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·THE MEGHA-DUTA OF KĀLIDĀSA CRITICALLY EDITED BY SUSHIL KUMAR DE M.A., LL.B. (Calcutta), D.Lit. (London) Honorary Fellow of the Royal Asiatic Society, Professor of Sanskrit Language and Literature in the Postgraduato Research Department, Sanskrit College, Calcutta. SECOND REVISED EDITION BY Dr V. RAGHAVAN Convener, Kalidasa Editorial Board WITH A GENERAL INTRODUCTION BY Dr S. RADHAKRISHNAN साहिस ADE SAHITYA AKADEMI NEW DELHI

·First Published : 1957
Second Edition : 1970
© SAHITYA AKADEMI 1970
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·PREFACE TO THE FIRST EDITION For the honour of being invited to prepare an authentic edition of Kālidāsa's Megha-dūta, it is my pleasant duty to thank the members of the Sanskrit Advisory Board of the Sahitya Akademi and its distinguished Vice-Chairman, Dr S. Radhakrishnan. As far as possible, within certain limits of time, all available materials have been utilized and it is hoped that nothing important has been overlooked. The extent of materials, as well as the method of editing, has been indicated in the Introduction and even at the risk of a little lengthiness the critical footnotes to the text are meant to give a general view of the text-tradition. What the new features of this edition are the reader can easily find out, if he cares; but I should like to think that the one thing he cares for is the poem itself, and not the comparative merits of different editions. Let me hope that this edition will not only stimulate further research into the text-problem, but also help further study and enjoyment of this masterpiece of the great poet, which should be its ultimate object. Among those friends who readily assisted me by loan of rare books and manuscripts, I return my sincere thanks to Dr S. K. Belvalkar, Dr V. Raghavan, Dr P. K. Gode, Dr V. G. Paranjpe, and Dr J. B. Chaudhuri. I also thank Sri Krishna Kripalani, Secretary, Sahitya Akademi, for uniform courtesy in rendering whatever assistance I required. To my former pupil, Mrs. Sibani Dasgupta, M.A., D.PHIL. I am indebted for help in many ways in preparing this edition and its press-copy. Sincere thanks are also due to my former pupil and present colleague, Dr R. C. Hazra, for his kindness in looking over the final proofs. S. K. DE Calcutta 15th June, 1956 ·PREFACE TO THE SECOND EDITION The Megha-dūta of Kalidasa was the first to be published in the project undertaken by the Sahitya Akademi for bringing out a series of critical editions of the works of Kalidasa. Dr S. K. De who was entrusted with the Megha-dūta in this series was a scholar well. known for his standing in the field of Textual Criticism, having taken an important part in the critical edition of the Mahābhārata of the Bhandarkar Oriental Research Institute, Poona. Flis cdition for the Akademi was based by him not only on a study of all the numerous previous editions of this popular pocm but also on the examination of the text as followed by its numerous comincntators and its adaptations and translations in Sanskrit, Indian languages, and the Singhalese. As about forty mass. had been used for the cditions already available and Foulkes had compiled the rcadings from South Indian mss., it was found unnecessary to collate fresh mss. Scrutiny of some fresh Bengali and Devanagari mss. showed that no more significant variants could be added. Dr Dc's edition was brought out in 1956 and because of the popularity of the Meghadūta, this edition was sold out and requests had been made to the Akademi to bring out a second edition. On behalf of the Akademi, I have great pleasure in placing in the hands of scholars this second edition of the work. In revising the work for the second edition, I have corrected the errors and printing mistakes in the whole book, including the Introduction and the General Introduction and wherever necessary I have added also further references, I was struck by the Editor's Introduction and in view of his knowledge and maturity in Textual Criticism, I think it would be useful to draw attention to some of the valuable observations which he had made in the course of his Introduction on questions of readings, recensions, the comparative value of mss, and other sources, the criteria for the constitution of the critical text, all of which will be of help to those who are engaged in the work of critical study and edition of texts: 1. In the case of a popular classical text like that of the ·PREFACE vii Megha-dūta, Dr De says that the circumstances of text-transmission make it clear that not the existing mss. which are mostly later in date, but the commentaries are to be taken as our chief guide for textual study. 2. The adaptations, such as are found in the poems of Jain poets, are not autoinatically of higher authority. Dr De adds "No absolute criterion, therefore, can be laid down and each testimony is to be judged on the value of the text-tradition that it represents." 3. The fact that a ms. is written in Sāradā need not prove its superiority (footnote 65) and even a Nepali ms. may carry nine spurious verses. Even the Tibetan translation is not free from conflation in its text. 4. Regarding the readings of particular passages, words or phrases, no manuscript or commentary is sacrosanct and every reading has to be tested by its intrinsic probability. 5. Lastly "one cannot be dogmatic with regard to the authenticity of the good number of readings nor positively certain. Variations there must be in a classical text so widely read and commented upon and possibly we are still considerably away from Kalidasa's cxact expressions in some cases but the variations so far found are not greatly important and do not on the whole seem to affect very much the poet's own text in its pristine form." V. RAGHAVAN Madras 21.5.70 ·CONTENTS Page V-vi V viii ix-xxviy 1-32 PREFACES Prcface to the First Edition Preface to the Second Edition vi CONTENTS GENERAL INTRODUCTION INTRODUCTION Editions of the Text 3 Adaptations and Translations .. 6 Commentarics .. 8 Manuscripts .. 13 The Problein of Reconstruction .. 16 The Question of Recensions .. 21 Interpolated Verscs .. 23 Authenticity of Rcadings .. 24 Theme, Source and Characteristics .. 27 The Critical Apparatus .. 33 THE TEXT SELECT BIBLIOGRAPHY 1. EDITIONS 3 (a) Text only (b) Text in Anthologies (c) Text with Commentaries 2. ADAPTATIONS, TRANSLATIONS & PARAPHRASE 5 3. MODERN TRANSLATIONS 5 4. MANUSCRIPTS 6 (a) Text with Occasional Glosses (b) Commentaries and Commentators 5. CRITICAL AND LITERARY NOTICES INDICES Pada-Index of Stanzas .. 17 Index of Interpolated Verses .. 31 Index of Geographical Names 31 Index of Proper Names 32 GEOGRAPHICAL NOTES ** 1-14 12 15.32 33-37 # ·GENERAL INTRODUCTION GREAT classics of literature spring from profound depths in human experience. They come to us who live centuries later in vastly different conditions as the voice of our own experience. Thcy release echoes within oursclves of what we never suspected was there. The deeper one goes into one's own experience facing destiny, fighting fate, or enjoying love, the more does one's experience have in common with the experiences of others in other climes and ages. The most unique is the most universal. The Dialogues of the Buddha or of Plato, the dramas of Sophocles, the plays of Shakespeare are both national and universal. The more profoundly they are rooted in historical traditions, the more uniquely do they know themselves and elicit powerful responses from others. There is a timeless and spaceless quality about great classics. Kālidāsa is the great representative of India's spirit, grace and genius. The Indian national consciousness is the base from which his works grow. Kälidāsa has absorbed India's cultural heritage, made it his own, enriched it, given it universal scope and significance. Its spiritual direction, its intellectual amplitude, its artistic expressions, its political forms and economic arrangements, all ſind utterance in fresh, vital, shining phrases. We find in his works at their best a simple dignity of language, a precision of phrase, a classical taste, a cultivated judgment, an intense poetic sensibility and a fusion of thought and feeling. In his dramas, we find pathos, power, beauty, and great skill in the construction of plots and delineation of characters. He is at home in royal courts and on mountain tops, in happy homes and forest hermitages. He has a balanced outlook which enables him to deal sympathetically with men of high and low degree, fishermen, courtezans, servants. These great qualities make his works belong to the literature of the world. Humanity recognises itself in them though they deal with Indian themes. In India Kälidāsa is recognised as the greatest poet and dramatist in Sanskrit literature. While once the poets were being counted, Kalidasa as being the first occupied the last finger. But the ring-finger .

·x MEGHA-DUTA remained true to its name, anāmikā, pameless, since the second to Kālidāsa has not yet been found.1 Date Tradition associates Kālidāsa with king Vikramaditya of Ujjayini who founded the Vikrama era of 57 B.c. The change in the name of the hero of Vikramorvasiya from Purüravas to Vikrama lends support to the view that Kālidāsa belonged to the court of king Vikramāditya of Ujjayini. Agnimitra who is the hero of the drama Mālavikāgnimitra was not a wellknown monarch to deserve special notice by Kālidāsa. He belonged to the second century before Christ and his capital was Vidiśā. Kālidāsa's selection of this episode and his reference to Vidiśā as the famous capital of a king in Megha-dūta suggest that Kālidāsa was a contemporary of Agnimitra. It is clear that Kalidasa flourished after Agnimitra (c. 150 B.C.) and before A.D. 634, the date of the famous Aihole inscription which refers to Kālidasa as a great poet. If the suggestion that some verses of Mandasor inscription of A.D. 473 assume knowledge of Kālidāsa's writings is accepted, then his date cannot be later than the end of the fourth century A.D. There are similarities between Asvaghoşa's Buddhacarita and Kalidāsa's works. If Ašvaghoşa is the debtor, then Kālidāsa was of an earlier date than the first century A.D. If Kālidāsa 1. purä kavinām ganana-prasange kanisthikadhisthita-kalidäsa adyāpi tat-tulya-kaner abhävñd anamikā särthavati babhūva 2. The Jain Kālakācārya Kathanaka records that the Sakas invaded Vijayini and overthrew the dynasty of Gardhabhilla, who was styled Mahendraditya. Some years afterwards, his son, Vikramāditya, repelled the invaders and reestablished the old dynasty. It is sometimes said that the play Vikramorvasiya celebrates this re-conquest. Orvašī is the city of Ujjayini ruled by Mahendrā. ditya. She was conquered by Kesin, a demon, i.e. the chief of the bearded Sakas. The city became desolate and like Urvasi was transformed into a Creeper. Prince Vikramaditya regained the capital with a valour capable of abliging even his father Mahendra. mahendropakära-paryaptena vikrama-mahimnā vardhato bhavān. Mahendra conferred the throne on the prince and himself retired to the forest. To commemorate the great victory, Vikrama founded an era which was later called by his name. 3. The following verse of Ašvaghoşa may be an implied criticism of Kalidasa's view: Sailendra-putrin prati yena viddho devo*pi Sambhus calito babhūva I na cintayat qa tan soa banan kim syād acitto na sarah sa eah Il Budathacarita XIII. 16.

·GENERAL INTRODUCTION xi is the debtor then his date would be later than the first century A.D. It is suggested that Kālidāsa belongs to the Gupta period and lived in the reign of Chandragupta II, who had the title of Vikramāditya.. He came to power A.D. 345 and ruled till about 414. Whichever date we adopt we are in the region of reasonable conjecture and nothing more. Works Kālidāsa speaks very little of himself and we cannot therefore bc sure of his authorship of many works attributed to him. There is, however, general agreement about Kālidāsa's authorship of the following works: 1. Abhijñāna-sakuntala, a drama in seven acts dealing with the love and marriage of Duşyanta and Sakuntalä; (Abbr. S.) 2. Vikramorvašīya, a drama in five acts dealing with the love and marriage of Pururavas and Urvasi; (Abbr. V.) 3. Mālavikāgnimitra, a drama in five acts dealing with the love of Mālavikā and Agnimitra; (Abbr. M.) 4. Raghuvama, an epic poem of nineteen cantos describing the lives of the Kings of the solar race; (Abbr. R.) Again compare Kālidāsa's line in Raghuvamsa, II. 42: jadikstas tryambaka-viksarena vajram mumukyann iva vajrapärih with Buddhacarita line: tastambha bāhuh sagadas tato'sya purandarasyeva pura savajraḥ 4. Professor A. Berriedale Keith writes: "Kalidasa was later than Ašvaghoşa and than the dramatist Bhäsa; he knew Greek terms as his use of Jāmitra proves, the prākrit of his dramas is decidedly later than Ašvaghoşa's and Bhāsa's and he cannot be put before the Gupta age... We must remember that Chandragupta II had the style of Vikrarāditya with whose name tradition consistently connects Kalidāsa. Nor is it absurd to see in the title Kumarasambhava a hint at the young Kumāragupta or even in Vikramorpasiya an allusion to the title Vikramaditya."-A History of Sanskrit Literature (1920), p. 80. Sir William Jones places Kalidāsa in the first century B.a. Dr. Peterson says: "Kālidāsa stands near the beginning of the Christian era, if indeed, he does not overtop it." R. T. H. Griffith remarks: "About the time when Horace and Virgil were shedding an undying lustre upon the reign of Augustus; our poet Kalidāsa lived, loved and sang, giving and taking honour, at the polished court of the no less raunificent patrons of Sanskrit literature, at the period of its highest perfection. ...Preface to The Birth of the War-God (1918).

