa; they all severally narrate their adventures, Dandis mention3 Porast in the place Kaunas or Maupas, the last of the local dynasties tnentioned by the Purāſas. A few particulars furbished by the work which are reminiscent of certain facts of the history of the Pallavas may be set forth here. After a long exile, says Dandin, Ripuñjaya returns to Magadha and renounces his kingdom in favour of his son 1. Pola seems to be an abbreviated form of Potarāja (lord of ships) a title by which the Pallavas of Kanchi were known, and it is possible that in view of the prominence given to their maritime activities the Pallavas called themselves Potarājas. It may be noted here that Dandin calls the mierchant-prince who earned large wealth by overseas trade by the name Potapa.

·AVANTISUNDARI KATHA SARA Rajahansa, whom the learned people place on the thronc.? Rājahamsa is described as a partial incarnation of Vişnu? and his two sons Hamsaváhana and Rajavahana, as incarnations of Pradyumna and Samba. The last two are the sons of Sri Kșşņa and two of the lioly Pañcaviras of the Vrsnis;3 and a temple4 is set up for them. The Pallava kings are praised as partial incarnations of Vişnu.5 Nandivarman Pallvamalla was a devout Vaişnavahi and he was placed on the throne by the people of the city. He is known to have built the Vaikuntha Perumāl temple at Kāñci. Dandin describes Rājahamsa as a lover of elephants and his army consists of huge corps of elephants.9 The Pallava sovereigns are said to be well-versed 'in elephant-lore and Rajasimha is extoled for his proficiency in Gaja Šāstralo, Dandin's Rājahari sa has a state elephant in Hemakūta and a state horse in Bhadravāhana; while the state elephant of Parameśvaravarman I is called Arivarana and his state horse, Atisaya.11 Pallavamalla was very fond of elephants and caplured the elephant Pattavardhana as a booty from a Ganga king. 12 The magnificent sculptures of elephants at Māmallapuram also bear witness to the great regard the Pallavas had for the animal. In our work the queen of Rājahansa offers worship to Guha 1. "FAL TACE:. .अनवधैः सद्भिराहत्य मद्याध्यारोस्यत् (अयाध्यारोपितः) प्रतापलक्षीम् ।", 154. 2. 'अतोऽयमंशावतारो नरसखस्य', Ibid. 3. Sagutamata dana airdalala fairga i संकर्षणो वासुदेवः प्रद्युम्न: साम्म एव च । accu 2 aagizi: gal Paar: Il (Vāyu Purana, chap. 97); Ep. Ind. Vol. XXIV., pp. 196-98. 4. Safned intaggregla 1' Dasakumdra, N. S, Edn., Ao. P. P. 17. S. etiargalt ta saatt: 9971914', S.I.1, Vol. II, part 111. p. 3-17. 6. S.1.1. Vul. II, part V, p. 519. 7. S.1.1. Vol. IV, No. 135. 8. 4o. Pp. 79, 203. 9. do. pp. 77-88. 10. Cr. his titles in inscriptions S.1.1., Vol. 11, part I. pr. 15, (cufauin, 16 (69172417) 11. S..... Vol. 1p. 153 ff. 12. S.J.J., Vol. II, part V.

·INTRODUCTION in a temple (guhālaya) and sees a picture of Guha playing near his parents? (Somāskanda), and a son is born to her by the grace of the God. Rājasimha is described in his inscriptions as having taken birth from Parameśvara as 'Guha from Siva'. The representation of Somāskanda is found on the walls of the temples built by Rajasimha. Dandin mentions onc Bāņadeva, son of a feudatory, as holding the royal umbrella over Rajalarsa; and the Bāņa chieftains of the south were, many of them, feaudatories of the Pallava kings. These and other parallel details which could not be attributed to steer chance, suggest that Dandin, a court-poet of Pallava kings, was strongly influenced by the events of contemporary history. The work contains descriptions of ancient dynasties corresponding to the accounts given in the Matsya, Väyu and other Purönas. There are, however, a few points of difference which deserve mention. Unlike the Purānas, Dandin calls the dynasty that succeeded the BỊhadrathas, Putikas. Putika, (Polika or Punika according to the Purānas), was a king of Avanti; he killed Vitihotra, who succecded Ripuñjaya, and anointed his son Pradyota as king in the realm. Pradyota was a harsh ruler, the people called hiin Canda and his harem contained 16,000 ladies. The Purāņas are unanimous in saying that Kauſalya uprooted the eight sons of Mahāpadma and placed Candragupta on the throne; and Dandin is alone in saying that Āryaka the minister uprooted the cight sons one after another, when the high-minded Canakya, whose anger was roused, established Candragupta Maurya on the throne.5 The minister Sakațāra wlio figures prominently in the legends is conspicuous by his absence from Dandin. Again Puşyamitra Sunga, the commander, says Dandin, killed Müladeva in 1. do. pp. 156-7., and Ao. Sara, III. 37, 38. 2. S.L.I., Vol. I, p. 12. No. 24; and I.A. XLVIII (1918). p. 231, 3. In the light of Dandin's version, the passage. (AETEREST ... data 019* $ARCH', in the Harşacarita, may be read as 'महाकालमदे......प्रद्योतस्य पौनिकस्य कुमारम् । (N. S. Edn. p. 199.) 4. In his Soapnenosacadetta, Bhåsa says that Pradyota's antahpura consisted of sixteen women atzoraigTriBT (TSS. p. 68.). 5, Ap. p. 183. 3 ·* AVANTISUNDARI KATHA SARA battle, after deposing Bșhadratha.! Pușyamitra is said to have waited long before he could formally assume the imperial power, and Dandin's version brings out the new fact that Pușyamitra had on his way to the throne an adversary in the person of Müladeva, who had killed his son Sumitra. Bāņa alludes to Müladeva in bis Harsacarila. The manuscript of the work in the Trivandrum Palace Library reads the passage referring to the assassination of Sumitra thus -अतिदयितलास्यस्य च मूर्धनमसिलतया मृणालमिवालनाद् अमिमित्रानजस्य glazea goa: I It means that Müladeva having been in the midst of actors cut off the head of Sumitra, the elder brother of Agrimitra. It is now plain that Sumitra was an elder son of Pusyamitra and Vasumitra, his grandson. One was an addict of dancing and lost his life: and the other was a distinguished bowman who conquered the Yavanas on the bank of the river Sindhu, as is seen in the Mālavikāgnimitra of Kalidasa. Müladeva is an outstanding figure in the kathā literature in Sanskrit, and several stories, often mutually conflicting, have gathered round his name. In his introductory verses, Dandin refers Müladeva as an author of a work on Nārāyaṇadattā and Devadatta; the Padmaprābhộlaka, a Bhāna attributed to Sūdraka, which has for its plot the love between Müladeva and Devadattā exhibits Múladeva alias Karnisuta as proficient in all arts, The Haramekhala, a Prākrit work on medicine and perfumery by Mahuka (900 A.D.) refers to the love between Müladeva and Devadattā? and characterises him as 'vidogdha-cildāman3 (a beau ideal). The love story of Müladeva and Devadattă is dealt with in the Kumropalapralibodha of the Jain author Somaprabha; and in it Müladeva is said to be a beautiful person, proficient in all kalas and a fountain of all good qualities. In Kşemendra's Kalavilasa, Müladeva figures as a teacher of Kalas. In the Kathasarit sågara, Somadeva connects Müladeva with several legendary figures. An old Maharashtra tale mentions Múladera as the king of Vennāyaştat and an ideal ruler of his land. 1. Av. p. 184. 2. TSS. No. 124, p. 35. 3. Jbid, No. 136, p. 72. 4. Ocean of Story, Penzer, VII, 217-9. Bhiksuprabhamati in his commentary Cănakyaţikä on the Artha śdstra 11) states that Vennayate was in the Vidarbha (Cf. country davant 2011*(1 2)qui a Parige 1) ·INTRODUCTION The Pallava king Nandivarman Pallavamalla is praised in his inscription as Karmsuta in his knowledge of arts. The author of Jayaniaigalā, a commentary on the Kaniastra of Vätsyāyana, when dealing with the Aflecciita-vikalpa2 (systems of cipher-writing) cites by way of illustration two systeins, one founded by Kautalya and the other by Müladeva. This fact that Kautalya and Múladeva were authors of systems of cipher-writing is quite in keeping with the tradition that ascribes to them mastery of all sciences and arts. This system of ciper-writing, it may be mentioned in passing, is called Mlūlabhadriya in Kerala and the Malayalis of old generations are found to make use of it on occasions of secrecy In the body. of the Avantisundarī, Mūladeva alias Karnīsuta figures as a teacher of burglary, abduction, illicit love etc. In tbc Mollavilása.prahasong of Mahendra Vikrama, Kharapața is said to be the author of Cora śāstro3 (the science of theft) and Kautalya in his Arthaśāstra says that the implements of torture sbould be learnt from Kbarapata. Bāņa in his Kadambariš makes mention of the story of Karnīsuta, and the Jain Upadhyāya Siddhacandra commenting on the word quotes a passage identifying Karnīsuta with Kharapata. The lexicon Trikändafesa of Purusottama gives Karņisuta, Kharapata, Müladeva anu Kalankura as synonyms. It is highly doubtful if one and the same person coull be a romantic adventurer, a teacher and master of kalas possessing all good qualities, an author of a treatise on theft and a daring opponent of an usurper of the imperial throne; and the correctness of identification with Müladeva alias Karnisuta with Kharapața may be held in abcyance until fresh bight is throws it by further researcaee. 1. S.I.I. Vol. II, p. 346 ff. 2. wala इति-पत् साधुशब्बोपनिबदमप्यक्षरट्यत्यासाद् असष्टार्थ तम्लेच्छितं गठवस्तुमन्त्रार्थम् । तस्य विकल्या यहवः पूर्वाचार्योक्ताः । उद् यथा कौटिलीयम् -दादेः शान्तस्य कादेश्च स्वरयोरुभयोरपि । विन्दूष्मणोविपर्यासद् दुर्योधमिति सज्ञितम् ।। अको खगौ घडो चैव चटौ भणी तपो नमौ । यशौ रपौ सौ चेति मूलदेवीयमुच्यते ॥ 3. 79: Ta Gargantal (TSS. 55, p. 15). तस्योपकरणं प्रमाण प्रहरणं प्रधारणमवधारणञ्च खरपट्टादागमयेत् । (TSS. Edn. No. 80. p. 156.) S. N. S. Edn., p. 19. ол ·xii AVANTISUNDARI KATHA SARA There are references in the work to the commercial and colonizing activities that the east coast of India had with the Far East. In the story of the birth of Puşpodbhava, his father Ratnodbhava sails on the seas, and being ship-wrecked, reaches the island of Kālayavana or Yavana. There he marries the daughter of a rich merchant, Kalagupta; and the merchant-guild elects him to be the ruler of the island, Then he returns home with his wife in ships loaded with valuables, and his ships sink in the sea. His wife and nurse take shelter in the Kalinga coast and he in an unknown island from which he goes to the Bali island, in search of his wife. Again in the story of Ripuñjaya, the merchant Potapa lands at Andhakaccha? near Mahendra forest, with rich merchandise, after a voyage over Mahodadhi (Bay of Bengal). He makes many Siddhayatras or successful voyages in search of wealth, from Dramilapattana3 and takes valuable jewels to Candragupta Maurya for sale and the latter addresses him as yavanapatrika. Buhler identifies Kalayavana with Zansibar on the coast of Arabia; but from the above references it would appear to be an island in the Far East. The work contains short accounts of the lives of Sūdraka, Vararuci, Vyādi, Upavarșz and other historical and semihistorical characters; but they differ from the accounts given in the Brhalkathamañjari of Kşemendra and Kathasaritsagara of Somadeva, which are now held to be the Sanskrit renderings of an enlarged version of the Byhatkathā. As Dandin Nourished about three centuries carlier than Kşemendra and Somadera, it is possible that he derived his themes from a simpler and more genuine text of Guņādhya. Dandin's version depicts Sūdraka as a historical rather than a legendary person. Sūdraka, says Dandin, conquered the world by the clean edge of his sword and captured nien's minds by writing a book on his own life. He was a Brahman named Indrāņigupta of the Asmaka country. He aspired for the majesty of a king (Rajafri) and discarded the glory of a Brahman (Brahmaſri); and the learned people called him Sudraka. He worked his way through a long series of dangers and fought with prince Svati of the Andhra dynasty, a friend of his boyliood. In 1. Ap. p. 191. 2. ds. p. 177. 3. Kivirippattinam or Puhar, a port situated on the cast çoast, at the mouth of the river Kiveri, ·INTRODUCTION xiji the battle, he jumped from his horse upon the elephant that was carrying his enemy, captured him alive and took possession of Ujjain. He distributed the conquered territory among his friends and reinstated Svāti on his father's kingdom. He released Bandhudatta his friend from prison and recovered Rangapatākā his mistress who had dwelt abroad for fear of the enmity of the rake, the brother-in-law of the king. 2 Dandin tells us that Upavarşa was the teacher of Katyāyana-Vararuci and that he was identical with Bodhāyana and Kộtakoţi. It is possible that he was the same Ācārya as Bhagavān Upavarsa, the great Vğitikära of the Pūrva and Uttara Mimūzitsäs. On the Upavarşa-Bodhāyana identity, there is difference of opinion among scholars. Mm. Kuppuswami Sastri holds that Upavarşa and Bodhayana are identical. V. A. Ramaswami Sastri finds difficulty in accepting the identity on the ground that, while Upavarşa holds Ārmiau as Vibhu, Bodhāyana proclaims Jivärntva as slated by Sri Rāmánuja in his Srībháş30.4 Dr. S. Krishnaswami Ayyangar relying on the Manimekhala:5 and the anonymous Prapaſcasūra3 takes Bodhayana as different from Upavarsa but identical with Kộtakoți. In the light of the tradition recorded by Dandin the evidences sought 10 make out Upavarşa to be different from Bodhāyana have to be re-examined. 1. अग्रहीच नन्धुदत्तोपजप्तपौराम् उजयिनीम , अन्धराज्यविजपतृतेन च स्वातिना महति युद्धे तमात्मसैन्धवाद् उत्प्लुतप्रतिहस्तिमस्तको जीवग्राहमग्रहीत् । अन्वग्रहीच मित्रेभ्यो भुवनसंविमागे पिव्येण राज्येन'। (Ar. p. 201), 2. बन्धुदत्तसहचर्यवेयं राजस्यालकामुकवैरभयात् पुराधिवासितेति 16971414214! (Av. p. 200). This passage is reminiscent of the theme of the Mycchakalika, 3. See his paper on 'Bodhāyana and Dramidācārya_Two old Vedäntins presupposed by Ramanuja', Proceedings of the Third Oriental Conference, Madras, 1924, pp. 465-73. 4. l'ide his introduction (pp. 14-6) to the Tattvabindu, Annamalai University Sanskrit Scries No. 3, p. 15. 5. Vide his 'Marimekhalai in its historical setting'. pp. 91-2. 6. T.S.$. 45.

·xiv AVANTISUNDARI KATHA SARA In bis work, Dandin gives an account of himself and his forebears. In his younger days, when Kanchi was invaded by enemies he left the city and roamed about from one country to another. This incident must have afforded him opportunities of coming into contact with several sorts of people and of observing at first hand different sides of life, which are vividly exhibited in his work. He was a votary of Vişņu and obtained inspiration from Hin for writing his work. His conception of mnokşa is the enjoyment of the highest bliss in the presence of the God. He was a court.poet of a Pallava king; and Dāmodara, his great-grandfather and an associate of poet Bhāravi, was patronised by Vişnuvardhana, Ganga Durvinīta and Pallava Simhavişnu. The three kings of these three sane names are also known from inscriptions as rulers of various provinces of the Deccan in the beginning of the 7th century A.D. Bhāravi mentioned by Dandin as a great poet and saivite was the same as the author of Kiratarjunīya, the Saivaite poet referred to in the Aihole inscription of 636 A.D. Dandın, the fourth descendant of Damodara, may be assigned to the early part of the 8th century A.D. He was familiar with Bäna's Kadambari which must have by this time attained wide celebrity. The text of the Kathasara presented in the following pages is based on the collation of two manuscripts (,) and the printed text (1) issued in 1924. One of the manuscripts (*)was obtained from Travancore; it is written in Malayalam characters on palm leaves and is fairly correct but contains gaps at the end. The other, (19) is a Devanagari transcript belonging to Dr. V. Ragliavan copied from an original palmfeaf manuscript with Ds. C. Kunhan Raja. This manuscript is of the same extent as the printed text; it begins with a talile of contents in prose for the first chapter and contains good variants, The text appeared in the Journal of Oriental Research, Madras, as its supplement, in Vols. XIV-XIX. It is now issued in book form with an Introduction and a summary of Contents. The Kathasāra is at times very brief; to make thie summary more informative, I have drawn from Dandin's original sitantisundari whicrever necessary. I express my indebtedness to Dr. V. Ragliavan for placing his manuscript 1. A. p. 151.

·INTRODUCTION at my disposal, as also for revising the Introduction and Summary of contents and for helping me in other ways in bringing out tliis edition. My thanks are also due to Sri K. V. Sarma of the Sanskrit Department of the Madras University, for going through the proof of the Introduction and the Summary of Contents and making several suggestions. In spite of careful proof reading there remain a few errors of printing in the text for which I crave the indulgence of the critical reader. Corrections suggested in the Errata are, many of them, the result of further study and careful revision. MADRAS 2-1-1957) G. HARILARA SASTRI ·SUMMARY OF CONTENTS* CHAPTER I Ancestors of Dandin King Simhavisnu of the Pallava dynasty was ruling over Kånci, the matchless city of Daksiņāpatha, hallowed by the feet of Agastya. One day when the king was in his audience hall a Gandharva approached him and recited a song in āryā to the accompaniment of the lute. The king was pleased and asked about the author of the song. The Gandharva bowed and said: "O King, in the city of Anandapura [the capital of Anarta Gujarat] in the north-west of Aryadesa ere was a great abode of Brahmans; and from among them a group of families of Katśika goita migrated and settled in the city of Acalapura (Dear Nasik) founded by Müladeva for his friend Acala. Nārāyaṇasvāmin, one of these settlers, had a son named Damodara whom the poetic muse marked, even in his youth, for her own. The young poet associated himself with the great poct Bhāravi and through him secured the friendship of prince Vişnuvardhana. He once accompanied the prince in a hunting excursion. On the way, being afflicted with hunger, he was forced to take flesh in a forest. It is sacrilege to a Brahman to resort to animal food, unless it is the residue of the oblation offered to Gods in a sacrifice. To expiate the sin Dāmodara started on a pilgrimage and visited several sacred centres; and in the course of the journey he came into contact with Durvinita, the Ganga king. IIe is now happy, in the company of that king; and the āryā that I cecited was composed by this boy poet". (Av. Sära, I, 1-26; Av. pp. 1-10) Life of Dandin On hearing this the Pallava king was eager to see the author of that verse and with repeated invitations, he brought *This summary is based on the Acantisundari Katha Sara (Av. Sara) edited here and on the original Arentisundari (Av.) of Dandin published as Trivandrum Sanskrit Series 172. References to both are given at the end of the respective paragraphs: Relevent information contained only in the original Arantisundari (Av.) is gire within brackets, ·2 AVANTISUNDARI KATHA SARA Dánjodara to his court (and made him his own. Under the liberal Pallava patronage the poet wrote Gandhamādana and works on poetics in Sanskrit and Prakrt]. As desired by the king, he married and became father of three sons, [Simhavişņu, Manoratha and Atilobha. In course of time, the second son Manoratha had four sons, Damodara, Bhavadāsa, Simhavişnu, and Viradatta). The last son married Gauri [of Mățhara gotra, a paragon of womanly virtue. She gave birth to many female children in succession; and, to the great relief of the parents), Dandin was born as the only male child. When Dandin was seven years old he lost his mother; and afterwards he was nurtured by the Goddess of Learning. After he was invested with the sacred thread his father also passed away. During this time, the Pallava kingdom was invaded by enemies; [famine and pestilen devastated the land of Drávidas, Colas and Pandyas). Torn from his kith and kin, Dandin roamned all about the country; he stayed many years in great centres of learning and acquired proficiency in Several branches of learning. After peace was restored, Dandin returned to Kanci, and being restored to the place of his ancestors, lived a peaceful life amidst friends and relations. (Av. Süra 1. 27-36; Av. pp. 10-12). Visit to Mahamallapuram At this time, an architect named Lalitālaya, son of Mländhătă, called on Danglin. (He was an expert in constructing ninety-six kinds of prasadas (temples) and six kinds of santras (mechanical contrivances); he liad all the thirtysix qualifications prescribed for an architect (acarga)). When he sat near Dandin with due decorum, people gathered around them, voicing their admiration of his varicd achievements as follows: {"This architect has constructed mechanical men and exhibited a mock fight between them; he caused artificial clouds to rain from the sky and showed magic by means of gontros; he is a warrior; lc broke tlic licads of clephants, in battle, with arrows as big as pestles; he is a writer; he wrote the life of Südraka (Sndrolo-corilo) in Tamil. llis father was superior to Havanas in making gastros and astonished king Durjaya ly creating a mechanical Kalso Vykso (the visli-yielding tree)," W'lien the din of voices ceased, the architect said to Dandin, "Sir! the little things I have donc cacite people's wonder; and evidently, our great achieve ·SUMMARY OF CONTENTS 3 ments in art have deteriorated by long neglect. But it means little for scholars like you who have mastered the science of the arts of Brahmā, Indra and Parāśara). I have however a request to make. You have seen the image of Vişnu reclining on his serpent bed on the shore of Mahāmallapuram (the modern Mahābalipuram); I found one of the arms of the image broken and I have refitted it. Please see if my refitting is worthy of the image which is a work of art of the great ancient architects". Then [Ranamalla alias Virapatāka,) a friend of Dandin and son of a general said, “Sir, let us comply with the request of the architect. Our friends Mātņdatta [and Devašarman] who have come from Kerala to see you are now at Mahāmallapuram; we can meet them also.'' (Av. Sära I. 37-46; Av. pp. 12-14) The next day they started (with Jayantanārāyaṇa and other friends] to see the image. On the shore, they sighted a lofty palace, (all in white, and the tumultuous billows dashing against its base.] Proceeding a little distance, they beheld the image, the sea brushing its fcct with gentle ripples. They came close to the image but could not discover any trace of mending in the arms. They asked the architect which of the arms he had mended. Lalitālaya bowed to them and said that his labours were amply rewarded. Origin of the Story By this time, they saw a big red lotus floating over the sea and moving slowly towards the image. It touched the fect of the image and suddenly turned into a Vidyadhara equipped with arms and ornaments. When Dandin and his friends were looking aghast, the Vidyadhara went round, made obeisance to the deity and vanished in the sky. [Rāmasarman,] one of the party and a native of the Cola country, asked Dandin if he could unravel the mystery. "Yes, it is a mystery' said Dandin. “This much, however, can be imagined; a celestial being offended a sage in an incident connected with flowers and the angry sage cursed him to change into a lotus flower; and the flower having floated over the sea for long ages, recovered its original form, at the touch of the image. Let us now go back home." Filled with wonder, the party returned to Kāñci and Dandin's friends pressed him to unravel the mystery. Then Dandin observed a course of austerities lasting many days and worshipped Vişnu with intense devotion, sleeping on ·4 AVANTISUNDARI KATHA SARA a bed of kiša grass (on a twelfth lunar day). The Goddess of Learning appeared in his dream and said, “Dear cliild! God Vişnu is pleased with you. May the story [of Rājavähana, the lord of men and semidivine beings,] shine bright within you~[the story bristling with anecdotes on the aims of life, tales of distant islands, description of arts and creeds, and traditions of ancient kings, gods and demons.]". The day dawned; with a thrill of joy Dandin awoke early in the morning, and attended to his religious duties with meticulous attention. He then summoned his friends who were fond of hcaring tales and narrated the story of Avantisundari [ending with the lotus changing into a Vidyadhara.] (Av. Sāra I. 47-63; Av. Pp. 14-17) CHAPTER II Story of King Rajahansa Rajahamsa was the king of the Magadha country with his capital at Kusumapura. He had a noble queen in Vasumati, (the princess of the Pundra country). He entrusted the affairs of the state in the hands of his faithful ministers and enjoyed the pleasures of youth as suited the varying seasons of the year. He had earlier defeated Mānasāra, the ruler of the Málava country, in battle, reinstated him in his kingdom and had set a spy to watch his movements. The spy returned after wandering about the Malava country in the guise of an ascetic and said: “Oh Lord, Mānasära smarting under humiliation practised severe penance. Bu sceing that the penance would not bring immediate fruit, he propitiated the god (Amardaka) (Siva) at Mahākála (Ujjain) by selling Mahămāmsa. The god was pleased and granted him a sword which would give him an assured victory in battle. Equipped with this divine weapon he is making preparations to wage war against you." (Av. Sara 11. 1-37; Av. pp. 17-38) Hearing the report the Magadha king thought that the enemy had grown invincible with external aid and that the only cousse left to bim would be to fight the enemy and face 1. Paindua, called Firuzubad in later times, in Bengal. According to keśavasyamin's Nanárikornava, Pundra is the country called Varendri. (Varendra in Bengal).

·SUMMARY OF CONTENTS 5 Then a your feet." the consequences. The ministers advised the king that the suitable course to take under the circumstances would be to retire into the Vindbya forests and bide their time. But the brave king would not shirk an open fight and flee like a coward. He pointed out that there was no safety in taking shelter in a forest in as much as the enemy could pursue them in their refuge. Finally it was decided that the king should meet the enemy in battle and that the ministers should repair to a hiding place in the Vindhya forest along with his pregnant queen and a select body of followers. There were ominous forehodings portending danger to the country. Brahman messenger of Mānasāra approached the king and said, “Your Majesty, the Lord of the Mālavas conveys his affection and regard for you and asks me to intimate his desire to hear, once again, the peal of thunder of your powerful arms in battle and give up his body defiled by the dust of “Be it so," replied Rājahamsa. “It will be a pleasure to me to receive Mānasāra in battle. Tell him that we shall meet at daybreak on the holy bank of Prayāg." (Av. Sara II. 38-68; Av. pp. 38-59) Then the Magadha king ordered his general (Harşa) for an immediate manoeuvre of the army. To ward off unseen evils he performed expiatory rites and emptied his treasury by making gifts to Brahmans, and with their blessings he started from the city and spent the rest of the day in camp inspecting the four divisions of his huge forces arrayed for battle. Next morning he mounted his favourite elephant Hemakūta and set out with his army. [Mānasāra had advanced with his forces and was ready for fight). The two armies clashed and a fierce battle took place. The two warriors at first fought each other seated on their elephants, then on horseback and lastly in their chariots. Their fate was hanging on the balance for a long while. Then Mãnasära ffung the divine weapon at his enemy. The Sword had hit the Magadha king hard, made him senseless and killed his charioteer before he broke it to pieces. (Av. Sära II. 69-86; Av. pp. 59-114) \Vhen the sun set the bewildered horses turned away from the battlefield and dragged their royal master day and night through many a land. And as it happened they entered ipto the thicket of the Vindbya forest where the ministers and the queen were taking shelter and fell down and died from exhaustion. When Rajahamsa regained consciousness, ·6 AVANTISUNDARI KATHA SARA he heard the following conversation from behind a bush and recognised that it was Sumati and his other ministers that were talking. "Sir, we are here," said one of them, « under the orders of the king to guard the pregnant queen, She gave birth to a child with all auspicious marks on the body. Today is the eleventh day and religious rites were performed for the welfare of the child. But, what a bad omen! I dreamt a dream that the child was carried away by a bird." Soon after, the women cried, “Ali, a man in the shape of a swan is taking away the child and flying up the sky." The queen sank in sorrow and the ministers got alarmed at the sudden disappearance of the child. Then she addressed the ministers as follows:-"Sirs, by the command of the king I have been taken here to worship the goddess Vindhyarāsinīt till I give birth to a child. But unfortunately, my child is lost. Grief is consuming my body. I shall burn it completely in a forest conflagration. Please convey my last respects to my Lord." (Av. Săra II. 86-98; Av. Pp. 114-22) The ministers dissuaded the queen from her rash attempt and said: "Your child has all the prosperous signs of an emperor. He is superhuman. He will not be lost, but may be hiding somewhere." But she was firm in her resolve. At dead of night, she quietly stole away from the camp, went near the thicket, where the king happend to lie prostrate, and deciding to hang herself by a noose, uttered the words: “Oh, my Lord, I am dying." The king recognised her irom her voice and asked her in faint words not to be rash. She was taken aback when she heard the words of her lord in that lonely place; she cried for a lamp and a light was brought. She beheld her lord bleeding all over his body and lying flat on the ground as if dead, at which she fell down and fainted. [Recovering consciousness, she saw him in an unconscious state and decided to follow him in death by falling into fire). At this moment, the king opened his bright eyes and raised liis hands and the upper part of his body as if he was free 1. The deity of the celebrated temple Vindubásinj situated on a part of the hills near Mirzapur. The goddess Vindubāsini was widely worshipped in the seventh century and her shirine was considered as one of the most sacred places of prilgrimage. Cf. also rathasarit:dgara, chs. 52, 54.

·Q- SUMMARY OF CONTENTS from all pains. The hearts of the ministers and other attendants swelled with joy to see the king looking safe and sound. They at once removed the queen, who could hardly believe that her lord was alive, from the fire which she was entering. (Av. Sāra II. 98.166; Av. Pp. 122-34) CHAPTER III Story of Rājahamsa (contd.) Rājaharisa related his adventures to the ministers and added, " In my sad plight, God Siva appeared in person; and when l bowed to him mentally, he consoled me with the following words: "Dear child, I am pleased with your valour. It is I that struck you in the battle in the form of a sword; and to my great joy, you shattered it to pieces. It was at my dispensation that the horses took you to this safe retreat. In due time, you shall recover your former position and beget a son named Rajavāhana of infinite powers, the sole ruler of Jamhüdvipa; you should live an ascetic life, in a hermitage and send him out for the conquest of the world when he is sixteen years old. Your first son Hamsavāhana is now doing well." Having said this the God disappeared and I got up as if I was free from all pains." Whilst the king and his ministers were engaged in talking over what had happened, the night came to a close. (Av. Sara III. 1-10; Av. pp. 134-36) When experts in Ayurveda had healed his wounds, the king followed by his ministers paid a visit to the hermitage of the sage Vámadeva on the bank of the river Narmada and fell at his feet. The all-knowing sage received him kindly and with a smile began to narrate the king's story to the ascetics that sat around him. He traced the descent of the king from the Creator and mentioned the names of his ancestors down to his father Ripuñjaya of the * For a long time," added the sage, " Ripuñjaya was "childless. And as desired by me he practised severe austerities in this Vindhya forest and worshipped the God Visņu (Jalašāyin), The God said to him in a dream: Childl stop this mortifiction. A son will be born to you. He will defeat the king of Ujjain and face bravely the stroke lunar race, ·AVANTISUNDARI KATHA SARA of Amardaka (Siva). And Pradyumna and Samba, (the two sons of Krsna), will be born to him as his sons." [When Ripuñjaya told me his dream, I felt very happy. In accordance with the divine command, be returned to the Magadha country where his son Rājahamsa was born. When the son grew fit to bear the burden of the kingdom, he entrus. ted the responsibitities to him and returned to this place, called Ripuñjayāśrama after his name, to resume his penance. In due time he gave up his body and got a seat near the feet of the God Vişnu]. His hermitage is not far off from here. His son Rājahamsa, who is before us, is a monarch of marvellous adventures." (Av. Sara III. 11-32; Av. pp. 136-55) The sage, laviug finished the story, engaged himself in his niidday observances. The king returned to his camp, stayed as a guest of the sage for the day and then proceeded to the hermitage of his father. The royal pair paid obeisance to the sage daily with the wish for a son and took part in his sacrificial performances. Meanwhile, the queen came to know that there was a temple of Guha close by, a resort of people who desired progeny. She hastened to the temple where she saw carved on the wall the image of child Guha playing near his parents (Uma and Siva). The loss of her child Hamsavahana came to her memory and tears ran down her cheeks. At this juncture there came to the temple a Sabara maid, named Vindhyasenă, of about twenty years, accompanied by an old Sabara, her father-in-law. She asked the queen what made her weep and the queen told, with added agony, the incident of her child being carried away by a swan. At this point the king too came to the temple and the queen introduced the Sabara maid as her dear friend, the daughter of a Sabara chief, and as having resorted to the temple with a petition for a son. (Av. Sora III. 33-44; Av. 155-57) The king noticed a jewelled bracelet on the land of the old man whose eyes were full of tears. IVhen asked for the reason of his sorrow, thc Sabara bowed to the king and said, "My Lord, I had a brother named Candaksia nored for his cruelty. He put all his relations to death leaving me to mourn for them. At that time the illustrious king Ripunjaya came to this forest to practise penance and I liad the good fortune 10 wait on him. Having ·SUMMARY OF CONTENTS 9 a an completed his penance he stayed here long and then as desired by the sages he slow my brother and made me the ruler of the forest, He declined to accept my humble presents offered to him and favoured me with this bracelet. Your appearance, voice and deeds bring before my mind the noble form of Ripuñjaya and my eyes gush with tears of joy." The king had a chat with the old man about the glorious days of his father and dismissed him and his daughter-in-law. After a while, Vindhyasenā came to the king's hermitage with her husband Vyāghradamana. The king and the queen accorded to them a cordial welcome and in due course a strong bond of friendship developed amongst them. Then, in the last quarter of a night, the queen had a dreain that she devoured the whole sphere of the universe. By the grace of god Guka, the queen, the wives of the ministers and the Sabara girl Vindhyasenā had conceived. After time on auspicious day, when the planets were in their exalted positions, the qucen gave birth to a son marked with signs of an emperor. A son named Simhadamana was born to Vindlıyasenā and with the babe in her arms she rushed to the queen to see the new-born prince. The purohita gave the name Räjavāliana to the prince indicating his future greatness. At the same time sons were born also to the four ministers; Sumati's son was named Pramati, Suśruta's son Mitragupta, Sumantra's son Mantragupta and the son of (Brahmadalta), the purohita, Somadatta. (Av. Sarı III. 45-68; Av. pp. 157-66) Story of Apahāravarman One day the mother of Vindhyasenã came to the hermitage with a child in her arms accompanied by an old Sabara. The old man made obcisance to the king and said: "King, not far off from here, lives a Kiráta chief [named Sārthamardana), the husband of Vindhyasenā's mother's sister. I anı his maternal uncle (Alātacakra by name). One day we heard that the king of Mithila was passing through the forest and we at once set out with a band of armed hunters to waylay him. In the tussle that followed the king fought bravely even after his forces had been defeated; finally he was forced to flee with the remnant of his army. The chief commissioned me to collect the spoil from the wounded while he himself pursued the fleeing king. When I was about to leave 2 ·10 AVÁNTISUNDARI KATHÀ SARÀ that spot, I saw an young woman wounded all over he body and also heard a child crying. The woman entreated in a feeble voice, Please protect the prince." Then I bebeld not far off from her an elephant killed in battle and a child in the cavity of the ear of the animal. I took hold of the child who had fortunately escaped injury and asked her who she was and what brought her thither. (Av. Sāra III, 68-77; Av. pp. 166-71) Sir,' she said, "you may have heard of Prahārayarman, king of Videha, and his friend Rajalamsa, king of Magadha. The queens of these two were also close friends. [Priyamvadāj the queca of Videla set out for Magadba with her husband to see her pregnant friend. At this time a war broke out between the Magadha and Malaya rulers. The king of Videha and the ruler of Anga rendered help to the Magadha king but they were overwhelmed by the forces of the enemy and Prahāra was caught in a dense mass of arrows. The brave Magadba ruler semoved them from danger and fought heroically alune but at last being struck by a divine weapon he fell down and fainted. But Mänasära, thellälava king, did not exult in his victory; [lte conciliated Prakāra by lcaling his wounds, and in appreciation of the valour of Rajaliamsa he declared before an assembly of Ksatriyas that the king of Magadha was the seal victor and that he would not thereafter take arms against anybody in battle. Prahára lingered long in Malava as a guest of Mäna. sira when twin sons were born to him. Then Māngsåra celebrated the Vistajit sacrifice and presented Prahara with the famous horse Bhailraváhana acquired in the battle against the Magadha king}.

·SUMMARY OF CONTENTS 11 cried for mounting the elephant. Without any forethought, I placed him on the lead of the animal and when our army was destroyed and the elephant killed, the child fell down on the ground and I got bewildered. Fortunately he is not hurt.' “\Vhen the woman finished her tale, I clasped the child to my hosom. Then our chief returned after destroying the king; and seeing the child in my hands, he asked me to take him on horseback to Vindhyasenā." The king and the queen fainted with sorrow when they heard that their friend was no more; hut the old man consoled them saying that he was safe. The king accepted the child and called him Apahāra because of his captivating appearance. (Av. Sara III. 78-93; Av. pp. 171-73; end lost) Story of Upahāravarman Presently there came a sage carrying a child in his arm with striking rescmblance to Apahāra and addressed the king as follows: " I made a pilgrimage to the holy Gangā and when returning through a forest, I happened take rest at noon in a village which was a haunt of wild beasts and inhabited by a few bewildered people. On the shade of a cailya tree sat an old man mad in appearance and covered with itches all over the body. From him I learnt that the village was aftlicted by epidemics and that the inhabitants were taking all sorts of remedial measures. Not far from the village I saw an old womia bleeding from wounds just inflicted on her body. When I asked her what reduced lier to that miserable state, she said, in brief: 'Sir, I belong to the household of the king of Videha. When our master was passing through the Vindhya forest he was attacked by hunters. I slipped from the main body and wandered in the forest day and night carrying the child of the king. When I lay down to rest any wearied limbs a tiger mauled me, and crouched for a spring on the child; but it fell into a trap set by hunters and was killed. The hunters have carried away the tiger and also the child. Kindly rescue the prince from the hands of death, I do not know what happened to the elder baby whom my daughter carried." (Av. Sara III. 94-106; Av. portion lost) "Hearing this, I started at once in search of the child. When I procceded a little further, I found a group of Kirātas who were on the point of making a present of the child to the Goddess Vindhyavasinī and holding discussion as to the best way of putting an end to him. I went to ·10 AVANTISUNDARI KATHA SARA that spot, I saw an young wonian wounded all over he body and also leard a child crying. The woman entreated in a feeble voice, "Please protect the prince." Then I beheld not far off from her an elephant killed in battle and a child in the cavity of the ear of the animal. I took hold of the child who had fortunately escaped injury and asked her who she was and what brought her thither. (dv. Sāra III, 68-77; Av, pp. 166-71) "Sir,' she said, "you may have heard of Prahāravarman, king of Videla, and his friend Rajahamsa, king of Magadha. The queens of these two were also close friends. [Priyamvadā] the queen of Videha set out for Magadha with her husband to see her pregnant friend. At this time a war broke out between the Magadha and Mälava rulers. The king of Videha and the ruler of Anga rendered help to the Magadha king but they were overwhelmed by the forces of the enemy and Prahāra was caught in a dense mass of arrows. The brave Magadha ruler removed them froin danger and fought heroically alone but at last Leing struck by a divine weapon he fell down and fainted. But Mānasära, the Alälava king, did not exult in his victory; (he conciliated Prahāra by, healing his wounds, ] and in appreciation of the valour of Rajahamsa he declared before an assembly of Kşatriyas that the king of Magadha was the real victor and that he would not thereafter take arms against anybody in battle. Prahāra lingered long in Málava as a guest of Mānasära when twin sons were born to him. [Then Mänasāra celebrated the Visvajit sacrifice and presented Prabära with the famous horse Bhadraváhana acquired in the battle against the Alagadha king). Then Prahāra started with the king of Anga and the remnants of his forces for his kingdom [and halted a few days on the way at Campā, the capital of Anga). On the way, lie came to know that (Vikatavarman and other] sons of his elder brother (Samhäravarman) had usurped his throne. With a view to seeking the aid of the king of Sumha, his sister's son (who had been reported to be camping by the side of the Vindhyas for the subjugation of the frontier people), he took this short route (in spite of the fact that it was in fested with Kirátas). I do not know if he survived thie onslaught of the Kiråtas. My mother entrusted this child to me and took the younger one with her, An elephant without a mahout came near me with affection and the child ·SUMMARY OF CONTENTS 11 cried for mounting the elephant. Without any forethought, I placed him on the head of the animal and when our army was destroyed and the elephant killed, the child fell down on the ground and I got bewildered. Forlunately he is not hurt.' "When the woman finished her tale, I clasped the child to my bosom. Then our chief returned after destroying the king; and seeing the child in my hands, he asked me to take him on horseback to Vindhyasenā." The king and the queen fainted with sorrow when they heard that their friend was no more; but the old man consoled them saying that he was safe. The king accepted the child and called him Apahára because of his captivating appearance. (Av. Sāra III, 78-93; Av. pp. 171-73; end lost) Story of Upaharajaran Presently there came a sage carrying a child in his arm with striking resemblance to Apahāra and addressed the king as follows: "I made a pilgrimage to the holy Gangā and when returning through a forest, I happened to take rest at noon in a village which was a haunt of wild beasts and inhabited by a few bewildered people. On the shade of a caitya trec sat an old man mad in appearance and covered with itches all over the body. From bim I learnt that the village was aftlicted by epidemics and that the inhabitants were taking all sorts of remedial measures. Not far from the village I saw an old womin bleeding from wounds just inflicted on her body. When I asked her what reduced her to that miserable state, she said, in brief: "Sir, I belong to the household of the king of Videha. When our master was passing through the Vindhya forest he was attacked by hunters. I slipped from the main boly and wandered in the forest day and pight carrying the child of the king. When I lay down to rest my wearicd limbs a tiger mauled me, and crouched for a spring on the child; but it fell into a trap set by hunters and was killed. The hunters have carried away the tiger and also the child. Kindly rescue the prince from the hands of death. I do not know what bappened to the elder baby whom my daughter carried.' (Av. Sarc 111. 94-106; Av. portion lost) "Hearing this, I started at once in search of the child. When I proceeded a little further, I found a group of Kirātas who were on the point of making a present of the child to the Goddess Vindhyavāsini and holding discussion as to the best way of putting an end to him. I went to ·SUBRARY OF CONTENTS 13 merchant Potapa brought to his court precious jewels for sale. The king took fancy for a pearl occklace (which flooded the apartment with its effulgence; and with a view to consult his preceptor, Canakya), be asked the merchant to bring it on an another occasion. Potapa on his way home fell down and fainted in the heat of the sun. A kind courtesan (going to the palace for duty took him to her bouse and) restored him to consciousness. As a token of gratitude, Potapa presented her with the necklace; and, slic adorning herself with the crnament attended on the king. Candragupta recognising the necklace on the person of his servant asked the merchant [Yacara-gälrika] to show him the necklace he had selected. Potapa said that he had given it atray to a woman who had saved his liſe and that he had other equally valuable jewels worthy of his Majesty. Candragupta, bowever, was angry [and threatened him with punishment. The merchant kept calm and told the king with a smile that he had made too small a gift to the woman who cared his life and that good men would not make mention of the gifts they had made. " The king insisted on knowing about his charity. The mierchant said: Years ago, I had a long voyage over the Blahodadhi and landed at Andhakachha with a merchandise of precious stones. In the Mahendra forest) I saw hangiog hinself by boose. I cut the rope and asked him the reason of his affliction. •Death is a festival,' said he, for those a Micted with porerty. I gave him all the vealin I had; (and he learnt from me my name and left me with a grateful heart. I then went to Dramilapattana), made a large fortune and have approached you.' Hearing this, Candragupta recognised Potapa as his saviour for, he was the person who was trying to take his life in the Mahendra forest. (He lugged him to his bosom vith joy and in memory of the merchant's noble deeds and services, granted eighteen boons to the merchant community all orer the world by virtue of which they enjoyed various honours, privileges and immunity from punishment.)' Potapa was childless; be emptied all bis 1. Later on, in Apahāraparman's adventure, Dandin refers to one of these boons conferred by Haurya (Candragupla) on the merchant community, riz., immunity fron capital punishment in theft: "Ataza wahitan, dan tin:” Cf. also T. Raghavan, Jfudsardi sasa-notka-tahisars, 2nd ed., 1948, Notes, Pp. xvii xvi. a man ·AVANTISUNDARI KATHA SARA wealth in favour of Brahmans and practised austerities. Meanwhile a Yakşa, an attendant of Kubera, approached him in the guise of a Brahman and delivered the message of his master, (Av. Saro IV. 1-15; Av. pp. 175-78) History of the royal dynastics "Ripuñjaya, (the ruler of Kusumapura and the last of the Bịhadratha dynasty, having given up his kingdon) has been practising penance (in a hermitage. Seeing this, the king of Viśālā, greedy of territory, killed Vītihotra, the ruler, and anointed his son Pradyota as king. The son was called Canda from the severity with which he punished; he ruled 23 years, his son Palaka 28, Visakhayupa 50, Mālyaka 21, and Avantivardhana 30. . Then Siśunabha set aside the Pūtika line, placed his son in Varanasi and himself ruled in Girivraja for 40 years. His son Kákavarna ruled for 36 years, Kșeniavarman 26, Ksatraujas 40, Bimbasāra 38, Ajátaśatru 37, Darśaka 25, Udãyi 33, Nandivardhana 43, and his son Mahānandi 43). "When Mahafandin, (the last of the Siśunābha line), was ruling over the Magadha country, there took place in the city of Girivraja a grand dance performance (full of rasa ad Bhāva). Sarkhanidhi and Padmanidhi, (the two treasure spirits of Kubera), assuined human forms and witnessed the performance. A skilled sorcerer slio detected the identity of Padmanidhi, bound him by the power of his mantra and forced him to bestow lois wealth on the land. The exhausted Padmanidhi, desirous of getting back his wealth, took birth as Mahapadma Nanda, son Mahānandin (by his wife of a lower caste). Mahāpadma (destroyed the entire Ksatriya race and) collected all the gold of the land for himself. (Av. Sara IV. 17-21; Av. Pp. 178-79) Story of Vararuci "During this time, there lived a Brahınan named Kalapi in the Uikala country (Orissa). By the grace of the Goddess, Kätzayani, a female child was born to him and lie called her Katyayani. She grew upas a beautiful girl and served her father in his fire-worship. The Firc.god fell in love with lier and slie conceived. ller father suspected her conduct and abandoned hues (in the Vindlıya forest. In a desparate mood, she prepared to throw Jerself into a forest-fire) when the Fire-god appeared ·SUMMARY OF CONTENTS is in person, took her to (an agrahāra on) the banks of the rirer Godavari where her son Vararuci was born. Vhen Vararuci was five years old, two Bralimans, Vyādi and Indradatta, happened to halt at his house. The toy Vararuci who had gone to witness a dance returned home late in the night. The mother got angry and asked him to show her all that he had seen. The boy enacted the entire performance exactly as he had seen it. The two Brahmans Were astonished and found in Vararuci the precocious boy they bad been secking. Then Vyāļi related his story to the boy's mother: (Av. Sāra IV. 21-27; Av. pp. 179-80) Story of Vyadi, 'Good Lady, I ans a Brahmao named Vyadi, son of Bhanu. I was the only son of my parents and pet of my mother; my father did not put me to education and married me to a beautiful girl (named Brahmadā). Once wlien I was painting her foot with unguent, a hermit came to my house begging for alms. He looked at my wiie and smiled, and she in her turn smiled at him and gave him alms. When I pressed her to tell me what made them smile at each other, she said: 'I was a rat in my former birth and was brought up by this holy man. One day, he started on a pilgrimage to the river Ganga and I entered into his bag stealthily. When he began to bathe, a lawk took me by the beak but dropped me into the river. In consequence of my death in the holy waters (and devotion to the ascetic) I am now bora in a Brahman family. The hermit remembered my past; and sccing your affection towards me smiled.' As she said this, she fainted and died. I fell into a sea of sorrow. The hermit (entered into the body of my wife), gave me instructions in yoga, (created is me an aversion for wordly attachment) and initiated me in the order of ascetics. As I could not speak correctly in an assembly of learned ascetics, I was ridiculed as an ignorant jogin. I hastened to the shrine of Subrahmanya and practised austerities. The God asked me to find out a fruidhors (one who retains what is heard once) and along with him receive instruction under Upavarşa. We have long been searching for a Srutadhara and fortunately found one in your son today' When Vzaçi finished his story. Indradatta began his own. (Av, Sara IV. 27-36; die. pp. 180-81) ·16 AVANTISUNDARI KATHA SARA Story of Indradalta '(I come from Kampilyacountry and) am a student of Gopālaka. My teacher had a daughter of matchless beauty who was named Virupa.. He made an announcement that he would marry her to one who had mastered the four Vedas and the six Argas. Slie loved me deeply and vowed to give up her life if she was married to any other man. (Prompted by the desire of enjoying the fresh bloom of her youth) I went to the temple of Subrahmanya and prayed for knowledge of Brahmavidgă. The god similarly asked me to go to Bodhāyana in the company of a Srutadhara. "Good Lady! this will certainly come true and your child is the fittest to receive Brahmavidya. Be pleased to send the boy with us and we will return him safe when the study is completed." The Fire-gou had told her that two Brahmans would take her boy to Upavarşa for study. However, with a heavy heart, she consented to part with her child. Then Vararuci vyas duly invested with the sacred thread and the two Brahmans carried him (on their shoulders to the city of Kundina? in the Vidarbha country). When they enquired about the residence of Upavarşa in the city, people laughed at them asking if there were men who had something to do even with Upavarşa (and pointed out a dilapidated thatched hut). They entered the hut and asked the wife of Upavassa where the teacher had gone. She took it for a joke, wept and scolded them. Meanwhile Upavarşa returned from the field with a plough on his shoulders. The pupils prostrated before him and he greeted them in return. He asked them who among them was the Srutadhara and was glad to know that it was the boy Vararuci. • (Av. Sara IV, 37-47; Av. pp. 181-82) Story of Ufatarsa "After taking rest Upavarşa took the pupils aside and related to them his own story: 'In this city there were two sons of Bhafa (Braliman), Varşi and Upavassa. Varșa wac a great scholar and Upayarsa a peasant. Once Varşa's wilc observed the ceremony known as "Jarkhat raia' in order to 1, Kim, il, events ciglit miles north-cast of rathgad in the rareshliabad district, U.P. (Cunningham, Arch. S. Rep. 1. p. 255). 2. The ancient capital of Vidarbha; it is the same as Kundi. pur, about forty miles east of Amarirati in Berar. (Dowson's Caxial Dictionary, 4th ed., p. 171).

·SUŽINIARY OF CONTENTS 17 avert the evil, if any, of being mated with a blockhead in her next birth. [The ceremony was to be completed by feasting a fool and presenting him a new cloth.] She found in Upayarsa, her husband's brotber, a fit recipient of her gift; and when he returned home feasted and clothed, his wife felt disgraced and rebuked him bitterly for his illiteracy. Shame and sorrow stung him to the quick. He went to the temple of Subrahmanya, planted the seeds of priyangu (millet) and observed fast until an offering was made to the god from the yield of the plantation. An ox consumed the crop when it was rige. He went through the process once again and completed the fast. The god appeared before him, made a cut in his tongue with a chisel and in his bleeding mouth put something from his oin mouth. The God asked him not to reveal the knowledge until he got a frutadhora (Ekasandha) and vanished. I am that Upararşa' said be, 'and here is the Ekasandha (Brahma-dôraka). Lct us begin our studies.' "Then the three pupils saluted the teacher and began to learn. In the course of instruction, Vararuci grasped when he heard once, Vyādi twice, and Indradatta thrice. Thus the three students obtained mastery over the entire field of learning. When the study was finished, they asked their teacher what daksina (remuneration) 'he would accept from them. Upavarşı desired a bit of gold with which to give his daughter in marriage. As the king Mahápadma had drained all the gold in the land, they approached him with the request for a bit of gold for gurudaksina. The king brought his daughter to his court and proclaimed that he would give her in marriage to anyone who fetched him a bit of gold. Hearing this, a boy went home, returned with a little gold and asked the king for his daughter. The king was astonished and coquired of the boy, where he got the gold from. (On King!' said the boy, 'my father was an expert in finding out treasures buried under ground. You had put him in prison, and there he died. This piece of gold was obtained when his ashes were washed off.') Sahāpadma was satisfied that he had stripped the earth of all its gold; he fainted in a fit of joy and died. (Av. Sara IV. 48-58; Av. Pp. 182-83) "Indradatta who learned the art of transmigration from Vyādi entered the body of the king and issued an order that a crore of gold be granted to Varzruci for gursidakşird. Årsaka, the mioister, learnt the truth of the change in the king: (and S ·18 AVANTISUNDARI KATHẢ SARA for the good of the people) he caused the body of Indradatta to be burnt to ashes. Then Indradatta began to rule the Magadha country as Mahāpadma. (But soon after, he entrusted the government of the country to his ministers and enjoyed the pleasures of women), while Virūpā, his love-sick fiance kept company with him in the form of a Vaksini. Vararuci and Vyādi took the crore of gold to their teacher Upavarşa. Since a little of the gold served his purpose, the teacher declined to accept the crore; and (from this generous act), he came to be known as Křtakoţi. «Then the crore (Padma-nidhi) returned to his master Kubera; but the latter was indignant with him and uttered the following imprecation: You have not satisfied the desire of Brahmarşi Kātyāyana and you have accumulated wealth by unjust means. You will therefore take birth as Padmodbhava, (the son of Potapa, the merchant king of Kusumapura. When all Pota rulers are gone), Rājarşi Ripunjaya will return from forest and rule over the Magadha country. You should distribute your wealth all over the country as minister and leave the world of mortals along with your master', (Av. Sara IV. 59-65; Av. pp. 183) ("Therefore", the Guhyaka resumed, "you should not long for a life in the world of gods for a long time to come. Mahāpadma died in his eighty-eighth year and his eight sons were uprooted one after another by Aryaka. Indignant at this, the great Cânakya has now placed Candra- Gupta Maurya on the throne. Candragupta will rule 24 years, Bindusāra 25, Asoka 36, Adaśona 7, Daſaratha 9, (Samp- Tali) 8. Siliśūka 13, Devaśarman2, Dašadhanvan 6, and Brhada ratha 7. "Then the Brahman Puşyamitra Sunga, a general, will depose Brhadratha, kill Múladeva in battle and be king for 36 years; Agnimitra will then be king for 8 years, Viſakhia 7, Vasumitra 10, Pfthuka 2, Pulinda 3, Yoşavasu 3, Vajramitra 1, Mahabhoga 32, and Devabhūti 10. Then the minister Visudeva oſ Kāņra family will depose Derathúi who is addicted to vices, and will be king for 9 years, Bhūmimitra for 14, Näriyana Sumitra 10, and Sarapin 10.

·SUBIMARY OF CONTENTS 19 "Then Sumukha till destroy Suvarman the last of the Sungas and will be king for 13 years. Kļşņa, his younger brother, will rule for 18 years, Satakaņțaki....Lambodara 18, Apilaka 12, Meghasväti 18, Syāti 18, Skandasvāti 7, Mſgenda Satakarni 3, Kuntala Sátakarni 8, Svatisena 1, Pulomavi 36, Arikſsna 25, Hāla 5, Mäntellaka 5, Pulindasena 21, Sundara Sátakarni 1, Sivasyāti 28, Gautameya 31, Pulomāvi......Sivasri 31, Sivaskanda Sātakarņi......Yajñaśrī Satakarņi 29, Vijaya 6, Candasri Satakarni 3, and Pulomávi 7. "Thus after the rule of 6 Putikas, 10 Siśunābhas, 9 Nandas, 10 Mauryas, 10 Sungas, 4 Känvāyanas, 29 Andhras known as Sātavāhanas, 7 Andhra-Bhrtyas, 10 Abhiras, 7 Gabhis, 18 Sakas, 8 Yavanas, 14 Tahāras, 13 Mukundas and 11 Potas, to clearise the earth of the evils of Kali age, Ripuñjaya will return from his penance.grove, will beget a son (Räjaharsa) by the grace of the god Nārāyana, and rule over the Magadha country. You should ask Padmodbhava, the son to be born to you, to serve the king as minister, and then you should take your seat by the side of the lord of wealth (Kubera). Here is a life-giving Marakata gem; sct it on a ring and wear it round your finger.") Having delivered this message the Yakşa vanished. (Av. Saro IV. 66; Av. pp. 183-85) "Now", Rajahamsa went on, you will see that Padmodbhava, the son of Potapa, became a minister of my father. He had three sons, Ratnodbhava, Suśruta, and Sumantra. The eldest son taking to the profession of trade crossed the scas. The minister Matiśarman had two sons, Sumati and Satyaśarman. Satyaśarman was a pious man and left the home og pilgrimage. Dharmapāla had two sons, Sumitra and Kämapāla. Kāmapála vas a sensualit and notbing has been heard of him. The other four sons, you know, are now my loyal ministers." (Av. Sara IV, 66-70; Av. pp. 185-86) Story of Puspodbhava The king had hardly finished the story of bis father, when an young ascetic appeared before him with a tender baby in his fiand and said: 'o Kingi (you may remember that I am a disciple of Vámadeva and my name is Somašarman). While I was returning from pilgrimage to Rämatirtha (in Dakşinapatha) I came across a Siva temple in the Kalinga ·20 AVANTISUNDARI KATHA SARA forest. With the desire of worshipping the god, I gathered flowers, placed my flower basket at the foot of a tree and went to bathe in a mountain torrent close by. There I saw a woman in distress; she was carrying this child in her arms, and crying aloud, 'Is there fire here.' I consoled her saying that I would kindle fire for her and questioned her as to what brought her to that sorry predicament. (Av, Sāra IV. 71-74; Av. p. 186) "Sir,' said the woman, 'I am a nurse of the daughter of Kälagupta, the head of the merchant guild (Sreținukkya) in the island of Kālayavana. Vhen my mistress grew into 2 young woman, she became a later of males in general. One day I took her to a garden to amuse her where she fainted; and recovering consciousness, she cried, Samudradatia) my lovel where are you?' Later on she lold me in confidence, Good mother! I remember that I was in my former life Suvratã the daughter of a poor merchant named Krsnagupta in this island. I heard once from behind a wall the following conversation between a stranger and my father: Slory of Samudradatta Sir,' said he, I am a merchant nanied Samudradatta (of Ujjain). I had occasion to contract the friendship of Karniputra (Müladera); and, as illuck would have it, I fell in love with his coustesan wife (Madanasenã and liad secret relations with her). In indignation he said (that he would not take away the life of a friend, but) that he would steal my wife in the event of my marrying a well-born girl. For fear of him I have not married. I desire to marry your daughter in secret, so that I may have a son fo prepetuate my race. (Please take this price in gold,)' My father gave me in marriage to that young man; and he took me to Ujjain and kept me in secrct, in his house. (Ar. Sora IV.75.81; Av. pp. 186-87) Story of Karnljutra After a while I found myself in quite a different place and a stranger was addressing me politely with folded hands: Gond Laily! know that I am Karniputra. I swore in the presence of my enemy Samudradatta to abduct liis wife. I learnt from my spies that you had been kept in secret in his liouse. I reaclied you througli an underground passage and found you citry inch a chasie woman. By mens of a spell I made you stuper.ed and obey my will. Having given out ·SUMBIARY OF CONTENTS - 21 that you sere a virgin daughter of a gambler from another country, I married you in the presence of the citizens of Ujjain and showed you to Samudradatta as my duly married wife. He claimed you as his legal wife and sued nie in a court of lass; but being unable to produce any witness, lie was defeated. Not only that. I took you to his house at night through an underground passage and announced that he had stolen my wife; and then, I got luim banished from the country by the king. You are a virtuous wife, but having been defled by my touch, you may pot like to live any more. Good Lady! You are really innocent and now you are at liberty to go wherever you like.' Having heard this I decided to put an end to my life and Icll into the river Gargā. As I was carried an ay by the current, someone took me out of the water; and, lo! it was none else than my beloved Samudradatta. When I looked at his face, I hung my head down for shame, and insisted again on putting an end to my body desecrated by a foul band. But he prevented me from dying, and said. "My dear, you were under tlie power of a necromancer. I know you are a virtuous wife and your character has not suffered in the least. (Being tormented by the sorrow of your loss, I also fell into the river with a pot full of sagd tied to my neck. Strangely enough the pot broke and the current washed me ashore. Il bile I was thinking of throwing myself again irto the river, I got possession of you. Come, re shall go away from here. If you still accept me as your own', said I, 'I siiall be glad to be your slave.) We returned to my kinsmen at the island of Kalayarana where people slowly honoured me as a lawful wifc. Later on, when my husband died, I also gave up my life. I am here born again with latent memories of the indignities heaped upon me by man; and the sight of this garden revived the memories of the happy days I spent with my beloved in my forn.cr liíc. Let me give up my life.' S1ory of Reinodbhaco Saying this my mistress swooned and fell on my lap. Just at that moment, a young man came out from within a boxes. llc approached hot like a loving husband, applied a spray of cool water over ber body, and, when she regained consciousness, he said, ſy life! Don't be agitated. I was your belored Samudradatta. la former life, we were a pair of ·22 AVANTISUNDARI KATHA SARA swans in the Bindusaras. We nibbled at the lotuses gathered by the sage Nárada for the worship of god Acyuta. The sage got angry and uttered a curse on us to suffer separation for long years, in another life. Nalakübara, the son of Kubera, (who was sporting with Rambha in the garden adjoining the lake, took pity on us and said to her, The sages are beariless; they curse even birds of indistinct perception.') Hini also the sage punished by cursing him to take birth as our son on the earth. Nalakūbara fell at his feet and begged for mercy. The relenting sage ordained that the curse should last for sixteen years, that we would remember our past life and that our son would be a friend of an emperor and enjoy all happiness in the world. I have now taken birth as Ratnodbhava, the son of Padmodbhava, the merchant prince of Pataliputra. In accodance with the custom of our family, my father sent me out on the sea as a trades and asked my two younger brothers to serve king Räjahari sa as ministers. I set sail in a merchantman bound for a distant island. I was shipwrecked and washed ashore in this Yavana island. The sight of this garden brings to my mind the store of experience of our former life. (Here I got Suvratā, an ornanient of the Yavana island, for my wife. Here the ruler of the island defeated his enemies with my aid and bestowed on me all the royal honors.' (Av. Sära IV. 82-100; Av. pp. 187-90) When he was recounting the pleasant events of his former life, my mistress fell at his feet, washed them with tears of joy and began to weep.) Kalagupta having heard from me all about the former life of his daughter, took Ratnodbhava to his house and gave him Suvrată in marriage. Ralnodbhava lived happily with his wife for many years (and became the head of the merchant guild and ruler of the island). He then learnt from a sea trader that his father had died, that Ripuñjaya had again turned an ascetic having entrusted his kingdom to his son Räjahariisa and that his two brothers had been appointed ministers. To see his kinsmen and native land, he embarked on a ship with his pregnant wife. The ship was caught in a severe tempest and sank in the sea. My mistress and myself caught hold of a plank, 1. A sacred pool situated on the Rudra-Himālaya, two miles south of Gangotri (N. L. Dey's Geographical Dictionary). 2. See कालापणीयामाण्याद् अयस्थितानां तमेवेश्वरमन्यमस्त, Ar. p. 191.

·SUMMARY OF CONTENTS 23 when Ratnodbbara was heard consoling us from far; and the surging waves wafted us ashore. We searched for him far and near on the coast but could not find him. In agony of separation, my mistress attempted suicide but I prevented her. She was delivered of this baby in a grass hut close by. The mother and the baby are shivering in the cold wind; and to warm them, I have started in search of fire. As the place is full of danger I carried the baby in my armsa' No sooncr had she finished her tale than a wild buffalo knocked her down. Then a wild elephant killed the buffalo apd was about to kill the child. I was terrified and did not know what to do, when the roar of a lion was heard. The elephant picked up the child and flung it in the air. A large monkey that was percling on a trec caugh hold of him; and taking him for a fruit, climbed to the top. The child slipped from his hands and fell into my basket of flowers. Wondering at the decrees of fate, I took him in my arms and carried liim to the nurse. She was unconscious, I fed the child with cow's milk and searched in vain for his mother in several places. Finally I took him to the sage Vāmadeva and he bade me bring the baby to you.' The king accepted the child with mingled feelings of joy and sorrow and named him Puşpodbhava, indicative of his coming from a flower basket. (Azi. Sasa IV. 101-12; Av. 190-93) Story of Devaraksita At about this time there appeared another Brahman with a child and said: "King! (I am a Brahman named Kirtideva). During my pilgrimage to Kumari in the southern country I heard that a Bralıman (named Satyašarman of Páfaliputra) renowned for learning and hospitality was living on the bank to Käveri. I proceeded to his residence and saw him a victim to misery and affliction, (and his wife withering from meatal pain). However he was not slow in extending his hospitality to me. After taking rest, I said (in the course ofthe conversa. tion: The very sight of one's own countrymen infusts confidence more than the long acquaintance with a foreigner. And hence), Oh great Bralımani I make bold to ask you how it la that you are living in this corner of the land, Icaying the flower-city in the well-governed Magadha country, (P look like a recluse though you are really a householder sin your wiſc is bercft of colour on her face, like the night of the moon at daxn). If I am not prying into your trets, please ·24 AVANTISUNDARI KATHA SARA enlighten me.' The Brahman replied, 'Sir, what you say is true. I lave not chosen this land from passion or ignorance. I have sat under great teachers. I know that the lands of sacrifices(aingt da:) are Brahmăvarta, (between the river Sarasvati and Drşadvati; the adjacent Brahmarşideśa consisting of Kuruksetra, Matsya, Pāñckla and Sūrasena; Madhyadeśa bounded by the Himalayas, Vindhyas, Prayag and Vinaśana; and Aryāvarta between the eastern and western seas); and that even among them, the most charming is the land of Magadhas. (I am the son of Matiśarman of Angirasa gotra and come of a most religious and learned family of Puşpa. pura). With an ascetic temperament from early boyhood, I lived an austere life and started on pilgrimage to Kumāri in the south. On my way I met the sage Agastya on the top of the Malaya mountains. The holy sage advised me to give up my austerities and marry a girl from a Brahman family and settle down in a village on the banks of the river Kaveri. Accordingly I took as wife the daughter (named Kāli daughter of Viśvadatta) of a respectable Brahman family. As she remained childless (for ten years), I married her younger sister (Gauri). By her I got a son and freed myself from the debt I owed to my forefathers. When the child was one year old, one day he and his nurse were suddenly missing. I reported the matter to the king (Indraketu of the Cola country). With a view to finding out the culprit by means of an ordeal, he ordered that all the inhabitants of the country should take a plunge in the river. When my first wiſe dipped into the river, the water turned bloodred and all were astonished. Shc confessed her guilt to the king that she had flung the child and nurse into river out of jealousy. The king had her put to death; and her spirit haunted me and vowed to kill the child that may yet be born to me.' Satyašarman went on telling me his tale of misery and cursing women in general. I comforted him with words of encouragement and took leave of him the next morning. I had not gone far away when I saw a woman hanging herself by a noose around her neck and almost at the point of dying. At once I cut the noose; and having brought her back to life, asked her what made her rush to death. She said in a fceble voice, Sir, I am a nurse of the child of Satyašarman, His first wife threw me along with + 1. Compare Manu 11, 17-23.

·SUAMIARY OF CONTENTS 23 his child into the stream. When I was carried away by the current with the child in my hoid, I took hold of the branch of a tree floating along the river. A snake was clinging to the branch; it bit me and was about to bite the child also. At this moment, a vulture snatched the venomous creature with its beak and flew up. Almost senseless from the effects of the poison, I reached the bank and fell down. When I recovered consciousness I saw a sage sitting by my side and dealing antidotes for poison. I asked him if he had seen a child. 'I know nothing of it,' he replied. 'I am just experimenting on your person the efficacy of the art of curing poison I have just learnt.' The sage and myself searched for the child but could not find him. In despair I courted death and you have brought me back to life.' (Av. Sara IV. 113-38; Av. pp. 193-99) "Having hcard her tale of woe, I went on searching for the child and came across a man with his legs cut off, on the shore of Pampā. 'Sir', he said, 'I rescued a child from the river Kāverī; but a water spirit deprived me of my legs and the child slipped off my hands and fell into the water. I consoled him; and resuming my search I learnt that a fisherman of the Kola city had got a child from within the bowels of a crocodile and had sold it away to a merchant. I ran to that city and found a man within a well struggling for life. When I helped him out of the danger, he said, "My father, a merchant, neglected me, his legitimate son, and confided all his affection to the child of a fisherman. In my attempt to push the child into a well, by accident, I fell into it and the child escaped. I do not know what became of him. Reproaching the wretch, I went to a forest in the north and saw a man bleeding from wounds in his chest. He said, I saw a child near the wall of a well and as I was carrying him home, a wild deer mangled me. And the animal took the child in between its horas and ran away.' Then I was told that the child fell into the hands of robbers who sold it to a woman of a caravan for a cloth. I learnt from the woman that Sabaras assaulted the cararan and snatched away the child from her hands. Then I met a Sabara woman looking sad and carrying a child on her hip. Slie said, ſy brother got this child from a caravan and presented him to me. But my fiusband compels me to band him over to his junior wife. Ina fury, I bave carried him 4 ·26 AVANTISUNDÀRI KATHA SÅRA away here; and it pains me to abandon him. I then received the child from her and look him to Vámadeya. The sage asked me to bring him to you, saying that he would prove a valuable companion to your son." The king accepted the child with pleasure and called him Devaraksita as he had been protected all along by god. (Av. Sára IV. 139-56; Av. p. 199) Story of Arthopala Another day queen Vasumati appeared before the king with another child in her arms and said: "This evening a divinc woman came to me with this child on her hips and said, "Good ladyKnow that I am Tårávali, daughter of Manibhadra, a chief of the Yaksas. I was roaming about in search of my husband and came upon this child crying in a crematory in the city of Kāší. With deep affection I took him to my father, who showed it to Kubera, Lord of Yaksas. Tne omniscient Lord asked me, "How do you feel towards the child?' I feel,' said I, as if the child is my own.' Kubera narrated the following story explaining the cause of my, affection, (Av. Såra IV. 157-61. Av. portion lost) Story of Saunaka In the Kosala country there was a Brahman named Saunaka, a pupil of Somatråta. One day the teacher and his pupil were dining in the king's palace when Bandhumatī the princess served the guests. Saunaka and Bhandhumati fell in love with each other and had secret relations. The king of (Tri)gartato whom Bandhumati had been promised came to woo her, when her companions presented to him the daughter of a nurse dressed as Bandhumati. Saunaka eloped with Bandhumati; and, when they were crossing the river Sarayü the boat capsised and Bandhumati fell into the river and was lost. He searched for her in vain and found the dead body, of a woman being eaten by vultures. He thought his beloved liad died in the river, and in great sorrow, cremated the body, and immersed the bones in holy waters. He repaired to a hermitage, told his story to a holy ascetic and started on a fast unto death. Bandhumati who was listening the story from 1. The kingdom of Jalandhara, a part of the district of Lahore (N. L Dey's Geographical Dictionary).

·SUMMARY OF CONTENTS 27 within the sanctuary came out, fell at his feet and said, My lord! I was carried away by the current and was rescused by, a cowherd maid. Soon after she died, being bitten by a snake ; and most likely it was her body that you cremated. I took refuge in this hermitage and was taught disciplines by this ascetic woman.' In the meanwhile, the king of (Tri)garta, angry at the impersonation played on him, drove the Kosala ruler out of his kingdom. Saunaka helped his father-in-law in recovering his kingdom and obtained half the Kosala country as reward. He then married Homsavati and Vedimatī, and a courtesan maid and dallied with them by his magical powers. (Av. Sära IV. 162-74; Av. portion lost) Story of Sndraka 'In liis ripe old age Saunaka died and was born in the Aſmaka country as the Brahman of the name of Indrānigupta whom the poets called Sudraka, He disregarded the glory of the Brahman (Drohmasri) and wascussed to suffer severe hardships before he got the glory of a ruler (Rajasti). He was brought up along with the prince Syāti (of the Andhra dynasty) and tlieir playful quarrel grew into bitter enmity in later life. Rambling in a forest with Bandhudatta and other friends, he liſted up a heavy stond that none cisc could do. The Buddhist Sanghilaka took bim in a cave with a view to putting an end to him; but he killed the Buddhist and got out of the care after undergoing many reverses. A woman was devouring his friend Viſvalaka in the Vindhya forest at night. When he caught hold of her, she got deliverance from a curse and vanished in thic sky. A female ascetic of the Buddhist order (Sākgro- Triksuni) plotted to murder him in her house, but an ominious dream indicating danger, he left the place for the Vidiša country. He gathered his friends and released Bandhudatta from prison and in his company proceeded to Ujjain. In the house of Bandhudatta in Ujjain, he fell in love with an actress named Rangapatāka. (Av. Sora IV. 175-85; Ac. p. 200) 1. M. Venkataramayya locates the Açoaka country in the Nizamabad and the adjacent districts of the Sizam's dominions with its capital Potana represented by the modern Bödhan. (J.O.R. Vol. XII. pp. 260-5). Cf. also , Ragharan, Annals of Ori. Res., Uni, of Madras, V.ii.

·28 AVANTISUNDARI KATHA SARA He saw princess Vinayavati in a garden and became enamoured of her. She was also smitten with love and then bitten by a snake. He relieved her from the effects of poison and also from the pangs of love. He stole into the princess' apartments at night and was arrested by the guards. With the connivance of a nurse, he extricated himself from their grip and eloped with the princess. On the way she was carried away by the Malaya suler. Sūdraka wandered helpless in the forest and was captured by robbers and imprisoned. In the prison, he won the love of Aryadāsi, the daughter of the robber chief, and witî her aid he made his escape. He roamed about in search of Vinayavati and learnt from a hunter of the Vindhya forest that she had taken shelter in the house of a certain Brahman and he hurried thither. There he heard that the Brahman had found in Vinayavati a fit companion for his daughter in Mathurā and had sent her to that city. Sudraka went to Mathura and was bathing in a tank. Some policemen who had been bringing out some stolen property from within the tank took him for the thief and arrested him. When Vinayavati saw her husband branded as a thief, she prevailed upon the minister of the kingdon whose daughter's companion she was and rescued her husband from the hands of death. Once he was to be slaughtered like an animal as an offering to a deity, but he survived the calamity and returned to his beloved. He also married Yajñadā, the daughter of the minister who liad given shelter to Vinayavati, and who was none else than his maternal uncle. He set his affection on Sürasenā the princess of Mathura which involved him in several dangers. After escaping many more mishaps, he waged war against Svāti, the friend of his boyhood; he made him captive (and then reinstated him in his father's kingdom). Then in the happy company of his devoted friends and wives, fic ruled over the carth for one hundred years. He died in a hand to land fight with a Brahmaraksas and was born as Kämapala, son of Dharmapäls. (av. Sara IV. 186-202; Av. p. 201) Story of Arthapala Once Kāmapála chanced to see Kantimati (princess of Váránast), playing ball withi lier friends; they fell in love with cach other and exchanged love letters. Indrasenā, a female friend of the princess, made an inage of the god of Love and under the pretextoſ presentin" i *** shie took Kamna- ·SUMMARY OF CONTENTS 29 pāla to the apartments of the princess. He married Kāntimati by the Gāndharva mode and enjoyed her company in secret. He also took as wives her three companions, Somadēvī, Sulocana and Indrasenā. Kāntimatī became pregnant and gave birth to a son in private. The chill was given to a Sahara woman who left it at the crematory at night. On her way back she fell into the hands of the police, and in her fright she roycaled the secret. Kāmapāla was tied with a rope and taken to the scaffold. In the flurry of the execution Kámapāla burst his bonds, killed the beadsmen and made bis escape. "When Tārâvali,' continued Kubera, 'was passing through the crematory she took hold of the child. The reason why she loves the child as if he were her, own is this: Saunaka took birth as Sūdraka and now he is Kāmapāla. Bandhumati, Vinayavati and Käntimati are not different. Yagñadā, Vedimati, Somadēvi are one and the same. Hamsavatī, Sūrasenā and Sulocană are one. Nandinika, Rangapatākā and Indrasenā are identical. The herdsman's daughter wliom Saunaka cremated was born as Aryadāsī and then as Tárávali. This boy was born to you by Sūdraka when you were Āryadāsī. And hence your motherly affection for the child. Please give my tame Arthapāla (Lord of Wealth) to the cliild and take him to the quccn Vasumati; and she will bring him up.'' “Having related the story" said Vasumati, “the Yakşa woman handed over the child to me and vanished.” The king accepted the child and felt extremely happy to see the prince growing with ten loving companions. (Av. Sāra IV. 201-202; Av. pp. 201-203; end missing) CHAPTER V Story of the Origin of the horse One day when the king and his minister were attending on sage Vāmadeva, Vyāghradamana approached him with a horse Bhadravábana, an elephant Hemakūta and some mares of the best quality. The sage seeing the horse and the elephant related the story of their origin: "When the Creator was creating the universe, his eyes got irritated by the smoke rising from the sacrificial fire and a few drops of tears fell dowo. From the tear drops arose some horses and a man. The gods had lost their speech in their sacrifice; tbe nan helped them in the form of a fish by searching for the lost speech, in the waters. Then Viśvāvasu and other gods began to wait on ·30 AVANTISUNDARI KATHA SARA the man. One day the gods went to pay homage to Indra and so came to the man late. When he came to knot the reason for their delay, he desired to get into the position of Indra and began to perform penance. Indra despatched a divine damsel (apsaras) to spoil the penance of his rival and the man gave up his penance and dallied with her. He then realised his folly and cursed the damsel to be born as roe; and she, in her turn, ultered a curse that he should be born as an owl. From the egg of the roe and the owl were produced hundreds of winged horses, which became the vehicle of the gods. Since they destroyed the crops of the gods, sage Sálihotra accepted them as bis disciples, and cut off their wings. Indignant at the loss of their wings the horses began to bite the sage at which divine damsels laughed. The sage cursed them to turn into mares. At this Indra intervened and cursed the sage to take birth as their breeding horse. Here we see, before us the sage Salihotra born as the horse Bhadraváhana and the divine damsels as mares. The curse of the animals will come to an end when they bear young ones. The kid of Airāvata (the clephant of Indra) is now born by a curse on the earth as Henakuta and it had been wandering in this forest, after the war against the Malaras." Having narrated this story the sage entered the hermitage and the king accepted with pleasure, the elephant and the horses. (Av. Sara V. 1-16; Av. pp. 203-204). Departure of Rajardhona for conquest of the world Prince Rajavāliana and his companions were duly invested with the sacred thread and they obtained mastery in archery and other arts. When they were sixteen the minister submitted to Die king that it was time for the prince to set out on an expediion of conquest. The king remembereil the divine command and agreed, though the very thought of parting with his son painel bis heart. On the eve of Jeparture, the prince fell at ilic feet of sage Vamadeva. Tie sage gave him counsc! segarding the proper conduct of a ruler and added: Dear Prince ! 21Snasára who gained victory over your father will divine help hias renounced liis sovereignty in favour of Sisson Darpasira with a sitw to retiring to tie forest, lle is now sreking a guitable husband for his daughter Avantisundari. Darparralies entrusftil the gorernment to Candavarman, lsis 1. ff. this winpeal horse Pegasos' of Gresk mythology, ·SUMMARY OF CONTENTS 31 brother-in-law, and is now doing penance in the mountainous abode of Siva to become a universal sovereign. You should wrest the lost kingdom of your father from him; and then the whole of the earth will come under your sway. You will meet with adverses for a period of two months. You should start with your friends tomorrow when the moon will be in conjunction with the constellation Revati." On the morrow the prince took Icave of his parents and sage Vāmadeva, appointed Sinhadamana, his Sabara friend to keep guard over them, and set out northwards with Apahāra and other companions. They spent a day in an āśrama not far off from their hermitage and on the next day cntered the lonely Vindhya forests. (Av. Sara V. 17-41; Av. pp. 204-26) Story of Matanga In the Vindhya forest they encountered a Brahman on the bank of a river sitting at the foot of a tree. He was clad in bark garments and had hard scars of wonuds all over his body, He greeted the prince politely, and being questioned as to who hc was, narrated his story: 'Sir, my name is Matanga and I come of a family of Brahmans who have not any trace of Vedic learning and who Icad the life of hunters. One day, armed with bow, I toamed about the forest with some hunters and saw an old Brahman wayfarer [of cighty years). The hunters greedy of [the handful of grains in} the rags of the old man assaulted him. Out of pity, I fell on them, killed three or four and saved the Brahman. The other hunters crushed me to death and I found myself before the god of Death seatud on kusa grass. [When I prostrated before Him] the god said, Nityogra, look at the hells.' Then Citragupta, under command, took me through the Padma and other sections of hell where sinners were put to torture. (Av. Sūra V. 42-49; Av. pp. 226-38) Story of Nityogra and Mch0910. • When I asked Citragupta why Yama called me by the name Nityogra, he said: '(Hālāhalika?) the chieftain of Pulindas (inhabiting the adjoining country of Vidarbha) obtained by theit a son named Kolāhalika. The son used to .