·xii MEGHA-DŪTA 5. Kumārasambhava, also an epic poem of seventeen cantos, dealing with the marriage of Siva and Pārvati and the birth of Kumāra, the lord of war; (Abbr. K.) 6. Megha-düta, a poem of 111 stanzas describing the message of a Yakşa to his wife, to be conveyed through a cloud; 7. Rtu-sarhāra, a descriptive account of the six seasons. Kālidāsa takes up his themes from the traditional lore of the country and transforms them to achieve his object. For example, in the epic story Sakuntalā was a calculating, worldly young woman and Duşyanta a selfish lover. The poet wishes to exhibit the sentiinent of love from its first awakening in a hermitage girl to its fullest perfection through the stages of separation, frustration, etc. In his own words, a play must present the diversity of life, and communicato charm and sweetness to men of varied tastes: traigunyodbhovam atra lokacaritam nāna-rasan drsyate nätyań bhinna-rucer janasya bahudhāpy ekaṁ samārādhanam Some of his themes seem to be unrealistic such as the carrying of a message by a cloud.5 The poet anticipates the objection and answers it: dhūma-jyotih-salila-marutāṁ samnipātaḥ kva meghah sandeśārthāḥ kva patukaranaih prānibhiḥ präpaniyāḥ ? ity autsukyād apariganayan guhyakas tam yayāce kämārtā hi prakyti-kypanāk cetanācetaneşu. “Where is a cloud, which is a composite of smoke, light, water and air, and where are the messages that can be conveyed by living beings endowed with strong limbs? Without considering this, the Yaksa in his eagerness begged the cloud to carry his message. Those that are love-stricken are by nature undiscriminating between conscious and unconscious beings." Rāma's longing for his lost wife may have suggested to Kālidāsa Yakşa's sorrow for the wife from whom he is separated. 5. The cloud as a messenger is an old, pre-Christian, literary motif in China. We find it in Kiu yuan (or Chu yuan), the Chinese poet who died about 274 B.O. Cf. this echo or Megha-duta in Hśukan: O foating clouds that swim in the heaven above' Bear on your wings these words to him I love. H. A. Giles: A History of Chinese Literature, p. 119. 6. I.5, ·GENERAL INTRODUCTION xiü Life We do not know any details about Kälidāsa's life. Numerous legends have gathered round his name which have no historical value. From his writings it is clear that he lived in an age of polished elegance and leisure, was greatly attached to the arts of song and dauce, drawing and painting, was acquainted with the sciences of the day, versed in law and learned in the philosophical systems and ritual practices. He travelled widely in India and scems to have been familiar with the geography of the country from the Himālayas to Kanyakumari, His graphic descriptions of the Himālayan scenes, of the saffron-flower, the plant of which grows in Kashmir, look like those of one who has personal acquaintance with them. He was sensitive to beauty in nature and human life. Kalidasa had self-confidence. In one place he says: "If you have hearts which can melt in pity, do not set aside this canto of mine." tad esa sargaḥ karunārdracittair na me bhavadbhiḥ pratisedhaniyah? This sense of assurance is not inconsistent with humility. He opens his Raghuvamia with a confession of his rashness in undertaking the work: koa sürya-prabhavo vaníah kva călpavişaya matih titirşur dustarań mohôd udupenāsmi sagaram “Where is the race originating froin the Sun and where is my talent limited in scope? Through infatuation, I am desirous of crossing with a raft the ocean that is difficult to cross." mandaḥ kavi-yasah-prärthi gamispāmy upanāsyatām prânsulabhye phale lobhad udbāhur iva dāmanah "Foolish and yet longing for a poet's renown, I shall become an object of ridicule, like a dwarf with his hands raised through greed towards a fruit accessible (only) to the tall.” If he still prefers 7. R. XIV. 42. The contextual meaning of sarga here, as in other places like grhana sasiram yadi sarga esa to, is, of course, 'resolve'. 8. I. 2. 9. I. 3.

·xiv MEGHA-DŪTA to speak of the kings of the Raghu race, it is because he can count on ancient poets who have already opened the way and their virtues are so compelling in their character. 16 Vāmana in his Kāryālamkāra defines rīti as višişļā padaracanā, a particular style of expression, and Vaidarbhi riti, of which Kālidāsa is the master, as consisting of the following features: śleșaḥ prasādah samalā mādhuryam sukumārata artha-vyaktir udāratvam ojah-kānti-samādhayah Suggestiveness, serenity, balance, sweetness, delicacy, clarity of sense, breadth of expression, vigour of thought, brilliance of diction and harmony of sentiments. The master artist suggests by a few touches what others fail to do even by elaborate discourses. Kālidāsa is famous for his economy of words and naturalness of speech in which sound and sense match. His pen pictures are graceful and perfect, the royal chariot in full speed 11 the running deer, 12 Urvasi's bursting into tears,18 Nārada's appearance in the sky like a moving kalpa-orkşa.14 He is master in the use of simile. sarasijam anuviddhar ſaivalenäpi ramyar malinam api himäńsor laksma lakşmi tanoti iyam adhika-manojñā valkalenāpi tanvi kim iva hi madhurānāṁ mandanan nākītīnām "A lotus, though intertwined with moss, is charming. The speck, though dark, heightens the beauty of the moon. This slim one, even with the bark dress, is more lovely. For what is not an embellishment of lovely forms ?»*16 Again: eko hi doso guna-sannipäte nimajjatindoh kiranešdivänkah “Even as the single stain of the moon is not noticed by one who gazes at the beams that flow endlessly, even so no one dares to 10. I. 3. & 4. 11. V. I. 4. 12. S. I. 7. 13. V. V. 15. 14. V. V. 19. 15. S. I. 17.

·GENERAL INTRODUCTION XV blame a shade of weakness in a hero's fame." Practically on every page we have illustrations of Kālidāsa's mastery over the use of figures of speech. Kalidāsa's writings instruct not by direct teaching but by gentle persuasion as by a loving wife. Mammața says: käntasammitatayopadeśayuje and rāmādivad vartitavyam, na rāvanādivat. By an aesthetic presentation of great ideals, the artist leads us to an acceptance of the same. We live vicariously the life of every character that is set before us, and out of it all comes a large measure of understanding of mankind in general. Kālidāsa projects his rich and glowing personality on a great cultural tradition and gives utterance to its ideals of salvation, order, love. He expresses the desires, the urges, the hopes, the dreams, the successes and the failures of man in his struggle to make himself at home in the world. India has stood for a whole, integrated life and resisted any fragmentation of it. The poet describes the psychological conflicts that divide the soul and helps us to pull the whole pattern together. Kālidāsa's works preserve for us moments of beauty, incidents of courage, acts of sacrifice and fleeting moods of the human heart. His works will continue to be read for that indefinable illumination about the human predicament which is the work of a great poet. Many of his lines have become almost like proverbs in Sanskrit. Religion Kumarasambhava opens with a verse where the poet speaks as if the Himālayas were the measuring rod spanning the wide land from the east to the western sea: asty uttarasyām diši devatātmā himālayo nāma nagādhirājah purvāparau toyanidhi vagāhya sthitaḥ prthivyä iva mänadandah. He suggests that the culture developed in the Himalayan regions may be the 'measuring rod of the cultures of the world.16 This culture is essentially spiritual in quality. We are ordinarily 16. C. Manu: stad-dela-parasitasya sakātad agranjannanah szash soath caritran fikseran prithioyash sarva-mānanda ·xvi MEGHA-DUTA imprisoned in the wheel of time, in historicity and so are restricted to the narrow limits of existence. Our aim should be to liſt ourselves out of our entanglement to an awareness of the real which is behind and beyond all time and history, that which does not become, that which is, absolute, non-historical being itself. We cannot think it, enclose it within categories, images and verbal structures. We know more than we can think and express in historical forms. The end of man is to become aware by experience of this absolute reality. Compare the words of Raghuvañía: sa brahmabhīyāṁ gatim ājagama.1? The man of enlightenment reaches the supreme timeless life. The performer of good deeds has heaven for his share. We know the real by the deepest part of our being: ātmānam ātmanā vetsi.18 The Real is the knower and the known: vedyan ca veditā cāsi.18 Again: yam akşaram vedavido vidus tam ātmānam atmany avalokayantam.20 The Supreme leads a life of contemplation. Though he grants the fruits of others' austerities, he himself performs austerities: svayam vidhātā tapasah phalānām kenäpi kamena tapas cacara. 21 The Absolute which is the Real beyond all darkness is superior to the division of spirit and matter. It is omniscient, onnipresent and almighty. It manifests itself in the three forms (tri-mürti), Brahmã, Vişņu and Siva, the maker, the preserver and the destroyer. These gods are of equal rank and a believer may select any form which appeals to him for worship. In daily life, Kalidasa was a follower of the Saiva system. The opening invocations of the three dramas show that Kālidasa was a devotee of Siva. yā systih srastur ádyā vahati vidhihutam ya havir yā ca hotri ve dve kalam vidhattah śruti-visaya-gunā ya sthitā vyāpya višvam yām āhuh sarva-bija-prakſtir iti yaya prāninah prāņavantah pratyakşābhih prapannas tanubhir avatu vas tābhir astābhir ifah Sākunatala "May the Supreme Lord endowed with eight visible forms, water, the first creation of the Creator, (fire) which carries the oblatioa offered according to rule, the priest) who is the offerer of the oblation, (those) two (visible forms, the sun and the moon) which 17. R. XVIII. 28. 18. K. II. 10; sce Bhagavadgita. X. 15. 19. K. IL. 15; see Bhagavadgitā, XI. 17. 20. K. III. 50. 21. K I. 57.

·GENERAL INTRODUCTION xvii regulate time, (that Akāša) which perpetually pervades the universe, having the quality (sound) perceptible by the ear, (the earth) which they call the source of all created things, (air) by which living creations (become) possessed of life, (may he) preserve you." vedānteșu yam āhur ekapuruşan vyāpya sthitam rodasī yasminn iśvara ity ananya-vişayah sabdo yathärthakşarah antar yas ca mumuksubhir niyamita-prāņādibhir mrgyate sa sthānuḥ sthira-bhakti-yoga-sulabho nihśreyasāyāstu vah -Vikramorvasiya "May he, who is hailed by the Vedāntas as the Supreme Spirit, who still remains (transcendant) after pervading (both heaven and earth), to whom alone the specific designation Iśvara (supreme ruler) applies true to a syllable, and he who is sought inwardly by restraining prāna and the other vital airs, by those who desire to attain (complete) emancipation, (may he) the eternal, who is easily attainable by the path of steadfast devotion, bestow on you supreme bliss." The three methods of jñāna, yoga and bhakti are mentioned, and the last is said to be the easiest path. ekaišvarye sthito'pi pranata-bahu-phale yah svayan kyttivāsāḥ kāntā-sarmiśra-deho pyavisaya-manasāṁ yah parastād yatīnām ayțăbhir yasya krisnam jagad api tanubhir bibhrato näbhimänah sanmärgālokanāya vyapanayatu sa vas tämasin vrttim išah -Mälavikāgnimitra "He, who, while possessing supreme powers that bear manifold fruits for his humble devotees, is himself clad in elephant hide, who, though having his body united with that of his beloved, is yet the foremost of ascetics, whose minds are clear of sense-objects, and who, though sustaining the entire universe with (his) eight forms, is yet utterly free from a sense of egoity, may that Lord (Śiva) dispel your tendency dominated by tamas, that you may behold the path of righteousness." The opening verse of Raghuvansa reads: vägarthāviva samoktau vägartha-pratipattaye jagatah pitarau vande pārvati-paramešvarau While in Malavikāgnimitra, the Lord should set us on the right ·xviii MEGHA-DŪTA path, sanmärga; in Vikramorvasiya, he is said to be easily attainable by devotion, bhakti-yoga-sulabha; in Sakuntala, the Lord in his eightfold forms is seen. Immediate insight into the Divine reality is the aim of religion. Though Kálidāsa worshipped the Divine as Siva, his attitude was not in any way exclusive or narrow-minded. He had the catholic attitude of traditional Hinduism.22 He treated with great respect the views of others. In Raghuvaría, the gods approach Vişņu and praise him: O thou who didst create this All, Who dost preserve it, lest it fall, Who wilt destroy it and its ways.com To thee, O triune Lord, be praise. As into heaven's water run The tastes of earth--yet it is one, So thou art all the things that range The Universe, yet dost not change. Far, far removed, yet ever near; Untouched by passion, yet austere; Sinless, yet pitiful of heart; Ancient, yet free from age-Thou art. Though uncreate, thou seekest birth; Dreaming, thou watchest heaven and earth, Passionless, smitest low thy foes; Who knows thy nature, Lord? Who knows ? Though many different paths, O Lord, May lead us to some great reward, They gather and are merged in Thee Like floods of Ganges in the sea. The saints who give Thee every thought, Whose every act for Thee is wrought, Yearn for thine everlasting peace, For bliss with Thee, that cannot cease. 22. Yuan Chwang tells us that at the great festival of Prayaga, King Harga dedicated a statue to the Buddha on the first day, to the Sun the favourite deity of his father, on the second and to Siva on the third.

·GENERAL INTRODUCTION xix Like pearls that grow in ocean's night, Like sunbeams radiantly bright, Thy strange and wonder-working ways, Defeat extravagance of praise. If songs that to Thy glory tend Should weary grow or take an end, Our impotence must bear the blame, And not Thine unexhausted name.2 23 In Kumārasambhava,24 Brahmā is praised as the highest God; the beginning, the middle and the end of the world. atha sarvasya dhātāram te sarve sarvatomukham vāgisam vāgbhir arthyābhiḥ pranipatyopatasthire namas trimürtaye tubhyam prāk systeh kevalātmane guna-traya-vivbhägāya pascad bhedam upeyuse jagad-yonir ayonis tvam jagad-anto nirantakah jagad-adir anādis toan jagad-Eso nirīšvarah ātmānam ātmanā vetsi srjasy ātmānam ātmanā ätmanä kytinä сa tuan ātmany eva praliyase Kālidāsa has sympathy with all forms of religion and is free from prejudice and fanaticism. Each person can tread the path which appeals to him,25 for the different forms of Godhead are the manifestations of the One Supreme who is the formless behind all forms. tvam eva hauyam hotă ca bhojyan bhoktā ca śärvatah vedar ca vediiā cāsi dhyātā dhyeyan ca yat param.26 Again: ekaiva mürtir bibhide tridhā.27 The objective of religion is freedom from subjection to time, from rebirth, which Duşyanta desires for himself in the last verse. mamāpi ca kşapayatu nilalohitah punarbhavar parigatašaktir ātmabhūh 23. Translation by Arthur W. Ryder, Kalidasa's Works: Everyman's Library. 24. II. 3, 4, 9, 10. 25. K. X. 26. 26. K. II. 4, 15, 27. K. VII. 44.

·MEGHA-DŪTA Raghu, after installing Aja on the throne, retires to the forest, takes to a life of meditation and attains that which is beyond darkness: tamasah paramāpadavyayan þuruşam yogasamādhinā raghuḥ28 Until the end of religion, the realisation of the Supreme, the ascent from the vanity of time is attained, we will have opportunities for making progress towards the goal. In this journey towards the end we will be governed by the law of karma. Kālidāsa accepts the theory of rebirth: ramyāni viksya madhurāṁś ca nisamya sabdân paryutsukibhavati pat sukhito'pi jantuh tac cetasā smarati nūnam abodhapūrvan bhāvasthirāni jananāntara-sauhydāni Sītä, when rejected by Rāma, says: “When he is born, I'll scorn my queenly station Gaze on the sun, and live a hell on earth, That I may know no pain of separation From you, my husband, in another birth."29 This life is one stage in the path to perfection. Even as the present life is the result of our past deeds, we can shape our future by our efforts in this life. The world is under a moral government. The good will ultimately triumph. If we have no tragedies in Kälidāsa, it is because he affirms the ultimate reality of concord and decency. Subject to this conviction, he induces our sympathy for the hard lot of the majority of men and women. Dharma Kalidasa's writings dispose of the misconception that the Hindu mind was attentive to transcendental matters, and neglectful of mumdane affairs. Kālidāsa's range of experience was wide. He enjoyed life, people, pictures and flowers. He does not separate men from the cosmos and from the forces of religion. He knows the full range of human sorrow and desire, meagre joy and endless hope. 28. B. VIII. 24. 2. RTV. 66. Ryder's translation. He refers to the child in het worób ·GENERAL INTRODUCTION He points to a harmony of the four main interests of human life, dharma, artha, kāma and mokșa, the ethical, the economic, the artistic and the spiritual. The economic including the political and the artistic should be controlled by ethical norms. Ends and means are bound together. Life becomes livable only through valid ties. To cleanse and illuminate those ties was the poet's task. Describing the first king in Raghuvama,, Kālidāsa says that Dilipa's artha and kāma were centred in dharma: apy artha-kāmau tasyāstām dharma eva manīsinah.80 Kālidāsa did not feel called upon to choose between religion and morality on the one side and progress and security on the other. These are not hostile to each other. History is not a natural but a moral phenomenon. It is not mere temporal succession. Its essence lies in the spiritual which informs the succession. The historian should penetrate and comprehend that inward moral dynamism. History is the work of man's ethical will of which liberty and creativity are the expressions. The kings of the Raghu race were pure from birth, ruled over extensive domains stretching from earth to the ocean, ásamudrakşitīšānām.sk They amassed riches for charity, spoke measured words for the sake of truth, were eager for victory for the sake of glory and were householders for the sake of offspring. They gained knowledge in childhood, enjoyed the pleasures of life in youth, adopted the ascetic life in old age and in the end cast away their bodies by yoga or meditation. tyāgāya sambhrtārthānāṁ satyāya mitabhäşinām yasase vijigîşüņāń, prajāyai grhamedhinām šaišave'bhyasta-vidyānān, yauvane vişayaişiņām vārdhake munivyttināṁ yogenānte tanu-tyajāmaa There is time for study under a teacher, a period for married life and towards the end of life's journey we have to set our hearts on things eternal. In Vikramorvasiya, the king tells his son that it is time he entered the second stage of the householder, after having completed the stage of studentship, 30. I. 25, 81. I. 5. 82. I. 7-8.

·xxii MEGHA-DŪTA ayi vatsa uşitam tvayā pūrvasminn āśrame, duitiyam adhyäsitum tava samayah.88 The kings collected revenues for the prosperity of their subjects, prajānām eva bhūtyartham, 84 even as the sun takes up water to give it back a thousand-fold. The rulers must stand up for dharma, justice. The king is the real father of the people, he educates them, protects them and provides for their livelihood, while the actual parents are only the causes of their physical birth: prajānām vinayadhânād raksanād bharaṇād api sa pitā pitaras tāsāṁ kevalan janmahetavaḥ.35 Every one in Aja's kingdom thought that he was a personal friend of the king: aham eva mato mahipater iti sarvah prakſtişvacintayat.36 The ascetic tells the king in Sākuntala: "Your weapon is for the protection of the afflicted and not for striking at the innocent," ārta-trānāya vaḥ śastram na prahartum anāgasi, 37 Bharata, the son of Duşyanta and Sakuntalā, from whom this country takes its name, is called sarvadamana—not merely one who conquered every ferocious beast of the forest but has achieved self-control also. Self-control is essential for rulership.88 In Raghuvañía, 99 Agnivarna gives himself to dissipation. He has so many mistresses that he cannot always call them by their right names. He develops a wasting disease, and as, even in that condition, he is unable to resist the pleasures of the senses, he dies. Kālidāsa gives us pictures of the saint and the sage, the hero and the heroine with their nobility. They are the directing minds within a civilisation. Nobility and self-control are their distinctive characteristics. Discipline is essential for a decent human life. Kālidāsa says: "Even though produced in a mine, a gem is not worthy of being set in gold, O noble lady, so long as it is uncut.' apyākara-samutpannā mani-jātir asamskytā jätarūpena kalyāni na hi samyogam arhati.40 33. V. 34. R. I. 18 35. R. I. 24. 36. VIII. 8. 87. I. 10. 38. Sage Mārica remarks: bharata iti lokasya bharanāt. He is called Bharata because he supports the world, VII. 33. 29. XIX 40. MV. 18.

·GENERAL INTRODUCTION Xxiii In the spirit of the country, Kālidāsa exalts the quality of asceticism: sama-pradhäneșu tabo-dhanesu gūdhaṁ hi dāhātmakam asti tejah In hermits with tranquillity as the chief characteristic, whose wealth is penance, there is, verily, concealed, consuming fiery energy. 41 Though Kālidāsa's works exalt austerity and adore saints and sages, he does not worship the begging bowl. The laws of dharma are not static and unchanging. The tradition of the past has to be interpreted by one's own insight and awareness. Tradition and individual experience interpenetrate. We are the inheritors of the past but are also trustees of the future. In the last analysis, each one must find the guide for one's conduct in the innermost centre of himself. When Arjuna in the opening chapter of the Bhagavadgitā declines to conform to the demands of society which impose on him as a ksatriya the obligation to fight, when Socrates says, "Men of Athens, I will obey God rather than you," they are taking their stand on inward integrity rather than on outward conformity. Kālidāsa tells us that in matters of doubt about one's duty, the authority is the voice of conscience, the wisdom of the heart: satän hi samdeha-padeşu vastuşu pramānam antah-karana-pravyttayah.42 Love of Nature In early Vedic literature the unity of all life, animate and inanimate, is indicated and many of the Vedic deities are personifications of striking aspects of nature. The idea of retreat into nature, a mountain top or a forest hermitage, in search of the revelation of the spirit of the universe has been with us from early times. As human beings we have our roots in nature and participate in its life in many ways. The rhythm of night and day, changes of seasons suggest 41. $. II. 7. 42. $. I. 19. Cf. Manu: frutik smrtir sadacárah suasya ca priyam átmanah samyak sankalpajah kämo dharmamulam idań Šatām. Kumārila quotes Kálidāsa in his Tantravärttika.

·xxiv MEGHA-DŪTA man's changing moods, variety and capriciousness. Nature had not become mechanical and impersonal for Kālidāsa. It had still its enchantment. His characters have a sensitive appreciation of plants and trees, of hills and rivers and a feeling of brotherhood for animals. We see in his writings flowers which bloom, birds which soar and animals which spring. We find a striking description of the love of the cow in Raghuvansa.43 The Riu-saṁhāra gives a moving account of the six seasons. It reveals not only Kālidāsa's vision of nature's beauty but also an understanding of human moods and desires. In Sakuntala, when the curtain rises, Sakuntalā and her two friends are seen watering the plants, creepers and trees of Kanva's hermitage where the stars and colours in the sky, the pretty flowers and the Lively animals are vital parts of human experience. Sakuntalā does not look upon nurturing the plants as a drudgery but finds joy in it: na kevalam tāta-niyogah, asti mamāpi sodara-sneha eteșu "_not merely because my father has ordered it, I also have fraternal affection for them." For Kālidasa rivers, mountains, forests, trees possess a conscious individuality as animals, men and gods. Sakuntalā is a' child of nature. When she was abandoned by her amānusi mother, Menakā, the birds of the sky pick her up and rear her until the sage Kanva takes her under his fostering care. Sakuntalā tended the plants, watched them grow and bloom, and the occasions when they burst into blossoms and bore flowers and fruits were celebrated as festive days. Like a loving mother Sakuntalä reared up her pet animals and plants. No wonder they responded. On the occasion of Sakuntalä's wedding, trees sent their gifts, forest deities showered their blessings and cuckoos cooed aloud their joy. The hermitage was filled with grief at the prospect of Sakuntala's departure. The deer drop their mouthfuls, the peacocks stop their dancing and the creepers shed their leafy tears. Kanva says of her: pātuh na prathamai vyavasyati jalaṁ prasmāsu apiteșu yä nādatte priyamandanäpi bhavatā snehena yā pallavam ādye vah kusuma-prasüti-samaye yasyā bhavaty utsavah seyan yāti fakuntalā patighan sarvair anujñāyatāṁ ·GENERAL INTRODUCTION XXV “She who never tries to drink water first when you have not drunk, who, though fond of decoration, does not out of affection for you pluck a blossom, whose great joy is at the period of the first appearance of blossom, even that Sakuntalā now departs to the house of her husband, let her be permitted by you all."#438 When Sitā is cast away, the peacocks abruptly stop their dance, the trees shed off flowers, and the female deer throw away the halfchewed darbha grass from their mouths: nştyam mayūrāḥ kusumāni vrkṣāḥ darbhān upåttān vijahur harinyaḥ tasyāḥ prapanne sama-duḥkha-bhāvam atyantam āsid ruditam vane' pi. Kālidāsa takes up an object and creates it to the eye. He had a strong visualising power. Look at the vivid description of the flight of the antelope which Duşyanta pursues to the hermitage: grīdābhangābhirāmam muhur anupatati syandane baddhadystih paścärdhena praviştah sarapatanabhayad bhūyasā pūrvakāyam darbhair ardhāvalidhaih Sramavivsta-mukha-bhramśibhiḥ kirņavartmä paśyodagraplutatvād viyati bahutaran stokaṁ urvyāṁ prayāti "His glance fixed on the chariot ever and anon he leaps up gracefully bending his neck; through fear of the arrow's fall he draws ever his hinder part into the front of his body; he strews his path with the grass, half-chewed, which drops from his mouth opened in weariness; so much aloft he bounds that he runs rather in the air than on earth." Kālidāsa's knowledge of nature was not only accurate but sympathetic. His observation was wedded to imagination. His descriptions of the snows of the Himālayas, of the music of the mighty current of the Ganges, of the different animals illustrate his human heart and appreciation of natural beauty, No man can reach his full stature until he realises the dignity and worth of life that is not human. We must develop sympathy with all forms of life. The world is not made only for man. Love and Marriage The love of man and woman attracted Kalidāsa and he lavished all his rich imagination in the description of the different kinds of 430-IV. 9. 44. R. XIV. 69.