·32 AVAVTISUNDARÍ KATHÅ SARA waylay the wayfarers; one day he came upon (an Arya) widow accompanied by a young couple. The widow wept and cried out, 'Ah! Dirghadaráin! Ah! my son Nityogra!'. When the robber asked the woman who she was, she said, “Dirghadarsin, the minister of the Vidarbha country was my husband and Nityogra and Mahogra, our (twin) sons. An astrologer told Jalandhara, the king of Vidarbha, that my son would one day ruie over the country, The king abducted Nityogra even as a boy. Fearing the safety of Mahogra, the younger son, we sent him to our uncle's house. The king came to know of this and sent for Acyutaka, my husband's sister's son and ordered that Maliogra who was under his custody, should be put to death. Acyutaka revealed the royal command to his wife and told her that lie would not do the dastardly act. But his wife asked him to carry out the order without delay. My husband who happened to be there at that time and overheard their conversation, suggested to his nephew that he would avert the disaster by showing the king 3 head made of clay resembling the head of Mahogra. Acyutaka agreed to the proposal and did so. Then seeing that my husband was disconcerted at liis evil act, the king sent for liim one night with a view to putting him to death in secret. When my husband went to see the king, the king gave out that my, husband tried to kill him and, then had him put to death. (112. Sara V. 50-65; <Iv. pp. 238-41; end missing) Acyutaka then sent me and my son to my father. On the way we were attacked by robbers and I missed my son. I wandered about helpless in search of liim; and thinking that the robbers had killed him, I went to a nсarby trec intending to take my life by m-ans of a mouse. ſlappily for me I saw my son sitting on the tree, and lie told me that the robber who carricd him away was bitten by : serpant and that he had climbed up the tree for fear of llie snakc. Then with my son I went to my father's house but learn that my fathes had been killed by robbers. flaving lost all my relatives I sank into a sea of SOTTOW and Stahogra was the only prop of my life. lle las now grown into an young man and I got him married to this girl. Good Sir! We are now passing through the forest and are frightened by you.' Kolibalika hearing the tale of the widow felt at her feet and sail, Brother, I am your son Hilsofra.' Then he took his mother with him; and with the ·SUMMARY OF CONTENTS 33 help of his brother and the Sabaras, lie killed king Jālandhara, the murderer of his father. lle made Mahogra the minister of the king who succeeded jālandhara and returned to the forest. Drahogra practised devotion to god Ganeša and attained heaved on his death. (Av. Sara V. 66-75; Av. portion lost) Dirghadarsin was born as Prabara, king of the Videha country. By a curse of the goddess Gaigā, Gaņeśa took birth as a mortal; and Mahogra also came down to the earth with They were born as Apahāra and Upahāra, the twin sons of Prahara. Acyutaka was born as the merchant Dhanamitra. Evil tendencies predominating, Nityogra was born as the hunter Candakşşna, whom Ripuñjaya put to death. After suffering several thousands of hells, added Citragupta, you have now taken birth in a Brahman family. Had you not given up your life in saving the life of a Brahman, you would lave again been thrown into the hells as belore. Re-enter the body of Mātanga and do good to the peopie.' (Av. Sara V. 75–81; Av. portion lost) the god. "When Citragupta finished his talc I opened my eyes as Plátanga. My relatives took me to my house and healed my wounds. I leamed the Śrutis and Smirtis from the old Brahman Santipäla whose life I had saved. I was an aspirant for immortality and god Siva appeared before me in person and said, "Dear Kapiñjalal you have suffcred enough from the curse of the Moon. Hereafter you are the lord of the netherworlds. You can go there through a chasto in the Vindlıya forest where you will get the necessary help to cntes the netherworlds." To the wonderful story of Mātanga the prince and his companions listened with interest and spent a few pleasant days in his company. One night Matanga took the prince away. from his sleeping companions and set out to the netherworlds. Proceeding along a mechanical pathway as instructed in books on Bilakalpa they saw a beautiful city surrounded by a fort made of copper. Mätarga bathed in a pool; and asking the prince to ward off obstacles, began to offer oblations in the sacred fire and finally threw himself into the flames. Soon after, he rose from the fire adorned with 2 sword in his hand, bracelets in his arms and a crown on his head and seated in a 5 ·34 AVANTISUNDARI KATHA SARA fiery chariot (agniratha). Then a divine damsel of infinite beauty approached the man in the chariot, cast a loving look at him and thanked the prince for his kindness. She then took them to her palace and related her story. (Av. Sāra V. 82-94; Av. portion lost) Story of Mandakini I am Mandakini, daughter of Namuci. After my father's death I was brought up by Naraka along with his daughter Yajñavali; and we had a loving friend in Tilottamā. Once Yajñavati became distracted with love and said, 'In my former birth I had the happiness of being the consort of Dharmadeva, son of god Puruşottama. At the instance of our parents my husband went abroad and I gave up my mortal frame in fire in the Badari forest. The memories of my former life now make me sad.' Then Tilottamā brought her an young man resembling her lover and said, Friend, here is Sāniba son of god Krsna by Jāmbavati and he is the object of your love.' He came here for protecting the sages; and seeing this forest, he cried out, 'Ah, my love, Yajñavati, and fainted. The loving couple recognised each other and spent many happy days. When the Asuras carried away Yajiavatī, Sâmba proceeded to Pragjyotisa in search of her and then to Dvāraks and there recovered her. When Naraka was slain go Krsna took me to this city to be a friend of Yajñavati, his daughter-in-law. Mahasveta and other Gandharva maidens were also my friends. Once on my way to worship god Visou, I saw an young man and fell in love with him. IIc at once plunged into the sea and turned into a horse. The god seeing me in sorrow said that the young man would certainly become my husband. Mahāśveta and her husband paid a visit to me and she cheered me up by telling me the long tale of her life. Then as desired by her, her husband told me the story of his life and also that of Kadambari. (Av. Sara V. 95-111; Ar. Pp. 241-42, full of lacunac.) Story of Kodamlar "I was born as the only child of a pair of parrots' said Pun. darila that lived in an old Salmali tree in tlie Vindhya forest. As won as I was loin my mother died, and my father fostered me renderly. When one day hunters killed him I fell down from the tree and an young hermit took me to the liermitage ·SUMMARY OF CONTENTS 35 of the sage Jábāli. The sage looked at me with a smile and said: 'King Tārāpida of Avanti had a son named Candrápida. The minister Sukanāsa had a son of the namcof Vaišampāyana. Candrāpīda and Vaišampāyana studied together in a gurukula outside the city and became proficient in all sciences. When the prince was sixteen years old the king anointed him crown-prince and presented him with a horse called Indrāyudha. The prince started for the conquest of regions with an army with Vaišampāyana at the head. At the foot of the Himalayas Candrāpīļa encamped the army; and hearing the music of a pair of Kinnaras he pursued them on his horse leaving his followers far behind. He met a heavenly nymph named Mahāśvetā on the shore of the lake Achhoda. She reccived him kindly; and, on being asked to tell her story, she sighed deeply and said: 'I am the daughter of the king of the Gandharvas and my name is Mahāśvetā. I cherished love for a young Brahmap of tlie name of Puņdarīka, and he also loved me deeply. At the rising of the moon he became desperately sick with love and gave up his life. When I could do nothing but weep and wail over the lifeless form of my lover, a man descended from the orb of the moon, and taking his hody flew up into the sky saying that I would later be reunited with my lover. Soon after Kapiñjala, the friend of my lover, pursued the man from the moon and I was left in heavy affliction, (Av. Sara V. 112-24; Av. pp. 243; full of lacune) •Prince Candrāpīda consoled her with words of encouragement; and she took him to her friend Kadambari, daughter of Citraratha, another Gandharva chief. Love sprang up between the prince and Kadambari at first sight. The next day the prince returned to his camp where he received the summons from his father to return. Ile left the camp immediately, leaving Patralekhă, his maid-in-wait, with Kādambari. After a few days, Patralekhā returned and told him that Kādambari was pining for love of him. He swooned to hear the state of love of Kādambari and became aoxious to see her. At that time, a messenger (Manojava) came from the camp and said: "(Prioce! Vaišampāyana, having sent Pairalekhā in advance with Meghanāda thought of returning to the capital with the army. On the eve of leaving the camp, he offered worship to the god Hara in the shrine near the hermitage of Mahāšvętá and suddenly fell ill.) Then the ·36 AVANTISUNDARI KATIIA SARA chief of the Hemajata (golden haired) Kirátas (wlio had been expelled by us from Svarnapuri, gathered Kimpuruşas and) attacked our camp." When the prince heard this he prepared for an expedition against the Kimpuruşas, which, he thought, would give lim an opportunity of secing lis beloved. In the meanwhile a messenger from Citraratha arrived in a celestial car with an invitation for the svayamvara of Kadambari, Candrápida and his parents got into the car and proceeded to the camp. En route they took with them Vaišampāyana and the army and reached the city of the Gandharvas. At the Svyoin. vara Kadambari put the wedding garland of celestial flowers round the neck of Candrápida, leaving the gods and asuras who had come to woo her, whereupon a general fight ensued. (Av. Sara V. 125-32; Av. pp. 243-44) Mahāśvetā was in love with Vaišampāyana; and when she heard a rumour that he was killed in the fight that followed the svayonvors, she felt deeply distressed. Her father thought that she was an unchaste girl and cursed her to take birth as a Candāla woman; and at once she fell down and died. But Vaišampāyana returned safe from the battle; seeing Mahāśvetā lying dead, he remembered his love for her in his former birth and died of grief. Candrápida and Kádambari could not bear to see the disaster that had befallen their friends and they too began to fast themselves to death. Nārada appeared on the scene, prevented them from dying and said, *Pungarīka was proud of his personal beauty and the jealous god of Love killed him, making Mahāśvetā an apparent cause, Kapiñjala cursed the moon to be born as mortal, as he carried away the body of Pundarika, his friend; and the moon, in his turn, cursed Kapiñjala to take birth as his borse. Accordingly the moon was born as Candrápida and Kapiñjala, the horse Indrāyudha. Pundarika took birth as Vaišampāyana and he was again killed by the god of Love while Mahāšveta was cursed for no fault of hers. You should wait for some time; and all will be well in the end.' Having consoled them thus Närada vanished.' (Av. Sdr. V. 136-41; Av. pp. 245; full of lacunae).2 Candrāpīļa and Kadambari' continued tlie sage, ‘are now in sorroiy. Vaišampāyana has taken birth as a parrot and 1. The T. S. S, edn, of Aventisundari breaks off from about here.

·SUMMARY OF CONTENTS 37 Mahāśvetā asa Candāla woman. When Jābāli said this much,' went on the parrot, I remembered my former birth. The sage then asked his pupil to take me to the Candāla maidan and tell her as follows: Mahaſvetā! Know that this parrot is the object of your cherished desisc. Take him to Sūdraka, thc king of Malayas, and your desires will be realised. The king was Nandikeśvara, (the chief attendant of Siva) in his former life. He was cursed by goddess Bharăni to be born as a king. When be listens to the story of Candrāpida as recited by the parrot, be will give up his passion for the conquest of the regions and will follow the path of Trivarga (Dharma, Artha and Kama) with his four trives. The pupil accordingly took me to the Candāla maiden; and, she in her turn, to king Sūdraka; and, as desired by him, I told him my story. Soon after, there came down through the rays of the moon, my former body and also that of Mahasvetā. Ve shuffled off our accursed bodies and assumed our original forms. All our woes are gone; we have now come to see you." (Av. Sara V. 142-49) After narrating their story,' Mandakini resumed, the happy pair left me; and I went to worship god Mukunda. The god said to me, "Grieve not my child. You will soon join your husband of divine origin. Once, my son Samba sported on a lake and the sage Jaritāri was also sporting there in the form of a swan. Samba caught hold of the swan and fettered his feet with the Gbres of lotus stalk. The sage inflicted on him the curse May your feet be fettered in another birth.' Simba is born as prince Rajavahana for the destruction Asuras. Your husband has taken many births on earth, and Rājavāhana will deliver hit from mortal life. Your husband will obtain, with his aid, a fiery chariot to ride on, and will be known as Agniratha. Yajāavati, wife of Sāmba, is now born as princess Avantisundari, Please, give this crest.jewel to the prince which gives the wearer immunity from the ills of man,' With this message of the god, I returned home and was biding my time. Now by your kindness have come upon this happiness." Mandakini haring related her story took the god-given gem from a casket and put it on the tuft of hair of the prince. Mandākini and Agniratha were exceedingly grateful to the .

·38 AVANTISUNDARI KATIIA SARA prince, and as they look leave of him, he too set out in search of his friends and reached the city of Ujjain. (Av Sara V. 150-61) CHAPTER VI At Ujjain Rájavāhana saw a man strolling outside the city, and coming nearer recognised him to be Puşpodbhava. He was rejoiced at the unexpected meeting with his friend and made enquiries about their other companions. Puspodbhava said that all of them were well; and, taking the prince to a lonely place narrated his adventures : "Prince, we were very sad at your strange disappearance in the Vindhya forest. We thought you had entered the cave; and, as there might be more than one way to come out of the cave we posted Devarakṣita to watch the entrance, and the others of us set out in search of you in the different directions. Wehad an understanding that all of us should meet in the city of Champā at the end of the year. I went along the western slope of the Vindhya mountains and there saw a man falling from a precipice. Moved with pity, I caught himn in my arms and restoring him to consciousness, asked him who he was and why he wished to kill himself. He said he had lost his beloved and the pangs of separation had goaded him to kill himself; and in justification of his action he cited the instance of Aja and Ruru. When I heard of his woes, I felt an unconscious affection towards him as if he was my own father. At this moment an old woman ran to us and asked us to save the life of a young woman who was about to cast herself into burning fire at a little distance. We rushed to the spot, dragged the twoman out of the fire and placed her in a cool shade. Then the man whose life I had just saved looked at her intensely and exclaimed. Here is my beloved Suvrata.' l'hey, recognised each other and were in an ecstatic joy. (Av. Sara VI, 1-20) Then the man said, "Good friend, your exertion in saving my life has not been in vain. Please listen to my story. I am Ratnodbhava, son of Padmodbbaya, the merchant prince of the Flower City. Sailing in a trade-ship, I was shipwrecked on an island. There I married this lady, my, ·SUMMARY OF CONTENTS 39 beloved in my former life, and lived long happily with her in her father's house. Then desirous of seeing my relations in my native land, I boarded a ship with my pregnant wife but the ship was caught in a tempest and was wrecked. Struggling in the waters, I saw my wife and her nurse catching hold of a floating plank and drifting out of sight. I got upon the back of a fish and reached an island and lived alone. From there a boatman took me to the Bali island. I foamed about all over the land for sixteen years searcliing for my wife in towns, villages and forests but in vain. In despair I threw myself from the prccipice and you have saved my life. Here is my wife and I am anxious to know what became of the baby she bore in her womb?' (Av. Sāra VI. 21-32). •Then the old woman who heard the story began her Own Dear child, liere is my daughter who was about to kill herself because of her sorrow at separation from you. We reached the shore with difficulty and she gave birth to a child in a jungle. For fear of wild animals I took the child in my arms and searched for firc, Awild buffalo knocked me down and I fell unconscious. When I regained consciousness I saw a Brahman by my side, but not the child. Sccing me in distress he took me to the spot where this daughter was in confinement. Seeing me returning without her child, she could not control her sorrow. We were both about to take our lives. The Brahman prevented us fromthe rash act, soothed her grief with words wisdom, healed my wounds and went his way in quest of learning, I reminded her of the curse you had told me of that you would suffer separation for sixteen years and that your son would become the frieod of an emperor. The sixteen years have passed and having lost hope of meeting you, she attempted suicide.' (Av. Sāra VI. 325-40) . Then I began the story of their child: An clephant killed the buffalo and carried away the child. The animal flung the child in air, when a lion was about to leap on its back. A monkey seated on the branch of a tree caught hold of the child; and from monkey's hands, it fell into the flower basket of a sage, which incident gave it the name of Puspodbhava. The sage took the child to the nurse but laid up ·40 AVANTISUNDARI KATIIA SARA found her unconscious. Not secing the mother hic brought him to sage Vámadeva and the latter sent him to king Rājahatnsa. He was brought up by thic king with the sons of Sumati and other ministers. Prince Rajavāliana started on a tour for the conquest of the regions, and Puşpodbhava, accompanied the prince. When the latter entered a cave, he wandered about the forest and is now at the feet of his father and mother. (Av. Sara VI, 41-46) me “My parents showered on tears of joy. We spent a happy day in the forest. As they could not get on without money I perforned certain rites and rituals which enabled me to discover treasure-troves containing large sums of money. At this juncture a band of robbers attacked a mercliant caravan passing through the forest. I entered the fray, routed the robbers and made friend with one of the members of the caravan. I loaded bullock casts with bags of gold and set out for Ujjain with my friend and parents. The father of my friend having heard about us received me with filial affection and asked his daughter Balacandrikā to pay respects to my parents. As she did so, the mellow moonlight of her beauty pervaded the whole apartment; and she, having stolen my heart, withdrew." (dv. Sara VI. 47-56) I "My friend who came to know that I was searching after you, told me that he was an expert in the science of prognostics and his divinations were favourable to me. One day I went to a pleasant fake to amuse my lovesick heart and heard a pitiable voice not far from nie. hastened to the spot and found Bālacandrikā, the object of my desire, attempting to kill herself by hanging. I cut the noose and asked her the reason for her violence. She recognised ine, and controlling her bashfulness said, Beloved Sir, the festival of sporting in water has been stopped in Ujjain since Vatsarāja carried away Vāsavadattă, the daughter of Mahasena, in the festival. But since princess Avantisundari longed for the revival of the festival, I went to the king to intimate lier desire, and there was seen by Diruravarman, llie younger brother of Cançavarman. And he wants to marry me. My parents, for fear of his ·ŠUJÍMÁRT OF CONTENTS 41 displeasure, have conscnted to give me in marriage to him, but I prefer giving myself to death.' (Av. Sara VI. 57-67) *Don't be rash, fair one,' said I. •We shall have the man donc to death by a device. Let your trustworily friend tell the public thrcugh your parents that Balacandrikā is possessed of an evil spirit and that the spirit will kill her husband if he is not of the sarre caste and status, If, op bearing this, the ruffiap keeps away, so much the better. If not, let the same friend say that you should be taken to his palace, lest the spirit should attack your relations also in your house. If he takes you to his palace, I shall go with you disguised as a maidservant and kill him in secret.' Her friend did everything as instructed. In spite of the gossip, the stupid Daruņa varman, blind with passion, persisted, and ber father louk her to his palace. I accompanied her, dressed as a maidservant, and entered the chamber of Därunavarman, struck him to death. When it was announced that Darunavarman who attempted to defile a virgin was killed by an evil spirit, the father of Balacandrika gare lier lo mc in n arriage with pleasure. And this incident has been a precursor to the abundant happiness tbat I nok enjoy on secing Your Majesty." (40. Sürc VI. 63-76) Princess Atoniisundari Having listened to the story, the prince exclaimed, " Fortunately, we have seen our parents, and at that moment, the parents of Puspodbhava and Balacandrikā also came there. The prince paid his respects to them. Then they all started in a car and entered the city. Rajaväliana put up in the beautiful residence or Rainodbhava and des. patched men in search of the other companions. After a few days, Puszodbhara told the prince that princess Arantisundari had arranged to celebrate the water ftstiral and asked bis wife to attend the function alung with him. They say the princess is very beautiful. Is it coʻ?, enquired the prince. She is of sondrous beauty' replied Bilacandriki. None else is so beautiful as she.' Puspodbhara asking his wife to draw a likeness of the princess, sbe said it was not possible to bring out her beasty in a picture. Then the prince drex from memory 3 portrait of the visgin Yajāavati. And Puşpodbhaya was astonished to find that it was ibe portrait 6 ·42 AVANTISUNDARI KATHA SARA qf the princess while his wife remarked that she was right in her statement in that the picture was defective in so far as it did not bring out the present state of longing for her beloved. (Av. Sara VI. 77-89) Then Balacandrikā took the portrait to the princess, and she, looking at it, drew from memory the picture of Samba, her lover in former life; and it was the very image of Rajaváhana. When the prince saw the likeness drawn by her, he had no doubt that Avantisundarī was his beloved Yajnavati in former life, and he became anxious to see her. Next morning the prince set out with his friend to see the festival and beheld citizens gathering in mulitudes for the festival on the bank of river Siprā which formed a moat to the city. He proceeded along the beautiful East Ujjain and the outside gardens and reached the lake where the festival was to begin. He took his seat in a pavilion in a grove adjoining the lake and witnessed young ladies engaged in sport, and boats in hundreds plying on the vast expanse of water. Then there appeared a large boat like a floating palace in crystal in which the princess was seated. Melodious music mingled with clinking of anklets came through the air. The boat slowly touched the shore and the princess in her dazzling beauty was seen in the midst of maidens in dance and merriment. Bálacandrikā bowed to the princess and introduced the prince as the son of Queen Vasumati and King Rajahamsa and added that it was he wlio drew the portrait. (Av. Sara VI. 90-124) When the two lovers were betraying signs of emotion, a swan was moving by the side of the princess; and at her bidding Bälacandrika went to catch it. But the prince stopped her. . Don't disturb the swan; I shall tell you a story. Simba, son of Lord Krsna, was once sporting with his bride Yajñavati in a lotus pund. He caught a swan and bound its feet with lotus fibres. The swan was a sage and cursed them to take birth on earth. They pacified the sage who took pity on them and said, 'Though born as mortais, you will recognise each other and have the same form as now. You will, however, suffer separation for a small period.' Tlie princess hearing this, semarked: “Yajñavail is also born as mortal to share the consequences. At this moment the queen mother desired to see the princess and she departed leaving her heart ·SULLART OF CONTENTS with the prince. The festivities ended at sunset. The prioce returned home and passed a sleepless night, sad at the thought that he could not treat the princess, his beloved in former life, cren with formal courtesy, much less clasp her to bis bosum), and that he could pot marry her without the consent of her parents and the priest. Next morning he said to Paşpodbhara that he could not bear the pang of separation from his beloved ang longer and that he did not know what to do. Puşpodbbara suggested that since the princess was also pining for lim, it would not be unbecoming of bim, if he took the princess in marriage in defiance of Darpasāsa. At this Idoment, Bālacandrıkā approached the prince and said, My Lord, the princess is in an extreme state of love-sickness; she remembers you as her beloved is former life and repents that she did not treat you as she would when you met her. She fell in a swoon and I brought her to consciousness and said, "Princess, your parents will be glad to give you in marriage to your lover in former birth. Chandararman will of course object but the shall bring about a secret union.' 'I hare', added Bālacandrika, 'consoled her with these words and I don't koow bow you feel.' The prince on hearing this related to her bis equally love-lorn condition and wrote a letter to his beloved recalling, among other pleasant incidents in former life, her showing him when he was fore-strickev, the star Aruodbati, which, he said, bad remained written in bold letters in bis heart. As Balacandrikā left with the letter, he too started with Puspodbhaya to the garden where he first saw his beloved. (Av. Sara V1. 125-70) CHAPTER VII Story of Somadatta Io the temple at Ujjain the prince and Puşpodbhara sa a man preparing to fast himself to death in the morning. When they asked him why be was doing so, be said, 'Sir, I at a Brahman named Vidyeśrara and I belosg to Vyāghragraipa,' a beautiful agrabăra in the Chola country. I learnt from a teacher the Garuda maatta which coabled me to acquire 1. Modern Chidambaram where the famous Nataraja shrine is.

·44 AVANTISUNDARI KATHA SARA certain vidyas. As wealth is the chief means of attaining all pursuits of life, I waited on some kings but found them all vicious and leading a mean, despicable life. Seeing that these rulers of men are such I got disgusted with life and began to kill my self.' The prince cheered him up and said: 'It is true that the company of wicked people is unbearable. But there are selfless men who e company is to be desired for Please give up your hatred for life and go with us. While the prince was talking to the man a palariquin was seen approaching the temple and within it they saw Somadatta afflicted with illness and attended to by servants of the harem. In the excitement of joy on meeting his friends Somadatia forgot his illness; he got down from the palanquin, seated himself with them in a shady spot, and restraining the effects of his illness began to narrate to them his tale in sweet words composed of the twenty-four letters, the five kharas (first five varga letters), five nasals, fous semi-vowels (antasthas) and the ten vowels without ? and ?:1 (Av Sara VII. 1-14) "My Lord, when we inissed you in the Vindhya forest our friends began to disperse in distress in several directions in search of you. I reached a land of sea and forest adjoining the Pāriyātra mountain. There I found a bright gem on the sand. I took it and had it tied in the skirt of my clouh, When I went a little further, I saw a miserable-looking Brahman and asked him why he was wandering in the foresta He said, 'Good Sir, I am a poor man and live on what little I get as charity from Maltakāla, the ruler of the Lăța country. He is now proceeding to the king of Pariyātra with a view to wooing his daughter. I have followed his camp and am roaming about begging.' \Vhen I heard this I gave the poor man the gem I had; and immensely pleased with the gift he went away. I had hardly closed my eyelids for a while when I saw before me the Brahman and some men at arms. They surrounded me and asked me in an angry tone, where my accomplices were and the gems I had stolen. 'I saw the gem on a sandy bank and I know nothing more,' said I. By this time five 1. C. qirgararà: #niitajäà: thriglat: 1 pracaat: <aaſtagq51973. ! (Av, Sara VII. 14) ·SUMMARY OF CONTENTS 45 other men, taken into custody as thieves, were brcught and we were all put in fetters and imprisoned. When I asked the five men in confidence who they were and what it all meant they said: 'Lāța and Pāriyātra are not on good terms for long; and the former is stronger than the other. The ruler of Pārijātra has a daughter named Vámalorană of exceptional beauty, and the Lāța king desirous of marrying her set out as a friend to the capital of Pāriyātra. But the latter thinking that his enemy should not enter his capital even as a friend, sent his daughter away to the camp of the Lāța king under the escort of Manapāla, l.is minister's son. We, the serrants of Mānapala, followed his camp. We entered the camp of our enemy and stole the precious stones and returned to our camp. Then seeing that one valuable gem was lost in the forest we returned to search for it and were caplured by the Lāța soldicrs. (Av. Sara VII. 15-26) "Hearing this I planned a way out. At night we broke our Letters, killed the prison guards, destroyed the prison and reached the women's quarters in the camp. In the last quarter of the night when I began to close my eyes from fatigue, I saw near me in the glitter of ornaments, a man attempting to strike a woman with a sword. At once I slew the man and asked the lady who she was. 'Sir' said she, 'I am a companion of princess Våmalocană and am the wife of Mänapāla, the minister's sod. The man you have just now slin is Prakantaka, a friend of my husband and the son of general Pilupati. To-night seeing that my husband did not return home he pressed me to yield to his wishes. But as I sternly refused him he wanted to murder me; and it is at this juncture, O Merciful Onel that you have killed him and saved me. I then went to a pond and washed my blood-stained limbs. A little later, the sun cmerged from the sea and I heard the following cry from the mouth of the people: Mänapāla invited his friend Prakanţaka to his house and charging him for transgression put him to death. He is now arrested by the commander's men and is taken to the gallows. Manapāla could not lave done an atrocious act. IVe know Prakanţaka is a rake. Besides the woman herself says that Prakantaka attempted to kill her and was killed by some unknown man.' (Av. Sara VII. 27-34) ·AVANTISUNDARI KATHA SARA son. "I roamed about and saw the daughter of the king of Pāriyātra in the camp by the side of a mountain. At the siglit of her I was smitten with love; but I had no time to think of love. After a little reflection, I cried aloud with uplifted hands, Pleasel set free Mänapāla, the minister's It was I that killed Prakantaka and not Mānapala.' Hearing this the five thieves fell upon the soldiers who were taking Mãnapāla for execution and slew them. We then fed to the women's camp near the mountain, killed the guards and rescued the princess from the hands of the enemy. As she was trembling with fear I approached her and said: Princess, we are the thieves and seek your protection. She blushed in reply and casting down her face bashfully lor ked at me. And Mänapāla's wife standing near, said, 'Sir, I have told the princess all about your noble deeds and she has been captivated by your handsomeness, valour and deeds.' Just then, Mänapäla joined us with reinforcement. The Lāța king was in a fury at the murder of the commander's son. He fell upon us with a large force and a scuffle followed. I mounted a swift elephant, destroyed the foes and despatched Matsakāla to the abode of deathi. Matipāla, the minister, sent a message of our victory to king Viraketu, and the laties, with a joyful heart, invited me to his court and gave his daughter to me in marriage. (Av. Sara VII, 35-43) "Soon I was attacked with a disease and the minister disclosed to me a strange story: My good child', said he * long ago an occasion took us to the Temple of Malzākåla at Vijain; and our queen Mülávali worshipped the god for a iung time and prayed for a daughter. The god granting her request said that the man who married her daughter would dic ol a dircase if he did not worship him for six months without break. It was because of this word of God that, when the Lifa king sought the land of the princess, thic king sent her away to lsis camp thinking lie could thereby destroy his inveterate enemy by exposms him to Siva's (ury. Now that you are taken ill, we shall fösc no time in worshipping the goj," "flaving said this", continued Somadatta, the minister louk me to the temple along with the princess. And now in the joy of reeing your majesty my disease seems to have felt ine for good."* ·SUMMARY OF CONTENTS Somadatta having finished his story, the prince paid his respects to the minister and his son Mänapāla. Then they all proceeded to Puspodbhava's house, followed by Somadatta who had recovered from his illness. Puspodbhava's mother seeing Vidyeśvara exclaimed with joy, How fortunate an I to see this man here! It was he who saved me when I was dying in the Kalinga forest.' They were all in a fluster of joy at their happy reunion. (Av Sara VII. 44-51) The next day Puşpodbbava took Vidyeśvara and Somadatta to a lonely place and told them how Sāmba and Yajnavati were born as prince Rajavahana and the princess of Avanti by the curse of the sage Jaritāri, how they met in the royal garden with the memory of their formar life and how they had been pining for each other. " The Prince," added Pușpodbhava, "does not like to marry her without the consent of her parents and much less to carry lies away in their absence. But the condition of the prince admits of no delay. I have a plan which fits in with the purpose in hand. I propose that some one of us skilled in magic should exhibit some miracles before Mánasära and dazzle him with wonders. Then the marriage should be celebrated between the royal prince and the princess in the world of magic. When the function, concealed partly by the veil of magic, is concluded, the secret will, of course, be out and a crisis will develop. But the prince will be in safe hands and the princess herself will come forward to save him." (Av. Sāra VII. 52-56) This proposal was approved by Somadatta and Vidyesvara; and, as may be expected, the task devolved upon the latter. Meanwhile Puşpodbhava informed the princess of the plan through his wife. Next day, Vidyeśvara went to the court of Mānasara and introduced himself as a magician well versed in his art and requested an audience for the display of his skill. Permission being given, the magician waved bis magic wand of peacock feathers when there appeared many snakes and then birds that devoured then. After cxhibiting many items of magic to the astonished spectators, the magician addressed the king with a view to uniting his daughter in wedlock with the excellent match in hand: “Your Majestyt King Rajaharizsa whom you defeated ·48 IVANTISÜNDÁRI KATHA SÍRA in battle is now performing penance. His son will become an emperor and he will now take your daughter in marriage.' The king in amazement sent for the queen and the princess. Then there appeared a magic, princess, the very imageof princess Avuniisundasī. Then the real Rájavāhang, in his wedding apparel, escorted by the magic ministers of Mãnasāra, was introduced to the king as the bridegroom. As desired by the prince, Agniratha arrived in a vindia with Rajabarilsa, Vasumati and the sage Vámadeva. The king gladly received the guests and the prince bowed to his parents and the sage. (Av. Sara VII. 57-65) The sage began the ceremony by a description of the lineage of the princess and requested the prince to accept her hand in niarriage, while the magic Mánasāra poured water in to the right hand of the bridegroom. Somadatia, the purohit, kindled the sacred fire, went through the ritual, and solemnised the marriage. Meanwhile the bridegroom slipped into the privacy of the inner chamber. Rājabamsa and the sage left the scene and Puşbodbhava took Vidyeśvara and Somadatta to his house. The prince had a pleasant night with his beloved; he beguiled her by showing the starry sky and rélating interesting stories of the world. Somadaita, summoned by his father-in-law, leit Ujjain for Påriyātra with his wife and Puspodbhaya. (Av. Såra VII. 66-79) After a blissful slumber Räjavähana woke up but found his feet fettered with a chain, In her excitement the princess cried aloud and the guards who leard the cry took the matter to the regent. Candavarman was all in a fury. He had an ancient grudge against Puşpodbhava'for killing his brusher. He now resolved to avenge himsell by polling 10 dtaili Rajavãkana, the friend of Puşpodshava. Now the old king Mánasära and his queen prevented ihe tragedy by threatening the regent, by the alternative of their suicide. Candavarman thercíore sent a report of the matter to Darpasăra, son of Mānasara, and set out with the prince, in festers, to destroy Simhayaman, the king of the Adgas, who had rcfused his request for his daughter's hand. lle surrounded Chamia, the capital, with a large army, took the king a prisoner and carried away his daughter to his ·SUMMARY OF CONTENTS 49 camp. At this juncture a messenger arrived from Darpasāra asking the regent to.punish the offender with instantaneous death. Candavarman at once ordered preparations to be made for bis marrying the princess of Aiga on the morrow and for the execution of Rajavāhana, His plan however fell through. The fetters on the feet of the prince changed into a divine nymph. She bowed before him and said: Lord ! I am an opsaros named Surasamañjasi born of the says of the moon. Once while I was flying through the air, a group of swans fell on my face taking it for a lotus flower. In my flurried attempts to keep off the birds, my pearl necklace broke and fell on the head of a Brabman tho sras finishing his bath in the lake Maņdodaka. The angered Brahman cursed me to change into a metal chain. I fell at his feet and he mitigated the sentence saying that the curse would cod when I bad served two months as chains on your feet and that I would retain the power of perception all the time. I became a chain and a Vidyadliara-ally of Darpasāra took possession As Darpasāra had promised to give his sister in marriage to this Vidyādbara, he one night went to see the princess, the object of his desire. But seeing her sleeping on your lap, he fettered your feet with me. My curse is now over. Is there anything I can do for you ?' Raja rähana asked ties to console bis beloved with the news that he was free from fetters and bid her farewell. (Av. Sūra VII. 80-92). Now that Rājavāhana was free, he lost no time in masterlog the situation. IIe mounted the elephant that was ready for killing him and slew his foes. Just then he saw Apahāra coming from the inner apartment after killing Cançavarman. The whole company of friends appeared before the prince, after setting free the Anga king for whose help they had gathered there. They all then repaired with joy to a pleasant sandbank on the Gangå. (Av, Sora VIL 93-94) of me. CHAPTER VIII After interchange of greetings, the prince described bis adventures as well as those of Puşpodbhava and Somadatta. He then asked the other companions to relate their stories and Apabirararman began his sarrativa. 7 ·50 AVANTISUNDARI KATHA SÅRÀ Story of Apahdravarmanı " Prince! When you disappeared in the Vindhyas, I proceeded to the hermitage of sage Marici outside ilie cily of Campā. There I belield a sorrow striken ascetic sitting under a tree to whom I intimated my desire to see the great sage Marici and learn from him your whereabouts. There was indeed, a great sage in this aframa', said he, and a courtezan named Kānamañjari once approached him and fell at his feet saying that through kim she sought the happiness of the other world. Her mother who followed her implored the sage to dissuade the girl from the course she had taken in defiance of lier family tradition. The courtezan was however firm in her resolve ; and the sage therefore sent her mother back saying that the girl would soon get disgusted with the hard forest life and return home. The days that followed however belied his expectations. The sage instead of curing the courtezan of her desire for forest-life feil a victim to her allurements and followed her to an assembly of young ladies in the city. There a beautiful girl stood up and acknowledged defeat at the hands of the courtezan. When the love-stricken sage asked her what it all meant, she said, 'Sir, in a contest of superiority between that beautiful girl and myself, she taunted me sneeringly that I boasted as if I had won over Marici. Pledging my freedom, I embarked on this task; and by your grace, I have won. You may now please resume your penance !' The sage returned to his aśrama a sadder but wiser man. am that unfortunate sage, and I shall soon be in a position to help you. Meanwhile, you may stay in Campa.' (Av. Sara VIII. 1-34) Next morning I set out for the city and saw a Jain *weeping bitterly outside a monastery. When asked for the reason of his sorrow, he said, “Sir, I am the son of a wealthy merchant in this city. I am ugly and people call me Virupaka. There is anotlver young man in the city who is poor, but hand. some. The rogues of the city created a quarrel between us in the matter of wealth and beauty and decided that he who was sought after by Kāmamañjari, the best of courtezans, was the superior of the two. Of course the courtezan chose me for her lover and very soon left me a poor man. I became the butt-end of ridicule of the people and took refuge in a Jain monastery Here too I suffer from severe restraints. It pains me to hear the blasphemies against our sacred štitis and smrtis. The I ·SUMMARY OF CONTENTS 113505 si thought that I have deserted the faith of my forefathers and bare descended to the path of the heretics rends my heart; and I And relief only io shedding tears.' I consoled him saying that I would find a way by which the courtezan restored to him all his wealth. (17. Sára VIII. 34-41) "Entering the city I went to the garcblers' quarters and in one sitting won a fortune and a friend too in Vimardaka, the keeper of gambling house. I learnt that the city was full of wealthy but greedy men; I resolved to teach them the right path by robbing them of their possessions. One night I burgled the house of a rich merchant and on the way back met a young girl who was alone. When I asked her who she was, she said: "Sir, I am the daughter of Kubera. dalta and I was promised from infancy to ope Dhanamitra. But he gave away all his wealth to the poor in charity and now my father proposes to give me in marriage to another, Arthapati, tomorrow. To escape this, I am now on my way to Dhanamitra, my lorer.' Mored with pity, 1 offered to take her to ber destination, and escaping a squad of police, reached Dhanamitra and said: "I am a thief. I found this girl alone with her heart fixed on you and have escorted her to you. He was full of gratitude and said that he would Icave the city with her the same night. I advised liim to return her to her father, wait for a month and theo marry her duly. Then we three went to Kuberadatta's house, left the girl there, and with her aid, robbed that house also of all its valuables. On our way back, we mounted an elephant, destroyed Asthapati's house and slept the rest of the night. (A - Sara VIII. 41-55) "Next morning, ve heard that Kuberadatta bad posto poned the marriage of his daughter for a month. Then I instructed Dhanamitra in secret as follows: Approach the King with this leather bag and tell him : • Your Blajesty! Kuberadatta promised to give me his daughter, but now, owing to my porerty, plans to give her to Arthapati. in despair, I was about to kill ingself in an old garden, when an ascetic gave me this bag saying that it would be full of gold every morning if properly worshipped by a merchant The ascetic also laid dotyp that the worshipper should at the outset return to the owner whatever he had unjustly obtained and givc away to Brahmans or a courtezan.

·52 AVANTISUNDARI KATITA SARA wliat he had justly obtained. I am a merchant and I request your majesty to see that no one steals the bag and to permit me to worship the bag.' The King will give his consent. Then you should go home and worship the bag. It will have to be filled with the gold obtained by theft at night and shown to the people in the morning. Then Kuberadatta will come to you and offer you his daughter in marriage.' Dhanamitra did everything as I suggested. (Av, Sara VIII. 56-63) " One of those days I happened to witness a concert given by Rägamañjarī, younger sister of Kămnamañjari. We fell in love with each other at first sight. She wanted to be won by merit but her sister insisted on giving her away for money. I therefore piomised Kāmamañjari that I would steal the leather bag from Dhanamitra and give it to her in return for Rägamañjarī. The greedy courtezan agreed and on my giving her the bag gave me her sister as wife. Then Vimardaka, my friend, pretending to be a partisan of Arthapati threatened Dhanamitra, in the hearing of the public, that he would steal the leather bag. Dhanamitra reported to the King that the bag was missing and that Vimardaka a friend of Arthapati had threatened to steal it. The King called for Arthapati and asked him to produce his friend Viinardaka. But the latter could not be found as I had sent him away on the same day to Ujjain in search of you. The angry King threw Arthapati into prison as an accomplice in the theft. «Meanwhile Kämamañjari, as a preliminary to worshipping the bag, restored to Virūpaka all the wealth she had taken from him. Now Dhanamitra informed the King that Kämamañjari, the greedy courtezan, had been giving away all her wealth and that he had his suspicions that the bag was in her hands. When summoned by the King she deposed at my suggestion that Arthapati was the thief. The King was furious and was about to sentence Arthapati to death. Then Dhanamitra made known to the King that Chandragupta Maurya had granted to the merchant community immunity, from capital punishment for offences like theſt. The King therefore banished Arthapati from the country. And Kuberadatta now gave his daughter in marriage to Dhanamitra, with pleasure. (Av. Sira VIII. 64-77) 1. Sec infra, p. 13, ?n. 1.

·SUMMARY OF CONTENTS 53 "In those days I used to steal the wealth of the rich men in the city and make them beg the poor who had grown rich by the wealth I bestowed on them. One night under the influence of excessive drink, I attempted to steal all the wealth of the city and was arrested by a party of watchmen, * Coming to my senses I realized that the misfortune that had overtaken ine would also involve the innocent Rigamañjari and Dhanamitra. In a moment I made up my mind what to do and began rebuking nurse Śrgālikā who was following me : Get away, jou old hag. You have brought about a union between Dhanamitra and Ragamañjari and I am happy that I have robbed him of his bag and her of her jewels.' The clever nurse took the hiut froni me and came near me to ask where I had kept the stolen property. Then I whispered in her ear a plan on which she was to act when she reached home. I was taken to the prison and Kantaka, tik jailor, threatened me with torture if I did not return all that I had stolen. (Av. Sāra VIII. 78-83) "Later on, one evening, Srgālikā told me that my plan had borne fruit, • Dhanamitra,' she said, “thus petitioned the King: My lord! a thief pretending to be my friend stole my bag and was put in prison; he may be pursuaded to give it back.' 'The King,' she added, will take the necessary measures to restore the bag to Dhanamitra. For my part, I have secured the favour of the princess through a nurse and have made Kantaka believe that the princess ball fallen in love with him. Seeing that he was mad with love, I suggested to him to enter into the princess' apartments through an underground passage. He finds in you the proper man to dig an underground passage from the prison to the palace. The fool has asked me to induce you to do it for him and will release you for the purpose.' Then the jailor set me free and I dug a passage. As I was issuing out, he began to fetier me again and I struck him on the chest and killed him. Then through the same passage I entered the palace to steal something there and found the princess sleeping. Her beauty stole my heart and I painled her on a board in the posture in which I saw her, with myself kneeling at her feet. I also wrote below the picture an äryä giving expression to my love for her, Then I returned to the prison and told my esteçmed friend, a fellow prisoner, that I had killed Kantaka ·54 AVANTISUNDARI KATHA SARA nd told him how he should win his freedom. I left the prison with Spgāliki and extricating ourselves from the grip of a police patrol, retired to Rāgamañjari's house. Next morning I approached sage Maríci who predicted that I would meet you in this way. "My fellow prisoner divulged the crime of Kantaka and was appointed jailor by the King. With the connivance of any jailor-friend, I found my way again into the palace and saw the princess. She, having heard about me from Srgālikā, received me with joy and set lier affection on me. About this time Candavarman besieged the city and made the King prisoner. He also seized the princess and was arranging to marry her at daybreak. Knife hand, I entered his was jubilant with festivities ; and as he was proceeding to grasp the hand of the princess, I struck him to death. The princess was trembling with fear, and I took her to the antalıpura, when fortune favoured me with your sight, my Prince !" (Av. Sara VIII. 84-109) camp which Story of Upaläravarman The Prince congratulated Apahāra on his adventures and asked Upahāra to narrate his story. "I went to Videha," began Upahāra, "and rested in the dwelling of an old roman outside the city; when the woman saw me she began to shed tears. Asked for the reason of her sorrow, she said : • I was a nurse in the court of Prahāravarman, King of Mithila. Years ago he went to Magadha and fought in a baitle, and on his way back, he was attacked by kirātas in the forest. In the tussic that followed, I was separated from the main body with one of Prahāra's twin sons who was with me. A tiger mauled me, and the child was taken away by the kiratas. A shepherd nursed me back to health. Then niy daughter came to me with a young man and told me 117w the cider of the twin sons who were with her was carried away by a Sabara chief, liow a Sabara who gave her shelter wanted her to marry luim, and on her refusal, attempted to inurder her, and how a young man of our native place killed the Sabara and married her. Then we followed the young man to Alithili and reported to the queen the loss of her twin sons. The King fought with Vikatavarman, his elder brother's son, and was put in prison with his queen. I have ·SUMMARY OF CONTENTS ss taken to a hermit's life and my daughter has taken service with Kalpasundari, the queen of the usurper. Had the two royal children lived, they would have been exactly of your age and looks. When I heard her tale, tears gushed into my eyes. I said to her, Brother ! here I am, your son, and I can have the usurper done to death, but nobody knows me here as the prioce. The old woman was overwhelmed with joy and gave me a meal. I thought out a plan to kill the usurper Urough his queen and asked my foster-mother iſ she had any kaowledge of his antakpura. Meanwhile ler daughter came there, and having beard about me from ber mother told me that Kalpasundari was one of the most beautiful and accomplished ladies of the day but that there was no love lost betsveen her and the usurper. I employed ladies to widen the riſt between the queen and ber husband and also to win her love for me. 1 (Av. Sara VIII. 110-125) 1. The Ms. of Arantirundari Katha Sara breaks off here.