·xxvi MEGHA-DŪTA love. He does not suffer from any inhibitions.45 His women have a greater appeal than his men; for they reveal a timeless universal quality, whereas the men are dull and variable. They live on the surface while the women suffer from the depths. The competitiveness and self-assertion of the man may be useful in the office, factory or battlefield, but do not make for refinement, charm and serenity. The women keep the tradition alive with their love for order and harmony. When Kalidasa describes feminine beauty, he adopts the conventional account and falls into the danger of sensuous engrossment and sometimes over-elaboration. In Megha-dūta, the Yakşa gives a description of his wife to the cloud: tanuī, svāmā, śikhari-dašanā, pakva-bimbādharoşthi, madhye kşāmā, cakita-harini-preksanā, nimna-näbhiḥ śroni-bhārād alasa-gamanā, stoka-namrā stanābhyām, pā tatra svād yuvati-visaye systir adyeva dhätuh. "There she lives who is, as it were, the first creation of Brahmā amongst women, slim, youthful (or fair in complexion) with pointed teeth, a lower lip red like a ripe bimba fruit, thin at the waist, with her eyes like those of a frightened female deer, with a deep navel, slow in gait on account of heavy hips and bending a little low by the weight of her breasts.9946 See also the king's description of Mālavikā in II. dirghakşam sarad-indu-kānti vadanar bāhū natāvansayoh samkşiptań nibidonnata-stanam urah pärśve prampste iva madhyaḥ pānimito'mitam ca jaghanan pädāvarālārguli chando nartayitur yathaida manasi ślistam tathāsyāḥ vapuh P. xiii. 45. See M. II. 61; IV. 15. A. W. Ryder observes: "He moved among men and women with a serene and god-like tread, neither self-indulgent nor ascetic, with mind and senses ever alert to every form of beauty."-Translation, 46. In Syngāra-tilaka, sometimes attributed to Kālidāsa, we find the following: indivarena nayanam, mukham ambujena kundena dantan, adraran nada-pallavena angāni campakadalaih sa vidhāya oedrāk kānte kathan ghafitavän upalena cetah. * Your eyes are like blue lotuses, your face like a lotus, your teeth are like jasmine, your lower lip is like a tender shoot, your limbs are like the leaves of the Campaka, tell me then beloved, how the Creator formed your heart öf stone."

·GENERAL INTRODUCTION xxvii 47 "Her face has long eyes and the lustre of the autumnal moon, the arms slope down by the shoulders. Her chest is compact with thick and swelling breasts; her sides are (smooth) as though planed off. Her waist is measurable by the palm of the hand and her hips are broad and the feet have curved toes and her body is fashioned to suit exactly the fancy of the mind of a dancing master." He gives us here a pen picture of a typical dancing girl which may well make a painter envy. In the gallery of women Kälidāsa presents, we have many interesting types. For many of them the conventional pretences and defences of society did not work. Their sensitive natures were not adjusted to social expectations. Their conflicts and tensions called for integration. The men felt certain and were secure. They accepted polygamy as the normal rule. But Kālidāsa's women had imagination and understanding and so were victims of doubt and indecision. As a rule they were not fickle but trustful, sincere and loving. In Raghuvansa King Dilipa lives the highest ideal of family life with his queen Sudakşiņā. Agnivarna, the last king in the Raghuvamsa, is a prey to lust and degradation. In between are Raghu, Aja and Indumati, Dašaratha with his three queens, Rāma and Sitä and many others. Indumati married Aja in a Svayamvara choosing him from among a number of suitors. Love is deepened by hardships and sufferings borne for the sake of love. It grows a hundred-fold in its intensity by obstacles to its realisation even as the current of a river blocked on its way by uneven rocks (flows with greater force) : nadyā iva pravānah visama-fila-sankata-skhalita-vegah vighnita-samāgama-sukho manasi-bayah Sata-guno bhavati.48 Even in the absence of fulfilment, the yearning gives all the joy that love means: akstārthe' pi manasije ratim ubhaya-prārthana kurute. 49 The pathos of separation finds poignant expression in Megha-dütches in Rati-vilāpas, and in Aja-vilapa.si 47. See also M. III. 7, the description of Pārvati in K. and of Urvasi in V. 48. V. III. 18. 49. S. II. 1. 50. K. IV. See also V. III. 10. 51. R. VIII.

·xxviii MEGHA-DŪTA Love happy in union is found in Vikramorvasiya.52 In Malavikāgnimitra, the queen is called Dhāriņi because she bears everything. She has dignity and forbearance. When Mālavikā attracts the notice of the king in a dance scene which the clown has contrived, she rebukes the king in words of harsh satire that such efficiency would be of advantage if shown in affairs of the state: yadi rājakäryeșu api idrșī upāya-nipunatāryaputrasya tataḥ sobhanam bhavet.53 When her husband's affection shifted to Irāvati and then to Mālavikā, her devotion to him persists. The parivrājikā, Kauśiki observes: “These noble women attached to their lords serve them even though it be against their own desires": pratikūlenäpi patim sevante bharttuatsalāh sādhuyaḥ By a series of misfortunes, Kausiki is led to the religious life. She comforts and distracts the mind of Dhāriņi. Though a nun, she is an authority on the dance and the cure for snakebite. Irāvati is passionate, impetuous, suspicious, demanding and dictatorial. When she was abandoned in favour of Mālavikā by the King, she bitterly complains and rebukes the King in harsh words: "How immodest of feeling is my lord ?" aho avinita-hrdayo'yam āryaputrah. 'You wicked one, you are absolutely untrustworthy': satha, avisvasaniya-hrdayo'si. "Oh ! These men are un trustworthy by nature. We, like innocent deer shared by the music of the hunter, fall victims to their deceitful words and do not understand. aho aviſvasaniyāḥ puruşāḥ. ātmano vaſcanā-vacanan pramārikytyākşiptayā vpādhajana-gitaghita-cittaya harinyā iva etan na vijñātam mayā.54 Agnimitra's love for Mālavikā is of the sensual type. The king is fascinated by the beauty and grace of the maid. In Vikramorvatiya, we have a blend of the human and the superhuman. The Käfirājaputri is first restless and petulant. When she finds that Urvasi is a heavenly Apsaras, she acquiesces in her lot. She is portrayed as the ideal Hindu wife who gives up her own happiness for that of her husband. The clown remarks 52. III. 19-20. 53.I: 19-20, 54. IL '19-20.

·GENERAL INTRODUCTION xxix whether she was not making a virtue of necessity, spitting out sour grapes on the principle abhāve viraktiḥ. She rebukes the clown: “Fool, my lord is so dear to me that even at the risk of putting an end to my pleasure, I wish him all happiness."?55 ahań khalv ātmanah sukhāvasānenāryaputran nirvrtaśarīram kartuṁ icchāmi. She lived on friendly terms with Ürvaśī and the queen's attitude had its reward and Urvašī pays her respect and precedence. Urvasi asks her son to bow to the elder mother before entering on the second stage of the householder--ehi, vatsa, ivestha-mātaram abhivandasva. Urvaſi's character is somewhat removed from normal life. She has power to watch her lover unseen and overhear his conversations. She is lacking in maternal affection, for she abandons her child rather than lose her husband. Her love is selfish and her transformation is the direct outcome of a fit of insane jealousy. Purūravas sings in rapturous terms of love and says that the sovereignty of the world is not as sweet, as blissful, as the lover's labour at the feet of the beloved.56 The world is dark and desolate to whom love is denied but it is bright and blissful to love triumphant. Geothe's lines about Sakuntala are well-known: "Wouldst thou the younger year's blossoms and the fruits of its decline, And all by which the soul is charmed, enraptured, ſeasted, fed, Wouldst thou the earth and heaven itself in one sole name combine ? I name thee, O Sākuntala, and all at once is said." In this play we have the development of blossom into fruit, of earth into heaven, of passion based on physical attraction into love based on moral beauty and spiritual understanding. Sakuntalā inherits from her mother Menakā, beauty and lightheartedness, and from her father Visvämitra, the famous ascetic, patient and forgiving love. Freedom of sense and austerity of life brought her into being. In her own life the two, freedom and restraint, earth and heaven should combine. 55. III. The Bengali heroine Malañcamālā whose husband had married a second time and left her unloved and forgotten says: "Though I die now and become a bird or a lesser creature or whatever befall me, I care not, for I have seen my darling happy." 56. III. 19.

·MEGHA-DŪTA In the first Act we find all the impulsiveness of youth. The daughter of the hermitage in the first outburst of passion gave herself away in simple innocence and complete trust to the king. She followed the unsuspecting path of nature as she had not learned to control her feelings and regulate her life by norms: gândharvena vivāhena bāhuyo rājarşikanyakāḥ śrüyante pariņitās tāḥ pitrbhis câbhinanditäh “Many daughters of royal sages are heard to have been married by the Gandharva form of marriage and they have received the approval of their fathers."57 Kaņva when he hears of the marriage blesses it. Kālidāsa in verses of tender sorrow describes her departure from the hermitage to her husband's place. The very trees bid farewell to Sakuntalā in loving kindness. Kaņva is filled with sorrow: yāsyaty adya sakuntaleti hşdayan sansprstam utkanthayā kanthaḥ stambhita-bāspa-vrtti-kaluşaś cintājadam darśanam vaiklavyar mama tāvad idrśam idaň snehād aranyaukasah pidyante grhinaḥ katham nu tanayā-vriśleșa-duḥkhair navaiḥ. “At the thought that Sakuntalā will leave this very day my heart is smitten with grief, my voice is choked with suppressed tears, my sight is dulled by anxious thought. If so great is the affliction through affection of even me, a forestdweller, how much more are householders tormented by fresh griefs at separation from their daughters." Kaņva gives her advice: 58 susrüşasva gurūn kuru priyasakhivyttim sapatnijane bhartur viprakytāpi roşanatayā mā sma pratipaṁ ganah bhūyistha bhava daksiņā parijane bhāgyeşu anutsekini pārty evañ grhini-padam yuvatayo vāmāḥ kulasyādhayaḥ, "Serve your elders, take to the behaviour of a dear friend to your co-wives. Even though wronged by your husband, do not, out of anger, be of refractory spirit; be ever courteous to your attendants, do not become arrogant in prosperity. Thus do young 57. III. 22. See Manu III. 22. It is a marriage arising from love, kämasambhava of mutual inclination, anyonyecchi of a youth and maid. It is concluded without any rites and without the knowledge of the elders. 58. S. IV. 18.

·GENERAL INTRODUCTION Xxxi women attain the status of housewife; those of an opposite character are banes of the family." Duşyanta, through forgetfulness for which the poet does not make him responsible, does not recognise her. He says that he should not look at another's wife: anirvarṇanīyan parakalatram. Sakuntalā suffered the worst that could happen to a devoted wife: She is disowned by her husband and disgraced. Her mind becomes vacant and she stands there lonely, filled with terror, anguish and despair. The poet narrates her endurance of desertion, her fortitude in suffering, her later disciplined life till she is restored to her husband. Love is not a mere affair of the senses; it is a kinship of spirit. Both Duşyanta and Sakuntală suffered, were disciplined by sorrow, and obtained the reward of a spiritual harmony. The youthful flush subsides; the gust of passion dies out. Love is won at a higher level and the brief glow of pleasure is turned into a steady life of bliss. Passion is linked with the sanctities of life. Nature and grace blend in harmony. Kālidāsa does not judge the first union of lovers as a moral lapse. They are not sinners but they have to grow through suffering. When Pārvati approached Siva performing tapas with the object of marrying him and started to serve him in different ways, Śiva was unmoved. pratyarthi-bhūtām api tām samādheh susrüşamāņāṁ giriso' numene. vikārahetau sati vikriyante peşärn na cetāṁsi ta eva dhīrāḥ The marriage of the two was essential for the birth of Kumāra, who would save the world from the terror and destruction which the demon Tāraka was forcing on it. So Indra sent the god of love, Kāma to disturb the concentration of Siva. When Kāma approached Siva, the latter was sitting with closed eyes, his senses withdrawn in samādhi, still like a rainless cloud, like a waveless ocean, like an unflickering flame. avrşti-samrambham ivāmbuvāham apām ivädhāram anuttarangam antascarānāṁ marutām nirodhānnivātanışkampam iva pradipam. 59 59. III. 48.

·xxxii MEGHA-DŪTA When Siva was disturbed somewhat, he opened his eyes and fire flashed from his third eye and reduced Käma to ashes. In the meantime Pārvati felt that her beauty was of little use: vyarthaí samarthya lalitam vapur ātmanaś ca.60 She decided to win Śiva through the penance of the type in which Siva himself was engaged: iyeșa sā kartum avandhya-rūpatām samadhim asthāya tapobhir ātmanah.62 She wished to win Śiva not through the attraction of her body but by the surrender of the heart. She lost her faith in artha and kāma but believed only in dharma. anena dharmaḥ saviseşam adya me trivarga-sāraḥ pratibhāti.ca When she was told about the oddities of Siva, she rebukes the Brahmin interlocutor with the words that the peculiar conduct of great souls and its causes are inscrutable and the fools unable to understand them laugh at them. alokasāmānyam acintya-hetukan dvişanti mandāḥ caritam mahātmanām69 The ridiculing Brahmin turned out to be Siva himself. He said to Umā: “ 'From this moment, О shy maiden, I am your slave, bought by your penance." So spake he whose crest is the moon and straightaway all the fatigue of her self-torture vanished. So here is it that fruitful toil feels as if it never had been." adya prabhrty avanatängi tavāsmi dāsaḥ kritas tapobhir iti vādini candramaulau ahāya să niyamajam klamam utsasarja klesah phalena hi punar navatāṁ vidhatte 60. III. 75. 61. V.2. 62. V. 38. Cf. "To me there is no joy in that union where the two are not equally ardent for each other." arāturotkarshitayoh prasiddyatā samāgamenápi ratir na man prati paraspara-prapti-nisāšayor varan sarira-náso'pi samānurägayoh M III. 15. 63. V. 75.

·GENERAL INTRODUCTION Xxxiii The truth illustrated here is that love born of sense attraction should be transformed into love based on austerity and control. While striving to reach heaven, both Pārvati and Sakuntala had to skirt the edge of the abyss. Sex life is not inconsistent with spiritual attainment. Wild life or unrestrained passion is inconsistent with it. Sex life under law and restraint is spiritual in character. One can lead the life of a householder and yet be a hermit in temper. The Upanişad says: enjoy by renunciation, traktena bhuñjithāh. The goal of life is joy, serenity and not pleasure or happiness. Joy is the fulfilment of one's nature as a human being. We must affirm our being against the whole world, if need be. When Socrates was condemned to death or when Jesus was crucified, they did not take death as defeat but as fulfilment of their ideals. The aim of love is a happy harmony of man and woman. The concept of ardhanārās. vara brings it out. 64 The wiſe does not belong to the husband but makes a whole with him. The wife is the root of all social welfare. kriyānāṁ khalu dharmyānām satpatnyo mūla-kāranam. The wife is the saha-dharma-cāriņi. iyam corvasi yāvadāyus tava saha-dharma-cārini bhavatut.85 She is with him in the performance of all his duties. Indumati was to Aja, a housewife, a vise counsellor, a good friend, a confidante and a beloved pupil in learning the fine arts. grhini sacivah sakhi mithah priyarisya lalite kalāvidhau. Kālidāsa believes that marriage is fulfilled in parenthood. The physical attraction is sublimated through suffering caused by misunderstanding, separation, desertion, cruetly, etc, and attains its fulfilment in the child. The marriage of Siva and Pārvati was brought about for the birth of Kumāra. This country is named after Bharata, the son of Duşyanta and Sakuntalā. In Raghuvamsa, it is said that the love of Dilīpa and Sudakşiņā attained increase when it was shared by the son also: 64. See R. I. 56. svāhayeva havirbhujan. K. I. 50. premnā sarīrārdhaharan harasya: 65. V., V. 19-21. 3 ·Xxxiv MEGHA-DŪTA rathārganāmnor iva bhāva-bandhanan babhūva yat prema parasparāśrayam vibhaktam apy ekasutena tat tayon parasparasyopari paryaciyala.66 In Raghuvamsa III. 23, Kālidāsa says that Dilīpa and Sudakșinā rejoiced in the birth of their son even as Umā and Siva were gratified by the birth of Kārttikeya, as Sacī and Indra by the birth of Jayanta.67 The marriage of Duşyanta and Sakuntalā found its fulfilment in the birth of their son Bharata. The birth of Kumāra was the main aim of the marriage of Siva and Parvati. Kālidāsa loves children as it is evident from his descriptions of Bharata, Āyus, Raghu, Kumāra. For Kālidāsa the path of wisdom lies in the harmonious pursuit of the different aims of life and the development of an integral personality. He impresses on our mind these ideals by the magic of his poetry, the richness of his imagination, his profound knowledge of human nature and his delicate descriptions of its most tender emotions. We can apply to him the words of Miranda in the Tempest: o Wonder, How many goodly creatures are there here ! How beauteous mankind is ! O brave new world, That has such people in't. S. RADHAKRISHNAN 66. R. III. 24. 67. mā-vysānkau sara-janmana yathā, yathā jayantena sati-purandaral tathā nepah sä сa sutana māgadhi nanandatus tat-sadrsona tat-samat ·INTRODUCTION

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·INTRODUCTION ver since the editio princeps of the Megha-dūta was published by Horace Hayman Wilson at Calcutta in 1813, the poem has been printed, edited and translated very often in India and abroad. Its gkeat popularity and currency are also indicated by the existence of a large number of original manuscripts in the different libraries of India, Europe and America, as well as by the fact that more than fifty Sanskrit commentaries on this poem are known, of which the more important ones are now available in print. Editions of the Text From Aufrecht's description of the manuscript on which Wilson's earliest edition was based, it appears that it was most probably copied from the comparatively modern Colebrooke manuscript (no. 3774/1584) existing in the India Office Library. Written in Bengali characters, this manuscript of the text contains, along with Mallinātha's Sanjivani, five Bengal commentaries, namely, those of Sanätana Gosvāmin (Tätparya-dipikä), Kalyāṇamalla (Málati), Bharata-mallika (Subhodhā), Rāmanātha Tarkālamkāra (Muktīvali), and Haragovinda Vācaspati (Sangata). A glance through our critical notes will show how closely Wilson's text, prepared at Calcutta, follows the readings of the Bengal commentators, especially those of Sanātana Gosvāmin and Bharata-mallika. Although Wilson had Mallinātha's better known commentary before him, there can be no doubt that he represents, mostly, in his readings, the tradition of the Bengal commentators of the text. 1. Aufrecht, Catalogus Codicum Sanscriticorum Bodleiande, Oxford 1864, no. 218. This is clear also from Wilson's preface to the second edition (London, 1843), p. vi. Wilson gives a free English metrical translation and some notes.-Full bibliography of editions etc., mentioned below, will be found in our Select Bibliography 2. J. Eggeling, Catalogue of Sanskrit Manuscripts, vii (London 1904), p. 1442. 3. This name is not given in the MS, but it is found in the MS wbich Vidyasagar used for his edition.

·4 MEGHA-DŪTA The edition of J. Gildemeister, which came out at Bonn in 1841, was based chiefly on a collation of Wilson's text with three other manuscripts, two of which (Devanāgari and Bengali) came from Paris and one (Bengali) from Copenhagen.* This edition (of the text only) is more critical, and excludes as spurious a number of stanzas from the traditional text of the Megha-dūta. In India Mallinātha's commentary, with the text, began to be printed first at Benares in 1849, then at Calcutta (Madan Mohan Tarkalam kar) in 1850, at Madras (in Telegu characters) in 1859 and at Poona (Krishna Shastri Bhatavadekar) in 1866. In 1869 Ishwar Chandra Vidyāsāgar brought out at Calcutta a careſul edition of the text with Mallinātha's commentary in Devanāgari characters.s He might have been aware of Wilson's edition of the text, but there is no indication that he knew that of Gildemeister. Already Mallinātha had declared the spurious character of several stanzas; Vidyāsāgar's edition is notable for marking out a few more, as well as for its appendix (written in Sanskrit) which contains useful critical notes and various readings culled chiefly from Bengal commentators. Adolf Friedrich Stenzler utilized all this material and published his well-known edition (of the text only) at Breslau in 1874. In addition to Gildemeister's one Devanāgari and two Bengali manuscripts, Stenzler utilized only one more Devanagarī manuscript from Berlin (Chambers 152); but his edition is notable for its critical sense, as well as for its notes which cite (following Vidyāsāgar) from the five Bengal commentaries mentioned above. In India Mallinātha's text and commcntary continucd to be printed; but one need mention only the editions of Kashinath Pandurang Parab (Bombay 1877) and Gopal Raghunath Nandargikar (Bombay 1894). It is not known on what material the text 4. This is the MS (without number), dated 1826 A.D., written in Bengali characters and containing 117 stanzas, in thc Royal Library of Copenhagen, which is described in N. L. Westergaard's Catalogue (Copenhagen 1846), p. 13b, no. XXI. It contains the Syngaratilaka (23 verses), which also Gildemeister includes in his edition (sec his Preface, pp. vi-vii). 5. The Preface only is written in Bengali. 6. We are informed in the Preface that Vidyasagar utilized for his text the Benares, Calcutta and Bombay cditions, as well as a MS from the Calcutta Sanskrit College Library. These source-texts contained respectively 121, 118, 125 and 116 stanzas; but even with such mcagre and uncertain material Vidyasagar had the critical acumen to declare that only 110 stanzas were genuine-Vidyasagar was elected Honorary Member of the Royal Asiatic Society in 1865 (FRAS, 1865, p. 15).

·INTRODUCTION 5 of Parab is based; but Nandargikar gives a detailed account of the manuscripts, editions and commentaries utilized, and fully notes variant readings from them. Besides Wilson and Vidyāsāgar, he used the text and commentary printed at Calcutta, respectively by Ajit Nath Bhattacharya (1870) and Pandit Prananath, a Kashmir Brahman (1871), as well as the Poona edition of Krishna Shastri Bhatavadekar (1866). But it is important to note that Nandargikar, for the first time, collated and recorded the readings of a very large number of manuscripts (some twenty), including those containing six commentaries, mostly Jaina. They are: the anonymous Sāroddhāriņi and Megha-latā, the Sisya-hitaişini of Lakşmīnivāsa, the Sukha-bodhikā of Mahimasimha-gani, the Sugamānvayā of Sumativijaya and the Subodhika of Megharāja.? The India Office manuscript, mentioned above, containing the five Bengal con mentaries, was also consulted for their exposition, but their variants were not noted, or noted only incidentally in the copious explanatory notes. It is interesting, however, to find that Nandargikar utilized and recorded the readings of Jinasena's Pārsvābhyudaya, whose early testimony he considers to be of a higher authority. But unfortunately he used a defective Devanāgari copy (which can now be identified with Hultzsch's manuscript D) of Vallabhadeva's Pañjikā, and could not realize its importance from the point of view of textual criticism. A critical reader may find it difficult to agree with Nandargikar's opinion (p. 27) that "the text that Mallinātha has commented upon is generally the true text of the poet;" but it must be said to the credit of Nandargikar's patient scholarship that the material furnished by his critical apparatus, prepared from a large number of manuscripts (with or without commentary), is certainly of great assistance for the critical study of the text. The second stage in the history of textual criticism of the Megha-dūta begins with the publication, at London in 1911, of E. Hultzsch's critical edition of the Pañjikā commentary of Vallabhadeva, who is our oldest known commentator on Kalidasa's poem. The text here is in accordance with this commentary, which is edited on the basis of three ſăradā (-Kashmiri) manuscripts and one Devanāgari manuscript, the last of which (marked D) is identical with that used by Nandargikar. Hultzsch is right in holding that 7. The MSS of all these unpublished commentaries are now available in the Bhandarkar Oriental Rescarch Institute (BORI) at Poona. See below.

·6 MEGHA-DUTA this last manuscript is highly conflated and in consequently basing his edition of the Kashmiri text of Vallabhadeva on his three Kashmiri manuscripts. Hultzsch accepts the view of Durgaprasad and Parabs that Vallabhadeva flourished in the first half of the tenth century; but K. B. Pathak, who adversely criticizes Hultzsch's dating as well as his estimate of the commentary, would bring down the date to about 1100 A. D. Whatever may be the date, there cannot be any doubt, that Vallabhadeva is a fairly old, and to us the earliest known, commentator; and his text, therefore, deserves most careful consideration. Adaptations and Translations Earlier than Vallabhadeva's commentary, we have the Pārsvabhyudayało of Jinasena which, in the latter part of the eighth century, incorporated, by the ingenious device of Samasyā-pūraņa, the whole text of the Megha-dūta as it was known to him. This work is a poetical biography of the Jaina saint Pārsvanātha; but by the said device each stanza in Jinasena's poem employs unaltered one or two Pādas from the Megha-dūta, the remaining Pädas being composed by Jinasena himself. The text of the Megha-duta, thus adapted in this Jaina poem, was edited and published11 by Kashinath Bapu Pathak at Poona in 1894. This is a valuable testimonium, because it rcpresents the text of the Megha-duta as it was known to Jinasena "in the latter part of the 8th century or before Saka 705 (=c. 783 A.D.), the date of his first work the Jaina Harivamsa."12 One may not agree with Pathak's exaggerated opinion of its absolute value and his consequent depreciation of Vallabhadeva's commentary; but the text-critic should certainly take into account the testimony of Jinasena's early adaptation. Similar assistance to textual criticism, but in a lesser degree, is also rendered by two other Jaina works. The first is the Nemi-duta 8. In their edition of Ratnākara's Vakrokti-pancašikā (Kavyamālā, gucchaka i, Bombay 1886, pp. 101 f.). 9. See S. K. De in BSOS, V, pt. 3 (1929), p. 503. 10. Ed. Yogiraj Panditacharya, Nirnay Sagar Press, Bombay 1909. 11. We use the 2nd ed., Poona 1916. 12. Pathak, 2nd. ed., p. xxiii. Pathak, however, thinks that the Pārsvábhyudaya was composed shortly after Saka 735 (c. 813 A.D.) Jinasena's Adipurana was probably written about Saka 760 (c. 838 A.D.). See Nandargikar, p. 6.