·|| श्रीः॥
..
॥ अवन्तिसुन्दरीकथासारः॥
प्रथमः परिच्छेदः
वन्दे मन्दाकिनीवारिमकरन्दपरिप्लुतम् ।
सानन्दसुरनेत्रालि मुकुन्दपदपङ्कजम् ॥ १ ॥
नमः कन्दर्पदर्पतज्वलज्ञ्चलनचक्षुषे ।
ठसहिरिसुनासक्तवपुषे चन्द्रमौठये ॥ २ ॥
मन्मुखे सुखविन्यस्तसविलासपदक्रमा ।
हंसीव विहरन्ती स्तात् सरसीव सरस्वती ॥३॥
जयत्यखिलसल्लापरत्नराशिसमुद्भवः ।
मारतामृतसंमूतिः पाराशर्यपयोनिविः ॥४॥
सगणोदय सक्षुण्णो दोषागमविजृम्मितः।
अन्धकार इवाइन्ति कष्टं दृष्टिफळं खलः ॥५॥
विशुद्धिमत्तापाताः नितनिर्मठमानसाः ।
हंसा इव मनः सन्तो हरन्ति मधुरैः स्वनैः ॥ ६ ॥
सन्तः सर्वहितार्थानां(?) खलास्वखिलवैरिणः ।
तदुमावनुसृत्यालं वृया विरमतु श्रमः ॥ ७ ॥
मधुरोक्तिमणिनेणीगहनार्थमहाहदः ।
केनायमतिलध्येत गम्भीरः काव्यसागरः ॥ ८ ॥
अवगन्छन्नयं शुन्दान् कश्चिदपि पञ्चपान् ।
कवितामुत्सहे बोहुमहो मोहपरमरा ॥९॥
सकपाकयनप्रीत्या तयापि कययाम्यहम् ।
कान्तामवन्तिसुन्दर्याः कथामनतिविस्तराम् ।। १० ॥
मस्ति प्रासादविस्तारप्रस्तव्योमान्तरा पुरी।
कात्रीपुराख्या कल्याणी ककुमः कुम्मजन्मनः ॥ ११ ॥

·४ अवन्तिसुन्दरीकथासारे या मृत्यविगलद्भोगैरसंख्यवसुभिर्जनः । भोगवत्यमरावत्यौ न्यक्कुर्वाणेव गर्विता ॥ १२ ॥ तस्यां जज्ञे बुधवातध्वस्ताखिलविपल्लवः । पल्लवेषु महीपालः सिंहविष्णुरिति श्रुतः ॥ १३ ॥ गरिम्णा स्थावरान् सर्वानोजसा जनमानपि । यो विजिग्ये भुजलापो भूभर्तृनुभयानपि ॥ १४ ॥ अष्टपूर्वो गन्धर्वस्तं सभासदमेकदा । उदनलिमहीपालमुपावीणयदार्यया ॥ १५ ॥ " दनुजपतिहृदयभूधर- विभेदविज्ञातशक्तिनखकुलिशम् । जगदुदयहेतु विष्णो खतु वपुर्नारसिंह वः" ॥ १६ ॥ श्रुसैनामत्युदाराया कुतूहलबलात्कृतः । अब्रवीद्भद्र ! केनेयं निर्मिता वर्णपद्धतिः ॥ १७ ॥ इत्यूचियांस प्रत्यूचे गन्धर्वस्त घरेश्वरम् । देव! स्वनुगृहीतोऽस्मि श्रूयतामवधानतः ॥ १८॥ अस्त्यानन्दपुरं नाम प्रदेशे पश्चिमोत्तरे । आर्यदेशशिखार तासन् यहवो द्विजाः ॥ १९ ॥ ततोऽभिनिःसृता काचित् कौशिकवासन्ततिः । प्रहलोशदिवायान्ती पुण्यतीर्थी सरस्वती ॥ २० ॥ नासिक्यममावोसुक्यान्मूलदेवनिवेशिताम् । प्राप्याचलपुरं नाम पुरीमधिवसत्ससौ ॥ २१ ॥ तस्यां नारायणस्वामिनामो नारायणोदरात् । दामोदर इति श्रीमानादिदेव इवामवत् ॥ २२ ॥ स मेधावी कशिदान् माचि प्रभवं गिराम् । मनुसभ्याकरोन्मश्री नरेन्द्र विष्णुवर्धने ॥ २३ ॥ हुधारिष्टन तदिद्धमामिपं मृगयान्तरे । अनिष्टमिट हा ! कष्टं तेनामोज्यममुग्यत ॥ २४ ॥ 2, एफ.प. 3. पि.ग.

·५
प्रथमः परिच्छेदः
अगच्छन्नन्तिकं पित्रोः सास्तीर्थयात्रया।
चरन् गोचरमापदे कस्यापि शुभजन्मनः ॥ २५ ॥
स दुर्विनीतनामासीदनन्वर्थाभिधानवान् ।
तस्यान्तिके वसत्येप तेनार्ययमुदीरिता ॥ २६ ॥
इति श्रुत्वा महीपालस्तदालोकनलोलुमः ।
अनेक श्रीमुखाकृष्टमकरोदमुमात्मसात् ॥ २७ ॥
स्वनिशेिषैशिस्तमाचारैरतोषयन् ।
अभूषयच भूपालमग्राम्यैः स सुमापितैः ॥ २८ ॥
नृपनिर्बन्धनिर्दिष्टे प्रकृष्टविभवे गृहे ।
वहतः पैतृकी वृति तस्यासीत् तनयत्रयम् ॥ २९ ॥
मनोरथाढ्यस्तेषां मध्यमो वंशवर्धनः ।
ततस्तनूजाश्चलारः स्रष्टुर्वेदा इवाभवन् ॥ ३० ॥
श्रीवीरदच इत्येषामुतमस्तत्ववेदिनाम् ।
यवीयानस्य च श्लाघ्या गौरीनामामवत् प्रिया ॥ ३१ ॥
ततः कथञ्चित् सा गौरी द्विजाधिपशिखामणेः ।
कुमारं दण्डिनामानं व्यक्तशक्तिमजीजनत् ॥ ३२ ॥
स बाल एव मात्रा च पित्रा चापि व्ययुज्यत ।
अयुज्यत गरीयस्या सरस्वत्या श्रुतेन च ॥ ३ ॥
सविक्रिये पुरे तस्मिन् परचक्रोपरोक्तः ।
स चचार शुभाचारः सर्वामु मिदारधीः ॥ ३४ ॥
अथाश्रमेवधीयानः शास्त्रेषु च कृतश्रमः ।
पश्यन् पुण्यान्यरण्यानि न्यबसद्दिवसान् बहून् ॥ ३५ ॥
अथाहूतः क्षितीशेन प्रशान्तोपद्रवे पुरे ।
स्वसुहृद्वन्धुमध्यायः स भेजे निजमास्पदम् ॥ ३६ ॥
एकदा वास्तुशास्त्रज्ञस्तक्षमर्मविचक्षणः ।
स्थपतिः कश्चिदम्यत्य प्रणिपत्योपतस्थिवान् ॥ ३७ ॥
अनलाः कलिताश्चित्रा विकल्पाः शिल्पकर्मणाम् ।
अत्र स्वष्ट्रामुनवेत्यं तत्रस्थास्तमांसिपुः ॥ ३८ ॥

·. अयन्तिसुन्दरीकथासारे स तु शिल्पिवरस्तेषामाक्षिप्य स्तुतिमात्मनः । मूर्धन्यजलिमायनन्नय दण्डिनमभ्यधात् ॥ ३९ ॥ अस्ति विज्ञाध्यमस्माकमनुग्राह्योऽस्मि यद्यहम् । प्रार्थनां वितधीकर्तुं प्रभवो न भवादृशाः ॥ ४० ॥ महामल्लपुरे देवः स्वैरं वारिधिसन्निधौ । आस्ते मुकुन्दः सानन्दं फणीन्द्र इव मन्दिरे ॥ ४१॥ मनः केनापि तस्यासीत् कारणेना'सुरद्विपः । मणिपन्धे महान् बाहुः स मया सन्धितोऽधुना ॥ ४२ ॥ तदालोकितुमर्हन्ति भवन्तः साधु वा न वा । एतावता प्रयासेन प्रसादातिशयोऽस्तु नः ॥ ४३ ।। श्रुत्वा सेनापतेः पुत्रः कलाकौशलपेशलः । पार्थवर्ती परां मैत्री विघ्रदण्डिनमभ्यधात् ॥ ४ ॥ आर्य संभाव्यतामस्य स्थपतेः प्रगयस्त्वया । अपि च स्पृहणीयं ते सुहृदामपि दर्शनम् ॥ ४५ ॥ मित्राणि मातृदत्ताधाः केरळेभ्यो विजोनमाः । त्वदर्शनार्थमायातास्तस्मिन् सन्निदधत्यमी ॥ ४६ ।। इति श्रुत्वा ततः प्रीतस्तं विसज्य परेऽहनि । सुहाद्रिः सह तं देशं ययौ तेन च शिल्पिना ॥४७॥ अयोचरमभझालीविलसदाहुलीलया । नृत्यन्तमिव गम्भीरमम्मोराशिं ददर्श सः॥ १८ ॥ ततः सागरकडोलक्षिप्तक्षोदाम्युचुम्यिना । सेव्यमानः सुखामोदक्षारिणा वनवायुना ॥ ४९ ॥ तपोदा मुदापश्यनारे राजमन्दिरम् । गन्छन् पेलापयेनाय प्रपदे मन्दिर हरेः ॥५०॥ तरहपाहुसंवाधाचरणाम्पुरुदस्यम् । उदन्वता मुदाविष्टी ददर्श मुरशासनम् ॥ ५९॥ प्रविश्य प्रतिमा पर्ण गत्वा निवर्गपत्रयम् । नायगन्मत् गुमंहत्या सन्याने मणिपन्धके ।। ५२ ।। 2. दारा ग.

·प्रयमः परिच्छेदः तस्यापहसितत्वष्टुस्तक्षकर्मणि शिक्षया । विस्मितोऽयं स्मितं कुर्वन्नरचयति स्म तम् ॥ ५३ ॥ तस्मिन् काले बलोद्देशे ददृशे रक्तवारिजम् । उदयारुणमार्तण्डमण्डलाकारि वारिवः ॥ ५ ॥ तत्तु प्रत्यक्षमवैयां तरङ्गप्रेरित हरेः। चरणाम्बुरुहस्पर्शात् सद्यो विद्याधरोऽभवत् ॥ ५५ ॥ ततः किरीटी केयूरी कृपाणी कवची च सः । भूत्वा तर स्त्री मूतेशं प्रणम्योदपतद्दिवम् ॥ ५६ ॥ दृष्ट्वा दण्डिनमाचष्ट लेहादिष्टतमः सुहृत् । गौरीपुत्रोऽपि नन्वेतद्विस्पष्टं दृष्टवानिति ॥ ५७ ॥ पश्यन्नाश्चर्यरूपं ते चिन्तयित्वा किमित्यसौ । कौतुकाकृष्टदृष्टिम्यस्तेभ्यः संभाव्यमम्यधात् ॥ ५८ ! पद्मसंबन्धिनो नूनममुना मुनिशापतः । पनीमूय प्रमुक्तेन मान्यं दिव्येन केनचित् ॥ ५९ ॥ अथ वा देवमाराध्य प्रसादान्मुरशासनम् । अत्याहितमिदं बेत्तमत्सर्थमगुत्सहे ॥ ६ ॥ ततः स्वमवनं गत्वा दर्भशय्यामुपेयुपे । कययामास तत्सर्व भूतार्थ भूतमावनः ॥ ६१ ॥ पृथु कान्तिमवन्तिसुन्दरीति प्रथितां विक्रमरक्त राजहंसाम् । सरसां रहसि प्रियामिवाः- मुपलेमे पुरुषोतमप्रसादात् ॥ ६२ ॥ मुक्ता शय्यां मिलितपुलकत्रातमुत्याय म्यः प्रासानन्दो विरतिसमये प्राक्तनीनां क्रियाणाम् । स प्रारमे सपदि सकलां स्वप्नलम्धां सुहृदम्यः शुश्रूपुग्यः पृयुमय कयां विस्तरेणामियातुम् ॥ ६३ ।। ॥ इत्यान्तिसुन्दरीकयासारे प्रथमः परिच्छेदः ॥ 1, प.फ. 2. चि, क. 3.

·अयन्तिसुन्दरीकथासारे । ।। अथ द्वितीयः परिच्छेदः ।। अथालोक्य स्थितान् सर्वान् कथाश्रवणकाझ्या । स्थाङ्गिणं प्रणम्यासौ मिथस्तानभ्यमापत ॥१॥ अस्ति चे दीप्सितं श्रोतुं चेतः कौतुकशालि कः । अवधानात् कथामेनामाकर्णयत वर्णये ॥२॥ आसन्नासन्नपुण्ड्रेभुश्रीमद्दोधूमशालयः । आधारः सर्वभूतानां मगधा नाम भूमयः ॥ ३॥ शुरनंकपैस्तत्र प्राकारागारगोपुरैः ।। रम्या पुण्यैरिवागण्यैः पुरी पुष्पपुरोत्यभूत् ॥ ४ ॥ विनमः सुदृशां यस्यां नह्येप सरसामपि । अत्यागः प्रणयक्रोधे नहि दारेषु विस्मृतः ॥ ५ ॥ तस्यां राजा लघूकुर्वन् सर्वद्वीपोर्वराभरम् । राजहंस इति श्रीमान् राजराज इवामवत् ॥ ६॥ यः प्रवृद्धप्रतापामौ निर्दहन् द्विपदिन्धनम् । तद्भस्मनेव त्रैलोक्यं व्यलिम्पद्यशसा भृशम् ॥ ७ ॥ सचिवेषु विनिक्षिप्य प्रचितप्रेमवृत्तिषु । अवजित्याय(त्त ?) भूपारं स भोगेषु धियं दधे ॥ ८ ॥ देवी वसुमतीत्यासीत् तस्यासुग्योऽपि वलमा । उत्तमस्त्रीचरित्राणामुपदेष्ट्री स्वचेष्टितैः ॥ ९ ॥ तस्यामन्यासु च प्रीत्या ललितप्रेमकान्तिपु । रममाणं क्रमेणैनमुपतस्थुरथर्तवः ॥ १०॥ सहकारतरुप्रेणीविलसन्मुकुलामलिः । सगन्ध इव सामन्तो वसन्तस्तमसेवत ॥ ११ ॥ उदारे समये तस्मिन् हृयरुघानगोचौः । विहारैः सह रामाभिः स रमे बहुविनमैः ।। १२ ।। दैत्यराज्यमिवादीप्तशुचिशुक्रविरोचनम् । निदाघमनुभ्यासौ जगाहे सरसीजलम् ॥ १३ ॥ 1. प. य. ३. पं. ग. 4. लोयल: । ग.

·द्वितीयः परिच्छेदः त्रिविधनाम्बुवान क्रीडया चाप्टमार्गया । मधुरैः करणेस्तस्मिन् स रेमे रमणीसखः ॥१४॥ क्रीडान्ते स कृतस्नानः पूजितप्रियदैवतः । त्रयोदशविधः सिद्ध संस्कारैः शोधनादिमिः ॥ १५॥ भुक्त्वा पञ्चविषं मोज्यमात्मसात्म्यो चितं ततः । मुक्तास्यानगतः शेष निनाय समुहृदिनम् ॥ १६ ॥ ततोऽतिरागिण्य च प्रतीचीमुखचुम्बिनि । निशामपि विशालाक्षीविधेयहादयोऽनयत् ।। १७ ।। ततस्तटिलताकल्या स्फुटकुटजमालिनी । प्रावृट् प्रादुरमुत् तस्य मयूराराविणी पुरः॥ १८ ॥ जडिमान जलार्द्रस्य कदम्पमुकुलस्पृशः । निनाय वायो रीगामुरोनकलयोध्मणा ।। १९ ॥ ततः कुमुदकल्हारपाबन्धुनमस्वति । काले शुककुलालीढशालिशालिनि शारदे ॥ २० ॥ मणिहर्यतले रम्ये विशदप्रतिमेन्दुनि । पाययन् परमानन्दं प्रपेदे मदिरां प्रियाम् ॥ २१ ॥ अयाशेषाम्बुजद्वेषी विसारी हिमशीकरैः । प्रशान्तरविसन्तापो हेमन्तः समजृम्मत ॥ २२ ॥ हेमनेषु दिनेष्वेवं विस्मृतान्यविभूतिषु । रेमे रामाविधेयारमा निशान्ते शन्तविश्रमः ॥ २३ ॥ अनमतिदुःसशंसर्शनः शिशिरागमः । हेमन्तातिशयो वृद्धनीहारसुहृदाययों ॥ २४ ॥ प्रयुद्धलोभवासन्तीकुन्दप्रसवरेणुमिः । चित्रयन् दयितावक्त्रं चिहि शिशिरागमे ।। २५॥ इत्यं यपर्तुव्यापरिरनुम्य प्रियामिव । तुलक्ष्मीमपि मापः प्रौदे स परां मुदम् ।। २६ ॥ 1. मो.म. ग. 2 2.

·१० अवन्तिसुन्दरीकथासारे ततस्तामतितेजस्वीव्याकस्वप्नदोहदाम् । अन्तर्वनीं वसुमती स शुभाव सखीमुखात् ॥ २७ ॥ नृपनिर्वर्तितानेकव्योमक्रीडादिदौड्दा । आसन्नप्रसवां वेलामाजगाम क्रमेण सा ॥ २८ ॥ ततः कतिपयामात्यं प्रवृद्धानन्दमेकदा । भुक्त्वास्थानगमभ्येय प्रतीहारी व्यजिज्ञपत् ॥ २९ ॥ देव ! द्वारि स्थितः कोऽपि देवदर्शनदोहली । मस्करीति ततो राज्ञः प्रावेशयदनुज्ञया ॥ ३० ॥ गृहीतयोगसंभारं नियमक्षामविग्रहम् । दृष्ट्वा मस्करिणं तस्मै वेनासनमदर्शयत् ॥ ३१ ॥ उपहरे सहामात्यैस्तदागमनकारणम् । यथापृच्छत् परिवाज राजा स च तमभ्यधात् ॥ ३२ ॥ विदितं नाम देवस्य यथाहं भवदाज्ञया । एवंलिङ्गी वसाम्येप मालवेयु तदीश्वरः ॥ ३३ ॥ मानसारो रणे मूर्ध्नि चरणाक्रमणेन ते । अगदितिदुःसाधं तप्तुं व्यवसितस्तपः ॥ ३४ ॥ अवमानोग्ण(म) सन्तापादसहिष्णुधिरायितुम् । अनासन्नफलात् तस्मानिवृत्य तपसो हि सः ॥ ३५ ॥ महाकाले महामांसविक्रयेण महेश्वरम् । आराधयनमियरं प्रागप्रतिहतं फचित् ॥ ३६ ॥ तत्सदायात् सहास्माभिरगियाति युयुत्सया । इति श्रुत्वा परं देवः अमेति विरगम सः ॥ ३७॥ आकण्र्य तदप्यं तमाफलम्य रिपुं नृपः । जीवितव्यय एवार श्रेयानित्यकरोन्मतिम् ॥ ३८॥ ततः सुमतिनागास्य मन्त्री पचनममवीत् । देय ! मै कृयाः सन्तो न प्रशंसन्ति साहमम् ॥ ३९ ।। 1. दोदा. ग.

·द्वितीयः परिच्छेदः शस्त्रग्रहणहप्ते तु शत्रावत्र द्वयी गतिः । तदाश्रयो वनं वेति निरपायो वनाप्रयः ॥ ४० ॥ देशे काले जयो वा स्यादात्मा सर्वात्मनापि च । रक्ष्य इसेतमेवान्येऽप्यन्वमन्यन्त मन्त्रिणः ॥ ११ ॥ तच्छुखा सत्त्वसंपन्नः स्वच्छान्तःकरणान्नृपः । अतिगम्भीरमाचष्ट स्पष्टार्थमधुरं वचः ॥ ४२ ॥ असारः खलु संसारः शरीरमतिमजुरम् । मरणेन रणे लग्यमासंसारस्थिरं यशः ॥ ४३ ।। तदिमं भूतसङ्घातमुत्सृज्य रणमूर्धनि । यशोमयमिहाशासे दिवि तेजोमयं वपुः ॥ ४४ ॥ न च पश्यामि नः शेयं कृत्येध्वन्यन सन्ततः । अत्रानुभाववान् देव्या गर्भ इत्यनुमीयते ॥ ४५ ॥ इत्थं निश्चलस कल्पं जानन्नपि जनेश्वरम् । प्रणयेन पुनर्वाणीममात्यः प्रत्यमापत ॥ ४६॥ देव! जीवितमिच्छन्ति कातरा एव नेतरे । सारेतरश्च संसारः श्रेय एव यशो नृणाम् ॥ १७॥ खलामिलापिणी चेयं लक्ष्मीः क्षणपलायिनी । पादक्षतेव पत्ते न कचिदप्यचलं पदम् ॥ १८ ॥ अस्याश्यापलवार्तायां दीपज्वालापि लजते । तदप्येनां वशे कतुं प्रभवन्ति भवादृशाः ॥ ४९ ॥ विमतन्तुनिविष्टोऽति नियमाप शतक्रतुः । कलिध्वस्तोऽपि कालेन प्राप्तराज्यो हि नैपपः ॥५०॥ अन्ये च खल राजन्या विषमस्खलिनां प्रियम् । उपआयरधिगच्छन्तो यमूवुबहवो मुवि ॥ ०१ ।। प्रतिपालय शैलान्त कालं मा खलु साहसम् । इत्युक्त्या चरणाम्यर्गेस पपात कृतावलिः ।। ५२ ।।

·१२ अवन्तिसुन्दरीकथासारे अयैनमयमुत्थाप्य प्रथनप्रयणाशयः । नराधिपः स्मितं कुर्वन्नुदारतरमप्रवीत् ।। ५३ ॥ मरणं रमणीयं मे रणवर्जितजीवनात् । वने वा नानुवधीयात् किममर्षपरो रिपुः ॥ ५४ ॥ भवद्भिस्तदिनां देवीमादाय सपरिच्छदाम् । दुर्ग विन्ध्यवनं गत्वा स्थातव्यं विगतव्यथैः ॥ ५५ ॥ रणयज्ञाङ्गणे प्राणान् परित्यक्ष्यामि दक्षिणाम् । अन्यथाहं विनक्ष्यामि ज्वलदर्चिपि पावके ।। ५६ ॥ अलं बहुविधैरस्माननुरुध्य पैथोदितः । वीरव्रतमहं त्यक्तुं पारयामि न सरे ॥ ५७ ॥ इत्यनुत्तरमन्येपामत्युदारमुदीरयन् । सत्यसन्धो महीपालः प्रत्यपालयदाहवम् ॥ ५८ ।। अनिव-ममी भर्तुर्व्यवसायमनिच्छया । कृच्छादग्युपगच्छन्तस्तामादाय वनं ययुः ॥ ५९ ॥ भयाश्चर्याण्यवर्तन्त घोररूपाणि सर्वतः । दुनिमित्तानि भूकम्पप्रभृतीनि धरामृताम् ॥ ६० ॥ तानि दृष्ट्यापि हऐपु रणोद्युक्तेषु राजसु । प्रहितो मालवेन्द्रेण प्रामणः कोऽप्युपाययौ ॥ ६१ ॥ अयानुरूपं मूमी पूजित स्तदनुज्ञया। स्तुतिपूर्व रिपोर्याचं व्याजहार बोहरः ॥ ६२ ॥ मन्मुखेन महामागमित्यूचे मालवेश्वरः । वीर! प्रीत्यनुवृत्या लप्यधिकसेहवानहम् ॥ ६३ ॥ अनन्य मुलमश्रीमतिफमझमशारिने । स्पृहयाम्याहवे नित्यं भुजविस्फमिताय ते ॥ ६४ ॥ स्वरिकामरसास्वादी चरणस्पर्शपांमुलान् । स्पषता प्राणान् रणे सैरं दिव्यत्रीमिरयारमे ॥६५॥ ग. omts the rerse ?. क. ग.

·द्वितीयः परिच्छेदः पुरा च परितमोऽस्मि प्रघनादपयानतः । तदद्य कृतसन्नाहावाहवायारमावहे ॥ ६६ ॥ इति श्रुत्वोर्जितां वाचं प्रत्यूचे मगधेश्वरः । बाढमस्तु प्रियं मे स्यायुद्धार्थी यदि मालवः ।। ६७॥ प्रयागभुवि पुण्यायां प्रग एवास्तु सङ्गमः । अप्रशस्तमहः कामं तत्परीक्षा जयैषिणाम् ।। ६८ ॥ वदद्यैव चलोद्योगः क्रियतामिति भूपतिः । चलाधिकृतमादिश्य प्रतिमुच्य वचोहरम् ।। ६९ ।। ललितभूलतादेशमोज्झिताखिलराजकः । ससंभ्रमजनात्तस्मादुत्यायाम्यन्तरं ययौ ।। ७० ॥ तत्र चित्राणि रत्नानि बहुलानि वसूनि च । विविधानि च वासांसि विप्रसादकरोदसी ॥ ७ ॥ ततो यहुविधाः शृण्वन् पुण्या विप्रजनाशिषः । कृतप्रास्थानिक स्थानान्निर्जगाम जनेश्वरः ॥ ७२ ।। प्रयाणपटहध्वानक्षुमितस्थगितान्तरः । प्रलयार्णवसाशः ससार बलसागरः ॥ ७३ ।। तरङ्गित तुरझोपविचित्रगतिविनमः । कचिदनितम्रान्तः शैलोचयनिमैरिमैः ॥ ७ ॥ रयनेमिप्रतिध्वानमयनायितमन्यतः । बहुन्यालेः पदातीनां करवालेः करालितम् ॥ ७५ ।। जगाहे जनसंगाधैरगावं मगधेश्वरः। कटकं केटमारातिराह इव वारिधिम् ।। ७६ ॥ अनिषीदह शेप यलदर्शनलीलया । निशामपि नृपः साध कयया रणयद्धया ।। ७७ ॥ प्रभाते कृतपुण्याहकलशस्नानमङ्गलः । स्तूयमानो ययो योढुं मागधर्मगधेश्वरः ॥ ७८ ॥ 1. प्रस्याप्यच.ग ·१४ अवन्तिसुन्दरीकथासारे हेमकुटाल्यमारूढो हस्तिरक्षमनुत्तमम् । यत्सहाय'स्त्वयं मेने जय्यमेव जगत्त्रयम् ॥ ७९ ॥ ततश्चतुर्विधैरङ्गैरुभयोरपि सेनयोः । अकालप्रलयाकारः स बभूव समागमः ॥ ८॥ क्रमेण च रजोराशौ प्रशान्ते गगनस्पृशि । युयुधाते कृतस्पों मुहुर्मागधमालवौ ।। ८१ ।। अतिभारतमत्युग्रमतिरामायणं रणम् । यद् बभूव तयोस्तस्माद् दूरे तारामयाद्यपि ॥ ८२ ॥ मालवेन्द्रगजे भन्ने हेमकूटेन तत्क्षणम् । वैरबद्धावयुध्येतां तुरगद्वयवर्तिनौ ।। ८३ ॥ हते हयद्वय तस्मिन् निवर्त्य रथवर्तिनौ । उमावपि कृतोत्साही न तो जेतुमशक्नुताम् ।। ८४ ॥ मानसारस्ततो मानी चिन्तयन्नन्तकद्विपम् । तत्प्रसादाहृतं खड्गं चिक्षेप मगधेश्वरे ॥ ५ ॥ तमेप लवशः कुर्वपि शर्वप्रभावतः । प्रहृतो जगहे की त्रैलोक्ये हृदि मूर्छया ॥८६॥ हता सूतं गते तस्मिन्नन्तर्धानमनन्तरम् । शवक्षत इवाम्मोधौ पपात च विरोचनः ।। ८७ ॥ नृपचित्त इवात्युग्ने तमोराशी तमीमुखे । हतसारभिमुनान्ता विनिन्युस्तुरगा रयम् ॥ ८८ ।। अतिनदप्य पहून देशान् चिद् विन्ध्यगहरे । यमय श्रमवैवश्या विजजीवितं प्याः ।। ८९ ॥ सपनः गुमरयादीन् प्रत्यभिजाय जलतः । भालापमणोदेषां गुत्मान्तरितमित्यमौ ॥ १० ॥ आः गणुत निक्षिणा राज्ञा सन्ततिरक्षणे । यं मनु मुनं देवी पासून च सुलक्षणम् ॥ ९ ॥ मादागाम् . प.

·- द्वितीयः परिच्छेदः तस्यैकादशमद्याहः कृतमङ्गलमकम् । उपास्महे महामार्ग वयं चार्मकमेवया ! ९२ ॥ स्वप्ने च खेचरगाहं नीयमानं कुमारकम् । दृष्टवानस्मि कष्टाय दुर्निमित्तारम्परा ।। ९३ ॥ इत्युक्तमात्रे तबासीन्नांतः केनापि बालकः । हंसरूपेण पुति अगाकन्दरत्रो महान् ॥ ९४ ।। हाहाकृति बने रात्री विटप्य बहु विह्वल । कुमारहरणोद्विमानमायानित्यमापत ॥ ९५ ॥ साहं खलु महाराजशासनात् प्रसुवाववि । आरावयितुमानीतासम्यवम्यां विन्ध्यवासिनीम् ॥ २६ ॥ तत्र चंवमपुण्याया नष्टः सनु कुमारकः । दुःखदग्वामिनं दहं सक्ष्यामि वनपात्रके ॥ ९७ ॥ बार्यपुत्राय नेतन्यो युप्मानित्यमवलिः । इत्युदीरितसकलां प्रत्यवोचत सुश्रुतः ॥ ९८ ॥ यविपद्यतमः शोको यदि सत्यमिदं मवेत् । तयारक्षणसम्पन्नः कयं नश्येत् स यालकः ॥ ९९ ॥ समानुषतया छन्नोऽप्यात्मानं दुर्गयत्वसी । तवपश्चिती बुद्धि मा वं प्राकृतवत् ऋयाः ॥ १० ॥ तयोक्ता निगि गाढायां निगूढव्यवसायिनी । यत्रास्ते नृपतिस्तस्मिन्नुहन्वनषिया ययौ ॥ १०१॥ श्रीमावादार्यपुत्रेति प्रलपन्तीं प्रियां नृपः । 'उपवीक्ष्यास्फुटां वाचं मा साहसमिति व्यधात् ।। १०२ ।। श्रुत्वा पत्युरिवारावं दत्तदृष्टिः किमप्यमा। दृष्ट्वा दीर इति व्यक्त व्यावहार मुहुर्मिया।। १०३ ।। ततो दीपप्रभाव्यतविरोशिनविग्रहम् । मृतकल्पमपश्यत्त शयानं भूतले पतिम् ॥ १०४ ॥ 1. मंस्क्रियन्. 2. मुने. 3. कटाच. ग. 4.

·१६ अयन्तिसुन्दरीकथासारे, लतेव चलिता भूगौ पपात पतिदर्शिनी । स तेषां द्विगुणीकुर्वन् पूर्वदुःखाणकोऽभवत् ॥ १०५ ॥ प्राणत्यागप्रणयिनि जने मागधानामधीश- स्त्यक्ताशेपव्यथ इव दशावुन्मिमीलोलसन्त्यो। नीला राजी ज्वलनमुखतस्तूर्णमश्रधानां प्राप्तानन्दाः प्रसभमथ ते सर्व एवोपतस्थुः ।। १०६ ।। इत्यवन्तिसुन्दरीकथासारे द्वितीयः परिच्छेदः ॥ ॥ अथ तृतीयः परिच्छेदः ।। अथात्मनो यथावृतं निवेद्य स्वस्थवन्नृपः । प्रहपस्थितान् सर्वानमात्यानित्यभाषत ॥ १ ॥ देवीमरणपर्यन्तं भववृत्तान्तमप्यहम् । जानाम्येवंगतः सोऽहं प्रत्यावस्तः पिनाकिना ॥२॥ आविर्भूयावदद्देवः प्रसन्नः सन्नमानसम् । मनसैव कथञ्चिन्मां नमस्यन्तं पुरान्तकः ॥ ३॥ अहमेवासिरूपेण क्षितः शकलितस्त्वया । अमानुपषमावत्सात् प्रीतः प्रत्यक्षमेयिवान् ॥ ४॥ नीतो नक्तंदिवेनाश्वैर्यहन्तरमिहैव च । मत्तमात्रेण भूयः स्वां प्रकृति च गमिष्यसि ॥ ५॥ अचिन्त्ययलसम्पनो जम्बूद्वीपैकनायकः । महानुमायः पुषस्ते मविता राजसाहनः ॥ ६ ॥ स पुनः पोडशे वर्षे दिग्जयाय विरुज्यताम् । इतरय कुमारस्ते फुधली हंसवाहनः ॥ ७॥ न्यस्तशरोग कस्मिभिस्तव्यं च वयाश्रमे । इत्युक्सान्तर्दधे देवः प्रोस्थितथास्मि निय॑यः ॥ ८॥ तगुमा गर्व एवोचुः प्रसन्नस्ने पिनाकधृक् । ययं पानुगृहीताः स्मः प्रसन्ना विन्ध्यवासिनी ॥ ९ ॥ भन्नओ. ग. 1.

·७ तृतीयः परिच्छेदः इत्यादि वदतामेव प्रमाता च विभावरी । शस्योद्धारक्रिया चक्रुस्तस्यायुर्वेदपारगाः ॥ १० ॥ विविधौषधसंपर्कविहितत्रणरोपणः । तपोवनं स तैः साध प्रपेदे नर्मदातटे ॥ ११ ॥ न केवलं जलारण्ये प्रसन्नाः श्वापदा अपि । यत्रासन् मुनयो नैव तरवोऽप्यविपल्लवाः ॥ १२ ॥ निवारितपरीवारो विवश च विशां पतिः । निर्मितं निर्ममत्वस्य विप्रमामिवाश्रमम् ॥ १३ ॥ तत्र वेत्रासनासीनं मुनीन्द्रैः परिवारितम् । वामदेव इति ख्यातं तपोराशिं ददर्श सः ॥ १४ ॥ विनयेन नमस्यन्तं मुनिस्तं मुदिताशयः । समभिज्ञाय सर्वजः सभार्य पर्यपूजयत् ॥ १५ ॥ स्मयमानो मुनिस्तस्यै ततस्तदृषिपतये । कथयामास शुश्रूषा यदि वः श्रावयाम्यहम् ॥ १६ ॥ हिरण्मयाण्डप्रमवो जगधोनि निः पुरा । हरिनामिसरोजन्मविहारी भगवानमूत् ॥ १७ ॥ तस्मादविरमदःः सोमः सोमाद् बुधो बुधात् । पुरूरवास्ततोऽप्यायुरायुषो नहुषोऽभवत् ॥ १८ ॥ ययातिरित्यतः पूरुः पूरोश्व जनमेजयः । ततः क्रमेण प्राचिन्वान् प्रवीराख्यमनस्यवः ॥ १९॥ अयामयदशुन्धुम्यामभूद यहुविधः परः। ततः शय्यात्यहम्यातिरुद्रावास्योग्रतेजसः ॥ २०॥ अनन्तरस्त्वन्तिनारस्तस्यादिलिल इत्यमूत् । इलिलादपि दुष्पन्तो मरतश्च ततोऽभवत् ।। २१ ॥ 1. न्यय क. 3 2. रंस, ख, ग,

·अवन्तिसुन्दरीकथासारे
ततो वितथ इत्यस्माद् भूमन्युरमवत् ततः ।
वृहत्क्षत्रस्ततो हस्ती तत्सूनोरजमीढतः ॥ २२ ॥
ऋशः संवरणस्तस्मात् कुरुः पश्चात् सुधन्वनः ।
सुहोबस्तत्सुतश्चैवः कृतकोऽय वृहद्रयः ।। २३ ॥
ततः कुशाग्रर्षभपुष्पवन्तः
सुधन्वदख्यिजरातनूजाः।
सोमापिनामा सहदेवमनुः
श्रुतश्रवा निरभित्रः क्रमेण ॥ २४ ॥
सुक्षेत्रनामो निरमित्रपुत्राद्-
वमूव सूनुर्वृहदाधकर्मा।
सेनाजिदित्यस्य रिपुषयाख्यो
विभुः शुचिः क्षेम्य इति क्रमेण ॥ २५ ।।
ततः सुवृत्रस्त्वष नेत्रनामा
नृपः सुपूर्वोऽप्यथ सुश्रुताख्यः ।
हढायसेनो नयनस्ततोऽभूत
सुमत्यभिख्यः सुपलस्ततोऽपि ॥ २६ ॥
सुनेत्रजः सत्यजिदित्यमुष्मात्
स विश्वजित्तस्य रिपुक्षयोऽभूत् ।
इत्येवमत्सद्भुतकीर्तिमानः
सोमान्वये भातयो यमः ॥ २५ ॥
सपचार तपो पोरं विनष्टप्रायसन्ततिः।
मरया परमया देवं यवन्दे जलशायिनम् ॥ २८ ॥
कदाचिन्मुदितः स्वप्ने जगादैनं जनार्दनः ।
प्रीतोऽस्मि यरस ! मा मैवं तपसि व्यसनं कृयाः ॥ २९॥
मुतमुअयिनीमर्नु
तारं जगतीपतिम् ।
मामदकविमऽरि निस्किारमाप्स्यसि ॥ ३०॥
पाप प्राप्नमाम्पावप्यारमबसं गमिप्यतः ।
इएफः स तथा पके समीप प तदापमः ॥ ११ ॥

·तृतीयः परिच्छेदः ९. स राजहंस इत्येनं दीर्घायुषमजीजनत् । चरितान्यतिमानि यस्येति व्यरमन्मुनिः ॥ ३२ ॥ श्रुत्वैतद विस्मयामेरः सिवा किंचिचरेश्वरः । मध्याहनियमव्यने मुनीन्द्र शिविरं ययौ।। ३३ ॥ मुनिप्रमावनिवृत्तां प्रतिगृह्मातिथिक्रियाम् । अन्येद्युः सपरीवारः प्रतस्थे पितुराममम् ॥ ३४ ॥ ततोऽसौ प्रत्यहं गत्वा वामदेवमवन्दत । देवी परिचचारैनं गुणवत्पुत्रकाक्षिणी ॥ ३५ ॥ सवनेषु महश्व प्रतिपन्नौ सदस्यताम् । ततस्ती दम्पती तस्मिन्नातुः पितुराश्रमे ।। ३६ ॥ रानी पुनस्तपस्विन्या उपलम्य गुहाल'यम् । अनपत्यजनाराध्यं प्रतस्ये तनयास्सया ॥ ३७॥ मित्तिचित्रगत पित्रोः क्रीडन्तं गुहमन्तिकात् । दृष्ट्वा स्वतनयावस्यास्मरणेन सरोद सा ॥ ३८ ॥ तस्मिन्नेवान्तरे तत्र प्रदे शवराङ्गना । वयसा विंशतिप्राया पुंसा प्रवयसा सह ।। ३९ ॥ विन्ध्यसेनेति तां देवी विनीतां शवास्त्रियम् । तमरि श्वशुरं तस्सा व्यज्ञासीत् तापसीमुखात् ॥ ४० ॥ शवरामनया पृष्टा राजी रोदनकारणम् । इंसाहृतसुतावस्याकथयातिव्यथां ययौ ।। ४१ ।। तथैव तनयावस्थाकथया स्थितयोस्तयोः । कृतात्मकृत्यस्तं देशं जगाम च जनेश्वरः ॥ ४२ ॥ संसम्रमजनोत्यानप्रणामसमनन्तरम् । पार्थस्था महिपी राजे विन्ध्यसेनामदीदिशत् ॥ ४३ ॥ 1. श.क. 2. नोकम्. ख.. 3. मिनुर. स. ग. 4. प्रणयेन स. ग.