·INTRODUCTION 7 of Vikrama, son of Sängana, which, as its name implies, is a devotional poem in 126 stanzas in honour of the Tirthamkara Neminātha. It was published in 1886 in Kävyamālā, gucchaka ii. It describes the sending of the cloud as a messenger by the saint's wife Rājamati to her husband, who had gone to Mount Abu to practise penance. But the fourth Pāda of every stanza of this poem employs sequentially the fourth Päda of the corresponding stanza of the Megha-dūta. The date of the author is not known, 13 but since he appears to utilize a very conflated and late version of the text, his date cannot be very early, nor is his testimony very valuable. The second work is the Sila-dūta,14 a didactic poem in 131 stanzas on the story of Sthūlabhadra, written by Cāriirasundara-gani in Samvat 1487 (=c. 1431 A.D.). It employs the Samasyā-pūrana device in a manner exactly similar to that of Nemi-dūla, with which it agrees in not being very discriminating with regard to doubtful verses. I In addition to these adaptations, we have a paraphrase and a translation of Kālidāsa's poem. A Sinhalese Sannaya or word-forword paraphrase of the Megha-dūta was casually discovered by William Gunatilake in the Oriental Library at Kandy and published along with the Sanskrit text by T.B. Pänabokke at Colombo in 1893.15% From its readings, 16 it appears to be a fairly late work, but it bears witness to the text as it became current in Ceylon. The Tibetan translation of the Megha-dūta, contained in the Tanjur, was edited and translated into German by Hermann Beckh17 in 1907, who also wrote an interesting doctoral dissertation on the text-problem of the 15 13. R. Pischel, Die Hofdichter des Lakşmanasena, Göttingen 1893, p. 27. 14. Ed. Haragovinda Das and Bechara Das. Vasovijaya Jaina-grantha-māla, no. 18, Benares 1915. 15. We include the cadings of the Nemi-dūta in our critical apparatus, and note variants from the Sila-dūta only occasionally..A work of the same type is the Megha-samuccaya or Megha-dūta-samasya-lekha of the Jaina Meghavijaya (ed. Jaina Atmānanda Grantha-māla, Bhavnagar 1914), in which the cloud is sent as a messenger to the author's preceptor Vijayaprabha Sūri; but it is a comparatively late work of the seventeenth century and follows the established Jaina tradition of the text. All these works must be distinguished from the Jaina-Megha-dūta (ed. ibid, Bombay 1894) which is an independent poer in four cantos, written in imitation of the Megha-dita by Merutunga in the first half of the fourteenth century. 15a. This was secured for me by Dr. V. Raghavan. 16. For a review see Rhys Davids in JRAS, 1894, pp. 632-5. Rhys Davids gives List variants, but is not complete. 17. Dia tibetische Übersetzung von Kalidāsas Megha-dūta, Beržin 1907.

·8 MEGHA-DŪTA Megha-dūta on the basis of the Tibetan translation 18 Beckh is of opinion that the translation belongs to the thirteenth century A.D. Commentaries Of the commentaries later than Vallabhadeva we have already spoken of Mallinātha and his widely popular Saṁjirani commentary.19 Mallinātha, a South Indian, has been assigned to the latter part or the end of the fourteenth century. But even before this date we have the South Indian commentary of Dakṣiṇāvarta-nātha who is cited by Mallinātha himself,20 and whose commentary Pradipa was made available in print in the Trivandrum Sanskrit Series in 1919. Earlier than this, in 1909, was published another South Indian commentary, the Vidyullată of Pūrņa-sarasvatī, from the Vanivilas Press, Srirangam. The date of the work is uncertain; but in the Preface to the printed edition we are informed, rather vaguely, that the commentator "seems to have lived some three centuries ago1 in the state of Cochin." Another scholiast from Cochin is Parameśvara (between 1400 and 1500 A.D.), whose Sumanoramani commentary (which exists in a shorter and a longer recension) was published by the Travancore University Manuscripts Library from Trivandrum in 1946. It shows familiarity with the commentary of Pūrņa-sarasvati and is thus of not much independent value for our purpose, except as confirming the particular text-tradition.22 Of the Bengal commentaries, only the Tätparya-dipika23 of 18. Ein Beitrag zur Text-kritik von Kālidāsas Megha-dūta (Berlin Univ. Diss.), Berlin 1907. 19. In spite of its discrepancies with Jinasena's text, Pathak's edition includes Mallinātha's commentary. On Mallinātha's datc, sce S. K. De, Sanskrit Poetics, i, p. 228 and references cited therein; V. Raghavan in NIA, ü, pp. 442 f. 20. Generally as Nātha, é.g. on Raghu-varhúa i. 7, on Megha-data 4, 65, 98. As Daksipävarta quotes the authority of the lexicographer Keśavasvāmin of the twelfth century A.D. and is himself quoted by Arunācalanātha who is cited by Mallinātha, he belongs probably to the thirteenth century. 21. On the date of Purna-sarasvati (end of the fourteenth century) see C. Kunhan Raja in Poona Orientalist, ix, pp. 142-8. On citations in his commentary see N. A. Gore in the same journal, pp. 13-341. 22. On the identity and date (about the middle of the fifteenth century) of Parameśvara, see Introd. to the Trivandrum cd. and G. Kunhan Raja in the article mentioned above. On the two recensions see C. Kunhan Raja Presentation Volume and Adyar Library Bulletin, Feb. 1945.-Nandargikar does not record the readings of Daksi varta, Pirnasarasvati and Parameśvara, 23. Ed. J. B. Chaudhuri in Pracyadāni, x, pt. 2; xi (Calcutta 1953-54).

·INTRODUCTION 9 Sanātana Gosvamin (with fragments from the Kavi-priya commentary of Sāśvata24) and the Subodhā of Bharata-mallika have been recently published, 25 but already Vidyāsāgar and Stenzler, in the appendix to their editions, give some variant readings selected from these as well as from the other Bengal commentaries of Kalyāṇamalla, Rāmanātha Tarkālamkāra and Haragovinda Vācaspati. Of these commentators, Sanātana was an older contemporary and disciple of Caitanya. His commentary was probably written in the latter part of the fifteenth century before he renounced the world and began his theological labours at Vịndāvana.26 The portion of this commentary on the stanzas occurring after 66, however, is meagre, because the author, taking them to be easy (sugamam), did not care to explain them.27 Kalyāṇamalla (called a Rājarşi in the colophon to his manuscript), son of Gajamalla of the Padmabandhu family, appears to have been a local chief of Bhūriśreștha28 and patron of Bharata-mallika; but his commentary does not always agree in its readings of the text with those of his protégé. Of Rāmanātha Tarkālamkāra, apparently a modern writer, no information is available; but Haragovinda Vācaspati, son of Vanka-vihārin Gangopadhyāya of Krishnanagar, must have been a modern author perhaps of a still later date.29 Bharata-mallika's Subodhā is a remarkable comcases 24. Sāśvata must have been a fairly old writer, the only MS of his commentary (A. S. B. no. 4953/5646) bearing the date in Nevāri era 540 (=c. 1330 A.D.). But there is no indication that he really belonged to Bengal. On the contrary, the Nevāri script of the MS may be taken as going against such an assump tion. The second introductory verse of his commentary, quoted by Rajendralal Mitra (Notices, viii, p. 187, no. 2740; the MS noticed is in Devanāgari), speaks of Vallabha's commentary as authoritative; and in many Sasvata's readings do not agree with those of the Bengal commentators. Even if his exact provenance is not known, it is probable that he belonged to some region in Eastern India. The A.S.B. (Asiatic Society of Bengal) MS is fragmentary and is wanting in many folios. 25. Ed. J. B. Chaudhuri, Prācyavāni Mandira Series, Calcutta 1951, 26. The work contains no Namaskriya to Gaitanya. See S. K. De, Vaişpava Faith and Movement, Calcutta 1942, pp. 116, 119-21. 27. See our notes on 66.-Makaranda Miśra, who is taken to be another Bengali commentator, probably lived like Sāśvata in a region adjoining Bengal. The MS of his commentary (A. S. B., no. 4955/1076), entitled Megha-saudamini, is in Devanagari characters. He includes *1-*4,*11-*13 but excludes *5_*10, *14-*19, the total number of stanzas being 118. 28. Mentioned by Krsna-Miśra in his Prabodha-candrodaya and identified with the once flourishing Bhursut Pergunna in the district of Burdwan, Bengal. 29. The commentaries are contained in the India Office MS no. 3774/1584, mentioned above; but separate MSS of some of them also exist in the libraries of the India Office and Asiatic Society of Bengal..Keith identifies our Haragovinda Vācaspati with the author of Jñāpakāvall which belongs to the Samkşiptasāra grammar.

·10 MEGHA-DŪTA mentary, full and erudite. Its date is uncertain. Its editor would place it at 1675-76 A.D.; but weare inclined to agree with Colebrooke 30 and Rajendralal Mitra$1 that Bharata-mallika flourished in the middle of the eighteenth century. Bharata-mallika, otherwise Bharata-sena, son of Gaurānga-mallika, was a Bengali Vaidya or physician by caste. He was a voluminous scholiast who commented on the standard Mahākāvyas including those of Kālidāsa. Even if his commentary on the Megha-data is comparatively recent in date, it is interesting because he gives a less interpolated text, and represents the Bengal traditions better even than Sanātana and Kalyāṇamalla. We have recorded his readings, along with those of Sanātana; but those of Sāśvata and Kalyāṇamalla are only occasionally cited by us.38 There are also a few commentaries which are not yet in print. Of these, we have here recorded the readings of only the Vidvajjanānurafijini84 of Sarasvatītirtha, which we believe to be a commentary older certainly than that of Mallinātha and probably than those of Căritravardhana and Dakşiņāvarta. If this Sarasvatitirtha is, as he seems to be, identical with Narhari Sarasvatitirtha, he is an Andhra scholiast, who should be placed in the latter half of the thirteenth century 25 Leaving aside the commentary of Sthiradeva, of whom we shall speak presently, the earliest Jaina commentary, which 30. Ed. Amarakoša, p. 6. 31. In his Notices (vi, p. 145) he writes in 1882 that Bharata-mallika "lived at Kanchrapara in the Hooghly district about 150 years ago." Haraprasad Shastri endorses this view and says that he had seen Bharata-mallika's greatgrandson Lokanātha-mallika (Catalogue, vi, 1931, p. 307). 32. The greater reliability of this tradition is shown by the fact that Sanatana excludes *3-*12 *15-*19, including only *1-*2 and *13-*14; but Bharata-mallika goes further in excluding *14. Kalyānamalla agrces with Sanātana in this respect, but he includes *19 also. The readings of these commentaries are not recorded by Nandargikar. 33. We could not obtain a copy of the Artha-bodhini commentary of Kaviratna Cakravartin which was printed in Bengali characters at Calcutta in 1850. But we have seen the A.S.B. MS of this commentary no. 4956/10802. There is nothing remarkable about its readings, but its text contains 115 stanzas. 34, BORI MS no. 442 of 1887-91 (incomplete, first four folios missing). Also MSS in Cambridge University Library and Calcutta Asiatic Society. 35. S. K. De, Sanskrit Poetics, i, p. 171.The colophon describes Sarasvatitirtha 28. Paramahamsa Parivrăjakācārya and states that the commentary was Written at Käsi.

·INTRODUCTION 11 has been printed, 36 seems to be that of Căritravardhana, son of Rāmacandra Bhișaj, who commented also upon the two other Kävyas of Kālidāsa, and who had the title Vidyadhara or Sāhityavidyā. dhara. Nandargikar would place him before Divākara whose commentary on the Raghu-vañía is dated A.D. 1385. Both Sumativijaya and Mahimasimha-gani, who wrote respectively the Sugamānvaya37 and the Sukha-bodhikā88 commentaries, are Jaina authors who belonged probably to the latter part of the seventeenth century.39 Their commentaries, which are still in manuscript, appear to follow (more than that of Căritravardhana) the conflated Jaina tradition of the text and are, therefore, of not much independent value. The Sisyahitaişini4o of Lakşmīnivāsa, son of Sriranga and pupil of Ratnaprabha-sūri, is another Jaina commentary of the same type composed before A.D. 1458. The Avacūri of Kanakakirtigani, a manuscript of which is dated A.D. 1462,41 was printed in lithograph from Benares in 1867; but it is in the same way not valuable for textual study. The Sāroddhārinī42 is a commentary of uncertain date and authorship, which Pathak (p. xxi) regards as "next only to Mallinātha's work in point of merit"; but its importance need not on that account be exaggerated from the text-critical point of view. 36. Chowkhamba Sanskrit series, Benares 1931. We use the reprint of 1953. In the A. S. B. MS no. 4954/10070, dated Samvat 1643, many folios are missing. The only recorded complete MS of this commentary appears to be BORI no. 345 of 1893-95. Caritravardhana probably belonged to the Kharataragaccha. The name of the commentary does not appear, but his commentary on Raghu is called Sisu-kitaisiņi. P. K. Gode (ABORI) xv, pp. 109-11) agrees with Nandargikar's dating (Introd. to Raghu , p. 9) but sets the upper limit at A.D. 1172-We have fully recorded Caritravardhana's readings. 37. BORI MS no. 315 of 1882-83 and 549 of 1891-95. Sumativijaya was a pupil of Vinayameru. 38. BORI MS no. 280 of 1883-84 and no. 389 of 1884-87. 39. P. K. Gode (ABORI, xiii, p. 341) would place, Sumativijaya in the latter half of the seventeenth century, while Pathak (p. xxi) states that Sumativijaya wrote his commentary about Samvat 1690 (=C. A.D. 1634). Mahimasimhagani's commentary was composed, as the colophon of one of his MSS states, in Sarvat 1693 (=C. A.D. 1637). Mahimasimba was a pupil of Sivanidhāna of the Kharatara-gaccha. 40. BORI MS. no. 344 of 1895-98. The date Samvat 1514 (=C. A.D. 1458) is given in Berlin MS no. 1545. 41. The British Museum MS no. 224/Or 21456; but the Leipzig University MS no. 416 contains no date. 42. BORI MS. no. 157 of 1882-83 (incomplete), dated Samvat 1617 (C. A.D. 1561). P. K. Gode (ABORI, xiv, pp. 130-31) would place this work widely between 1173 and A.D. 1561. Pathak thinks that this commentary knew that of Mallinātha; if so, then the date may be put between A.D. 1420 and 1561.