·२०
अवन्तिसुन्दरीकथासारे
इयं हि नः सखी साध्वी निपादाधिपतेः प्रिया।
तनयार्थमिहायाता श्वशुरेणामुना सह ॥ ४४ ॥
तं निशम्योपवेश्यनाम् आसीनस्तदनन्तरम् ।
वनेचरकरेऽपश्यन्महा मणिकरणम् ॥ १५ ॥
ततस्तं पश्यतस्तस्य शबरस्याश्रुबिन्दवः ।
पेतुः किमिदमित्येनं पप्रच्छ पृथिवीपतिः ॥ ४६ ॥
ततः शयरवृद्धस्तं मौलिना भूतलस्पृशा ।
प्रणम्याभिदधे देव ! श्रूयतामश्रुकारणम् ।। ४७ ॥
चण्डकृष्ण इति प्राता धौरेयः क्रूरकर्मणाम् ।
ममासीत् तेन पन्धूनामहमेवावशेषितः ॥ १८ ॥
तस्मिन् काले तपस्तप्तुं प्राप्तः केनापि हेतुना ।
रिपुखयो महामागस्तमहं पर्यचारिपम् ॥ ४९ ।
स सिद्धार्थचिरं स्थित्वा गच्छन् मुनिजनेच्छया ।
निहत्य मातरं मामप्यरण्याधिपतिं व्यधात् ।। ५०॥
अनुगच्छन्तमथैर्माम् अभिपूज्य व्यसर्जयत् ।
तत्प्रसादातिमारोऽयमनवलयं मम ॥ ५१ ॥
तदाकृत्या च देवस्य खरेण चरितेन च ।
तस्य स्मृत्वा निपेतु, नृशंसस्याश्रुपिन्दवः ॥ ५२ ॥
इत्यादिपितृसंयन्धकथयाध्यास्य भूपतिः ।
विष्यसेनां च विसधां विमृग्य स्वाश्रमं यया ॥ ५३ ॥
ततः पत्या सह व्यापदमनाख्येन साधुना ।
विन्यसेनामुपेतां तो सत्कारैम्यनन्दताम् ।। ५४ ॥
तो मसिम्लुचदम्पत्यो(त्योः १) कालेन नृपदम्पती ।
पन्धतुः पर गैत्रीमदायसहनिधलाग ।। ५५ ॥
पामिन्यापरमे यामे स्वने देवी कदाचन ।
पापा काकीनं जगदोडे तु अप्रसे ॥ १६ ॥

·२१
तृतीयः परिच्छेदः.
विदितस्वमवृत्तान्तरमायैः सह भूपतिः ।
प्रहर्षपरवानास्त प्रशस्तापत्यसम्पदा ।। ५७ ॥
अयाचिरेण रोचिष्णु मृगेन्द्रमिव केसरी ।
दधे वसुमती गर्भ दिनेशं चौरिवामला ।। ५८ ।।
चक्रवर विसंवादिस्वप्नदोहदलक्षणा।
विक्रमैकरसा दध्यौ गतवजगतां त्रयम् ॥ ५९ ।।
चतुर्णामप्यमात्यानां कलत्राणि पुरोधप्तः ।
गर्म यमुस्तदैवासीद् विन्ध्यसेनारि गर्भिणी ॥ ६० ॥
सा सिंहदमनं नाम प्रास्त सुतमूर्जितम् ।
देच्यास्तु स्वसुतोत्पत्तौ प्रीतिः स्यान्नैव तादृशी ॥ ६१ ॥
ततो वैजनने मासि प्रशस्त महिषी दिने ।
असूंत अहवर्गेऽपि स्वोधस्थानं गते सुतम् ॥ ६२ ।।
प्रनृतनरनारीकः पुत्रजन्ममहोत्सवः ।।
पूर्णपात्रीकृताशेषद्रव्यराशिरवर्धत ॥ ६३ ॥
वामदेवोऽपि दृष्ट्वनं दिव्याकारं कुमारकम् ।
मेने लक्षणसम्पन्नं चक्रवर्तिनमेव तम् ।। ६४ ॥
विन्ध्यसेनापि सानन्दमारुर्य द्विगुणोत्सवा ।
आदायात्मजमापेदे राजपुत्रदिक्षया ॥६५॥
यथार्थया माविष्यन्या राजवाहनसंज्ञया ।
अलवकार तं भूयः पुरोयायी पुरोधसाम् ॥ ६६ ॥
सुमतेः प्रमतिर्नाम सुश्रुतस्यापि विश्रुतः ।
मित्रगुप्तः सुमित्रस्य मन्त्रगुप्तः सुमन्त्रजः ॥ ६७ ॥
पुरोधसः सोमदत्त इत्यासन् पञ्च सूनवः ।
(अपहारवर्मोत्सत्तिः।)
जननी विन्ध्यसेनायाः पुनरादाय दारकम् ॥ ६८ ॥

·२२ अवन्तिसुन्दरीकथासारे शवरेण सहोपेत्य प्रहा प्राह स्म भूपतिम् । कुमारानुचरत्वेऽसावनुरूप इवार्भकः ॥ ६९ ॥ . अस्यागमनमप्यस्माद् विज्ञेयमिति भूभुजा। पृष्टः शम्बरवृद्धस्तं प्रणनामाभ्यधत्त च ॥ ७० ॥ अस्त्यस्मिन् विन्ध्यसेनायाः कश्चिन्मातृष्वसुः पतिः । नातिदूरे किरातेन्द्रस्तन्मातुलमवैतु माम् ।। ७१ ॥ ते वयं मैथिलं यान्तमाकर्ण्य वनवर्मना । निरोद्धं दत्तसङ्केताः प्रत्यतिष्ठाम शस्त्रिणः ॥ ७२ ।। प्रवृत्ते च ततः सार्थे किरातैरामिषेप्सुभिः । भग्नप्राये पले राजा चिराय समयुध्यत ॥ ७३ ॥ मां च कृत्वा किरातेन्द्रः 'सारसञ्चयरक्षगे। लुप्तशेपेण सैन्येन प्रयान्तं नृपमन्ययात् ॥ ७४ ॥ निवृत्तस्त्वहमद्राक्षं विक्षताङ्गीमथाङ्गनाम् । अनवीन्मामयं रक्ष्यो मतदारक इयसौ ॥ ७ ॥ तदाकाहमम्यणे करिकर्णान्तरे शिशुम् । आश्चर्यायुपमद्राक्षं दैवादक्षतविग्रहम् ।। ७६ ॥ तमादायोपस्त्यैनां कासि भद्रेक यास्यसि । कस्पाय गम्यते कस्माद् इत्युक्ता प्रत्युवाच माम् ।। ७७ ॥ आर्यस्यापि युति यातो विदेहाधिपतिनृपः । प्रहारवर्मा नासामी यगि मगधेश्वरः । ७८ ॥ देव्योरपि तथैवामीत् सौहदव्यमर्थकदा । मद मी गपी द्रष्ट्र मा देवी गगधार ययौ ॥ ७९ ॥ काउरिमन् मगन्द्रम्प मालोनादयोऽभवत् । तापक्षयं कुर्वन् सायं पोप नः प्रभुः ॥ ८ ॥ -- सानुबह ·मृतीयः परिच्छेदः अनपञ्जरमध्यस्थो राज्ञा चम्पेश्वरेण च । सालमेकरयेनासौ मागधेनापवाहितः ॥ ८१ ॥ स तु घोरं पराक्रामन् दिव्यानेणावचूर्णितः । प्रत्यभिज्ञापि नाङ्गेषु मगधाधिपतेर मृत् ।। ८२ ।। मालवेन्द्रः पुरो राज्ञां स एवाव्याजपौरुपः । जितवान्नाहमित्युक्त्वा तत्साज निजमायुधम् ॥ ८३ ।। सुहृद्विरदविद्धाऽपि प्रवज्यातो निवर्तितः । यमौ च जनयाचके तनयो जनकेश्वरः ।। ८१ ।। मद्रवाहनमादाय मालवादश्वमागतः । ज्येष्ठपुत्ररवष्टब्धान् विदेहानशृणोत् पथि ॥ ८५ ॥ चलैकदेशमादातुं स्वतीयाम् सुम्हनाथतः । अवक्रेण पथानेन कान्तः किं कुशली न वा ।। ८६ ॥ माता मे मन्दमाग्यायाः करे निक्षिप्य वालकम् । • मार्गे स्वयं कनीयां मर्तृदारकमग्रहीत् ॥ ८७ ॥ योऽयमाघोरण' मनः प्रियो मे पार्श्वतो गतः । कुमारस्तं गजं दृष्ट्वा बरोदारोहणेच्छया ॥ ८८ ॥ अज्ञानादहमप्येनमारोहितवती शिशुम् । सार्थमझे इते तस्मिन् परिनश्यापतमुवि ।। ८९ ।। सोऽयं दीर्घायुरेपाहम् एवं मूनास्मि विकला। ततः स्निग्धं गृहीत्वेन प्रत्यक्षं परिपस्वजे !! ९० ॥ सेनापतिश्च तं हवा निवृत्तः प्रेक्ष्य दारकम् । मत्करे विन्ध्यसेनाय साश्च पितवानिति ॥ ११ ॥ ग्रुखा तो दमती भमो विदेह इति मूच्छिौ । याकुलेन किरातेन ययावत् कषितं पुनः ॥ ९२ ।। 1. पो. क.

·अवन्तिसुन्दरीकथासारे
अनामयं नृपस्येति श्रुत्वावस्तः कुमारकम् ।
चित्तापहाराद् भूपस्तम् अपहाराहयं व्यधात् ।। ९३ ।।
(उपहारवर्मोत्पत्तिः ।)
ततोऽन्यं तत्समाकारं कृत्वा हस्ते कुमारकम् ।
प्रज्ञातो मुनिरभ्येत्य प्राप्तातिथ्यः समभ्यधात् ।। ९ ।।
तीर्थयात्रागतः सोऽहं भागीरथ्यामथाप्लुतः ।
अकिञ्चनवान्निःशई न्यवर्ते वनवर्मना ॥ ९५ ॥
तत्रारण्ये बहुव्यालं विरलव्याकुलप्रजम् ।
मध्याहे गमनश्रान्तः कमपि ग्राममभ्यगाम् ॥ ९६ ।।
तत्रोन्मत्त इवाकृत्या चैत्यवृक्षतले स्थितम् ।
कण्डूखण्डितस िवृद्धग्रामीणमैक्षिषि ॥ ९७ ।।
तस्मादशृगवं ग्राम मरकक्षीणमानुपम् ।
यपदुक्तं जनैस्तवत् कुर्वाणमघशान्तये ॥ ९८ ।।
ततः किषिदतिकामनदूरे जरती विषम् ।
भद्राक्षं तत्क्षणक्षोदक्षरितक्षतजोक्षिताम् ॥ ९९ ॥
कासि भद्रे ! किमित्येनाम् अप्राक्षं भृशमक्षमाम् ।
सापि मगौरवक्षिपक्षतोपद्रवमग्रवीत् ।। १०० ॥
भद्र! संक्षेपतो वक्ष्ये विदेहाधिपतिर्वने ।
कसापि देतोः प्रसाता निरुद्धः प्रतिरोधकः ॥ १०१ ॥
मामले परिप्रष्ट कान्दिशीका दियानिशम् ।
शिशुना च करस्पेन कन्दन्ती पनमममम् ।। १०२ ॥
घटप्पामटनभान्ता गाईलनास्मि विक्षता ।
फरप्रष्टं कुमारं प प्रहर्तुमपगुपतः ॥ १०३ ॥
यशपरन्पस्न धेनुकाशयमसिपी ।
पानपत्रं गगान् हन्तुं तदननावपहितम् ॥ १० ॥

·तृतीयः परिच्छेदः यन्त्रमुक्तेन घाणेन प्रहतः पतितो मृगः । अपजहुः किरातास्तं किशोर दीपिना सह ॥ १०५॥. मृत्युहस्तादयं रक्ष्यो भवता भर्तृदारकः । ज्यायानप्यस्य मत्पुत्रीकरे किं नु करोत्यसौ ॥ १०६।। इत्याकर्ण्य ततस्तूर्णं गच्छन् प्रच्छन्नमन्तिकात् । कुमारवधगृनूनां तेषामशृणवं गिरम् ॥ १०७ ॥ भिद्यतामयमनौधैर्मज्यतां वा महाहदे । अथवा शस्त्रकृत्ताङ्गः क्षिप्यतां चण्डिकागृहे ।। १०८ ॥ इत्यं जल्पत एवामूनम्येत्य द्रुतमभ्यधाम् । शिशोरस्य वधे कल्पं जानामि स्फुटमित्यहम् ॥ १०९ ।। ततः कुतूहलाविष्टैः पृष्टस्तानमनवम् । गुणवानुपहारोऽयं तस्मादुपदिशामि वः ॥ ११० ॥ अक्षतस्वस्थसर्वाङ्गं भूपयित्वा कुमारकम् । यतध्वं विन्ध्यवासिन्यै दातुं मरकशान्तये ॥ १११ ॥ हतं पापं प्रसन्नास्मीत्युक्ते प्रत्यक्षया तया । अपृष्ठालोकिनस्तावद् दत्वैवं गम्यतामिति ।। ११२ ॥ अथाहं निर्गतश्छन्नं निपण्णश्चण्डिकागृहे । निशीथे शिशुमादाय प्राप्तं व्याधमलशयम् ।। ११३ ॥ स सर्व पूर्वनिर्दिष्टं निर्विचारमचेष्टत । देवतेव गृहीत्वैनं प्रागुक्तां गिरमनवम् ।। ११४ ।। गते तस्मिन्निवृत्तस्ते प्रजापालाय बालकम् । अर्पयित्वा ययाकामं गमिष्यामीत्युपस्थितः ।। ११५ ।। इत्याकावीद् राजा विचित्रा विधिवृत्तयः । अहो खल्वप्रतक्योंऽयं पुत्रयोर्मे समागमः ॥ ११६ ।। कयं नु रनोद्भवकामपालयो- यस्ययोस्तस्य च सत्यशर्मणः । - . 4 ·२६ अवन्तिसुन्दरीकथासारे शृणोमि यातीमपि पुयकाविमो समानयन् किन करोति में विधिः ॥ ११७॥ इत्यादिष्टे नृपेण प्रियतम ! क इमे नामतोऽप्यश्रुता मे । मैत्रीपात्रं तवामी किमिति वसुमतीवाक्यगाकर्ण्य भूयः । आनन्दादॆण राज्ञा त्वमसि परवती देवि ! शुश्रूपया चेत् प्रख्यातं प्रारमे त्वद्गुरुजनचरितं वक्तुमित्यायमापे ॥ ११८ ॥ इत्यवन्तिसुन्दरीकथासारे तृतीयः परिच्छेदः ।। ॥ चतुर्थ: परिच्छेदः ॥ अथोपचक्रमे वक्तुं विचित्रं मित्रवत्सलः गुरूणां चरितं देव्याश्चिराभिलषितं नृपः ।। १ ॥ पितुर्मे धर्मसाचिव्यं कुर्वाणाः सुहृदोऽभवन् । । मतिशर्मा धर्मपालः पद्मोद्भव इति त्रयः ।। २ ।। प्रथमौ कथितो तेपाम् अग्रण्यावग्रजन्मनाम् । तृतीयस्तु वणिग्वंश्यस्तस्य विस्तारिणी कथा ॥ ३ ॥ वैवस्वतो मनुर्योऽसौ तस्येवाकुरभूत सुतः । कनिष्ठः किल तस्यासीन्ना भागोऽरिष्ट इत्यपि ॥ ४ ॥ तस्माद्धालन्दनो नाम वणिपतिरजायत । हालन्दनायनष्वेकः ख्यातः पोतप इत्यभूत् ॥ ५ ॥ तं कदाचन चाणक्यनीत्या नन्दपदे स्थितः । चन्द्रगुप्तो महामूल्यां मुक्तावलिमयाचत ॥ ६ ॥ तयेति स पुनर्गेहं गच्छन्नातपमूर्छितः । कयाचित् स्वगृहं नीत्वा प्राणितः पुरयोपिता ॥ ७ ॥ तेन प्राणापकारिण्यै दत्ता मुक्तावली च सा । ततो राजकुलं वेश्या विवेश तदलंकृता !॥ ८॥ 1. नेदि. क. 3. बालन्दनानुजन्मान्यः 2. द्वा

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चतुर्थः परिच्छेदः
प्रत्यभिज्ञाय तां राजा तमाय च पोतपम् ।
चोदयामाप्त राजाहाँ दर्शकावलीमिति !! ९ ॥
सोऽब्रवीत् प्राणदायिन्यै प्रीतिदायः कृतो मया ।
सन्त्यन्यानि च रत्नानि स्वेच्छाई गृह्यतामिति ॥ १०॥
ततः क्रुद्धाय सावज्ञं व्यज्ञापयत पोतपः ।
दत्तासंकीर्तनं धर्मस्तयापि कथयामि ते ॥ ११ ॥
अम्बुराशौ पुरा ग्राम्यन्नद्राक्षं पुरुष कचित् ।
पारायद्धं विपाश्यैनं शोकहेतुं च पृष्टवान् ॥ १२ ॥
दुर्विधत्वमिति श्रुत्वा सर्वस्वं तस्य दत्तवान् ।
पतनानि चरन् यो वित्तानि भृशमार्जयम् ॥ १३ ॥
तथान्यानि च दत्तानि नैका मुक्तावली मया ।
इत्युक्ते स पुमानस्मात्यम्यधायि महामृता ॥ १४ ॥
ततः प्रीतेन भूमा विसृष्टः पुत्रलिप्सया ।
विप्रसात्कृतसर्वस्वश्चकार तपसे धृतिम् ॥ १५ ॥
अभ्येत्य प्राझणच्छमा गुह्यकस्तमुपदरे ।
धनाधिपतिसंदिष्टं निर्देष्टुमुपचक्रमे ॥ १६ ॥
अद्य खल्ववनीमा तपस्यति रिपुंजयः ।
तस्मिन् काले विशालायां वीतिहोत्रादनन्तरम् ।। १७ ॥
प्रघोतादिवतीतेषु क्रमेण नृपतिध्वमूत् ।
महानन्दीति तद्राज्ये महन्नृत्तमवर्तत ॥ १८ ॥
प्रेक्षेतां मानुषाकारी शहपद्मनिधी च तत् ।
पमस्तयोनिरुद्धोऽभूत् केनचिन्मन्त्रवादिना ॥ १९ ॥
अर्थवृष्टया विसृष्टः स प्रत्याहतुं च तद् वसु ।
महापद्म इति ख्यातः पुत्रोऽभूतस्य भूपतेः ॥ २० ॥
स संजहार सर्वस्यां वित्तराशिमशेषतः ।
पृथिन्यां पृथिवीपालस्तस्मिन् काले द्विजोत्तमः ॥२१॥

·२८
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*"
।
अवन्तिसुन्दरीकथासारे
आसीत् कलापिनामास्य कन्या कात्यायनीत्यमूत् ।।
अन्तर्वनी च सा कन्या जाता वैतानवहिना ॥ २२॥
त्यक्ता दुऐतिःसा पित्रा साक्षाद्भय हविर्भुजा ।
नीता गोदावरी तत्र प्रामा वररुचिं सुतम् ॥ २३ ॥
पञ्चवर्षे वररुचौ तद्गृहं जग्मतुर्द्विजौ ।
एकस्तयोरमूदु च्यामिरिन्द्रदत्तस्ततोऽपरः ॥ २४ ॥
तयोर्विश्रान्तयोस्तस्मिन् नृतं दृष्ट्वा विलम्बितः ।
प्रदोषे गतमूयिष्ठे ययौ वररुचिहम् ॥ २५॥
ततः कुपितया मात्रा प्रयोगायामिचोदितः ।
सर्वमेव यथादृष्टं दर्शयामास चेष्टया ॥२६॥
रवैतद् विस्मितो व्याळिस्तन्मातरममाषत ।
मद्रे । भानोरंहं सूनुर्व्यादिनाम द्विजन्मनः ॥ २७॥
लालयन्नेकपुत्रं मां नैवाध्यापितवान् पिता ।
अकृतद्विजसंस्कार परिणाययति स्म माम् ॥ २८ ॥
एकदा दयितापादरखनव्याप्ते मयि ।
भिक्षार्थी तत्र मद्भायर्या
दृष्ट्वास्मयत
मस्करी ॥ २९॥
ततस्तस्मै स्मितं कृत्वा मिक्षां दत्तवती च सा ।
मया किनिति निद्धा स्मितहेतुमवोचत ॥ ३० ॥
मृपिकाई महामागेनामुना चास्मि वर्षिता ।
जातु सातुं गतं मक्त्या छन्नमेवैनमन्वयाम् ॥ ११ ॥
तत्र श्येनगृहीताई तन्मुखासाहवीजले ।
पतन्ती तीर्थमरणात् प्रपन्ना जातिमुतमाम् ॥ ३२ ॥
एनिद मर्तृवातम्यं तत्सर्व स्मरतो मुनेः ।
अनि स्मितभिरयुक्त्वा संतस्थे किमपि प्रिया ॥ ३३ ॥
कन्दतो मे मुनिर्मोई निनीपुर्मामविश्वसत् ।
प्रमन्यां ग्राहितस्तस्माद योगविपामशिक्षयम् ॥ ३४॥

·चतुर्थः परिच्छेदः अशास्त्रजतया भूयः परिव्राजकसन्निवौ। निन्दितो मूढयोगीति 'स्वामिधारामधारयम् ॥ ३५ ॥ आदिष्टश्च कुमारेण लब्ध्वा श्रुतधरं ततः । उपवपं भजस्वेति सोऽयमासादितोऽधुना ॥ ३६ ॥ इत्युक्ते सोऽभ्यधत्तान्य इन्द्रदचोऽस्मि नामतः । गुरोर्गोपालकरयाई शिष्य. कांपित्यदेशनः ॥ ३७ ।। विरूपेति विरुद्धाख्या कन्यासीत्तस्य तां पुनः । सर्वविद्यावते दातुं सं संकल्पितवान् पिता ॥ ३८ ॥ तस्या मम च संजने गाढं प्रेम परस्परम् । अनन्योपायलम्यवाद् विद्योपायमचिन्तयम् ॥ ३९ ॥ ततः स्वामिगृहं गत्वा सुब्रह्मण्यमतोषयम् । याज्ञप्तस्त्वेवमेवाहं देवेन पुनरागतः ॥ ४० ॥ विद्याध्ययानमांगी च भविष्यत्ययमर्मकः । एकसन्धः स नो हस्ते तद् भद्रे ! दीयतां सुतः ॥ ४१ ॥ , इत्युक्ता वह्निनाप्येतद् बाधिता पूर्वमेव सा । रुदती पुत्रवात्मल्यात् कयमप्यम्युपागमत् ॥ ४२ ॥ कृतोपनयनं चैनमादाय मुदिताशयौ । उपवर्षगृहाम्याशं प्रतस्याते द्विजोत्तमौ ॥ ४३ ।। तेनापि कश्चिदर्थीति विस्मिताजनतामुखात् । उपवर्षगृहं श्रुत्वा जग्मुर्वगृहान्तिके || ४४ ॥ उपाध्यायः केति पृष्टा तसली रुटमानसा । अलं मा परिहस्येति पर्यश्रुनयनांभवत् ॥ ४५ ॥ ततः क्षेत्रादुपावृत्त. स्कन्धन्यस्तहलादिकः । उपवर्षः स तान् दृष्ट्वा विश्रान्तः पुनरववीत् ॥ १६ ॥ कतमः श्रुतघारीति तो कात्यायनमूचतुः । प्रहप्यन्नुपवर्पस्तान् विविक्त इदमब्रवीत् ॥ १७ ॥ 1. सोम. ग.

·" अयन्तिसुन्दरीकथासारे अस्मिन् वर्षांपवर्षास्यावभूतां सहजी द्विजौ। । वर्षस्तयोर्महाविद्वान् उपवर्षः कृषीवलः ॥४८॥ । मामूवं मूर्खजायेति ज्येष्ठमार्या कदाचन । ' मूर्खाय कशिपु दत्वा धार्य व्रतमधारयत् ॥ १९ ॥ । मूर्योचितमसौ गृहन्नुपवर्षः स्वमार्यया'। कार्षितो रुदत्याय नीळात् स्वागिगृहं ययौ ॥ ५० ॥ तत्र प्रियङ्ग्रनुप्त्वासौ हव्यशेषनिधित्सया । वृषजग्धे पुनश्चैवं यावत्कालमुपावसत् ॥ ॥५१॥ ततः प्रसन्न. सेनानीः प्रत्यक्षीभूय वाङ्मयम् । तष्वा टोन तजिह्वां किमपि क्षिप्तवान् मुखे ॥ ५२ ॥ एकसन्धारते नैतां विधामध्यापयेति तम् । मभिधाय गतो देव. सोऽस्म्यहं तदधीयताम् ।। ५३ ॥ इत्युक्तास्तेऽभिषन्येनमध्यगीपत वाङ्मयम् । सकृत् कात्यायन' ध्रुसा द्विालिनिरयापरः ॥ ५४॥ ते तु निर्वर्तितस्वार्या गुर्वयं दक्षिणार्थिनः । महापप्रमुपेत्याथ प्रार्य नर्थमीहितम् ॥ ५५ ।। तस्मिन् काले स कन्यां स्वां सहताशेपहाटकः । यो में हेमलवं दधात्तस्मै देयेत्सतिष्ठिपत् ।। ५६ ॥ ततः कणिकया हेमः कन्यां कविदयाचत । कुतो उन्धमिति मापस्तमप्राक्षीत् स चालवीत् ॥ ५७ ॥ मयतत् कन्यकालोभानिस्सुपर्णतया भुवः । मचानलम्पमिरयुके हदिन्छिदसापसून् ॥ ५८ ॥ म्यालिशिक्षितयोगस्तमिन्द्रदचः कळेपरम् । प्रविश्यानृपो मला कात्सायनमतर्पयत् ॥ ५९ ॥ 1. पारमुबारप.स. 2 स्वा..

·चतुर्थः परिच्छदा अमात्येनार्यकाख्येन स्वदेहे वह्निसात्कृते । इन्द्रदत्तेन राज्ञैव नन्दराज्यमभुज्यत ॥ ६ ॥ विरुपया च तज्ज्ञात्वा यक्षीभूयान्वमूयत । इतरावपि गुर्वर्थ कृत्वा स्वैरमगच्छताम् ॥ ११ ॥ महापद्मसुतान् सर्वानुवृत्यामासकोपितः । तत्सदे खलु चाणक्यश्चन्द्रगुप्तमतिष्ठिपत् ॥ ६२.॥ स तु पानिधिः शतः कुत्ररेणान्तिकं गतः । यस्मादर्थिजनस्वेच्छा न त्वया परिपूरिता ॥ ६३ ॥ नैय न्यायार्जितं वित्तं यत्वया क्षत्रजन्मना । तस्मान्मानुष एव त्वं भूयो मूया इति स्फुटम् ॥ ६४ ॥ सच त्वत्तनयो भूत्वा निवृत्तस्य वनाद् ऋषेः । पुरक्षयस्य साचिव्यं कृत्वा त्यक्ष्यति मर्त्यताम् ।। ६५ ॥ इत्युक्त्वान्तर्हितो यक्षः पद्मः पद्मोद्भवाख्यया । थासीत् तस्य सुतः पश्चान्मन्त्री च श्वशुरस्य ते ॥६६॥ तस्य रलोद्भवो नाम सूनुः सागरमन्वगात् । वार्तापि तस्य साधोर्मे यावदद्य न विद्यते ॥ ६७ ॥ यौ सुश्रुतसुमन्त्राख्यौ तस्यास्तां तनुजाविमौ । सत्यशर्ममुमत्याख्यौ तनयो मतिशर्मणः ॥ ६८ ॥ सुमित्रः कामपालय धर्मपालसुतावपि । सत्यशर्मा तु धर्मात्मा तीर्थयात्रामगाहत ॥ ६९ ॥ कामपालोऽपि कामात्मा कासौ न ज्ञायते गतः । धन्ये तु खल चत्वारो य इमे मम मन्त्रिणः ।। ७० ।। इति युवति भूनाये मुनिपुनः किशोरकम् । भाश्वर्याकारमाश्लिष्यन्नाजगाम जगाद च ।। ७१ ।। बहमय कलिङ्गेषु तुझदारुणि कानने । रामतीर्थानिवृत्तः सन् प्राप्तोऽस्मि हरमन्दिरम् ।। ७२ ।।

·३२
अवन्तिसुन्दरीकथासारे
आराधयिष्यन् मूतेशमम्यणे पुष्पभाजनम् । ।
विनिघायारमे तत्र स्नातुं निर्झरवारिणि ॥ ७३ ॥
अयानिमानयं देशः कच्चिदित्युञ्चमापिणीम् ।
दृष्ट्वा किमिदमित्युक्ता प्रत्यूचे काचिदगना ॥ ७४ ॥
श्रूयतां यवनद्वीपे वरिष्ठस्य वणिक्पते ।
कालगुप्ताहयस्याहं जाता दुहितवर्धनी ।। ७५ ॥
सा कन्या यौवनारम्मे पुरुषद्वेषिणी पुनः ।
समुद्रदत्त ! क्कासीति मुमोहोपवने क्वचित् ।। ७६ ॥
मया तु पृष्टा मत्प्रेम्णा रहसीदममाषत ।
कृष्णगुप्तस्य नामाहं दुहिता पूर्वजन्मनि ।। ७७ ॥
कदाचित्काम्यरूपेण पुंसा मे पितृसंनिधौ ।
इत्यालापितमश्री मित्त्यन्तरनिषेदुपी ।। ७८ ॥
समुद्रदत्तनामानं वणिज गणयस्व माम् ।
तस्य मे विधिवैषम्यात् कर्णीपुत्रेण मित्रता ।। ७९ ।।
तेनापि गणिकाहेतोः परं वैरममून्मम ।
कर्णीपुनः कळलं मे हतुं च प्रतिजज्ञिवान् ॥ ८० ॥
ततोऽहमकृतोदाहस्तन्तुच्छेदभिया पुनः ।
गूढमुद्रोदुमिच्छामीत्यस्मै तातच मामदात् ॥ ८१
निगदं तेन नीताहमुअयिन्यां निजं गृहम् ।
कदाप्यनुनपन्तं मां पुरुष कंचिदैक्षिषि ॥ ८२ ॥
प्रत्याचष्ट स मां पृष्टः कणीपुत्रोऽस्मि सुनते ।
अपमन्य त्वामुपास मुरुजया ॥ ८३ ।।
मन्त्रदेवतया च स्यां यशीकृत्य यणिकाले।
फन्यति विनिपायाहमाही मसाक्षिकम् ॥ ८४ ॥
समुद्रदत्तायादं सां दर्शपिरसा भृशधम् ।
समाधिरविवाद तं व्यवपि विदुषां पुर. ॥ ८५ ॥

·चतुर्षः परिच्छेद ततस्तद्गृहमेव त्वां नीत्वा रात्री सुरङ्गया । महारचार इत्येनं राज्ञा च निरवासयम् ।। ८६ ।।. पतिव्रता मया तु सं नं जीविष्यसि पिता । .. इत्यदुष्टासि तदुमद्रे यथेष्टं चेष्टतामिति ।। ८७ ॥ तच्छुला मर्तुकामाई गडास्रोतोनिपातिनी । केनाप्युत्तारिता पुंसा स तु भव मेऽमवत् ॥ ८८ ॥ . स मां निर्वध्य निर्दोषां मरणान्न्यरुणत् पतिः । ततस्तातगृहं प्राप्य तत्रैवावामरंस्त्रहि ॥ ८९ ॥ लोकान्तरगते पत्यौ मृताहामिह जन्मनि । पूर्वोपभुक्तमुद्यानं दृष्ट्वा तत्सर्वमस्मरम् ॥ ९० ॥ इत्युक्त तरुणः कोऽपि प्रणयलिग्घया गिरा । समीपादुपसृत्यैनां प्रत्याश्वासयदाश्वसन् ॥ ९१ ॥ सोऽहमस्मि वरारोहे ! यस्ते प्राणसमो जनः । पुरावां हंसमिथुनं वाप्यां क्वाप्यमवाव तौ ॥ ९२ ॥ नारदस्थार्चनाम्भोजेवावयोश्चञ्चुचापलात् । खण्डितेपु वियुक्त्यै नौ शशाप कुपितो मुनिः । ९३ ।। दृष्ट्वैतत् करुणाविष्टं कुमार नलकूघरम् । शशाप मुनिरत्युनः पुत्रलेन तमावयोः॥ ९४ ॥ प्रसादितः स सङ्गं नी योडशाब्दवियुक्तयोः । जातस्य तस्याप्यादिक्षत् सखित्वं चक्रवर्तिना।। ९५ ॥ पुत्रः पद्मोद्भवस्याहं पुष्पपुर्या वणिक्पतेः । रत्नोद्भव इति द्वाम्यां सहजान्यां सहामवम् ।। ९६ ॥ सखित्वे राजहंसस्य कृत्वा मम्रातरौ पिता। मां च पोतपतिं चक्रे कुलधर्ममलड्डयन् ॥ ९७।। चेष्टय क.ख. 1. 5 ·३४ अवन्तिसुन्दरीफथासारे वातवैपम्यतः पोते भन्ने मनोऽहमर्णवे । स्वच्छन्दचारी देवेन द्वोऽस्मिन्नवतारितः ॥ ९८॥ चिरहमिदं दृष्ट्वा वनं प्रत्यमिजानता । मयासि लम्धेत्याश्लिष्य प्रहपतरमप्रवीत् ॥ ९९ ॥ अस्मन्मुखादिमां वार्तामाकर्ण्य स वणिक्पतिः। तस्मै कन्यां ददौ कंचित्कालं तमोपतुश्च तौ ॥ १०० ।। ततः कुतश्चिदत्रत्याद राजहंसाभिपेचनम् । भ्रात्रोमन्त्रिपदप्राप्तिं श्रुत्वा श्वशुरमन्दिरात् ।। १०१ ॥ अन्तर्वत्नी प्रियामादायागच्छन् दर्शनेच्छया । अर्णवे नावि मनायां दूरस्थो भर्तृदारकः ॥ १०२ ॥ न दृश्यते मया साध लग्नैकफलके तु सा । वेलातटमनुप्रता पाला वायुक्शेरिता ॥ १०३ ।। उत्तारितापि दैवेन प्रियसङ्गमनाशया। मया च मरणावेशाद् वराकी विनिवारिता ॥ १०४ ।। पूर्णेषु दिवसेष्वस्मिन्नभ्यणे पर्णमन्दिरे । सुतं वनमृगीवैनं दीर्घायुपमसूत सा ॥ १०५ ॥ शीतार्तिहरणायास्याः पावकान्वेषणोन्मुखी । पहपाय इहेत्येनं गृहीत्वाहमिहागमम् ॥ १०६ ।। इत्यस्मिन्नन्तरे घोरो महिपः प्रजहार ताम् । तं निहत्यार्भकं हन्तुं प्रावर्वत वनद्विपः ॥ १०७॥ दृष्ट्दैनात हस्त्ये किंकर्तव्यतया मयि । सिंहानुसारी तमुक्षिप्य प्रययौ गजः ॥ १०८ ॥ ततो गगन एवैनं फलान्तरधिया कपिः । गृहीत्वा मुहुराजिघनधिपानमगाहत ॥ १०९॥ 1. पये. प. ग. 2. प्रजही. स. ग.

·तृतीयः परिच्छेदः तदग्रात्तत्करम्रष्टः पतन्मे पुष्पभाजने । न जहौ जीवितं सा तु निस्संज्ञामवदङ्गना ।। ११० ॥ मातरं च विचित्साहमकृतार्थः कुले कुले । लब्धैः स्तन्यरसैरेनं प्राप्तप्राणमिहानयम् ।। १११ ॥ इत्याकर्ण्य मुदापूर्णः शुचा च नृपतिः सुतम् । पुष्पपातभुवा नाम्ना पुष्पोद्भव इति व्यधात् ।। ११२ ।। - (देवरक्षितोत्पत्तिः) अस्मिन्नेवान्तरे तस्मिन्नपरोऽपि द्विजोत्तमः । कुमारमुपनीयान्यं कथयामास तत्कयाम् ॥ ११३ ।। तीर्थयात्रान्तरे राजन् ! कावेरीतीरवर्तिनम् । सर्वातिथिरिति श्रुत्वा प्राप्तोऽस्मि द्विजसत्तमम् ॥ ११४ ।। शोकाविष्टममुं दृष्ट्वा तेनाहममिनन्दितः । विविक्ते विप्रमप्राक्षं शोकाने 'शस्य कारणम् ॥ ११५ ।। स च सर्वमवोचन्मे यथाहं मतिशर्मणः । सत्यशर्मेति निष्पन्नः पुत्रः पाटलिपुत्रके ॥ ११६ ॥ कृष्णसारविहारा? याजीयो देश उच्यते । ब्रह्मावर्तदिनापि रम्या मगधममयः ॥ ११७ ॥ गृहस्थधर्म धर्माणामुत्तमं जानतोऽपि मे । तीर्थयात्रारसः सर्व निर्विचारमपाहरत् ॥ ११८ ॥ ततश्वरन् दिशं याम्यां मलयप्रस्थवासिनम् । कलशोद्भवमद्राक्षं स मामित्यशिषन्मुनिः ॥ ११९ ॥ मन्निवासशुचावस्मिन् कवेरदुहितुस्तटे ।। नैष्ठिकवं विसृज्यैतत् क्रियतां दारसंग्रहः ॥ १२० ॥ इत्यादिष्टमनुष्ठास्सन्नत्रैकस्य द्विजन्मनः । कन्यामुदवहं मोहाद् वन्ध्या च भवति स्म सा ॥ १२१ ।। 1. गेऽस्य. क. 2. . सह्याद्रि. , ·अयन्तिसुन्दरीकथासारे कनीयसी पुनः कन्यामुपयम्य सुलक्षणाम् । तस्यामुत्पादयन् पुत्रं पितॄणामनृणोऽमवम् ॥ १२२ ॥ धाच्या समं स मे सूनुर्वर्पजातो न दृश्यते । स्नेहपाशेन गाढं मामबद्ध पद्धवान् मुनिः ॥१२३ ॥ कुमारस्यापहर्तारं दिष्टशक्त्या परीक्षितुम् । अस्यां जनपदे नद्यां निममज नृपाज्ञया ॥ १२४ ॥ ज्यायस्यां मग जायायां मजन्यामथ तजलम् । लोहितायितमालोक्य व्यस्मयन्त नृपादयः ।। १२५ ।। सापत्न्यादहमेवैनमप्सु क्षिप्तवती सुतम् । दण्डमीत्या मयेत्युक्त व्यस्मेषततरां प्रजाः ॥ १२६ ॥ क्रूरकर्मतया राज्ञा निगृहीता पुनर्वने । प्रोज्झितासुरिहैवासौ वमूव च पिशाचिका ॥ १२७ ॥ प्रतिज्ञा तया भूयो 'जामीपुत्रविनाशनम् । तत् पश्यतो जुगुप्सा मे स्त्रीजातेऽपि महत्यभूत् ॥ १२८ ॥ असौ खस्वासुरी सृष्टिर्निकृष्टजनसेविनी । अङ्गनेति विनाशाय मायेव भुवि निर्मिता ॥ १२९ ॥ सीमामङ्गे लघुः सिन्धुर्धर्मच्छेदे मृदुः कलिः । रूक्षत्वे मुनयो दैत्याः स्त्री मायेव' गरीयसी ॥ १३० ॥ इत्यालपन्तमुद्वेगात् तमापृच्छय ततो गतः । बरे स्त्रियमुध्य म्रियमाणामलक्षयम् ॥ १३१ ।। मोचिता तु मयाचख्यौ धात्री मां सत्यशर्मणः । पुत्रेण सह तद्भायर्या चिक्षेप सरिदम्मसि ॥ १३१ ॥ महीपेनोद्यमाना तं मूर्ति कृत्वा स्तनंधयम् । काठमारावलम्याई पहायतें ध्यवर्तिपि ॥ १३३ ॥ 1. सम्मे. ग. 2. माय.

·चतुर्थः परिच्छेदः यावत्तत्रावलम्विन्या संसक्ता तरुशाखया । तावद्दवाकरेणाई दष्टा विटपवर्तिना ॥ १३४ ॥ कुमारं च दिदवन्तं गृधः कोऽपि तमग्रहीत् । शाखामालम्ब्य चोत्तीर्णा मूढाहं विपमूर्छया ॥ १३५ ॥ ततो मुद्रादि कुर्वन्तं ' मुनिमासीनमन्तिकात् । दृष्ट्वा शिशुमपश्यन्या पृष्टेनामापि चामुना ॥ १३६ ॥ न जाने शिशुमेकस्माद् विषमन्त्रमशिक्षयम् । तत्परीक्षार्थमत्र त्वां दृष्ट्वैवं कृतवानिति ॥ १३८ ॥ ततस्तेन सहान्विष्य दारकं मरणोन्मुखी । निराशा जीवितत्यागात्वयेह विनिवारिता ॥ १३८ ॥ इसाकर्याहमप्येनमन्विच्छामीति गच्छता । कृत्ताधिः पुरुषः कश्चिद् दृष्टः पम्पातटे मया ॥ १३९ ।। सोऽत्रवीद् भद्र ! कावेरीतीरवर्तिनमर्भकम् । मादाय दयया गच्छन् भन्नोऽस्मिन्नम्वुरक्षसा ॥ १४० ॥ सरिदर्णसि मे हस्तादम्रश्यदयमर्मकः । तं निशम्य निराशोऽहमावास्सैनमयासिपम् ।। १४१ ।। शिंशुमारशरीरोत्यं कुमार दाशदर्शितम् । लेमे वणिगिति श्रुत्वा प्राप्तवान् कोलपत्तनम् ॥ १४२ ॥ तस्मिन् कोलाहलं श्रुत्वा दाशदत्तो वणिसुतः । नष्ट इत्यथ तत्रैकं कूपे पुरुषमैक्षिपि ॥ १४३ ।। स मयोत्तारितः प्रोचे वणिक्पुत्रोऽहमारसः । दाशदत्तसुतस्नेहान्मामनाहतवान् पिता ॥ १४४ ।। तं कूपे क्षेप्तुकामेन प्रमादात् पतितं मया। तीर एव करम्रष्टो न दृष्टः पुनरर्मकः ॥ १४५॥ 1. मुनि ध्यायन्तम्. क, ·14 अवन्तिसुन्वरीकथासारे श्रुत्वैतद् गर्हमाणस्तमुत्तरेण व्रजन् वने । अद्राक्षं पुरुषं कञ्चित् क्षरत्क्षतजवक्षसम् ॥ १४६ ॥ स जगाद मया पृष्टः कुहाचित् कूपसन्निधौ । 'कुमारं तं गृहं नेष्यन् रुरुणास्मि भृशं क्षतः ॥ १४७ ॥ विषाणपर्वलग्नेन कुमारेण ययौ मृगः । तमन्वेष्टुमशक्तोऽहं त्वयाप्यन्विष्यतामिति ॥ १४८ ततः श्रुत्वा गृहीतोऽसौ रुरुशृङ्गगतः शिशुः । सार्थनायी किरातेभ्यः वस्त्रं दत्त्वेति सत्वरम् ।। १४९ ।। गत्वाथ स्त्रियमप्राक्षं वस्त्रक्रीतो ममार्मकः । सार्थमङ्गे रुदत्या मे पापैरपहृतः करात् ॥ १५०॥ इत्याकये निवृत्तोऽहं निराशः पुनरैक्षिपि । श्रोणीलमेन बालेन व्याकुलां शबरस्त्रियम् ॥ १५१ ॥ सा जगाद मम भ्रात्रा दत्तः सार्थहृतः सुतः । अन्यस्य दित्सतः पत्या मत्सपल्यै हठादसौ। १५२ ।। अमादहमत्रैनमानीय त्यक्तुमक्षमा । विषण्णास्मीति तच्छुत्वा तमादायाहमन्ययाम् ॥ १५३ ॥ वामदेवाश्रमं गत्वा तद्गिराहमिहागतः सखित्वे युक्तमित्येनं कुमारस्याहरामि ते ॥ १५४ ॥ इति श्रुत्वा तमाशिष्य प्रमोदपरवान नृपः । देवरक्षितनामानं देवरक्षित इत्यधात् ॥ १५५ ॥ (अर्थपाठोत्पत्तिः) अथान्येन कुमारेण पुष्णन्ती पार्थमात्मनः । भुक्तास्थानगतं प्रीत्या प्राह स्म महिपी नृपाम् ॥ १५६ ।। अपारराहे पिम्नाणामधिश्रोणि स्तनधयम् । दिध्ययोपितमद्राक्षं पटा चैवमवोचत ॥ १५७ ॥ 1. विचार..