·12 MEGIA-DŪTA There are a few other commentaries of the same type, like the anonymous Miegha-latiil3 or Megharāja's Subodhikū or Suhhabodhikā, 14 which need not similarly be taken seriously into account. The readings of all these comincntaries (except that of Caritravarılhana), are already noted lsy Naudargikar and Pathak and need not be recorded again; we have, however, occasionally noticed in our critical notes interesting rradings from sone of tliem. An exception, however, is to be made in finvour of Sihiradeva's Bala-prabodhini 15 commentary, the readings of which we have fully noted. As his name indicates, he may have been a Jaina author, who is mentioned by name along with Vallabhaceva ancl Isaha or Isaha (şaca) by the comnientator Janārdana, 6 and who is sometimes reproduced in cxtenso by the Shroddharini. Sthiradeva's clate and provenance, however, are unknown. There is little evidence to show that he is, as his cditor presumes, carlier than Vallabhadeva; but since Janārdana's datot? lics between A.1). 1192 and 1385, he would be our carliest known Jaina (?) commentator on the Alegha-dīta. llis commentary, liowever, contrary to later Jaina tradition, presents the text as containing only 112 stanzas, of which onc (*4) is declared spurious by himself.18 It should be clearly understood that we are not concerned here with the intrinsic merit of the commentaries, but we consider them in so far as they arc of importance in determining Kālidāsa's 43. BORI MS. no. 160 of 1882-83. 44. BORI MS. no. 479 of 1899-1915 and no. 390 of 1881-87 (dated A.D. 1404). 45. Ed, from one MS (Jated Sauvat 1521=C. A.D. 1465) in the Mandlik collection or thc Fergusson College, Poona, by V. G. larujic, Poona 1936. We have also consulted two MSS from the Baroda Oriental Institute (nos. 1408, 12266). They designate the commentary simply as Tiki. Both the MSS are incomplets, the first beginning with comments on 11, the second with those on 65. The date of the first MS is illcgible, but the sccond was written in Sanvat 1630 (=C. A.D. 1574). These later versions of the commentary contain a large number of spurious stanzas, the first admitting 7, the second 13. The Tanjore Sarasvati Mahal Library MS is dated Samvat 1656=C. A.D. 1600, but curiously enough, the number of stanzas it gives appcars to be only 106 ! Paranjpe's MS presents the text as containing 112 stanzus, one of which is declared spurious by the commentator himself. We have accepled the numbering of this earliest MS. 46. Peterson, Three Reports, p. 324. For Aşada and Janārdana scc our Sclect Bibliography. 47. P. K. Gode, Calcutta Oriental Journal, ii, pp. 188 f. 48. "Other commentarios recorded in the catalogues and not yet in print are mumerous, for which see our Select Bibliography. See also s. K. De, Some Comvitentators, on the Megha-Dūta published in AOR, University of Madras, Centenary Volume, 1957, Skt. section.

·INTRODUCTION 13 text. They furnish the accumulated testimonia by which we can attempt to go back to the poet's original, even though it might have been, more or less, overlaid and modified through centuries by scholiastic ingenuity. Our concern here is to find out, if possible, what the poet himself wrote, and not what a particular scholiast thinks that he wrote. Manuscripts We now turn to the manuscripts of Megha-dūta and consider the importance of their evidence. From what we have said above about the various editions of the text and commentaries it will be clear that a very large number of manuscripts from Western, Eastern and Southern India, as well as from Kashmir, London, Paris, Berlin and Copenhagen,49 have already been utilized in them and the necessary variants brought to light. On a rough calculation something like forty manuscripts are found already utilized in this way; and from a careful scrutiny of this mass of accumulated material it would appear that further collation of fresh manuscripts of the same type would not prove very fruitful in improving the text. 50 As a matter of fact, after noting variants from the different standard editions of the text and commentaries, we did collate some Bengali and Devanāgarī manuscripts (independent of commentaries), and took into account the readings of South Indian manuscripts collated by Foulkes; 51 but the readings we found from all these sources did not add much of importance to those which we had already noted from the editions of the text and commentaries. It is true that no two manuscripts, unless they are exact copies of each other, are entirely identical; because every scribe makes his own mistakes, indulges in petty alterations, emends, transposes, or interpolates verses here and 49. The manuscripts in America, as listed by Poleman (Indic Manuscripts in the United States and Canada), are not many, nor do they seem to have more than ordinary importance. 50. Rajavaidya J. K. Shastri, for instance, in his recent edition of the Megha-dūta (Gondal 1953), claims to have collated seven fresh MSS, but the variants noted by him are such as are already found given by one or other of the commentators or by manuscripts utilized in previous editions. 51. T. Foulkes: Kalidāsa, A complete Collection of the various Readings of the Madras Manuscripts, vol. i, Madras 1904. Foulkes utilized one Grantha, two Telugu, and three Kanarese manuscripts; but unfortunately he records too many obvious scribal blunders along with genuine variants. We have occasionally noted from Foulkes some interesting variant readings.

·14 MEGHA-DŪTA there. But once the text-tradition of a particular class or group of manuscripts is established, the deviations of fresh manuscripts of the same class or group are, on the whole, found too insignificant to ustify further collation of manuscripts of that class. We collated, for instance, five Bengali manuscripts (without commentaries) of the Calcutta Sanskrit College Library,62 but we found that their readings did not differ materially from those of the Bengal commentators. Similarly, the collation of some independent Devanāgari manuscripts of the Asiatic Society of Bengal and the Bhandarkar Oriental Research Institute showed that they followed generally the readings of one or other of the West Indian commentators. With regard to the total number of stanzas contained in these manuscripts, we find that of the four complete Bengali manuscripts of the Calcutta Sanskrit College, two (nos. 119 and 121) give 116 (each including *16 as the last stanza) and two (nos. 120 and 123) 114 each-which numbers correspond to those given by the Bengal commentators. On the other hand, the two Devanāgari manuscripts of the text only of the Asiatic Society of Bengal53 contain respectively a total of 125 and 127 stanzas, both including even *19. There are four Devanagari manuscripts without commentary54 and five with brief anonymous glosses55 in the Bhandarkar Institute. Some of them are fairly old, the dates ranging between 1461 and 1586 4.D.; but all of them, following generally the tradition of the West- Indian (especially Jaina) commentators, contain so many spurious verses that the total number of stanzas comes up to 125, 126 or even 127. It would be interesting to note in this connexion that most Devanāgari and Bengali manuscripts in the European libraries are generally of the same character. The three Devanagari manuscripts of only the text in the India Office, 58 which are dated between 1557 52. Nos. 119-23, of which no. 122 has some folios missing. (This is new numbering different from that of the printed catalogue). 53. No. 4947/2381 and 4949/7810. 54. No. 43 of 1873-74 (undated but old)-125; but no. 141 of 1882-83 (dated 1556 A. D.), no 156 of 1882-83 (dated 1586 A. D.), no. 388 of 1884-87 dated 1461 A. D.) cach-126 stanzas. 55. No. 550 of 1892-95 (undated but old) 125; but no. 347 of 1895-98, no. 744 1886-92, and no. 746 of 1886-92 each-126, no. 348 of 1895-98-127 stanzas. 56. No. 377013060 (dated 1557 A. D.) and 3771/2797 (dated 1595 A. D.) contain 125 stazas, while 3772/2019 (dated 1624 A. D.) contains 121 stanzas. The Bengali MS is no. 3773/1491d (modern writing).

·INTRODUCTION 15 58 and 1624 A.D., contain a total number of stanzas between 121 and 125, while a Bengali manuscript of the text gives 116 stanzas. Most of the Bodleian Library Devanagari manuscripts57 similarly contain 125 to 127 stanzas. The Berlin State Library manuscript (Chambers 152) in Devanāgari, which Stenzler used, contains 127 stanzas, while the Devanāgari manuscript no. 1544, with an anonymous Avacūri,6 includes 125 (even accepting *19). The British Museum Devanāgari manuscript no. 225/Or 2145c, with Avacūri, appears to have been copied 59 from the same source as the Berlin manuscript no. 1544, and contains a total of 125 stanzas. It is true that Gildemeister's Devanāgarī manuscript D from Paris contains only 110 stanzas, but his Bengali manuscript from Copenhagen has 117. The two Leipzig University Devanāgari manuscripts of the text only (no. 411 dated 1566 A.D. and no. 415 dated about 1860 A.D.) contain respectively a total number of 127 and 124 stanzas. Among the Florentine manuscripts noticed by Aufrecht there are two manuscripts of the same type (no. 73-74), each of which contains 125 stanzas. A. A. Macdonell reports a Nepali manuscript of the text only from the library of the Maharaja of Nepal, dated 1364 A.D., which contains 110 stanzas; but, curiously enough, it includes nine of the spurious verses. 61 Thus, in the case of the Megha-düta, a critical study of the available material would make it evident that the commentaries had already so fixed the different text-traditions that they found themselves reflected in the manuscripts of different groups or regions; 57. M. Winternitz and A. B. Keith, Catalogue, Oxford 1905, ii, nos. 1250-51, 1254-55, pp. 176-77. 58. A. Weber, Verzeichniss, ii, pt. 1, Berlin 1886, p. 143. 59. C. Bendall, Catalogue of Sanskrit Manuscripts. London 1902, p. 86. 60. FRAS, 1913, pp. 176-83. This manuscript may be of the same type as Gildemeister's Devanāgari D, which contains the same number of stanzas. 61. Macdonell notes only four readings from it, namely (i) 62cd, as in our text, excepting sva-jala-prsataiḥ, (ii) 58d pratidisar as in our text, (ii) 80a jānīyah as in our text, and (iv) 98ab āyuşman (as in our tekt) and-brüyāt.--Information about South Indian manuscripts is rather meagre; but most of them appear to include Mallinātha's commentary. The Tanjore Sarasvati Mahal Library manuscripts of the text only, no. 3864 and no. 3871 (P. P. S. Shastri, Cata- Logue, vii, pp. 2871f), contain respectively 121 (67+54) and 122 stanzas, which correspond to Mallinātha's number; while the Madras Government Oriental Library manuscript of the text only, no.11869 (s. Kuppusvami Sastri Catalogue, xx, p. 7947), contains 118 stanzas.From Stein's Fammu Catalogue, the character of Kashmirian manuscripts listed therein is not clear; por is any manuscript available from Kashmir.

·16 MEGHA-DŪTA and that nothing substantial would be gained by further attempts at fresh collation, especially when so much collation has already been done by different editors from manuscripts of the same type. We know that in the case of the epic text of the Mahābhārata, the manuscripts constitute the primary evidence, while the commentaries, translations, or adaptations are only secondary testimonia. But in the case of a small classical poem of wide popular appeal like the Megha-dūta, which has been so much studied and commented upon the peculiar circumstances of text-transmission make it clear that not the existing manuscripts (which are mostly later in date) but the commentaries are to be taken as our chief guide for textual study. Only if some old manuscript, anterior in date to the commentaries, could be found, it might furnish textual evidence unaffected by their influence. 62 All this, however, does not mean that we should neglect the manuscripts. As a matter of fact, interesting readings, not found in the commentaries, are occasionally noted by us in general terms as given by “Some MSS.” But we felt that to note all their deviations elaborately would not only overload the critical apparatus but also become unnecessarily confusing. The Problem of Reconstitution It is now necessary to consider the different text-traditions, as indicated above, for the purpose of critically reconstituting the text. It is scarcely necessary to say that a text-critic seeks, not a priori the best, but a posteriori the most authentic, readings; and for this purpose a careful evaluation and siſting of the availablc material become important as furnishing the necessary evidence. Pathak, as well as Nandargikar, considers the testimony of Jinasena's adaptation to be of a higher authority, presumably because it gives us our oldest available text. Its date is much earlier than 62. This conclusion is to a certain extent confirmed by our textual study of the Amaru-sataka, which is now completed and awaits publication. The three recensions of the text of Amaru follow generally the texts presented respectively by the commentators Arjunavarman (West Indian), Vemabhūpāla. (South Indian) and Ravicandra or Rudramadeva (East Indian). This conclusion, however, should not apply to all classical poems but only to those which, like the Megha-dīta and the Amaru-sataka, have regional commentaries more or less fixing the differet text-traditions.-V. G. Paranjpe in his ed. of Sthiradeva's commentary (p. **) generally agrees with this view with regard to the textual critique of the Magha-duta.