·चतुर्थः परिच्छेदः
मणिभद्रस्य भद्रे! मां विद्धि यक्षपतेः सुताम् ।
ताराक्लीति नाम्नाहं विचरामि वपिणी ॥ १५८ ॥
काशिपुाँ पितृस्ने प्ररुदन्तमिमं शिशुम् ।
उपलभ्यालघुस्नेहादनपं पितुरन्तिकम् ॥ १५९ ॥
मपिता धनदस्यायं दर्शितः स धनेश्वरः ।
परावराणां विज्ञाता मामाहूयेदमब्रवीत् ॥ १६० ।।
कीदृशस्ते शिशावस्मिन् मात्र इत्यहमवत्रम् ।
औरसे यादृगित्युक्ते तन्मूलं प्रभुरभ्यधात् ।। १६१ ।।
पुरा शौनक इत्यासीत् कोसलेषु द्विजोत्तमः ।
सोमवातेन नामासावधीते स्म द्विजन्मना ॥ १६१ ॥
गुरौ सशिष्ये भुनाने कदाचिन्नृपवेश्मनि ।
सुता बन्धुमतीत्येपा नियुक्ता परिवेपणे ॥ १६३ ।।
दृष्टयोः पुनरन्योन्यप्रेमवृत्तिरभूतयोः ।
कन्याशौनकयोस्तच संजग्मे मिथुनं मिथः ॥ १५४ ॥
ततो गर्तेश्वरः कन्यामुपयन्तुमुपायौ ।
तस्मै धायिका कन्येत्युपनिन्ये सखीजनः ।। १६५ ॥
शौनकः सह तन्वझ्या निर्गतः सरयूजले ।
मिन्ननौनष्टपत्नीकस्तामन्विष्य न रष्टवान् ।। १६६ ।।
शुकुन्तलुप्तशेपं तु नारे दृष्ट्वा कळेवरम् ।
मृता सेति विलप्यासौ चौ तचाग्निसाद्वपुः ।। १६७ ॥
नीत्वा तत्कीकसं तीर्थान्युद्वेगादाश्रमे क्वचित् ।
प्रायोपवेशमारेभे तापस्या कथयन् कयाम् ॥ १६८॥
श्रुत्वा बन्धुमती वाती निर्गत्य सहसा गृहात् ।
अहं ते दयितेसछौ निपत्येदमुवाच सा ॥ १६९ ॥
स्रोतसा नीयमानाहं कयाचिद् गोपकन्यया ।
उत्तारिता ततस्तीरे मुजङ्गस्ताममारयत् ॥ १७० ॥

·अवन्तिसुन्दरीकथासारे आर्यपुत्रेण तत्कायः प्रायः स्यादग्निसात्कृतः । अहमप्यत्र तापस्सा नियम ग्राहितानया ॥ १७१ ॥ इत्यस्मिन्नन्तरे तस्मिन् बन्धुमत्याः पिताययो। कन्यावश्चनया 'क्रुध्यद्गर्तेश्वरविवासितः ।। १७२ ।। ततः शौनकसाहाय्यात् प्रत्यापन्ननिजास्पदः । राज्याधं च ददौ तस्मै जामात्रे कोसलेश्वरः ॥ १७३ १. इंसावलीवेदिमत्यौ प्रियासख्यौ च शौनकः । उपयम्य नटी चैकां विजहारात्ममा यया ॥ १७४ ।। आयुपोऽन्ते स एवासावश्मकेपु द्विजोत्तमः । इन्द्राणीगुप्त इत्यासीद् यं प्राहुः शूद्रकं बुधाः ॥ १७५॥ अथाव ज्ञातया शप्तः प्राप्य ब्रह्मश्रिया निशि । राजाश्रियमपायानामन्ते गन्ता भवानिति ॥ १७६ ।। स्वातिनाम्ना सहैवासौ ववृधे राजसूनुना । क्रीडाकलहमारम्य स्वैरं वैरमभूतयोः ॥ १७७ ॥ वन्धुदत्तादिमिर्मित्रैरेकदा विहरन् वने । दुरूहहतरामन्यैरधारयदसौ शिलाम् ॥ १७८ ॥ शाक्यः संघिलको दृष्ट्वा बलं तस्यावधारयन् । तमेकाकिनमादाय प्रविवेश पिलान्तरम् ।। १७९ ॥ रसोद्धरणकाले तु जिघांसन्तं निहत्य सः । दरीपतनदुःखादीननुभूय विनिर्ययौ ॥ १८० ॥ ततो विश्वल उन्म्या सुहृदं विन्ध्यगहरे । स्त्रिया कयापि तं रात्री मक्ष्यमाणमलक्षयत् ॥ १८१ ॥ मुद्धेन तु गृहीता सा मुक्तशापा दिवं ययौ । सौहृदयं निगृह्यान्तः प्रतस्थे पुनरप्यसौ ॥ १८२ ।। 1. 2. जा.क.

·३ चतुर्यः परिच्छेद स्वरहे शाक्यामिक्षुण्या वञ्चयिता जिघांसितः । दुःस्वप्नबोधितस्तस्माद् विदिशाभिमुखो ययौ ।। १८३।। सुहाद्भिः सहितो भूत्वा बन्धनागारवर्तिनम् । वन्धुदत्तं ततो हृत्वा जगामोजयिनी प्रति ।। १८४ ॥ पन्धुदत्तगृहं गत्वा तस्मिन् मरतकन्यया । अनुरक्तः स रागिण्या रेमे रङ्गताकया ॥ १८५ ।। ततो विनयवत्याख्यामुद्याने नृपकन्यकाम् । दृष्ट्व दृष्टिविषेणान्तः स्पष्टं दष्ट इवामवत् ॥ १८६ ।। कन्दर्पसर्पदशान्तर्दष्टा दवींकरेण च । सा तु शूद्रकसंस्पर्शेनोमयस्मादजीव्यत ॥ १८७ ।। ततः कन्यापुरं गच्छन् रात्रौ हृच्छयमूर्छया । बैणाध्यक्षजनैः कुर्विध्योऽसावित्यवध्यत ।। १८८ ॥ ततः कयचिन्निर्मुको मृत्युपायादपायतः । धात्रीमुखेन तां कन्यामपहृत्य ययौ पुरात् ।। १८९ मार्गे माळवराजेन प्रसद्यापहृतां प्रियाम् । उपलभ्य तृपा तस्याः पानीयायी ययो स्वयम् ॥ १९० ॥ विना विनयवत्यासौ गन्छन् कृन्मनीयत । वने वनचरत्रातः कारां चोरचमूमतेः ॥ १९१ ।। तत्कन्ययानुम्यासावार्यदास्यमिधानपा। अमुच्यत तया च्छन्नं यन्धनाद् यद्धरागया ॥ १९२ ॥ ततः प्रियां प्रति प्राम्यन विन्ध्यकाननलुन्धकात् । सीनां विप्रकुले कापि युवा सत्वरमभ्ययात् ।। १९३ ।। ततोऽपि मथुरां नीतामाकर्ण्य मथुरां ययौ । द्विजेन स्वतनूजायाः सखिते वर्ततामिति ॥ १९४ ॥ तत्र सातः सरस्तोये निहितस्तेयदर्शिनः । पुरुामोर इसेनं निन्युर्यद्धमुजत्यम् ॥ १९५ ।।

·४२ अवन्तिसुन्दरीकथासारे दृष्ट्वा विनयवत्येनं भर्तारं चोरचिहितम् । अमात्येन सखीपिका क्षणं मृत्योर्यवर्तयत् ॥ १९६ ॥ उपहारकृते रात्रौ पशुवन्मारितोऽप्यसौ । न जही जीवितं भूयः प्रेयस्या समगच्छत ॥ १९७ ॥ स तु मा'तुल एवासीदास्ते यस्या गृहे प्रिया । तत्कन्यामपि तन्वङ्गीमुपयेमे स यज्ञदाम् ॥ १९८॥ मथुरेन्द्रदुहित्रासौ रमितः शूरसेनया । वसन् मृत्युमुखपायानपायानयमन्त्रभूत् ।। १९९ ।। बहूनां विपदामन्ते विगृह्य स्वातिना सह । बालमित्रमहदैन जीवग्राहमाजिग्रहत् ॥ २०० ॥ सुहृद्भिर्दयिताभिश्च प्रचितप्रेमभिः सह । शतं समाः क्षमामेकः शशास चतुरणवाम् ॥ २०१॥ प्रझरक्षोनियुद्धेन मृत्वैक परमेश्वरः । धर्मपालस्य नामासीत् कामपालाख्यया सुतः ॥ २०२ ॥ स कदाचित् सखीमध्ये क्रीडन्तीं नृपकन्यकाम् । पश्यन् कान्तिमती नाम भान्तां कन्दुकलीलया ॥ २०३ ।। अभिपन्नशरीरोऽमूदशरिशरव्यताम् । अनुक्त्वा विकृति तस्यास्त्वगोचरतया गिराम् ॥ २०४॥ विक्रीणाना गुणांस्तस्य प्राणादिधनमात्मनः । मनोविनिमयं कृत्वा कन्या कन्यागृहं गता ।। २०५॥ असुम्योऽपि गरीयस्यः सोमदेवीसुलोचने । इन्द्रसेनेति तरसख्यः स्मरवेगमगोपयन् ॥ २०६ ॥ कामपालः प्रियं दृष्ट्वा सखीभिश्वाभिनन्दितः । तया प्रतिमेकान्ते कामलेखमलक्षयत् ॥ २०७ ॥ 1. एव. ख. ग. 3. रममाणः.क. ३.ग. 2. पाव.ख. 4.

·1 चतुर्थः परिच्छेदः स्मरमन्थरया बुद्धया रचितानि नतभ्रुवा । अनङ्गपत्रे तत्रासन् मधुराण्यक्षराण्यपि ।। २०८ ॥ " "मुग्धा पलरहंसी चन्द्रं निर्वर्ण्य पुण्डरीकधिया । स्फुरितानि तानि तान्यप्यभिलापवलात्कृता कुरुते " ॥ २०९ ॥ अमन्दानन्दसन्दोहमनुभूयेति वाड्मयम् । मृदु वल्कलमालूय प्रतिलेखमयाकरोत् ॥ २१० ॥ कान्तिमत्यपि चिन्ताम्वेस्तरणोपायदर्शिनीम् । सखीव प्रियसंदिष्टां तस्मिन्नार्यामवाचयत् ।। २११ ।। यद्यमिलपसि द्विजवरमवैहि तं राजहंसि ! जलमध्ये । गतमेव चरणगोचरमचिरात् प्रतिमामुखेनापि" ।। २१२ ।। तद्गुणस्मरणेनास्यामपद्यज्वरकारिणी । यदसौ नृपकन्यायामनार्य कृतमार्यया ॥ २१३ ॥ इन्द्रसेनाख्यया सख्या कृत्वा पुस्तस्मराकृतिम् । तत्सग्रहच्छलेनासावन्तःपुरमनीयत ॥ २१४ ॥ तत्राविदितनिवृत्तक्षत्रोचिनकरग्रहः । रममाणः स तास्तिस उपयेमे प्रियासखीः ॥ २१५ ॥ आपन्नमत्ता सा देवी प्रच्छन्नं सुपुत्रे सुतम् । रात्रौ पितृवनं नीत्वा त्यक्तः स शास्त्रिया ॥ २१६ ॥ क्षुधातया पिशाच्यैप मक्ष्यमाणः स्वस्नुना । रुद्धो मे प्रातराशोऽस्वित्युमयोः कलहे सति ॥ २१७ ॥ रक्षिदर्शनसम्भ्रान्त्या रहस्यं विवृतं तया । अन्त पुरान्निबध्यासौ वध्यमूमिमनीयत ॥ २१८ ॥ तस्मिन् पन्धनमेवास्याच्छिनन्मारणसम्ममे । ततो निमत एवासौ निहत्य प्रययौ स्वयम् ॥ २१९ ॥ - 4 1. पल्लव क. 2. पा.स. 3. गुरु ख, ग.

·अवन्तिसुन्दरीकथासारे पहामिपतया तस्मिन्नपहाय शिशुं ययौ । सपुत्रा च पिशाची सा विमाता च विभावरी ॥ २२० । इयं तारावली तर प्रयान्ती शिशुमग्रहीत् । अस्याः पुत्र इवामुध्मिन् भावहेतुर्निशम्यताम् ॥ २२१ ॥ शौनकः शूद्रको भूत्वा कामपालोऽद्य वर्तते । बन्धुमत्या विनयवस्यभिन्ना कान्तिमत्यपि ॥ २२२ ॥ यज्ञदा वेदिमत्येव सोमदेवी च वर्तते । हसावली शूरसेना सैवान्ते च सुलोचना ।। २२३ ॥ धायिका नन्दिनिकेत्यनुरक्ता च शौनकम् । मध्ये रजपताकासीदिन्द्रसेना च जायते ॥ २२४ ॥ या सा गोपवधूः पूर्व शौनकेनाग्निसंस्कृता । आर्यदास्यपि सैवासीद् भूयस्तारावली च सा ॥ २२५ ॥ अस्यामेवार्यदासीत्वे जातः सोऽयं कुमारकः । शूद्रकादद्रिसाराख्यः पुत्रस्नेहस्तु तस्कृतः ॥ २२६ ॥ अर्थपाल इति व्यक्तं मन्नामैव भवत्वयम् । वर्धयित्री वसुमती तत्तस्यै दीयतामसी ॥ २२७ ॥ इत्यादिष्टा धनेशेन प्रत्यानेतुमिहागता । इत्यर्पयित्वा हस्ते मे तत्रैवान्तरियाय सा ॥ २२८ ॥ मुदितवान् नृपतिः स निशम्य गा. मुदितवागमृतैः सह मन्विभिः । अनयषित बुद्धिरिमां निशा. मनयदूढमदः सुतवार्तया ॥ २२९ ॥ इति दशभिरमीमिः प्रत्यहं वर्धमानः शशिनमिव विशेषः कान्तिमद्भिः कलानाम् । टस्तिगुणविशेष वीक्षमाणः कुमारान् नृपतिरवनगाहे मध्यमानन्दसिन्ध। ।। २३० ।। ॥ इत्ययन्तिसुन्दरीकथासारे चतुर्थः परिच्छेदः ।।

·४५ पञ्चमः परिच्छेदः ॥ अथ पवमः परिस्टेदः॥ अत्राश्रमे मृगैः सा वर्षमानेषु सूनुपु । वामदेवमुपामीने नृपे च सचिवै. सह ॥ १ ॥ वाजिरलं गजेन्द्रं च प्रशस्ता घडवा अपि । आदायामिगतो व्याघ्रदमनः समदृश्यत ॥ २ ॥ मद्रवाहनमयं च हेमकूटमाप द्विपम् । पश्यन्नुत्पत्तिमाश्चर्यामित्यूच मुनिरेनयोः ॥ ३ ॥ आदिसगै पुरा स्रष्टWशीर्यनाथुविन्दवः । होमधूमस्पृशो नत्रात् तत्राचा यडवा आप ॥ ४ ॥ पुरुषश्च ततो जातः स सुराणामथावरे । प्रनष्टां वाचमन्वेष्टुं जगाम जलवमना ॥ ५ ॥ मत्स्यापदेशात् तं देवा ददृशुर्जलचारिणम् । सुरमार्थनया गला यजसाहाय्यकं व्यधात् ॥६॥ विश्वावसुमुखैर्दिव्यैः सेव्यमानः कदाचन । विलम्ब्यागमनं तेभ्यः स शुश्रावेन्द्रसेनया ॥ ७ ॥ अथेन्द्रपदमादिरसुस्तपस्यन्नप्सरसिया। शक्रोपितया हित्वा तपो रेमे मनोज्ञया ॥ ८ ॥ तयोरन्योन्यशापेन मृग्युलूकत्वमीयुपोः । अनेकशतमवानामण्डात् पक्षवताममूत् ॥ ९॥' शालिहोत्रो मुनिः पश्यन् देवसस्पविलोपिनः । शिष्यवत् परिगृह्माश्वान् पक्षच्छेदमयाकरोत् ॥ १० ॥ पित्रोः स्वरूपलामादीनुपलम्य यहून् वरान् । तुरगास्ते सुरेन्द्राणां वमूर्वाहनान्यमी । ११ ॥ पक्षच्छेदकृताममेक्ष्यमाणमृर्षि हयै । दृष्ट्वाइसन्नप्सरसः कुद्धस्ताः शप्तवान् मुनिः ॥ १२॥ 1. यायिनम्, क. ।

·, A अवन्तिमुन्दरी कथासारे पडया भवतेत्येप प्रतिशतश्च वनिणा । अश्वयोनौ पतिस्तासां भवानेव भवलिति ॥ १३ ॥ ता एता घडवाः सोऽयं तुरगश्च मुनीश्वरः । राजवाहनवाहानां शापश्च प्रसवावधिः ॥ १४ ॥ ऐरावतसुतो हस्ती 'वत्प्रसादाद् भुवं गतः । मालवेन्द्राहवादूर्वा वनेऽस्मिन् विहरत्य सौ ॥ १५ ॥ इत्यादिश्य कथामेतां जगाम स्वाश्रमं मुनिः । नृपश्च परया प्रीत्या गजाश्ववलमग्रहीत् ॥ १६ ॥ तत सर्वे यथाकालं कृतोपनयनादयः । अवर्धन्त मृगेन्द्राणां किशोरा इव दारकाः ॥ १७ ॥ तेभ्यः सर्वासु विद्यासु धनुदे कलासु च । विशिष्ट. पोडशं वर्ष जगाहे राजवाहनः ॥ १८ ॥ आशाविजयकालोऽयं कुमारस्येति मन्त्रिणा । विज्ञापिते पलाद राज्ञाप्यन्वज्ञायिः हराज्ञया ॥ १९ ॥ वामदेवः प्रयाणाय प्रणमन्तमनन्तरम् । उपहूयैवमेकान्ते राजवाहनमत्रवीत् ॥ २० ॥ कुमार! ज्ञातवेयेषु स्वादृशेष्वनुशासनम् । श्रम एवापि तु स्नेहाद वाच्यमेव हितं वचः ॥ २१ ॥ रुप्यतामिन्द्रियग्रामः परग्रामस्ततस्त्वया । जीयतामरिपड्वर्ग प्रथमं तदनु द्विपः ॥ २२ ॥ सन्ध्यादिमिर्गुणः पड्भिः शक्तिसिद्धयुदयादिभिः । साध्यं विधिवदारन्धै स्वामित्वं विजिगीषुणा। २३॥ विशुद्धामात्यमित्रेण श्रुतिशास्त्रानुरोधिना । अस्तिीयातपत्रेयं तसिना रक्षिता शितिः ।। २४ ।। 1. यप्रभावाद्. ग. 2 पि. ग.

·पवनः परिच्छेदः
यसकृत् परिन्नेन मानसारेप मानिना।
हरप्रसादादा विजिस स्त्रहने कृता ॥ २५॥
मानसारो वनं गनुं प्रवृत्तोऽपि निचे गृहे ।
वसत्सवन्तिमुन्दा दुहिनुर्वरलिप्सया ॥ २६ ॥
दर्पधारः सुतः शाले प्रचण्डे चण्डवनि ।
कृता राज्यं हरावासे गिरावध तपस्यति ॥ २७ ॥
आस्माधीनां विहि तं विजिस वस्सुवामिमान्
एतावतीयमायुष्मन् ! विवेतन्या वसुन्धरा ॥ २८ ॥
सप्तद्वीपार्णवाकीर्गा सप्ठगोत्राचलाकुला ।
नववर्षवृतयं ते मविश्यति वशे क्षितिः ।। २९ ।।
स्थितः सर्वहितायोव्यां विष्णोरंशस्तदात्मना ।
मासदयावधि माती परिमवश्व ते ॥ ३० ॥
वः प्रशस्तमहश्चन्द्र रेवतीयोगशालिनि ।
मुहूर्ते विजयायास्मात् सुहाद्भिः सह गम्यताम् ।। ३१ ।।
इत्यं यद्यन्मुनिर्विद्वान् मेघाविनमवू बुषत् ।
अयुध्यततरां तत्तत् कुमारः किं वहून्यते ॥ ३२ ॥
ततः कुमारःप्रारेमे कृतप्रास्यानिकक्रियः ।
वामदेवं नमस्कृत्य प्रस्थानाय परेऽहनि ।। ३३ ॥
याद्रीमवन्तौ ध्यायन्ती मङ्गलानि पदे पदे ।
प्रणतः पितरौ ताम्याममुच्यत कयञ्चन ॥ ३४ ॥
अनुज्ञाप्य गुरून सर्वान् कृत्वा शवादारकम् ।
सुहृद सिंहदमनं गुरूणां परिरक्षणे ॥ ३५॥
अपहारमुखैमित्ररमित्रजयकाझिमिः।
जैत्रेण सुमुहूर्तेन प्रतस्ये दिशमुत्तराम् ॥ ३६ ।।
तेषां दक्षिणतः कोऽपि ब्रह्मचारी द्विजोत्तमः ।
शरत्समृद्धिसम्बन्धं वसन्ततिलकं जगी ॥ ३७॥

·४८ 4 अवन्तिसुन्दरीकथासारे सप्तच्छदस्तपकचामरघुननोऽयं जातो मरुद धनसितं वियदानपत्रम् । हारप्रसादि सरिदम्बु सरोजलीलः कालोऽयमुद्भवति नन्दितराजहंसः ॥ ३८ ॥ इत्यन्यानि च लन्ध्या ते सुनिमित्तानि सर्वतः । वैखानसकुले निन्युदिनं नातिदवीयसि ॥ ३९ ॥ सुमतिप्रमुखास्तस्मिन्नमात्याः स्वसुतानपि । आत्माधिकारसम्बद्धरुपदेशैरशिक्षयन् ॥ ४० ॥ कथमप्यनुगच्छन्तं निवर्त्य स्वजनं पुनः । शून्यं विन्ध्यवनोद्देशं जग्मुनिईरिणीतटे ॥ ११ ॥ तत्रैकस्मिन् समासीनं तरुमूलतले द्विजम् । व्रणकर्कशकायं ते दहशुश्चीरवाससम् ॥ ४२ ॥ उपसृत्य समासीनरमिनन्दितसक्रियः । पृष्टस्तैरयमात्मानं व्याहर्तुमुपचक्रमे ॥ ४३ ।। अनास्वादितवेदेषु व्याधपिण्डोपजीविषु । मातङ्ग इति तन्नामा जातो विप्रकुलेष्वहम् ॥४४॥ स कदाचिद् धनुष्पाणिर्वने वनचरैः सह । चरन् ब्राह्मणमायान्तं वर्षीयांसमलक्षयम् ॥ ४५ ॥ जरकर्पटलोमेन प्रतिषिद्धाः प्रसझ माम् । जरापरवशे तस्मिन् प्रजहस्ते जनङ्गमाः ॥ ४६ ॥ तेषां विचतुरान् हत्वा दयया तममोचयम् । शेपा मां तिलशः कृत्वा जग्मुस्तेऽपि किरातकाः ॥ ४७ ॥ मृतोऽहं प्रेतमतारं दृष्टवान् विष्टरे स्थितम् । समा नित्योप! पश्य त्वं नरकानिसमापत ॥४८॥ चित्रगुतस्तदाशतः एमादीन् नरकान् पहून् । भदीशद् दुष्कृतिमिर्मोकल्यान् मा विमागशः ॥ १९॥ - ·४९ पञ्चमः परिच्छेदः दृष्ट्वा विस्मयमानस्तैः स्मर्य माणसुदुःसहैः । नित्योति कथं प्राह प्रभुरित्यहमनवम् ॥ ५० ॥ चित्रगुप्तस्तदाचल्यो शबोन्द्रस्य कस्यचित् । चौर्यलब्धः सुतः कश्चित् कोलाहलिक इत्यभूत् ॥ ५१ ॥ स मूर्खः पथिकान् निनन् कदाचिद् विधवां स्त्रियम् । न्यरुणत् पुरुषं चैकं युक्त्या च खिया सह ॥ ५२ ॥ हा दीर्घदर्शिन् ! हा पुत्र ! नित्योति मुहुर्मुहुः । आक्रन्दन्तीं पुलिन्दस्तां भद्रे! कासीति सोऽब्रवीत् ।। ५३ ॥ सोचे मन्त्री विदर्भाणां दीर्घदशीति मे पतिः । स नियोग्रमहोग्रावित्यात्मजौ मय्यजीजनत् ।। ५४ ॥ श्रुतं काान्तिका राजा मत्पुत्रो राज्यभागिति । पाल एव स नित्योयो राजा चौर्यापहारितः ॥ ५५ ॥ तद्भीत्या मातुलावासं कनीयानप्यनीयत । ततः कदाचिन्मे भर्ता रहसीदमुदाहरत् ।। ५६ ।। अयेहाच्युतकस्याहं भागिनेयस्य नो गृहम् । निमित्तेन निशि प्राप्तः श्रुतवान् मन्दिरे गिरः ।। ५७ ॥ राज्ञा जालंधरेणाहमाहुयामिहितोगुना । मातुलस्य तवापत्यं राजा किल भविष्यति ॥ ५८ ॥ पिता चैन प्रसह्यास्मान् विवर्धयति दुर्मतिः । असंशयमसौ वध्यस्त्वया मत्प्रियकारिणा ॥ ५९॥ निशम्यैतन्नृपादिष्टं क्रियतामविलम्बितम् । इति स्वप्रियया प्रोक्त क्रुद्धस्तामयमभ्यधात् ॥ ६ ॥ कर्तुं मातुलपुत्रेऽहं नैतत्साहसमुत्सहे । इत्यस्मिन्नन्तरे प्रीत्या तस्यात्मानमदीदृशम् ।। ६१ ॥ इत्थं प्रोचे कथं गत्वा कृत्वा पुस्तशिरः करे । तन्छिरश्छमना च्छित्वा प्रत्यागच्छ नृपान्तिकम् ॥ ६२ ।। .

·अन्तिसुन्दरीकथासारे तथेत्यच्युतकेनोक्ते निवृत्तोऽस्मीत्यनन्तरम् । स मयोक्तं ततः कृत्वा नृपायापि न्यवीविदत् ॥ ६३ ॥ विमनायितमालोक्य स्वदुर्नयाधियेत्यसौ । पति मे नृपतिर्नक्तं विविक्त हन्तुमाह्वयत् ॥ ६४ ॥ रात्रौ मा हन्तुमारब्धो राज्यलोभादसाविति । प्रख्याप्य राज्ञा पापायाः पतिम विनिपातितः ॥६५॥ तस्मादच्युतको मामप्यनैपीत् पितुरन्तिकम् । तस्मादपि परिम्रष्टा ततस्तस्करसम्म्रमे ॥ ६६ ॥ ध्वस्तः किं तस्कररित्यं भ्राम्यन्ती पुत्रचिन्तया । उनती मृतोऽसावित्यदर्श तरुमूर्ध्नि तम् ॥ ६७ ॥ सोऽववीदम्ब ! दस्युर्मा वलादादाय निर्गतः । कृष्णसर्पण दष्टस्तीत्यारूढोऽस्मि शाखिनम् ॥ ६८ ॥ इत्याकर्ण्य पुनर्जातं पुत्रमादाय तद्गृहम् । गत्वा दस्युहते ताते शोकार्णवमगाहिषि । ६९ ॥ नष्टे ज्येष्ठे सुते पत्यौ हते पितरि मारिते । महोग्रमात्रमासीन्मे जीवितस्यावलम्बनर ।। ७० ।। तरुणीभूतमौनं परिणाय्यामुना पथि । स्नुपया च सहायान्ती भवद्भिर्भद्र ! विद्रुता ॥ ७१ ॥ इति श्रुत्वा स एवाई नित्याग्रस्तनयस्तव । इत्युदखलिराहादी पुलिन्दस्तामवन्दत ।। ७२ ॥ ततो मातरमादाय भ्राता च शवरः सह । गत्वा जालन्धर रात्री जघान पितृपातिनम् ॥ ७३ ॥ स्वजनैः सह मात्रा च तत्रानन्तरम्पतेः । महोय मन्त्रिणं कृत्वा जगाम वनमेव सः ॥ ७४ ॥ महोपः स गतो भक्त्या हस्तिवक्त्रसलोकताम् । दीर्पदशी विदेहेषु प्रहाराख्योऽमवन्नृपः ॥ ७५ ॥ .

·११
.
पश्चमः परिच्छेदः
ततलिस्रोतसः शापा-मानुष्यकमुपेयुषा ।
गणेशेन सह प्राप्तो महोग्रश्च मनुष्यताम् ॥ ७६ ॥
अपहारोपहाराख्यौ प्रहारस्य सुतौ च तौ।
योऽसावच्युतकः सोऽमूद्धनमित्राख्यया वणिक् ॥ ७७ ॥
उत्पन्नः सोऽपि नित्योग्रः कर्मवासनया पुनः ।
चण्डकृष्ण इति व्यावस्तं जघान रिपुनयः ॥ ७८ ॥
नरकान् विविधाकाराननुमय सहस्रशः।
जातो विप्रकुलेषु वं प्राप्तश्च गतिमुत्तमाम् ॥ ७९ ॥
बाह्मणस्य कृते प्राणैस्त्वं चेन्नैवममोक्ष्ययाः ।
पुरेव निरयान् मूयोऽप्यविपद्यानमोक्ष्यथाः ॥ ८ ॥
ठौकिकानां हिताय त्वं प्रविश स्वं कलेवरम् ।
इत्युक्तमात्रे मक्षेत्रे तत्रैवोन्मीलितं मया ॥ ८१ ॥
वन्धुमिः स्वगृहं नीता विहितगरोपणः ।
स्वस्तिमान् ब्राह्मणातस्मादश्रीपं च श्रुतिस्मृतीः ॥ ८२ ॥
अमानुपस्वकामं मां साक्षाभूयायुगेक्षणः ।
अनीत् सोमशापावं लान्तो वत्स! कपिजल ॥ ८३ ॥
तदद्य नमुचौके लमस्त्र बिलवर्मना ।
विन्ध्यपार्श्वगतेस्तस्मिन् सहायं च तवास्यसि ॥ ८४ ॥
इत्यासी कुमारास्ते तस्मिन् शिस्मिनमानसाः ।
अवसन् दिवसान् कांश्चित् प्रीत्या तदनुरोधतः ॥ ८५ ॥
तत्तो माताकः सुतान् मुक्ता मक्तानुकम्पिनम् ।
राजवाहनमादाय प्रविवेश रसातलम् ।। ८६ ।।
विठकल्पोपदिष्टेन प्रविष्टौ यन्त्रवर्मना ।
रम्यं पुरमलोकेतां ताम्राकारगोपुरम् ॥ ८७ ।।
सात्वा सरस्युपस्पृश्य प्रविश्य नगराङ्गणे ।
जातवेदसमुत्पाय स्थापितैः समिदादिमिः ॥ ८८ ॥

·५२ -- अयन्तिसुन्दरीकथासारे होमं माताकः कृत्वा रक्षायां राजवाहनम् । कल्पोक्तेन विधानेन प्रावर्तत निरगलः ॥ ८९ ।। न शक्ष्यन्ति न सन्देहः प्रत्यूहा राजवाहने । इदं तु चित्रं तत्रापि प्रवृत्ता विहता अपि ॥ ९ ॥ हुते शरीरे केयूरी कृपाणी मकुटी क्षणात् । पब स्यन्दनीमूने निषण्णः कृष्णवर्मनि ॥ ९१॥ प्रभाप्रवाहे मजन्ती स्वलावण्याम्बुवर्पिणी । रमणीयतरा काचित् तरूणी प्रत्यदृश्यत ॥ ९२ ।। सा तमनिरय हृया निरीक्ष्य लिधिया दृशा। स्वामिननुगृहीतास्मीत्याचख्या राजवाहनम् ॥ ९३ ॥ तावन्तःपुरमानीय स्वस्पिर्धिसमृद्धिमत् । सम्मान्य स्निग्धया वाचा दिव्ययोपिदभापत ॥ ९४ ॥ मन्दाकिनीति नामास्मिन्नुत्पन्चा नमुचेरहम् । मृते पितरि पुत्रीव नरकेणास्मि वर्षिता ॥ ९५ ॥ कन्या यज्ञवतीत्यन्या तस्यासुरपतेरभूत् । भावयोरपराप्यासीत् परं मित्र तिलोत्तमा ॥ ९६ ॥ ततो यत्रवती नातु व्यजितस्मरसंबरा। किमप्युदमनापिष्ट स्नेहादस्मग्यमम्यधात् ॥ ९७ धर्मदेव इति ख्यातः पुरासीत् पुरुषोत्तमात् । तत्पतीपदधन्यं मे जीवनं पूर्वजन्मनि ॥ ९८ ॥ प्रिये गुरुनियोगेन प्रोपिते पदरीबने । दवदग्धा तदेवाय स्मराम्यस्मिन् भवान्तरे ॥ ९९ ॥ इयुन्मनसि तन्त्रमयां कदाचित्तत्समाकृतिम् । कुमार कधिदाहत्य ध्याजदार तिलोत्तमा ॥ १०० ॥ जाम्पत्त्यामसी जातः साम्य इत्यम्युजेक्षणात् । मनोरयानां मगिरते मुनिरक्षार्यमागतः ॥ १०१ ॥ ॥ .

·५३ पञ्चमः परिच्छेदः चिरदृष्टं वनं दृष्ट्वा प्रिये यज्ञवतीत्यसौ । तव स्मृत्वा मुहुर्मूछी गच्छन्नीतस्तवान्तिकम् ॥ १०२ ॥ इत्युक्त्वा क्षणनिष्पन्दं मन्देतरमनोरथम् । आनन्दानमिवारूढं तद् द्वन्दं समबीगमत् ।। १०३ ॥ गणरावासये देसः श्रुला यज्ञवी हृताम् । साम्बः प्राग्ज्योतिष जेतुं प्रवृत्तः क्रुद्धया धिया ।। १०४ ॥ नारदस्य गिरा गत्वा द्वारकां गुरुमिः सह । बित्ला दैत्यपतौ स्वर्ग जेतुं यातेऽहरत् प्रियाम् ॥ १०५ ।। अमर्पज्वलिते भौमे युधि स्मर्तव्यतां गते । स्नुपासखीति नीताहं पुरेऽस्मिन्नसुरद्विपा ।। १०६ ॥ महाश्वेतादयः सख्यो गन्धर्वतनया अपि । ममासन् सा वह जातु प्रणन्तुं पङ्कनेक्षणम् ॥ १०७॥ प्रयान्ती तरुणं कञ्चित् पतन्तं मकरालये। दृष्ट्वा दिष्टवलाद् मावं तस्मिन्नकरवं पुरा ॥ १०८ ॥ अवरूपं तमालोक्य व्यथमाना रयाङ्गिणा । बादिष्टा सष्टमेवायं मर्ता ते भवितेत्यहम् ॥ १०९ ॥ कान्तेन सह यान्ती मामेकदा शोकविह्वलाम् । थाहादयन्महाश्वेता निजवृत्तान्तविस्तरैः ॥ ११० ॥ तयोक्तः स युवा सर्व निवेदयितुमात्मनः । चरितं कथयांचके ततः कादम्बरीकथाम् ॥ १११ ॥ अस्मिन् विन्ध्यवने वृद्धशाल्मलिद्रुमवर्तिनोः । उत्पन्नः शुकदम्पत्योरेक एवास्मि शावकः ॥ ११२ ॥ वाल्ये मृता सवित्री मे मत्सोपणपरायणे । किरातहते ताते परासावपतं द्रुमात् ॥ ११३ ॥ .. समास्थिता क.

·५४ अवन्तिसुन्दरीकथासारे नीत्वा मुनिकुमारेण स्वाश्रमं विश्रमीकृतम् । जावालिमुनिरालाक्य स्मिला मामन्यमापत ।। ११४ ॥ अवन्तिध्वभवद् भूपस्तारापीड इति श्रुतः । पुत्रः क्षत्रकुलापीडश्चन्द्रापीडस्ततोऽभवत् ।। ११५ ॥ मन्त्रिणः शुकनासस्य वैशम्पायन इत्यभूत् । तौ पहिर्नगरं गत्वा विद्यापारमपश्यताम् ।। ११६ ॥ विद्यान्ते पोडशे वर्षे चन्द्रापीड नराधिपः । आनीयेन्द्रायुधं दत्वा यौवराज्येऽभ्यपेचयत् ।। ११७ ॥ दिग्जयाय ततो गत्वा हिमवत्पावर्तिनि । सवैशम्पायने सैन्ये किन्नरद्वयमन्वगात् ॥ ११८॥ इन्द्रायुधजवाद् दूरं गत्वाच्छोदसरस्तटे । गीतानुसारी गत्वासावद्राक्षीदिव्ययोषितम् ।। ११९ ॥ तयोपचरितः सर्व व्यावर्ण्य चरितं निजम् । तवृत्तान्तमथापृच्छन्निश्वस्याभिदधे च सा ॥ १२० ।। महाश्वेतेति नामाहं गन्धर्वाधिपतेः सुता । सा त्वहं पुण्डरीकाहे भाववत्यभवं द्विजे ॥ १२१ ॥ चन्द्रोदये सुदुवीर स्मरसागरमुद्वहन् । जहौ प्राणान् घृणाहीना विलपामि' स्म केवलम् ॥ १२२ ॥ पुरुपस्तं जहारक यन्द्रमण्डलनिर्गतः । वत्से ! मनोरथप्रातिर्भवितत्यभिधाय माम् ।। १२३ कपिलः सखा तस्य दुतमेव तमन्वयात् । अहं पुनरिदेवास इत्यासायत सा भृशम् ॥ १२४ ॥ तामाश्चात्य तया साधं गत्वा गन्धर्वकन्यकाम् । कादम्परी ददीय प्रेमव्याक्तिरभूतयोः ॥ १२५ ॥ 1. पिसरापारिम. के.

·पञ्चमः परिच्छेदः परेयः शिविरं गत्वा सत्वरं पितुराज्ञया । ताम्बूलदायिकां दत्त्वा कादम्म गृहं ययौ ॥ १२६ ।। ततः कदाचिदापेदे कादम्बाः समीपतः । पत्रलेखाथ संक्रान्ते तवृत्तान्तमवर्णयत् ॥ १२७ ॥ अभूतपूर्वामन्यत्र प्रेयस्याः स्मरविक्रियाम् । आकर्ण्य तो स्मरन् कान्तां मुहुमोहमगादसौ ॥ १२८ ।। कटकक्षोमकर्तारं श्रुत्वा हेमजटेश्वरम् । कुमारे गन्तुमारब्धे पपात धुपयाद रथः ॥ १२९ ।। श्रुत्वा चित्ररथप्रेष्यात् कादम्ययाः स्वयंवरम् । तदेव रथमारुख महणुरुभिः सह ॥ १३० ॥ स्कन्धावारं ततो गत्वा चन्द्रापीडः ससैनिकः । सवैशम्पायनस्तूर्ण गन्धर्वनगरं ययौ ॥ १३१ ।। ततस्तस्योरसि स्नेहात् परिहत्य सुरासुरान् । चके चैत्ररथी तत्र श्लाघ्यां सन्तानजस्रजम् ॥ १३२ ॥ स्वयंवरकृते युद्धे श्रुत्वा मन्त्रिसुतं हतम् । पद्धरागा महाश्वेता चुकोश भृशदुःखिता ॥ १३३ ।।. अपापामसतीवुध्या शशाप कुपितः पिता । चण्डालयोनि गच्छति सद्यः सा वपतन्मृता ॥ १३४ ।। स वैशम्पायनस्तस्या दर्शनात् पूर्वजन्मनः । स्मरन्निवृत्तः समरात्तां निशम्याजहादसून् ।। १३५ ।। चन्द्रापांडेन देव्या च कादम्वर्या तथापरैः । प्रायोपवेशमार वारयन्नारदोऽब्रवीत् ॥ १३६ ॥ श्रूयतां पुण्डरीकोऽसौ ध्वस्तः कुसुमपन्वना । रूपामिमानी मात्सर्यान्महाश्वेतानिमित्ततः ॥ १३७ ॥ 1. द. ग.

·॥
अवन्तिसुन्दरीकथासारे
जहार चन्द्रस्तत्कायं सखायं च कपिञ्जलम् ।
मयों भवेति शप्तारं शशापेन्दुरपि क्रुधा ॥ १३८ ॥
दुर्गेषु प्रभ्रमेत्युक्तश्चन्द्रापीडात्मना स्थितम् ।
कपिजलस्तमेवास्मिन्नधो भूत्वानुवर्तते ॥ १३९ ॥
वैशम्पायन इत्यस्मिन् भूत्वा चित्त वैव सः ।
पुण्डरीको हतः शप्ता वृथा चेयं तपस्विनी ॥ १४०॥
तद्भवन्तः प्रतीक्षन्तां कश्चित्कालमिति ब्रुवन् ।
तिरोऽमून्नारदस्तेऽमी शोकव्याकुलमासते ।। १४१ ।।
स वैशम्पायनः पश्चात् तिरश्वी जातिमाश्रितः ।
महाश्वेतापि मातङ्गी प्राप्ता जातिमनुत्तमाम् ॥ १४२ ।।
इत्युक्त्वा स्मृतजाति मां निनीषु शिष्यमभ्यधात् ।
सोऽयं चण्डालकन्याय दीयतामभिधीयताम् ॥ १४३ ।।
स्मरायं ते महाश्वेते! मनोरथशतार्थितः ।
सोऽयं मालवराजाय शूद्रकाय निवेद्यताम् ।। १४४ ॥
तनामीष्टिमवित्री वां स राजा नन्दिकेश्वरः ।
भवानीशपतो जातः स्त्रीभिश्चतमभिः सह ।। १४५ ॥
जिगीपाग्राहमुत्सृज्य त्रिवर्गप्वपराङ्मुखः ।
स चन्द्रापीडचरितश्रवणेन भविष्यति ।। १४६ ।।
इत्युक्ते तेन तां नीतस्तया चापि नृपान्तिकम् ।
तपाकषयमात्मीयां कयां तदनुयोगतः ॥ १४७॥
ततः शिकरानीतं स्वशरीरमशिश्रयम् ।
महाताशरीरं च रक्षितं सोमरश्मिभिः ॥ १४८ ।।
भवतास्तिमारूदा तं देवमपहाय सा!
तापायां मुक्त संक्लेशौ स्वामेव द्रष्टुमागतौ ॥ १४९ ।।
इत्याकये गंत पूर्ण तस्मिन् हमेऽभिवन्दितुम् ।
मुकुन्दचरपदन्नं प्राधां मामित्युवाच सः ॥ १५०॥

·पञ्चमः परिच्छेदः वत्से ! मा मूद विषादस्ते सम्पन्नस्ते मनोरथः । दिव्यरूपं पुरेव खं भर्तारमनुवर्तसे ॥ १५१ ॥ साम्बो मम सुतः क्रीडन् जरितारिमृर्षि पुरा । हंसाकृत्या सरस्तोये क्रीडन्तं पिसतन्तुना ॥ १५२ ।। शप्तो निगलयित्वासौ मुनिना जननान्तरे । निगलस्पर्शि महत्ते चरणद्वन्द्वमस्त्विति ॥ १५३ ॥ स राजवाहनो नाम भूत्वा दैत्यविपत्तये । मोरं तव दुःखात मय॑स्वान्मोचयिष्यति ॥ १५४ ॥ वहूनां जन्मनामन्ते तत्सहायः स ते पतिः । अग्निवर्णरथप्राप्त्या मवेदग्निरथायः ॥ १५५ ॥ अवन्तिसुन्दरीत्यास्ते यज्ञवत्यपि तस्त्रिया । ललामश्रीरिव स्त्रीणामयन्तिनृपतेः सुता ॥ १५६ ॥ अयं चूडामणिस्तस्मै कुमाराय प्रदीयताम् । नैव स्युर्मानुषा दोपा यस्मिन् मौलिगते नृणाम् ॥ १५७ ॥ इत्युक्ता हरिगा साहं प्रत्यागत्य पुरीमिमाम् । उत्तारिता वसन्तीह त्वयैवमनुगृह्णता ॥ १५८ ।। इत्युक्ला तं मणिशफरुका रनमुघृत्य धाना न्यक्कुर्वाणं घुमणिमकरोन्मण्डनं तच्छिखण्डे । यत्रामुक्त नरकमिदुरः कौस्तुमस्येव मासा दीप्त्सेवेन्दोः शिर इव हरस्साङ्गमस्यायभासे ॥ १५९ ॥ हृदयमेत्य सविप्र'महाविलं- मितसविस्मरणाख्यमहाविलम् । गतमियेप रिपूत्तमहाबिल- चितमयं च विहाय महाविलम् (१) ॥ १६०] प्रहमा. 2 --- जि. क. 3. न.प.

·५८
अवन्तिसुन्दरीकथासारे
अयापछ्य प्रीत्या परवति गते तत्र मिथुने
पृथग्भूय प्रायादुदधिसदृशो दैत्यविवरात् ।
कुमारः पीतात्मा जगति जनितानन्दमुदयी
चरन् मित्रान्वेपी दिवमिव शशी मालवपुरीम् ।। १६१ ॥
॥ इत्यवन्तिसुन्दरीकयासारे पञ्चमः परिच्छेदः ।,
॥ यथ पष्ठः परिच्छेदः ।।
अयासौ पथि गच्छन्तं पुरुष नगराद यहिः ।
अद्राक्षीत् संनिकृष्यासौ मित्रं पुष्पोद्भवोऽभवत् ॥ १॥
न जदर्प तथोदन्वानिन्दा तद्दर्शने यया ।
कुमारः परिरम्यैनं पप्रच्छ सुहृदां गतिम् ॥ २ ॥
ततो पद्धाञ्जलिः सर्वानुक्त्वा कुशलिनः सखीन् ।
स कथामित्यमारेमे विविक्त वस्तुमात्मनः ॥ ३ ॥
देव ! त्वम्यनिमित्तेन प्रलीने दीनमानसा' |
मत्वा पिलगतं कृत्वा तदारे देवरक्षितम् ॥ ४ ॥
ययाप्रवेश निर्याणं नैव स्याद् पिलवासिनाम् ।
इत्यालोच्य वयं सर्वे पाद्रवाम दिशो दश ॥ ५॥
संवत्सरान्ते चम्पायां सङ्गमः समयश्च नः ।
सोऽय विन्ध्यशैलस्य पधिमं भागमभ्य गाम् ॥ ६ ॥
तो पुरुष प्रात् पतन्तं पश्यतो मम ।
मामीन्मनसि निदाद माव्यं प्राणमुचामुना ॥ ७ ॥
शुक्पं गगन एवेनं गृहीत्वा परिरक्षितुम् ।
शोरहेतुं ततो दतु याररसामर्थ्यमुत्मदे ॥ ८ ॥
इस्पाटप्य मपम्त दोषीमासिध पारयन् ।
तासन्तानिला मोमिळताणमाणिपम् ॥ ९ ॥

·- पाठः परिच्छेदः । मद्र! कस्तव निर्वेदो यः प्राणव्ययकारणम् । इत्युक्तः स तु सस्नेहं मामालोक्येदमभ्यधात् ॥ १०॥. कृतं तात ! न साध्वेतद् दग्धदेहस्य रक्षणम् । मयापि श्रुतिशास्त्रादौ कियानपि कृतः श्रमः ॥ ११ ॥ किनारजहारकं दयिताविरहज्वरः । तदहो! चलवानेप हः किं न करोत्यसौ ॥ १२ ॥ तथा हीन्दुमतीहेतोरज प्राणैर्व्ययू युजत् । प्रमहरायै रुरुणाप्यायुपोऽर्धमदापयत् ॥ १३ ॥ इत्थं सर्वामिभाविन्या लेहशृङ्खल्यानया ) कृशीकृताः कियन्तो वै महान्तो मयिका कथा ॥.१४ ।। कोऽस्य दुश्चरितं वक्तुं शक्तः कल्पशतैरपि । हस्तग्राह्याण्यसत्यस्मिन् मायो मुक्तिफलान्यपि ॥ १५ ॥ इत्युद्वेगवचः श्रुत्वा महतीयमहो! व्यथा ।, कस्य देतोरपि त्वस्मिन् प्रतीतिः पितरीव मे ॥ १६ ॥ मय्येवं चिन्तयत्येका जरती पुर एव नौ । क्रोशन्ती चरणाभ्याशं गत्वा सत्वरमब्रवीत् ॥ १७ ॥ परित्रायध्वमत्रपा तरुणी बहुविह्वला । सुखोचिता चितारूढत्याकाम्यपताव ताम् ॥ १८ ॥ तथावस्थां चिताकूटादाहृत्य शिशिरे कचित् । चिरं निरूप्य सैवेयं सुव्रतेत्यत्रवीत् स ताम् ॥ १९ ॥ अयोतस्थौ तयोस्तस्मिन्नतय॑स्तदवस्थयोः । विरहानलमुढेलः प्रसद्य प्रीतिसागरः ॥ २०॥ स संग्रमान्ते सन्तापे शन्ते मामित्यमापत । मद्र! मद्रः प्रयासस्ते फलितः श्रूयतां कथा ॥ २१ ॥ 1. णाम् ख. ग.

·अवन्तिसुन्दरीकथासारे 'पद्मोद्भवस्य नामाहं पुत्रो भूत्वा वणिक्पतेः । समुद्रयायी नष्टायां नावि द्वीपान्तरं गतः ॥ २२ ॥ तनामुपलम्यान्यजन्मनि प्रिययामु'या । रममाणश्चिरायास्सा वसामि स्म पितुर्गृहे ॥ २३ ॥ श्रुत्वा पुष्पपुरीवार्ता तत्रागन्तोः कुतश्चन । उदारां नावमारुह्य प्रायां चन्घुदिक्षया ॥ २४ ॥ पोरमारुतममायां मनायां नावि नाविकैः । दुर्दिनानितदिग्मागर्म(गे म?)नं मनोऽस्मि चार्णवे ॥ २५ ॥ अनया च सहापन्नसत्वया मातरं विमाम् । तं पोतलवमालम्ब्य प्लवमानामलक्षयम् ॥ २६ ॥ अमूम्यां लहरीवेगाद् दूरीमूतान्तरेऽचिरात् । मालिलम्बिपमाणे मय्यतीतं दृष्टिगोचरम् ॥ २७ ॥ कं न निःलेहयत्याशा यतोऽहं तदवस्थया । वियुक्तोऽप्यनया देहं नाजहां जीवनाशया ॥ २८॥ मया तु प्लवमानेन मत्स्यपृष्ठाधिरोहिणा । देवा द्वीपान्तरं गत्वा तस्मिन्ने काकिनोपितम् ॥ २९ ॥ अनीये नाविकेन स्वं पोतमारोप्य केनचित् । पालिदीपं ततः सर्वामुवीमन्विश्वानिमाम् ॥ ३०॥ शरदः पोडशान्विष्य ग्रामं ग्रामं वन वनम् । पुरं पुरंप नैराश्याद मृगौ देहमपातयम् ॥ ३१ ॥ रक्षितोऽस्मि त्वया सेयं या गर्भस्य का कथा । इस्यापुठोऽदमिरयुक्त जगाद जरती च सा ॥ ३२ ॥ वाम महिनेयं स्वदिरहेण जदारयन् । कथमप्यर्णवांचीणां प्रासन तनयं बने ॥ ३३ ॥ 1. मोस..

·६१ पष्टः परिच्छेदः वन्यसलभिया वालमालम्ब्याग्नि विचिन्नती। महिषामिहता मोहं गताहं चोधिता चिरात् ॥ ३४ ॥ दृष्ट्वा द्विजवरं कञ्चिन्न बालं व्याकुलीकृता । आनीये तेन यत्रासावास प्रमाविहला ॥ ३५ ॥ दुःखार्ता तदवस्था मामालोक्य व्यथिता भृशम् । अदृष्ट्वा च सुतं मत्तः प्राङ्मर्तुमियमुद्यता ।। ३६ ॥ संस्तम्यैनां मुनिर्वाग्मिः कल्यां कृत्वौपधैश्च माम् । स जगाम चिरं स्थित्वा विद्यार्थी रुचितां दिशम् ॥ ३७ ।। मुनेनुव्याहरणात् पुरावा हसरूपयोः । विदः पोडशारदानां विगमे च समागमः ॥ ३८॥ चक्रवर्तिसनः सूनुसवीति त्वदुदीरितम् । स्मारयन्त्या मया चैपा शरदः षोडशात्ययात् ॥ ३९ ॥ साध त्वदर्शनालामानिराशा वियशा बने । चितारूढा वराकीति ब्रुवत्येव सरोद सा ॥ १० ॥ अथाकथयमित्यं का पुत्रवार्ता निशम्यताम् | स तस्मिन् महिपं हत्वा कुमारः करिणा हतः ॥४१॥' सिंहमीत्या द्विपोरिक्षप्तः कपिनोत्पीड्य पातितः। येन व्यवहरत्यपा' जनस्तत्पुष्पमाजने ॥ ४२ ॥ स तं गृहीत्वा जीवन्तं निस्संज्ञेयमिति क्षणात् । अदृष्ट्वा जननी निन्ये वामदेवानम मुनिः ॥ १३ ॥ वसुमत्या सहामात्यैर्वसतः पितुराश्रमे । सकाशं राजहंसस्याप्यनायि स ततोऽमुना ॥ ४४ ॥ वतिस्तत्र भूमी सुमत्यादिसुनैः सह । दिग्जयायाध गच्छन्तं राजवाहनमन्वयाम् ॥ ४५ ॥ पक्ष. स. वृक्षे ग, 2. व.क. 3 घ.स्व.ग.

·દિર
अवन्तिसुन्दरीकथासारे
तस्मिन् पिलगते देवे तमन्विष्य भ्रमन् वने।
पित्रोः पादयोर्वते पुत्र. पुष्पोद्भवोऽप्यसौ ॥ ४६ :
इत्युदीर्य ततः पित्रोर्मजन् हर्षाश्रुनिझरे ।
तदानन्दमयं ताभ्यां सहानै दिन वने ॥४७॥
अर्थसाध्यां तयोति मस्वार्थोपायचिन्तया ।
श्रीमण्ड उमथालिख्य हुत्वाग्निं विजने वने ॥ १८॥
प्रारोहमतिमाप्राणिक्षितिगन्धशिलादिभिः ।
आशतितनिधौ देशे विविधैनिधिलक्षणैः ॥ ४९ ॥
साधनैतिकाभिश्च प्रत्यूहशमनर्जपैः ।
यथाविध्यहमारम्य प्रकृष्टं वसु दृष्टवान् ॥ ५० ॥
तावदस्युइते सार्थे साहाय्यं कुर्वतो मम ।
सार्थवाहेन तत्रासीत् सख्यं सवयसा सह ॥५१॥
भने दस्युगणे 'मस्त्रास्वारोप्य प्रचुरं धनम् ।
सार्थेन सह संप्राधा विशालां नगरी वयम् ॥ ५२ ।।
सार्यवाहगृहं प्राप्तेष्वस्मासु सुहृदः पिता ।
प्रागेव श्रुतवृत्तान्तः पुरवन्मामपूजयत् ॥ ५३ ।।
अस्मपितृप्रणामाय स्वसुतां पालचन्द्रिकाम् ।
आवहार ततः फरसं ग्योरखामयभूद् गृहम् ॥ ५४ ॥
लावण्याम्युमयी गाने काळकृटमयी योः ।
लीलामयी पदन्यासे सा कन्या समदृश्यत ॥ ५५ ॥
सप्रस्यानां च मोलाचं निपेतु पहुशो दशः ।
तस्यां मयि प सारूप्यात् फुमुमेपोरियेपरः ॥ ५६ ॥
तस्यां गतायामेराले सार्थवादः स मे सखा ।
भयोपन्मां तु विज्ञाप स्वदन्वेषणतत्परम् ॥ ५७ ॥

·पष्टः परिच्छेदः
थूयतां गुइचामुण्डीचण्डीवाग्देवतात्मसु ।
अधीती जुलायपु शकुनेषु चतुर्वहम् ॥ ५८ ॥
मन्त्रवद्भिाकान्तोमि न्यार्थसिमिः ।
राजवाहनमन्वष्टुं परीक्ष्य प्रयतावहे ।। ५९ ॥
इति श्रुता परीक्ष्यैतदुपत्याद्यनुक्रमात् ।
तदानुगुण्यसन्तुष्टः स्थितोऽहं सुहृदा सह ॥ ६० !!
स्मरन्वरविनोदाय क्रीडानबिनकं गतः।
अरे गिरमीपं हा! हतास्मीत्यनन्तरम् ॥ ६१ ॥
त्वरितोपसृतः कान्तामद्राक्षं पालचन्द्रिकाम् ।
आक्षिपन् पाशमप्राझं किमित्युद्धन्वनोन्मुखीम् ।। ६२ ।।
प्रत्यमिज्ञाय मां चाला निगृह्यामिदघेऽनपा ।
दयित ! श्रूयतामस्य व्यवसायस्य कारणम् ॥ ६३ ।।
इहाम्बुविहतिव्याजान्महासेनसुता इता ।
ततः प्रमृति कन्यामिर्जलक्रीडा न लम्यते ॥ ६४ ॥
सख्यास्त्ववन्तिसुन्दर्याः क्रीडादर्शनदोहलम् ।
राजे विज्ञापयिष्यन्ती स्वयमेवाहमभ्ययाम ॥६५॥
चण्डवर्मानुजेनाई रया दारुणवर्मणा ।
तस्याप्रियमिया तस्मै पितृम्यां चास्मि दित्सिता ।। ६६ ।।
तदई मृत्यवे दातुमात्मानमियमारमे ।
इत्यं मूयोऽपि तत् कर्नु प्रवृत्तामित्यमाणिपम् ॥ ६७ ॥
प्रिये ! मैवं दुरात्मामावुपायेन निहन्यताम् ।
वदन्तरगमूना ते ब्रवीतु पितरौ सखी ॥ ६८ ॥
व्यक्तं देवतयाविटा कयाचिद याठचन्द्रिका ।
सा फिलातुत्पजातीय द्वन्यादस्याः करस्पृशम् ॥ ६९ ।।
इत्यनेनैव मूदास्मा न चेदेप विरस्यति ।
सव प्रवीतु कन्येयं नेया तद्गृहमन्यया ॥ ७० ॥

·अवन्तिसुन्दरीकथासारे. तस्मिन् देवतया ध्वस्ते स्वजनो विक्रियेत पा। तथेति च ततः पित्रा नीतायां स्वयि तद्गृहम् ॥ ७१ ॥ स्त्रीमून दुरात्मानं हनिष्यामि रहस्यहम् । इत्यम्युपगमध्यैनां सख्या च समगस्यहम् ।। ७२ ॥ सा मयोक्तं तथा चके मदनातः स दुर्मतिः । अन्वयनात् प्रियां पित्रा नीता तद्गृहमेव सा ।। ७३ ॥ तत्सखी नाम मूवाह नारीनैपथ्यकर्मणा । अभ्यन्तरं प्रविश्यैनं मर्माघातैरमारयम् ॥ ७४ ॥ स दैवतहतः पापः कन्यापक इत्यलम् । ख्याते जगति सौहार्दात् कन्यां मह्यमदात् पिता ॥ ७ ॥ इत्यानुषङ्गिकं प्राप्य त्वदन्वेपणकारणम् । उद्यतस्यास्य लब्धं मे देवदर्शनदौहृदम् ॥ ७ ॥ इत्थं निशम्य दिष्ट्येमौ दृष्टौ नः पितराविति । कुमारे कथयत्येनं परीयु[स्वश्च ते ॥ ७७ ॥ यथाईममिवन्द्याथ श्वशुरौ पितरावपि । कुमारः सद्द तैः प्रीतः स्यन्दनेनाविशत् पुरीम् ।। ७८ ॥ स तां सतां जन्मभूमि सम्पदा सम्पदास्पदम् । जगामोजयिनीमा ललामश्रियमुज्ज्वलाम् ॥ ७९ ॥ तमोररचितं रम्यं रसोद्भवगृहं गतः । पुरुषान् सुहृदोऽन्वेष्टुं विससर्ज नृपात्मजः ॥ ८० ॥ ततः कदाचिदाचख्यौ घाल चन्द्रिकया सह । पुष्पोद्भवस्ते दासीयं संदिष्टा राजकन्यया ॥ ८१ ।। ममास्मिन्ना दरारन्धे माविन्युदकदानिके । उत्सवे तव सान्निध्य मी सह मवत्विति ।। ८२॥ -1 - . रयान.ग. 2. दानके, ख. - ·पट: परिच्छेदः ६५ . तदनुजाय रम्या सा राजपुतीति मे श्रुतिः। किं तथेति जुवागं सा मगति स्म नृात्मजम् ॥ ८३ ॥ ततोऽपि रमणीया सा न दृष्ट्या सृष्टिरीशी। ततस्तामादिशद् मर्ता तपालेख्यकर्मणि ।। ८४ ॥ तया न शक्यमित्युक्ते कुमारः कन्यकाकृतिम् । ज्ञास्यन् यज्ञवरूप लिलेख फलके क्वचित् ॥ ८५॥ . दृष्ट्वा पुष्पोद्भवे चित्रं चित्रीयाविष्टचेतसि । स्मित्वा विस्मयमाना सा बमाषे वाल चन्द्रिका ।। ८६ ।। अशक्यारम्मपक्षे यन्मया रूपं निरूपितम् । तत्तथैवेदमापनमुत्कण्ठा त्वत्र मिद्यते ।। ८७ ॥ भाकाकृतिसंवादं मत्वा यज्ञवतीति ताम् । कुमारः स्वैरमातस्ये तत्यं कथयानया ॥ ८८॥ मय वित्रिदिनापाये कुमार पाठचन्द्रिका । पचित्रफलकागत्य प्रियोपान्ते व्यजिज्ञपत् ॥ ८९ ।। तदाकृत्य'विसंवादं वेत्तु तचित्रकं मया । वा न्यस्मेट व सखीजनः ।। ९०॥ सविकिय मृगाक्षी तन्निरीक्ष्य स्मरमन्धरम् । लिलेख तत्र तद्रूपं कुमारान्नैव मियते ॥ ९१ ॥ इत्यर्पितं निरूप्येतद्विस्मयस्तिमितेक्षणः । पुष्पोद्भवः सुहृद्रूपान्न विवेद तदा मिदाम् ॥ ९२ ॥ राजपुरोऽपि मन्ये सा स्मात्येवान्यजन्मनः । मन्यया कथमित्यं मद्रूपसिद्धिरिति स्वयम् ॥ ९३ ॥ चिन्तयित्वा चिरं भूयः सुइदा सह तद्गृहे । नीला दिनं दिास्तां निनाय क्षणदामपि ।। ९५ ॥ निन्ये कन्यापुर स्वाक. 2. भम,क. 1. १ ·अवन्तिसुन्दरीकयासारः अपरेशुः सहसाचिभ्युदयाचलचुम्पिनि । समादिष्टोत्सवं द्रष्टुं ससुहृद् राजवाहनः ॥ ९५ ।। निष्कम्य नगरद्वारात् सिप्रावप्रगतो ययौ । पश्यन् पौरजनारन्धं तस्मिन्नुत्सवसंकुलम् ।। ९६ ॥ पूर्वोजयिनिकां रम्यां वीक्षमाणः क्रमेण सः । पाह्योद्यानानि रम्याणि क्रीडास्थानमथाययौ ॥ ९७ ॥ देवस्थानतटाकस्य निष्कुटे तटवर्तिनि । कन्यापरिजनधीणां ददर्श विहृतिक्रियाः ॥ ९८ ॥ कन्दुकेन विभिश्चारैः करणैरपि पइविधैः । चित्रदुष्करमार्गेषु कीडन्तीरपराः स्त्रियः ॥ ९९ ॥ पाचालिकादिकाः केलिपत्रच्छेद्यानि चापराः । दुर्वाचकानि कुर्वन्तीरष्टादशविधान्यपि ॥ १०० ।। लिपिमेदांध 'सिन्ध्वादीन् काश्चिम्लेच्छाक्षराणि च । प्रहेलिकादिका वाचः पराश्च परिचिन्वतीः ॥ १०१ ।। सङ्गीतगीतवादित्राण्यभ्यस्यन्तरिनेकशः । तस्मिन्नवन्तिसुन्दयों ददर्श परिचारिकाः ॥ १०२ ।। अवतीर्य रथातामामभिरामैः क्रियान्तः । विलासविस्मितस्तस्मिन्नुद्याने निषसाद सः ॥ १०३॥ विचित्रपुष्पोपहारे निपण्णं दृष्यमण्डपे । पमापे दयितोपान्त कुमार भालचन्द्रिका ॥ १०४ ॥ प्रबुद्धपभगन्धाल्या वार्षिसर्षिजलधयः । देवस्थानतटाकस्य प्रेक्ष्यन्तां देव ! सम्पदः ॥ १०५॥ दीव्यन्मन्दोदकानीति प्रायो दिव्यसरांस्ययम् । अवन्तिपुरमानित्य क्षितीश इव तिष्ठति ॥ १०६ ॥ 1. सिद्धा, क. 2. निन्द. क.

·६५ . षष्ठः परिच्छेदः नौविमानान्यमून्यस्मिन् संचरन्ति सहस्रशः । देवता इव दीव्यन्ति प्रीतास्तेपु पुरन्धयः ॥ १०७ ॥ इत्यस्मिन्नन्तरे सान्द्रः सौरमातिशयोऽमवत् । तमामायाललापत्यं व्याकुला यालचन्द्रिका ॥ १०८ ॥ योऽसावुदकसंचारी प्रासादः स्फटिकोज्वलः ! रजताद्रिसमः श्रीमाननास्ते राजकन्यका ।। १०९ ।। तावता शुश्रुवे युक्तः श्रावकत्वादिषड्गुणैः । कावादिदोषरस्पृष्टः स्पष्टद्वाविंशतिश्रुतिः ॥ ११० ॥ द्विग्रामयोनिस्त्रिस्थानः समस्वरसमुद्भवः । द्विसप्तमूर्च्छनायुक्त' स्पष्टाष्टादशजातिकः ॥ १११ ॥ तानश्चतुरशीत्या च विवावस्यस्त्रिवृत्तिकः । पोशालंकृतिस्तालविंशत्या च समन्वितः ॥ ११२ ॥, हृयो गीतध्वनिधिनाण्यातोयानि च सस्वनुः । नेदुर्घदगवाधानि रेणुप्पणराशयः ॥ ११३ ॥ प्रकीर्णकप्रमृत्यष्टप्रमेयन्धनैर्युताः । विचित्रनृत्ताभिनया यम्'रयोपिताम् ॥ ११४ ॥ प्रहएनरनारीकनौविमानशतैर्वृतः । याससाद स तं देशं प्रामाद' प्रमदामयः ॥ ११५॥ तरनामिव तन्मध्ये स्खलावण्पोदकाम्युपौ। इन्दुमण्डलनियन्दधारामिव निरन्तराम् ।। ११६ ॥ केशेषु कृष्णां चरिते सुभद्रा चित्राङ्गद दोष्णि च वाचि सत्साम् । वणे च गौरा 'सरसां सखीपु मातमम्रीसहितामिवाहे ॥ ११७ ॥ परिन्यरूपरूपां तामवन्तिनृपतेः मुताम् । भवन्तिमुन्दरी हा कुमारः परिपस्वजे ॥११८ ॥ 2 सा.रा.ग.

·अवन्तिसुन्दरीकथासारः - विमुद्न् मृदुवतीक्ष्णैर्विशिखैनिखिलं जगत् । दुरात्मा कारयत्येव प्राणिनः किं न पातकम् ॥ १४४ ॥ भूक्षेपवर्ति त्रैलोक्यं कुर्वता झूाकर्मणा । असंख्याः खण्डितप्राणाः पुण्डरीकादयोऽमुना ॥ १४५ ॥ अनेनैव प्रियाहेतोरत्यर्थ चित्तजन्मना । अविषह्यस्मरावस्था वयं चेत्थं कदर्थिताः ॥ १४६॥ करपत्रायते वायु शिखिपुञ्जायते शशी। रम्यभूतानि वस्तूनि व्यत्यस्तानीव भान्ति मे ॥ १४७ किं कर्तव्यमिति श्रुत्वा इष्टः पुष्पोद्भवोऽभ्यधात् । सत्यं सर्व इमे दोषाश्चितजन्मनि फिन्त्विह ॥ १४८॥ श्लाघ्याभिजनशीलायां प्रियायां प्रथमं तव । युक्तं वित्तमुवारन्धं सदृशस्नेहकारिणा ॥ १४९ ॥ व्यतिरिक्तविकारैव त्वत्तोऽपि नृपकन्यका । तदत्रामिमतप्राप्तौ विषादस्तव किं कृतः ॥ १५० ॥ दर्पमारमवज्ञाय स्वसुरस्या. करग्रहः । तेजोऽनुरूपं तत् सर्व कल्याणमिव लक्ष्यते ॥ १५१ ॥ इत्यस्मिन्नन्तरे प्राप्ता विविक्त बालचन्द्रिका । आचष्ट कुशलं पृष्टा सप्रत्ययमिदं वचः ॥ १५२ ॥ देवाय कुशलं देव्या यथावस्या निशम्यताम् । वदर्शनात् प्रभृत्यस्या विरक्तिः सर्ववस्तुपु ॥ १५३ ।। तयाहूना सखी द्रष्टुं तुझतोरणगोपुरम् । लक्ष्मीमयमियाययं प्राविक्षं नृप्रतिक्षयम् ॥ १५४ ॥ गत्वा कन्यापुरोदेशं तत्रोधानगता गिरः । चित्राः परिजननीणामीप तापशंसिनीः ॥ १५५ ॥ सतः महासरस्तीरे धारायणगतां सतीम् । भन्यामिव शचा चोयामपश्यं नृपकन्यकाम् ॥ १५६ ।।

·षष्ठः परिच्छेदः साना समीक्ष्य संवान्ता चिन्तामारकृशा भृशम् । अपृच्छन्मां परिष्वज्य ववृत्तान्तमनन्तरम् ॥ १५७ ॥ मयोक्तं देवि! सोऽप्येवं किमपि व्यक्तविक्रियः । गतायां त्वयि संतापादकरोद् वासरक्रियाम् ॥ १५८ ॥ गते सुहृद्गृहं तस्मिन्नाहुनाहमिहागता । मद्रे ! कथमियं जाता स्वदने कथय व्यथा ॥ १५९ ॥ इति पृष्टा परिष्वज्य प्रेमगाद चिराय माम् । अतिगम्भीरमारेमे विविक्ते वक्तुमित्यसौ ॥ १६० ॥ सखि ! पश्याप्रकाश्येयमावयोः श्रूयतां कथा । स एव साम्बः किं गुप्त्या यज्ञवत्येव साम्यहम् ॥ १६१ । त्वयापि श्रुतमेवावामेवं देवासुरेशयोः । जनित्वा मुनिशापेन प्र'यावा विरहव्यथाम् ॥ १६२ ॥ अहो! मे हृदि नै धुय यचिरोपनते प्रिये । नासिष्टं कष्टमौचित्य चिन्तितं पापया मया इत्यालपन्ती संतापेमअन्ती मदुरःस्थले । मूर्छया पतिता भूयः प्रत्याश्वस्येदमभ्यधाम् ॥ १६४ ॥ 'न युक्तं सखि ! संतप्तुं संतोपविषये स्वया । किं ते जन्मान्तरप्रेयानचिरादनुभूयताम् ॥ १६५ ॥ अनुरूपवरप्राप्तिः पितृम्यां तेऽनुमन्यते । चण्डवर्मा विरुध्यात्तत् कर्तव्यो गूढसंगमः ॥ १६६ ॥ इत्यादि चिरमुक्त्वैनामावास्याहमिहागता । दुर्वचा वर्तते तस्या न जाने कीदृशी दशा ॥ १६७ ।। इति मृदु कयविस्वा लजयानप्रवस्त्रां वरतनुमभिधाय स्वैरमात्मीयवार्ताम् । 1. साइं. ख. 3. पर्म, क. 2. पुण्य, ख. ग. गावं सखि संततं क.ग.

·७२ अवन्तिसुन्दरीकथासारः निपुणमिति कुमारः पूजन्मोपिनार्या रमयितुमय गायां प्राहिणोत् प्राणनाथाम् ॥ १६८ भरुन्धती मरिशरपीडितात्मनो यदाश्रमे तरुणि ! पुराप्यदर्शयः ।........ तदद्य ते हृदि मदनास्त्रमुद्रित मृदुस्मिते ! लिखितमिवात्र तिष्ठति ॥ १६९ ॥ इत्येनां तदनु विसृज्य सोपचार यत्रास्य प्रियजनदर्शनोत्सवोऽभूत भानन्दस्तिमितमना विनोदनार्थी त देशं ससुहृदुपाययौ कुमारः ॥ १७० ॥ ॥ इत्यवन्तिसुन्दरीकथासारे पष्ठः परिच्छेदः ॥ ॥ अथ सप्तमः परिच्छेदः ॥ अथालोक्य द्विज कञ्चित् प्रमाते देवमन्दिरे । सज प्रायोपवेशाय प्राप्यैनं तावपृच्छताम् ॥ १ ॥ अकस्मात् किमयं कायस्त्यज्यते को मवानिति । पृष्टः प्रान्तोपविष्टाम्यां ताम्यां भूतार्थमभ्यधात् ॥ २ ॥ अग्रहारोऽस्त्यगात्याशामूरणं चोलभूमिपु । व्याघ्रप्रामाह्वयः सोऽयं तद्देशाभिजनो जनः ॥ ३ ॥ विप्रो विद्येश्वराख्योऽस्मि ज्ञात्वा मन्त्र कुतोऽप्यहम् । गारुडं तेन वितार्थी लम्वविद्यालयोऽभवम् ॥ ४ ॥ सर्वेपा पुरुषार्यानामर्धाधीनतया पुनः । अशिश्रयममर्याद राजवेश्म किमप्यहम् ॥ ५॥ तत्र क्षुद्रान् पशुपायानपश्यं पार्थिवावान् । उपचीयन्त एवैषां मलानि त्वभिषेकतः ॥६॥ येषां दोपेषु सौहार्द साहसेपु सहायधीः । नयज्ञयुद्धिर्मायाविध्वसीलोक्तिषु वाग्मिता ॥ ७॥ 1. क.

·ॐ मसमः परिच्छेदः निवेदकरमाचारं दृष्ट्वा तेषां दुरात्मनाम् । निवृत्तः सर्वसंसारान्मरणायेदमारमे ॥ ८॥ इति श्रुता शुमां वाचं व्याजहार नृपात्मजः। सत्यं दुःसह एवासौ पुंसां दुर्जनसङ्गमः ॥ ९ ॥ सन्त्येव मुवि सन्तोऽपि तुल्याः स्वार्थपरार्थयोः । सद्भिः सहोपवासोऽपि स्वदेतान्यः सुखाशनात् ॥ १० ॥ अपनीयायुपि द्वेषं तद् मवाननुयातु नः । इति युवति तत्रैका शिविका समदृश्यत ॥ ११ ॥ तस्यां वर्षवरप्रायैः श्रीजनैवृतमन्तिकात् । रुजा परीतमेत्यामी सोमदत्तमलक्षयन् ॥ १२ ॥ सोमदत्तः सुहृत्प्रेम्णा स्वस्थीमूतः स तैः सह । प्रच्छाये कचनासीनो निगृह्य ज्वरवेदनाम् ॥ १३ ॥ वर्गाधन्तान्तस्थलवर्णविवर्जितः स्वरैर्मूदुभिः । स चतुर्विशतिवणः स्वचरितमनुवर्णयांचवे ॥ १४ ।। कुमार ! तत्राचलकानने व. ग्यलोकिते ताम्यति मिलीके चरत्यवन्यामनुपारिया वनोनिमालिन्यपरा मयापे ॥ १५ ॥ ततो मणि तत्सुलिने निलीनं विलोक्य मत्वा पतितं कुतोऽपि । पटान्तमानीय चरबटव्यां व्यलोकयं विप्रकमार्तरूपम् ॥ १६ ॥ विचार्यते केन वनं वयत- न्मयैवमुक्त तपितं च तेन । अकिञ्चनः किञ्चन याचमानः प्राणकियां लाटपतेनयामि ॥ १७॥ .. 10 ·अवन्तिसुन्दरीकथासारः लाटोतमे तत्र च मत्तकाले कन्यानिमित्तं प्रति पारियात्रम् । प्रवर्तमाने कटकानुवर्ती चराम्यरण्ये परियाचनाय ॥१॥ एवं मयाकर्य मणौ रितीर्णे विप्रे ततः प्रीततरे प्रयाते प्रमीलितः किश्चन तं च वि किमप्यनीकं पुरतो व्यलोकि ।। १९ ।। ते मामलोचन परिवार्य कोपा. मित्राणि चान्ये मणयः क चेति । नावैमि किञ्चित् पुलिने मयैत- न्माणिक्यमालोकितमित्यवोचम् ॥ २० ॥ एतावान्यानपि पच चोरा- नानीय तान् नः कटकं नयन्तः । ते मानवाः कर्णकटु कणन्तः कारालयं नो नियमग्य निन्युः ॥ २१ ॥ उक्ता विविक्ते तु मया किमेनत् के यूयमित्यूचुरमीच चोराः । लाटोऽयमत्रापचिते रिपाव. प्यलं निकतुं न तु पारियात्रः ॥ २२ ॥ तत्कन्यका लाटपतिः प्रतीतां नामा च वामाश्चितलोचनेति । आकर्ण्य तूर्ण परिणेतुकामः प्रचक्रमे मियतया प्रयातुम् ॥ २३ ॥ अवेत्स तन्मिततयाप्यरातः प्राधिन युत्तेति विचार्य भमात्यमित्रावनिपालयुक्ता- मनीनयत्तामपि पारियात्रः ·सप्तमः परिच्छेदः पचापि चोराः कटकानुयाता अमात्य पुत्रानुचरा वयं ते। स्वानि लाटालयमेत्य चैरी- त्यचौरयामान निलीयमानाः २५॥ वने कचिचोरितालमे व्युतं ततः प्राप्य निकेतमातीः । एतन्निमितं पुनरप्युपेता मान्ता वयं चैत्रमनीकवीरैः ।। २६ ॥ माय चैतचरणेन यन्त्र लूखा वयं नक्तममैव चोर। लुप्वालयं कान्यपि यामिकाना- मालूय कन्याकरकं प्रपन्नाः ॥ २७ ॥ संरकतो यामवत्तीविरामे फ्लमात्रिमीलन्नयनोऽप्यन्ते। पण नारीमपि मारयन्तं कम्प्यलारुचा व्यलोके ।। २८ ॥ तं मारयित्स यनितामशेचं का व किमित्य लपितं च तव्या। अवतु स्न्यापरिचारिकां मां कल्याणी मम मानपालः ॥ २९॥ अमात्यपुत्र प्रणयीच योऽयं यस्याणिना कालपुरं प्रणीतः । प्राण्टको नाम चम्पतेनः पुलान्तक परिपतेः कुमारः ॥ ३० ॥ मैत्री परा पत्थरनेन पायं चिरामाने रमत्र रात्री प्रेमाननीय प्रनिटापा मां मारपन कारगिक सपा । ३१॥

·अवन्तिसुन्दरीकथासारः
लाटोतमे तत्र च मत्तकाले
कन्यानिमित्तं प्रति पारियाम् ।
प्रवर्तमाने कटकानुवर्ती
चराम्यरण्ये परियाचनाय ॥१॥
एवं मयाकर्ण्य मणौ रितीर्ण
विप्रे ततः प्रीततरे प्रयाते ।
प्रमीलितः किञ्चन तं च विनं
किमप्यनीकं पुरतो व्यलोकि !! १९ ॥
ते मामोचन परिवार्य कोपा-
मित्राणि चान्ये मणयः क चेति ।
नामि किश्चित् पुलिने मौत-
न्माणिक्यमालोकितमित्यवोचम् ॥ २० ॥
एतावतान्यानपि पच्च चोरा-
नानीय तान् नः कटकं नयन्तः ।
ते मानवाः कर्णकटु कणन्तः
कारालयं नो नियमथ्य निन्युः ॥ २१ ॥
उक्ता विविक्ते तु मया किमेनत्
के यूपमित्यूचुरमी च चोराः।
लाटोऽयमत्रापचिते रिपाव.
प्यलं निकतुं न तु पारियात्रः ॥ २२ ॥
तत्कन्यकां लाटपतिः प्रतीतों
नामा च वामाश्चितलोचनेति ।
आकर्ण्य तूर्ण परिणेतुकामः
प्रचनामे मित्रतया प्रयातुम् ॥ २३ ॥
अवेत्स तन्मिततयाप्यरातेः
प्राप्तिन युक्तेति विचार्य कन्याम् ।
अमात्यमित्रावनिपालयुक्ता.
मनीनयचामपि पारियात्रः ॥ २४ ॥

·सप्तमः परिच्छेदः
पञ्चापि चोराः कटकानुयाता
अमात्यपुत्रानुचरा वयं ते।
रत्नानि लाटालयमेस वैरी-
त्यचोरयामात्र निलीयमानाः २५॥
वने कचिचोरितरत्नमे
च्युतं ततः प्राप्य निकेतमाः ।
एतन्निमित्तं पुनरप्युपेताः
कान्ता वयं चैवमनीकवीरः ॥ २६ ॥
आकर्ण्य चैतचरणेन यन्त्र
लूवा वयं नक्तममैव चौरे ।
लुप्वालयं कान्यपि यामिकाना.
मालूय कन्याकटकं प्रपन्नाः ॥ २७॥
तत्रैकतो यामवतीविरामे
क्लमानिमीलन्नयनोऽप्युमन्ते ।
पण नारीमपि मारयन्तं
कमप्यलङ्काररुचा व्यलोके ॥ २८ ॥
तं मारयित्वा वनितामवाचं
का वं किमित्य लपितं च तन्व्या।
अवैतु कन्यापरिचारिकां मां
कल्याण वर्मा मम मानपालः ॥ २९।।
अमात्यपुत्र प्रणयी च योऽयं
कल्याणिना कालपुरं प्रणीतः ।
प्रकण्टको नाम चमूपतेनः
कुलान्तकः पालुपतेः कुमारः ॥ ३० ॥
मैत्री परा पत्युरनेन चायं
चिरायमाणे रमणेऽत्र रात्री ।
प्रेग्णाननीय प्रतिकूलरूपां
मांमारयन् कारुणिक वयाप्तः ॥ ३१ ॥

·अवन्तिसुन्दरीफयासार
इतीरितां वाचमवेत्य वाप्यां
रक्तावलिप्त परिपूय कायम् ।
वेलापतेरुचलिते रवाव.
प्याकणयं व्याकुलरावमेवम् ॥ ३२ ॥
मित्रं प्रमाप्यात्मनिकनेऽपि
ध्यलोकमारोप्य च मानपालः ।
प्रकण्टकं पीलुपतिप्रयुक्तै-
नियन्त्रितो यातयितुं प्रणीतः ॥ ३३ ॥
न युक्तमित्यत्र च मानपाले
राणि कर्माण्यविनीत एव ।
प्रकण्टकः किं च तयोक्तमेतत्
कोऽप्याचरन्मारयितुं ममेति ॥ ३४ ॥
लोकमलापानिति तत्र चित्रा.
नाकर्ण्य तूर्ण विचरन्नुपान्ते ।
तां पारियानावनिपालकन्यां
न्यरूपयं तत्र च पर्वतान्ते ॥ ३५॥
मारातुरः किश्चन चिन्तयित्वा
विमुच्यतां मन्त्रिकुमार आतः ।
एतन्मयवाक्रियतामुना ने
स्यवोचमुचः करमुन्नमय्य ॥ ३६ ॥
ते पञ्च चोरा अपि मानपालं
परीयुरुन्मत्य पलं रिपृणाम् ।
याता वयं यत्र च चित्तचोरी
तं पर्वतं वेरिनिवारणाय ॥ ३७॥

·सप्तमः परिच्छेदः कन्या तु कामाचितविक्रिया मां पीलाविनमाननमालुलोके। अ.लोक्य तत्रान्तिकवर्तिनी मा. मित्यालपनमन्त्रिकुमारकान्ता ॥ ३९ ॥ वक्त्रान्मम खचरितान्यवेत्स प्रीतेयमवाप्यतिमानवेन । रूपेण रम्येण पराक्रमेण क्रीतेव ते कर्मकरी कुमारी । ४० ॥ इत्यन्तरे मन्त्रिकुमारपूरी मामन्ववर्तन्त पोच वीराः । लाटः पुनः पीलुपतिप्रणीतां वार्तामवेत्याकुलमापपात ॥ ४१ । रेपिरनेकानुचरं विचिन- रालातचक्रेग च वारणेन । रणान्तरे लाटपति रिपुं त यमालयं प्रापयमात्तकोपम् ॥ ४२ ॥ पत्रेण मन्त्री मतिपालनामा तां पारियाप्राय निनाय वार्ताम् । श्रीतः परं तेन वितीर्य कन्या- माकारयन्मामपि वीरकेतुः ॥ ४३ ॥ प्रायमापत् पुनरामयात्मा मामेत्रमूचे च विलोक्य मन्त्री। कार्यान्तरात् तान! वयं प्रान्नाः पुरा पुरातातेमवान्तर्याम् ॥ ४४ ॥ मालावती नाम च वीरकेतोः पत्नी विण चिरमर्चयन्ती। तं कन्पकारस्यमयाचतनां प्रीतः पिनाकी पुनारत्युवाच ॥ ४५ ॥ - ·अवन्तिसुन्दरीकथासारः कन्या वितीर्णा वावर्णिनी ते यः कन्यकायाः कलयेत् करान्तम् । अनचिता श्रीनपि चेन्ममतूंन् चित्तामयेन म्रियते पुरायम् ॥ ४६ ॥ इत्येवमेनामपि पारियात्रः कुर्याममित्रान्ततयेति मत्वा । तां मत्तकालाय निनाय कन्या (मुक्ता विपञ्चा पतिता तवेयम् ॥४७॥ अवन्तिपुर्या त्वरया पुरारि ततोऽर्चयामेत्य मुयाप्यमैत्र । आनीतवान मामयमत्र च त्वा- मालोक्य निर्वा(ण इवामयो मे) ॥ ४८ ॥ इति श्रुने मन्त्रिणि तत्सुते च प्रयुज्य पूजां मनुजेन्द्रसूनुः । हरार्चनोलापमहत्सहायः पुष्पोद्भवस्यालयमाविवेश ॥ ४९ ॥ पुष्पोद्भवस्याथ समीक्ष्य माता दिष्टयैव दृष्टः कृपयामुनेत्र । उजीविताहं विपिने विपन्ने- त्यादिश्य विद्यश्वरमापपात ॥ ५० ॥ तस्मिन् दिने मित्रसमाजरम्ये गते परेयुः स तु सौनोयः। प्रापय्य विद्यश्वरसोमदत्ता- वुपहरं प्राक्रमताभिधातुम् ॥ ५१ ॥ अजायतेवं जरितारिशापात् साम्यः कुमारोऽयममुष्य देवी। अवन्तिसुन्दर्य जनि स्मरन्ती परस्परं तो क्षणमैक्षिपाताम् ।। ५२ ।।

·सप्तमः परिच्छेदः अयाविपद्यस्मरविक्रियोऽपि तां प्रियामदत्तां गुरुणा नृपात्मजः । समानतापामपि नोद्विवक्षते त्रातुः परोक्षं न तु इर्तुमीहते ।। ५३ ॥ कालात्ययं न क्षमते विकारः सन्तर्कितस्तत्र मयान्युपायः । योऽस्मामु मायाकुशलः स राने विदर्शयेत् कानिचिदमुनानि ॥ ५४ ॥ सविस्मयायाभिजनादिरम्यं तमेव निश्यि वरं सुनायाः। आहूय पिया विधिवद् वितीणा, विवाहयेत्तामचिगत कुमारम् ॥ ५५ ॥ व्यामोद्य मायामिरशेपमेवं नितिने तेन विमोर्विवाहे। देव्येव रक्षिष्यति सारह.. ....चद्वामपि तत् क्रियेत ॥ ५६ ॥ तयेति ताम्यामनुमन्यमाने स्वकान्तया तामपि सौत्रतेयः । निवेदितार्यामकरोन्नरेन्द्र- (मुपेत्य विद्येश्वर एव) मूचे ॥ ५७ ॥ मायास्वधीनी विविधास्वहं तद् देवानुग्रहात्ववधानदानात् । च्यामोहनं नाहितमिन्दजालम् इनि त्रिभेदां प्रवदन्ति मा(याम्) ।। ५८ ॥ ..शेपाद दुरत्ययास्तत् पुनरिन्द्रबालम् । विलोक्यतां विस्मयनीयमेवं स्वयोगपिन्ठां ममयांचकार ।। ५९ ॥

·८. अवन्तिसुन्दरीकथासारे प्रादुर्बभूवुः पुर(तश्च नागा) स्तद्भक्षिणः पक्षिगगास्ततोऽपि । पहुप्रकारानिति दर्शयित्वा योक्ष्यन् वरेण्येन वरेण कन्याम् ।। ६० ।। शस्त्रेण राजा शकलीकृतो य- स्त्वया सुतस्तस्य तपस्यतोऽभूत् । स चक्रवर्ती मविता तमां लभेत पुत्रीमिति भूपमूचे ॥ ११ ॥ सविस्मयः स्वामनुमान्य देवी सुतां नरेन्द्रः स्वयमाजुहाव । मायामयी लोकसमक्षमन्या कन्या कृता विस्मयदर्शिनीति ॥ ६२॥ आहूय मायामयमानसार- मन्त्रिप्रधानेन ततः कुमारीम् । विषेश्वरः क्लविवाहवेपं तं दर्शयामास नरेश्वराय ॥ ६३ ॥ कुमारमेत्यामिरथोऽपि तावद् गुरुन् समानेतुमथोत्पपात । क्षणेन च प्राप विमानमेकं सर्वान् समारोप्य सवामदेवान् ॥ ६४ ॥ ततो मुनीन्द्रैः सह राजहंस राजर्षिमभ्यागतमम्यनन्दत् । अवन्तिनायः पितरौ कुमारो मुनि च सानन्दमना ववन्दे ।। ६५ ।। तं वामदेवो वरमेवमूचे कासाश्रयं वस! जगत् समस्तम् । तस्मितिमेपादिसदसदे कालेऽपि सन्तो विवदन्त एव ।। ६६ ॥

·सप्तमः परिच्छेदः वर्ष मानुपमाहुः दिव्यमहोरात्रमयनयुग्मयुतम् । दिव्यानां वर्षाणां चतुर्युग द्वादशसहस्रम् ॥ ६७॥ तेष्वेकसति प्र- सेकैको मनु(रिहा)तीतः। संप्रति वैवस्वत इ- त्यूी यपि सप्त ते मनवः ।। ६८ ।। तच पडून पूरित. मवशिष्टारोपणेन तु सहस्रम् । माझमहः सैव निशा ............ जलहिमतापवहानाम् अर्काशूनां तदा सुपुप्तायाः सस विवस्वन्तस्ते मूलागु दहन्ति भुवनानि ।। ७० । संवर्तकालदस्त- निर्वाप्यो.......। घे शाम्यत्सवकाशविरहण ॥ ७१ ॥ एकार्णवे स्वकची कृत्वा शेते जगत् सहयशिराः । प्रतिमुध्य स्वनिशान्ते स मुज(ति)........ ॥ ७२ ।। सीदाबात्ममुवो मरीचिरासीत् स काश्यपमवाप । तत आसन्नादिला. विवस्वतस्तेषु मनुरमवत् ।। ७३ ॥

·८३ सप्तमः परिच्छेदः निरीक्ष्य तत् संम्रममुक्तनादं नरेन्द्रकन्या नितरां रुरोद । (अन्तःपुरा)रक्षिवलं विलोक्य स्यालाय राज्ञेऽमिदधे कुमारम् ॥ ८१ ।। स चण्डवी रवयमेत्य कोपात् तमातृहन्तुः सुहृदं निहन्तुम् । प्रचक्रम त.. ॥ ८२ ॥ ..निधनोन्मुखान्यां तां दर्पसाराय विनीय वार्ताम् । बद्धं कुमारं च सहैव नीत्वा रुरोध दण्डेन स चण्डवर्मा ॥ ८३ ॥ संप्राप्य चम्पेश्पर........ ...निःसहायम् । ............................ सुतां च हत्वा शिविरं प्रपन्नः ॥ ८४ ॥ इयेप चैनां परिणीय हतु स दर्पसारानुमतेः कुमारम् । तदाश्रयैर्गन्धगजाग्र... ........मगधेन्द्रसूनोः ।। ८५ ॥ ..... मुक्त्वा तदशी निगलं सुरनी- मूत्वा प्रणम्याग्यमणत् कुमारम् ।। ८६ ॥ अस्म्यप्सराः सोममरीचिजाता मुमजरी नाम दिवि(ममन्ती) जन्ममुग्धे- । जालपादः ॥ ८७ ॥ .

·८२ ........ अवन्तिमुन्दरीकथासारः मनोरपीक्ष्वाकुरमुध्य....... मित्रादपि मानसारः। स एप नाम्ना खलु रत्नदेव्याः (व्यां) कन्यामयं रत्नमवाप देव्याम् ।। ७४ ।। गृहाण तामित्युदकश्च पित्रा स पातयामास कुमारपाणौ। निधाय वहि विधिवत् पुरोधा विधि विवाहोचितमाचचार ॥ ७५ ॥ वधूवरे गर्भगृहं प्रविष्ट गते मुनीन्द्र सहराजहंसे । आदाय विद्येश्वरसोमदत्तौ पुष्पोद्भवोऽपि स्वगृहं प्रपेदे ।। ७६ ॥ सविस्मये राजकुले सतापे विज्ञाय मायेति नृपे कुमारः। विसम्मयन्नमकथान्तरैस्तै- रेमे रमण्या रमणीयमूर्तिः ॥ ७७ ।। अथोपहूतः श्वशुरेण राज्ञा विलोकनाय प्रतिपारियात्रम् । आदाय तस्यानुमतेः स्वकान्तां ससौव्रतेयः प्रययौ पुरोधाः ॥ ७८ ॥ नक्षत्रताराकुलमन्तरिक्षं सन्दर्शयन्निन्दुमरीचिगौरः। शरन्निशि प्राणसमा कुमार- स्तस्यै जगवृत्तमुदाबहार ॥ ७९ ॥ ततस्तयेत्यं विविधान् विशेषान् निर्विश्य निद्रानुभवावसाने । अयोधि पई निगलेन पश्य- नात्मीयमप्रिद्वितयं कुमारः ॥ ८० ॥ :

·सप्तमा परिच्छेदः
८३
निरीक्ष्य तत् संभ्रममुक्तनादं
नरेन्द्रकन्या नितरां रुरोद ।
(अन्तःपुरा)रक्षिवलं विलोक्य
स्यालाय राज्ञेऽभिदधे कुमारम् ।। ८१ ॥
स चण्डवर्मा स्वयमेस कोपात्
तद्भातृहन्तुः सुहृदं निहन्तुम् ।
प्रचक्रमे
॥ ८२ ॥
........निधनोन्मुखाम्यां
तां दर्पसाराय विनीय वार्ताम् ।
पद्धं कुमारं च सहैव नीत्वा
रुरोध दण्डेन स चण्डवर्मा ॥ ८३ ॥
संप्राप्य चम्पेश्पर........
..निःसहायम् ।
सुतां च हृत्वा शिविरं प्रपन्नः ॥ ८४ ॥
इयेप चैनां परिणीय हतु
स दर्पसारानुमतेः कुमारम् ।
तदाश्रयैर्गन्धगजान....
........मगधेन्द्रसूनोः ॥ ८५ ॥
...
.....
मुक्त्वा तदधी निगलं सुरनी-
मूत्वा प्रणम्याग्यमणत् कुमारम् ॥ ८६ ॥
भरम्यप्सराः सोममरीचिजाता
सुमजरी नाम दिवि(भ्रमन्ती)
कदाचिदासं जलजन्ममुग्धै-
निवद्धवक्त्रा पथि जालपादैः ॥ ८७ ॥

·८२
अवन्तिसुन्दरीकथासारः
मनोरपीक्ष्वाकुरमुष्य.......
........मिनादपि मानसारः ।
स एप नाम्ना खलु रत्नदेव्याः (व्यां१)
कन्यामयं रत्नमवाप देव्याम् ॥ ७४ ॥
गृहाण तामित्युदकश्च पित्रा
स पातयामास कुमारसाणौ।
निधाय चाहि विधिवत् पुरोधा
विधि विवाहोचितमाचचार ॥ ७५ ॥
वधूवरे गर्भगृहं प्रविष्टे
गते मुनीन्द्रे सहराजहंसे
आदाय विद्येश्वरसोमदती
पुष्पोद्भवोऽपि स्वगृहं प्रपेदे ।। ७६ ॥
सविस्मये राजकुले सत्तापे
विज्ञाय मायेति नृपे कुमारः।
विसम्मयन्नमकथान्तरैस्तै-
रेमे रमण्या रमणीयमूर्तिः ॥ ७७॥
अथोपहतः श्वशुरेग राज्ञा
विलोकनाय प्रतिपारियानम् ।
आदाय तस्यानुमतेः स्वकान्तां
ससौवतेयः प्रययौ पुरोधाः ॥ ७८ ॥
नक्षत्रताराकुलमन्तरिक्ष
सन्दर्शयन्निन्दुमरीचिगौरः ।
शरनिशि प्राणसमा कुमार-
स्तस्यै जगवृत्तमदाजदार ॥ ७९ ॥
ततस्तयेत्यं विविधान् विशेषान्
निर्विश्य निद्रानुमवावसाने ।
अयोधि यद्धं निगलेन पश्य-
बारमीयममिद्वितयं कुमारः ॥ ८० ॥

·सप्तमः परिच्छेदः ८३ निरीक्ष्य तत् संम्रममुक्तनादं नरेन्द्रकन्या नितरां सोद । (अन्तःपुरा)रक्षिवलं विलोक्य स्यालाय राज्ञेऽमिदधे कुमारम् ॥ ८१ ॥ स चण्डवर्मा स्वयमेस कोपात् तमातृहन्तुः सुहृदं निहन्तुम् । प्रचक्रमें ॥८२॥ .......निधनोन्मुखाम्यां तां दर्पसाराय विनीय वार्ताम् । पद्धं कुमार च सहैव नीत्वा रुरोध दण्डेन स चण्डवर्मा ॥ ८३॥ संप्राप्य चम्पेश्पर........ निःसहायम् । ......... .............. सुतां च हृत्वा शिविरं प्रपन्नः ॥ ८४ ।। इयेप चैनां परिणीय हतुं स दर्पसारानुमतेः कुमारम् । तदाश्रयैर्गन्धगजान........ ........मगधेन्द्रसूनोः ।। ८५ ॥ ........... ....... मुक्त्वा तदत्री निगलं सुरस्त्री- मूत्वा प्रणम्याग्यमणत् कुमारम् ॥ ८६ ।। अस्म्यप्सराः सोममरीचिजाता सुमन्जरी नाम दिवि(प्रमन्ती) कदाचिदासं जलजन्ममुग्धै- निपद्धवस्त्रा पथि जालपाद: ।। ८७ ॥

·अवन्तिसुन्दरीकथासारः मान्ममोरश्च्युतहारयष्टि- स्पृष्टेन रोषाधमर्पणान्ते । शप्तास्मि दृप्ते! मव शृङ्खलेति द्विजेन मन्दोदकवापिकायाम् ॥ ८८ ।। प्रसाधमानेन मयेन्द्रियाणा- मक्षीणशक्तित्वमकारि तेन । मासद्वयं त्वचरणोपितायां मोक्षश्व पश्चादभवं तथैव ॥ ८९ ॥ तामाददे मानसवेगानु- विद्याधरः प्राप स दर्पसारम् । तेनापकर्नु नखाइनाये दत्तेऽद्य विद्यापरकर्णधारे ॥ ९०॥ स्वसुः प्रदानं युचराय तस्मै प्रतिश्रुतं तेन स जातु कान्ताम् । वसुधामवलोक्य कोपा. न्मया तवामिद्वितयं पपन्ध ॥ ९१ ॥ मुक्तोऽध शापः करवाणि किं ते प्रसीद देवेति नतानताङ्गी। मदतियाश्वासय वासु ! कान्ताम् इतीरिता तेन दिवं जगाम ॥ ९२ ॥ अदायाध दिपवरमुपारुह्य ते कोपवाहि- मासीकुर्वन् रिपुयटमसा रोपतानायताक्षः । अन्तगदाद विवहनविधी चण्डसमर्माणमन्त नात्यायान्तं सुहृद(महारारय्यम)मे ददर्श ।। ९३ ॥ मुक्त्वा चम्पेशामुपनतं तस्य साहाय्यहेतो. स्तत्रोपेतं तदनु मतं मित्रलोक विलोक्य । ...मोदीमय ...... मन्दाकिन्याः पुसिनमुदितानन्दगुपरिवेन्दुः ॥ ९ ॥ ।। इसलिगुन्दरीकपागारे गामा परिन्दः ।।

·अष्टमः परिच्छेदः
॥ अथ अष्टमः परिच्छेदः ॥
अथासौ सिकतोद्देशे निपीदन् (समुपस्थितान् ।
आश्लिष्य सुहृदासीन)नुरूपमुपाचरन् ॥१॥
युवा सम्बन्धिनस्तेषां धनमित्रादिकातसौ।
अभिनन्द्यात्मनो वृत्तं विस्तीर्येतरयोरपि ॥ २ ॥
(शुश्रूपुश्चरितं तेपामन्वयुक्त क्रमेण तान् ।
अपहारः प्रणम्याय स्ववृत्तान्तमवर्णयत् ॥ ३ ॥
नगरन्भगते देवे मृगयित्वा भवद्गतिम् ।
चरनाकर्ण्य चम्पायां मरीचिं नाम तापसम् ॥ ४ ॥
जिज्ञासुस्त्वद्गति तस्मादिव्यज्ञानजुपो मुनेः ।
गत्वा तदाश्रमं तस्मिन्नपश्यं विवशं मुनिम् ॥ ५ ॥
कुतो मरीचिरस्मान्नः प्रतिपत्स्ये सुहृद्गतिम् ।
महात्मा स किलेत्युक्तः स मां प्राह स्म निःश्वसन् ॥ ६॥
तादृशो मुनिरासीत् तं गणिका काममञ्जरी ।
ववन्दे जातु जातातिर्माता च पुनरापतत् ॥ ७ ॥
पृष्टा किमित्यवोचत्ते चरणौ शरणं गता।
आमुत्रिकसुखायेत्यं जननी च व्यजिज्ञपत् ॥ ८ ॥
एपा मे दोपमाचष्टे स्वाधिकारावतारणम् ।
एप खल्वधिकारो नो दुहितुः साधु वर्धनम् ।। ९ ॥
अङ्गक्रिया मिताहारैः पोपण धातुवर्धनैः ।
उत्सवः सर्वदा पुसां शैशवे नातिदर्शनम् ॥ १० ॥
शिक्षा चानविद्यानां नृत्तवाद्यादिवोधनम् ।
वातीवोधनं शास्त्रेवाजीवज्ञानलम्भनम् ॥ ११ ॥
कोडा सजीवनिर्जीवधूतादिष्वरतारणम् ।
अभ्यासनं जनादासादग्यन्तरकलासु च ॥ १२ ॥

·८६
अवन्तिसुन्दरीकथासारः
यात्रोत्सवादिषु स्फीतमण्डनायाः प्रकाशनम् ।
सङ्गीतादिपु तद्वित्तनैपुणख्यापनं जनैः ॥ १३ ॥
पीठमर्द विटप्रायैः शीलमाधुर्यवर्णना ।
अनल्पेन च शुल्केन स्थापनं यौवने स्थिते ॥ १४ ॥
विशिष्ट)गुणयुक्ताय स्वतन्त्राय समर्पणम् ।
गुणाढ्यायाल्पशुत्केऽपि दानं पहपदेशतः ॥ १५॥
अस्वतन्त्राय वा दत्वा गुरुग्यः शुल्कसंग्रहः ।
.(गान्धर्वेण धनालामे स्वीकृत्य स्वा)मिनं धनैः ॥ १६ ॥
नीत्यागम्य धनादानं दुग्धप्रायेण विग्रहः ।
लुब्धस्य रागिणस्त्यागोत्यापनं प्रतिहस्तिना ॥ १७ ॥
असारस्यावमानैर्वानर्जन (पवाहनम् ।
अर्थदैनिमि)भूयः संयोजनमिति स्थितिः ॥ १८ ॥
गणिकायाश्च युक्ता नो गम्यं प्रत्यनुरागिता ।
सत्यामपि रचित् प्रीतौ मातृवाक्यानतिक्रमः ॥ १९ ॥
स्वधर्म(मनवेक्ष्येयं कचि)द वैदेशिके द्विजे ।
रमते स्वध्ययनपा कुटुम्यं चावसादितम् ॥ २० ॥
निपिदा पनवासाय प्राप्तेयं चेत्तपस्यति ।
संस्थास्यते जनः सर्वोऽप्यौवेति रुरोद सा ॥ २१ ॥
आवास्यैनां तपमर्यादुधरत्यनिदर्शनैः ।
विपदा मुनिनाप्येपा जाता निपटनियया ॥ २२ ॥
काटनानुषितम्लेमा प्ययमायाद विरस्यति ।
गायनामिनि तनोक्तस्नपेनि सजना यया ॥ २३ ॥
मपन्या परिचरन्यनमचनामुमोश्यः ।
विवर्गपरपा वाया न विगत् मान्नरवपन् ॥ २४ ॥
एकाले मानमियपे महादर्थकामयोः ।
धर्मशान मन्ये पताम्यां नप पाध्यते ॥ २५ ॥

·अष्टमः परिच्छेदः
तथा पितामहादीनां श्रूयतां सत्वतिकमाः ।
न धर्मपीडां कुर्वन्ति श्रेयान् धर्मस्ततो मतः ।। २६ ।।
इत्याकोल्वणप्रीतिरम्यघादयि ! सुन्दरि!।
अर्थकामानभिन्नोऽहं कीदृशाविति साबवीत् ॥ २७ ॥
कृप्याद्युपायस्तीर्थप्राप्यर्थोऽयस्त्वर्जनात्मकः ।
अनुचरसुखस्पर्शः कामः स्त्रीपुंसयोरिति ॥ २८ ॥
तन्निशम्यासजत्तस्यां मूहात्मा तद्गृहं गतः ।
तया समाजमन्येयुः स निन्ये नृपसन्निधौ ।। २९ ।।
जिताहमनया दास्यमग्युपेतमिति प्रभुम् । .
प्रणनामापरा सापि स्तुता जनतया ययौ ॥ ३० ॥
तमृर्षि पुनरि(त्यूचे स्वार्थः) कर्तव्य इत्यसौ ।
प्रिये ! किमेतदित्युक्ता सा तत्कारणम्यधात् ॥ ३१ ।।
यया पराजितं तस्मिन् मवदावनं प्रति ।
पणवन्धस्तया (मऽभूत् कृतार्था लत्प्रसादतः) ।। ३२ ।।
तच्छ्रुत्वा जातवैराग्यः शून्यमेव न्यवर्तत ।
सोऽहमस्मि क्षणेन स्यां त्वदर्यापादनक्षमः ॥ ३३ ॥
अस्यां वसाझपुर्यामित्यथास्तमगमद रविः ।
.(नीत्वा निशा सहानेन नगरायोदचालिपम् ) ॥ ३४ ॥
बहिर्विहारमासीनमाधिक्षीणमरूपिणम् ।
ऐक्षे क्षपणकं पृष्टः शोकहेतुमशिनवत् ।। ३५ ।।
श्रेष्ठिपुत्रोऽहमत्रायो विरूप इति (कीर्तितः।
अन्यः सुन्दर)को नाम विश्रुतः कान्तिमानमूत् ।। ३६ ।।
तयोनों वसुरूपोत्यस्पर्धयोः पौरधान्त्रकाः ।
प्रकृष्टगणिकाप्रार्थः लापतामित्यकल्पयत् ॥ ३७ ॥
(मां पुनर्ग)णिकारनं चकमे काममवरी ।
तया स्वायत्तमर्वस्वस्त्यतः कौपीनमात्रकः ॥ ३८ ॥

·८८
४४ ॥
अवन्तिसुन्दरीफथासारः
लोकापहासलक्षवं प्रपन्नो जैनवर्मनि ।
अवतीर्णोऽस्मि सौकर्यात्तस्मिन् दुःसहयन्त्रणः ॥ ३९ ॥
श्रुतिवमापवादेन प्रवृद्धानुशयः स्वयम् ।
एकान्तमेत्य शोचामीत्याकांहममाणिषम् ॥ ४० ॥
मा विपादीनिजैर्युम्नैर्योजयामीति तां पुरीम् ।
आविशन्नक्षधूर्तानामपश्यं केलिकौशलम् ॥ ४१ ।।
क्वचित् प्रमादविन्यस्तशारके हसितं मया ।
किं त्वं शिक्षयसि द्यूतं देविष्यामि त्वयेति माम् ॥ ४२ ॥
अभिधायेतरः क्रोधाद व्यतिषज्य जितो मया ।
सभिकाय समाहें जितद्रव्यार्धमुस्थितः ॥ ४३ ।।
विमर्दकः सुहृन्मेऽभूदु यन्मूलं यूतमापतत् ।
ततो यथावदश्रौषमात्यलुब्धजनं पुरम् ।
तस्करत्वेन लुप्त्वा तान् कृत्यवम प्रवर्तयन् ।
गाढे तमसि गूढात्मा लुन्धागारमचोरयम् ।। १५ ।।
निर्गत्य नृपमार्गे मां विलोक्य व्यथितां स्त्रियम् ।
दृष्टा क यासि कासीति त्रुवाणं भणति स्म सा ॥ ४६ ॥
आर्य! कन्यास्मि पुर्यस्यां नामाहं कुलपालिका ।
धनमित्राय पित्राहं जातमात्रा प्रतिश्रुता ।। ४७ ॥
अर्थिसात्कृतसर्वस्वं तमनात्य दुर्विधम् ।
अद्यार्थपतये नाम प्रदित्सति पिता तु माम् ॥ ४८ ।।
तदमङ्गलमप्राप्य श्वो मावति निशि (स्वयम् ।
यामि प्रियतमागारम)थैनां दययान्वयाम् ॥ ४९ ॥
ततोऽहं रक्षिसंपाते सर्पदष्ट इवापतम् ।
सा कन्या मसियोगान्मे भार्या भूत्वाश्रुमुख्यमूत् ॥ ५० ॥
मुद्रादिभिरूपकम्य काल........
............पायां प्रोत्यायाई सहानया ॥ ५१ ॥

·. . : अष्टमः परिच्छेदः' धनमित्राय तां नीता तस्करोऽहमिति घुवन् । सम्माल्येत्तावितः) परं तेन प्रहर्षचदात्मना ।। ५२ ।। तया सरह पुरीमेनां) जिहासन्तं निवार्य तम् । सासितव्यमिहैन स्यात् प्रवाशैथिल्यमन्यया ॥ ५३ ।। तन्नयाव स्वमानासमिमामित्यमुना सह । नीत्वा पितुर्ग्रहं सर्व मुपित्वा निरयासिपम् ।। ५४ ॥ , मार्गे मत्तगजें तेनार्थपतिमन्दिरम् । लुप्ता मुक्ता च तं मूयः प्राप्यालयमशेवहि ।। ५५ ॥ श्रुता मासावधि प्रातर्विवाह तमुपहरे।' धनमित्रमयांतोचमाचक्षेत्र नरेश्वरम् ।। ५६ ॥ देव! मह्यमनुज्ञाय वर्धितां मयि दुर्विधे । कुवेरदत्तः स्वां कन्यामन्यस्मै दिसतीत्यहम् ।। ५७ ।। यमन् जिहासुरादिष्टः केनापि जटिना वने । नैर्धन्यमूल मर्वतत्वा मे चर्ममनिकाम् ॥ ५८ ॥ मन्त्रसिद्धोऽहमस्मामिः साधितेयमिहानया। कृतकृत्यश्चिरं मूला विशामि बरसा रसाम् ॥ ५९ ।। अन्यायात्तं धनं कृत्वा तस्यैवान्यच विप्रसार । आराधिता सती प्रातः स्वर्णपूर्ण मवयसौ ॥ ६०.11. वणिरम्यो गमिकाम्यो वा दुम्चे चेयं मदन्यतः । ईदृशः कम इयुक्ला ग्रावच्छिद्रमयाविशत् ॥ ६१ ॥ देवानुमत्या मोक्तव्येत्यसावष्यनुमस्यते । न कधिदेनं मुष्णीयादित्युक्ता स्वगृहं ब्रजेः ॥ ६२.॥ टप्स्ससे च ततः कन्यां वनश्यौर्य श्व नो भवेत् । इत्यादिष्टः स हृष्टात्मा ययाकमनुतस्थिवान् ॥ ६३ ॥ कदाचित् काममवर्या भगिनी रागमतरी। नर्तयामास नृत्यन्ती चित्त(वन समं मानः ॥ ६४ ॥ 12 ·९० - अवन्तिसुन्दरीफयासार: धनमित्रः स्मरात मामवयुध्येदमप्रवीत् । धन्या सागणिकाकन्या यैवं वन्मनसि स्थिता ॥६५॥ भावस्तस्यास्त्वयि व्यक्तः स्मरास्त्रव्यथिता(निशम् । गुणशुल्काहमित्या)स्ते सा निषेधति च वसा ॥६६॥ चिन्त्यं कृत्यमिहेत्यस्या ज्यायस्या पणितं मया । मुषित्वा चर्मरलं ते दयां देया यदि स्वसा ॥ ६७ ॥ मूदया पादमित्युक्ते. ...भूयान्वभवं प्रियाम् ॥ ६८ ॥ भूत्वार्थपतिगृमो मे प्रणिधिः स विमर्दकः । निजस्यो(मत्स्या)दारकं चर्मस्तेयं घोतयति स्म सः ॥ ६९ ॥ ..दितः। आहूयार्यपति भूपस्तस्याह्वानमचोदयत् ॥ ७० ॥ स तु मनाहिताभिज्ञः प्रागेवोजयिनी गतः । ॥५१॥ ............ ........................ स्वाम......... .भिया। क्रोधादर्थपती कारां प्रारिते काममसरी ॥७२॥ विरूपकाय दत्वार्य निस्वीभूताजिनाशया । घनमित्रमु...................वताम् ॥ ७३ ।। आतेनैव मया चोक्ता विविक्त काममनरी । प्रायो रहस्य निर्मदादाहूतासि त्वयोदिते ॥ ७४ ॥ इते च मयि पालेयं न जीवे.. ...तमित्यय पन्धकी ।। ७५ ॥ तदपार्यपतौ रुढं निर्देक्ष्यामि ततो हतम् । इति क्षमापसमीपे सा तमेवाचष्ट तस्करम् ॥ ७६ ॥ उदारकगिरा राज्ञा स जी............। ..स्वैरं परिणीतवति प्रियाम् ॥ ७७ ॥ ................

·...........
अष्टमः परिच्छेदः
तचौर्यातत् पुरं जातं व्यत्यस्तार्थियनिग्रजम् ।
अथाई चोरयामीत्थं पा........... || ७८ ॥
..मिर्मुक्तो मदेनापि तयापदा।
धनमित्रः प्रिया चेमौ रक्ष्याविति विचिन्तयन ॥ ७९ ॥
सुगालिकां प्रियाध्यां...
...धनमिनस्य तस्याश्चाजिनमौक्तिके ॥ ८॥
मुषिरवा कृतकृत्योहामेत्य संगतयोरिति ।
क तन्निहितमित्यस्य पत........... ॥ ८१ ॥
....च्छलात् कर्णे कर्तव्यं कथितं मया।
रक्षिमिश्चारकं नीतस्तदध्यक्षेण भूयशः ॥ ८२ ॥
चर्मरनप्रदानाय मसितो ना........ ।
....सुगालिका ।। ८३॥
फलितस्त्वन्नयः प्रोक्तो धनमित्रस्तथा मया ।
न्यवेदयन्नृपायासौ मित्रवत् कोऽपि तस्करः ।। ८४ ॥
मुष्णन्नजिनरत्नं मे रक्षिभिनिश्यगृधन ।
तन्मे दापयितुं देवः प्रसीदखिति भूपतिः ॥ ८५॥
प्रत्यर्पयितुकामस्तद्य त्वां न जिधांसति ।
पात्रीमुखेन संरज्म राजपुत्री पर मया ॥ ८६ ॥
अम्बालिकानुसते मय्यतिस्निग्धामवञ्च सा ।
ततः कान्तकनामानं र बन्धनरक्षिणम् ॥ ८७ ॥
कामार्ता राजकन्या त्वां विलोक्येति व्यलोमयम् ।
उन्टिटवासताम्बूलवनव्यतिकरादिना ॥ ८८ ॥
अप्रकाश्यैव कन्यायाः सदरमुदमाद्यत ।
सुरुघ्नया प्रवेष्टव्यं त्वयान्तरिति मदिरा ।। ८९ ॥
सुरुहाकरणाय त्वमुन्मत्तेन मुमुक्षितः ।
इत्यं तयोपनीतेन प्रतित्य विमोचनम् ॥ १० ॥

·अयन्तिसुन्दरीकथासारः
मुक्तपन्धः सुरुङ्गामप्यखनं पन्धनोदरात् ।
निगुत्य निहनिष्यन्त निहत्यैनं सुरुत्या ।। ९१ ॥
गत्ता कन्यापुरं तस्मिन् मोपाय कृतनिश्चयः ।
प्रज्ज्वलन्मणिदीप तं प्रविश्य नृपकन्यकाम् ॥ १२ ॥
विसन्धसुप्तामद्राक्षं निद्रानिभृतविभ्रमाम् ।
शशिमण्डलसंकाशपर्यकतलशायिनीम् ॥ ९३ ।।
शरदम्सुधरोत्सङ्गशय्यामिव शतहदाम् ।
तस्करस्यापि मे चेतस्तयैव मुक्तिं तदा ॥ १४ ॥
अशरीरशराविद्धो नापबुद्धोऽस्मि कियन ।
अनाशिष्यन्न शक्नोमि स्थातुमाश्लिष्टया धूवम् ॥ ९५ ॥
मन्दिष्यते तदत्रैव कर्तव्यमिति चिन्तयन ।
आलिरव्य तदवस्थां तामार्यञ्च फलके क्वचित् । ९६ ।।
अलिखं मप्रतिच्छन्द तत्पदद्वन्द्वगोचरम् ।
॥ ९७॥
वामयमाबद्धाञ्जलि
दासजनस्तमिमर्थमर्थयते ।
स्वपिहि मया सह सुरत-
व्यतिकरखिन्नैवमेव त्वम् ॥ ९८ ॥
इत्थं निष्क्रम्य कश्चिन्मे पद्धो नागरिकः सुहृत् ।
एवं हतः कान्तकस्ते लभ्यं निर्मिद्य तत्पदम् ॥ ९९ ।।
इत्थं तमभिधायाय प्रस्थितः समृगालिकः ।
मागै नागरिकापाते वायुग्रस्त इवामवम् ॥ १० ॥
ययाचे सा तु मन्माता भूखा मद्ग्रहणाय तान् ।
किमप्यबद्धमुक्त्वा धावितः सान्वधावत ॥ १०१ ।।
उन्मत्तमेव मत्वा मां विनिवृत्तेषु रक्षिपु ।
गस्वास्मद्गणिकावासं तयैवागमयं निशाम् ॥ १०२॥

·९३ अष्ट्रमः परिच्छेदः सम्भूय सुहृदान्येद्यः प्रत्यापन्नात्मतेजसः । मरीचेरवबुद्धयैवं भवत्प्राप्तिमवास्थिषि ॥ १०३ ॥ कान्तकस्यापचारं तन्निधन निवेदयन् । कारकाधिकृतश्चके राना नागरिकः स मे ॥ १०४ ॥ तन्मुखेन तया गत्या गत्वान्तः समगंसि च । मृगालिकोक्तमद्वारिक्तया राजकन्यया ॥ १०५ ॥ चण्डवर्मबलाक्रान्ते तस्मिन्नेवान्तरे पुरे । अमर्पणे रणे क्षिप्रं गृहीते चण्ड(सिंह ?)वर्मणि || १०६ ॥ बलादम्यालिकां बालामपहृत्य प्रियां मम । प्रवृत्ते परिणेतुश्च प्रचण्डे चण्डवर्मणि ॥ १०७ ॥ अहं तस्योत्सवोद्देशं प्रविश्य निमृतायुधः अजिग्रह कर मृत्योस्तस्करग्रहणोन्मुखम् ।। १०८ ॥ वेपमानां प्रियामन्तःपुरं प्रापय्य निष्पतन् । देवदर्शननामैतद् मागधेयमयासिपम् ॥ १०९ ।। इति प्रीतः प्रशस्यैतन्निशम्य नृपनन्दनः । उपहारमथापृच्छत् स बद्धाञ्जलिरम्यषात् ॥ ११० ।। एपोऽप्यहं विदेहेषु कदाचितापसीगृहम् । विश्रमायाविशं सा मद्दर्शनादश्रुमुख्यभूत् ॥ १११ ॥ अनुयुक्ता मया दा निश्वस्योवाच तापसी। प्रहारवर्मा नन्वत्र श्रूयते मिथिलेश्वरः ।। ११२ ।। म पुरा मगवान् गत्वा विक्रम्य तुमुले मृधे । प्राणितः स्वपुरं गच्छन्निरुद्ध पथि लुब्धकः ॥ ११३ ॥ तत्सुतेन करस्थेन भ्रष्टाहं सार्थविद्रवे । व्याघक्षता क्षणं बहे बालस्त(स्कर)दारकैः ।। ११४ ॥ अरक्ष्ये वृष्णिपालेन स्वस्थायां मयि मत्सुता । तत्रागत्याबवीत सर्व शबरग्रहणं शिशोः ॥ ११५ ।। .

·अवन्तिमुन्दर्गकथासार: किरातेनात्मनो रक्षा वधस्तस्योतिषक्षतः । स्वदेशजेन यूनासीदात्मोद्वादः समागमः ॥ ११६ ॥ इति श्रुत्वोपसृत्येमां पुंसा तेन समं पुरीम् । अदहाव महादेव्याः श्रोत्रे पुत्रकवार्तया ॥ ११७ ।। स राजा ज्येष्ठपुत्रेण दैवाद विकटवर्मणा । चिरं निगृह्य बद्धोऽमूनीता देव्यपि बन्धनम् ॥ ११८ ॥ साहं प्रवजिता देवीं सुता मे कल्पसुन्दरीम् । अभवत्तौ सुतौ स्यातामय त्वत्सदृशाविति ॥ ११९ ॥ श्रुत्वाहमपि जाताश्रुः) सोऽहमस्मि तवात्मजः । अलमस्मि च तं हन्तुं न जानन्त्यत्र मां जनाः ॥ १२० ॥ इत्युक्त्वा ग्राहिताहारो हर्षनिर्भरया तया । देवीमुखेन तं हन्तुं किञ्चिजाल(मचिन्तयम् ) ॥ १२१ ॥ तस्यान्तःपुरवृत्तान्तं मयि पृच्छति सा सुता । तत्रोपेत्य प्रहृष्टा मां निशम्याचष्ट तस्त्रिया ॥ १२२ ।। रूपशीलवयोरम्या कलासु कृतकौशला । भतारमभिभूयास्ते नित्यशूरमदक्षिणम् ॥ १२३ ।। इत्याकर्ण्य तया तस्मिन् देव्यास्तत्समनिन्दया । अनुरूपवरस्त्रीणां स्तुत्या वैरमवीवृधम् ॥ १२४ ।। कुसुमादिप्रदानेन) प्रवणायां मदाकृतेः । दर्शनाबद्धभावायाः कामोन्मादमवर्धयम् ॥ १२५ ॥ (एतावानेवायं प्रन्थ उपलब्धः)