·INTRODUCTION 17 that of the existing adaptations, translations, commentaries and manuscripts; and it undoubtedly furnishes the oldest available testimony to which greater authenticity should be attached as such. At first sight, this view would appear very plausible. But from the general trend of Indian text-tradition, it should be recognized that the mere fact that a manuscript, commentary, or adaptation is the oldest does not necessarily imply that it embodies the best texttradition. On the contrary, it is often found that a comparatively late source of this kind preserves the text in a more authentic form. No absolute criterion, therefore, can be laid down; and each testimony is to be judged on the value of the text-tradition that it represents. In the present case, as Hultzsch has already stated, Jinasena is certainly anterior in time to Vallabhadeva, but he follows a conflated version of the text, and "has incorporated in his poem nine of the spurious verses 63 of the Megha-dūta, five of which are stamped as interpolations, even by so late a writer as Mallinātha." These verses are also excluded more or less by the Bengal commentators and entirely by Sthiradeva and some commentators from South India. The value of Jinasena's version, as indeed of all versions of the text, should thus depend not merely upon its antiquity but upon the value of the text-tradition which it is found, on examination, to represent. We have here, no doubt, a form of the text which is far older than that obtained from our existing sources, but it establishes nothing beyond the fact that it is evidence only for the text as it existed in that particular local form in the second half of the eighth century and as it was known to Jinasena.64 There is nothing to show that Jinasena was a text-critic; he was not concerned with finding out the most authentic form of the text, but probably he took it as he found it current in the Karnatic area. It is perhaps for this reason that the text is not critically sifted by him. Like our other adaptations, commentaries, or manuscripts, Jinasena's text is thus only one of our evidences, but its testimony, however old, does not of itself prove anything regarding the original text of the Megha-dūta. Similar remarks apply, more or less, to the testimony of the oldest known commentary of Vallabhadeva. One may accept Hultzsch's assertion that the secluded position of "that home of Sarasvati, 63. Namely *2*10, *14. 64. We can here cite the analogy of the Javanese version of the Mahābhārata, which plays a similar role in the textual criticism of the cpic.

·18 MEGHA-DŪTA the Kashmir Valley," preserved and handed down the text of Kālidāsa in a much less modified form, especially in manuscripts written in Sāradā-kāśmiri script65; but from this fact it is not necessary to exaggerate the textual value of this commentary. The text of Vallabhadeva, like that of Jinasena, only presents it as it was current in Kashmir and known to the commentator in the tenth or the eleventh century, and is not absolute evidence for the original text of the Megha-düta, which is to be determined by a comparative study and evaluation of its existing variety of forms. Nevertheless, both Jinasena and Vallabhadeva must be given their due (and not exaggerated) importance from the point of view of textual criticism. Apart from the question of interpolated stanzas, where there is an independent agreement of readings between Jinasena and Vallabhadeva, we have generally accepted it; but where there is difference, we have taken into account other available evidence for a reasonable solution. It should be noted in this connection that while Jinasena admits into his text nine doubtful verses (*3-*10, *14) and omits ten (*1, *2, *11-*13, *15-*19), the Kashmirian Vallabhadeva excludes all the nineteen doubtful verses (*1-*19). He is supported in this respect by the South Indian Dakşiņāvarta-nātha, Pūrņa-sarasvati and Parameśvara, as well as by Sthiradeva. This independent agreement, supported by intrinsic probability, affords a sound basis for regarding all these verses (*1-*19) as interpolated, especially as most of them are also omitted by the Bengal commentators Sanātana Gosvämin and Bharata-mallika.66 When we come to the question of readings, 87 65. An interesting illustration of the process of conflation in Devanāgari (as distinguished from Säradā-Kasmiri) manuscript is afforded by Hultzsch's Devanagari D, which was relied upon by Pathak and Nandargikar, but which obviously embodies a faulty text-tradition. But the fact that a MS is written in Sārada characters need not of itself prove its superiority. Of Hultzsch's three Sarada manuscripts, one (marked B) appears to be late, and "shares many corruptions with D."-The Devanagari MS (no. 226/Or. 3352) of Vallabha's commentary in the British Muscum contains 113 stanzas, slightly in excess of 111 given in Hultzsch's edition. Vallabha's text really gives (in Hultzsch) 112 stanzas, but one (*1) he himself believes to be imitative and spurious; hence 111 stanzas are given as genuine, by Vallabha. 66. Sce above p. ix, in f.n. 32. 67. It is possible to believe that Jinasena, taking his text as he found it, did not himself make any emendation, even if it was an inferior text; but Vallabhadeva appears to have introduced or suggested emendations of his own. One such would be prašama-divase in 2c; another expressly suggested is pratanu tamunā in 99a, which reading some commentators, including Mallinātha, appear to have accepted. We have given below some instances where later ·INTRODUCTION 19 however, we find that the case is different. Macdonell is right when he states68 that "it is pretty clear that Vallabhadeva's readings are often not the original ones”; and this may be said of most of our other sources, including the text of Jinasena. Here we have no similar criterion for determining the question of authenticity. With regard to the other adaptations and translations, a few words are necessary to indicate their general character and evidentiary value. The Tibetan translation, made in the thirteenth century, like the Sinhalese paraphrase of unknown date, is a good external aid; but the Tibetan translation appears to follow, generally in its readings, the Eastern (Bengal) textual tradition.69 Its text, however, is not free from conflation. No doubt, it omits as many as thirteen doubtful verses (*3-*10, *15-*19), but it is characterized by the inclusion of six (*1, *2, *11-14*), and is singular70 in inserting *11, *12. With regard to the Sinhalese paraphrase, it is curious that it follows the North Indian rather than the South Indian texttradition of Mallinātha, and often agrees in its readings with the Tibetan?1 and Bengal versions. It includes, however, seven doubtful verses (*2, *5, *6*8, *10, *14)72 and appears to follow a presumably late version of the text. As the Nemi-düta, like the Sila-dūta, gives us only the last line of each stanza of the original, and as it makes use of a much interpolated version, this Jaina source is not of much value for our purpose. With the text in Sila-dūta, it agrees in admitting most of the doubtful verses (fourteen in number), even including commentators have indulged in emendations quite freely; and most of the Păthāntaras arise in this way. 68. FRAS, 1913, p. 179. 69. The Tibetan translation is fairly literal, but it sometimes uses synonyms or equivalents for the actual words: e.g., gandha-vaha for vāta or pavana in 9a, 14a, 31d; Satakratu for Akhandala in 15b and Maghavan in 6b;alinganapūrvaka for ālingya in 12a; Girijā or Pārvati for Bhavāni in 44a; Srikantha for Caņdesvara in 33b; Kāmadhenu for Surabhi in 45c; bālātapa for pratyüşa in 31b; Mādhava for Sārógin in 46a; rājakula for kşatra in 48b; Arjuna for Gändiva-dhanvan in 48c; rasavat for abhimata-rasa in 49a; bhuja for skandha in 53a; keśa-samüha for vāla-bhāra in 53b; Dasakantha for Dasamukha in 58a; Balabhadra for Halabhrt in 59d; svabhāva for the suffix maya in 66a; bhāsvat for savity in 70d, etc. 70. These two verses (*11, *12) are found in the Tibetan translation, as well as in a few inferior manuscripts, but they are omitted by most known commentaries, 71. Beckh (Beitrang zur Text-kritik, pp. 10, 11, 15) gives some instances of striking agreements between the Tibetan translation and the Sinhalese paraphrase. 72. It omits twelve such verses, namely, *1, *3, 44, *9, *11-13, *15-19. The total number of stanzas in it is 118, as against 117 of the Tibetan translation. A concordance of verses will be found in Hultzsch's cdition.

·20 MEGHA-DŪTA *]5 and *16 (but omitting *11-*12, *17-*19); and this is in general conformity with the later conflated Jaina tradition of the text. This Jaina tradition is represented by a large number of Devanāgarī manuscripts and commentaries, especially by the commentaries of Căritravardhana, Sumativijaya and Mahimasimha, as well as by the anonymous Sāroddhāriņi. These commnetaries embody a tradition which goes cvcn further than that of Jinasena who, as we have already noted, includes nine doubtful verses *3-*10, *14) but cxcludes ten *I, *2, *11-*13, *15-*19). Cäritravardhana admits as many as cleven doubtful verses (*1-*4, *6, *7, *9, *14-*16, and even *19)73 and omits only eight (*5, *8, *10-*13, *17, *18). Both Sumativijaya and Mahimasimha incorporate so many spurious verses that the total number of stanzas in their texts comes up to 126, while the Sároddhāriņi agrees with them with the exception that it omits *18. Thus, the total number of stanzas in the text of these commentators, as well as in that of West Indian Devanāgarī manuscripts influenced by them, lies generally between 122 and 126 or even 127. In this respect Sthiradeva, if he was Jaina, stands apart, his text admitting only 111 stanzas as genuine. Coming to the remaining commentaries, we have already spoken of the grcater reliability of those of Bengal."5 In South India, the pre-Mallinātha commentary of the Andhra scholiast, Sarasvalītīrtlia, inay be remarkable for its acuteness of exposition, which drew the encomium of Pathak; but since it admits a large number of spurious verses (excepting *I, *11-*13, *17-19) and includes even *15 and *16, its text-tradition cannot in this respect be very reliable, nor do its readings always appcar authentic. Whatever may be the intrinsic mcrit of his commentary and his occasional strange readings78 which Mallinātha pointedly disputes, Dakşiņāvartanātha however, 73. Thus, the total number of stanzas in the printed text is 122; but the BORI MS (1. 315 of 1895-98) gives 118. 74. A concordance of verses will be found in Pathak's edition. Mahina inclucles *19 (unnurnbered) at the end (BORI MS 389 of 1881-87). 75. Sed above pp. viii-ix. The total number of stanzas given by the Eastern Commentaries, 29 well as by Bengali MSS in general, is between 118 and 114. Even such late: Bengal commentators as Rama tha Tarkālaikära and Harugovinica Vacapati give respectively totals of 116 and 115 stanzas; Krenulisa Vidyāvagis has 115; Bhagiratha Misra 114. 76. On aime curious interpretations and capricious readings of Dakşiņāvartan natha sec Kshetresh Chandra Chattopadhyay in Kuppuswami Sastri Commemoration Volume, pp. 17-23.

·INTRODUCTION 21 appears to be more discriminating in excluding, like Vallabhadeva, all the doubtful verses *1-*19 (and even 70 in addition!) and therefore gives us, from this point of view, a more reliable text. In this respect Pūrņa-sarasvati and Parameśvara?? agree with him as against Sarasvatītīrtha and Mallinātha. It seems, therefore, that the South Indian text-tradition was not uniform, the commentators of Malabar, like those of Kashmir, preserving as they did, a text free from conflation. Mallinātha's Samjivani, however, is deservedly popular78 for its learned yet lucid exposition and has been often considered authoritative; but it cannot be said that it represents the best text-tradition of the Megha-duta. It is true that it omits nine doubtful verses (*1, *11-*13, *15-*19) and expressly declares the interpolated character (Prakṣipta) of six more (*2-*6, *9); but it admits at the same time four such verses (*7, *8, *10, *14). In the readings of passages also, it cannot be said that Mallinātha always gives us the most authentic forms. And yet, like Nilakantha's very late commentary on the Mahābhārata, the Samjivani has practically superseded by its reputation and currency most of the earlier commentaries on the text of the Megha-düta.79 The critical insight of Mallinātha, however, as against that of the West Indian Jaina commentators, is shown by the fact that, leaving aside the verses omitted or considered 'interpolated by him, the total number of stanzas in his text is not more than 115. In this he agrees more or less with the tradition of the Bengal commentators. The Question of Recensions In determining the spuriousness of a particular stanza, we have proceeded on the principle that we should view with suspicion any stanza wh found only in a few of our sources and omitted in most of the others. In other words, the genuineness of a stanza is questionable where there is no clear or unanimous testimony. Judged by this test we find that the verses *1-*19 are evidently 77. The text of Parmeśvara, like that of Purnā-sarasvati, contains 110 stanzas only (so does that of Dakşināvarta). 78. Most South Indian (Grantha and Telugu) MSS either include Mallinātha's commentary or generally follow his text. 79. This commentary has been printed much earlier and more often than any other; but as strange discrepancies in readings occur in its different editions, Nandargikar is right in remarking that a critical edition of this commentary is also desirable.

·22 MEGHA-DŪTA spurious, as they are omitted independently by the Kashmirian Vallabhadeva and the Jaina (?) Sthiradeva, on the one hand, and the South Indian Dakşiņāvarta, Pūrmasarasvati and Parameśvara on the other, even though they are given, more or less, by other groups of commentators. The later Jaina commentators, however, by whom most of the West Indian non-Jaina commentators and manuscripts appear to have been influenced, admit, as we have seen, most of these additional verses and present a much conflated text, which (more than that of any other group) seems to stand apart. The question arises whether we can take this Jaina tradition as representing a different recension of the original text. For deciding the issue, if we turn to a consideration of other textual facts, we find that this is not the case. With regard to variation of readings, for instance, we find that the exception of a limited number of passages, so the divergences are such as may be normally expected in manuscripts or commentaries of different groups or regions; and the Jaina tradition as such cannot be distinguished specifically on this ground. There are three instances, again, of important divergence in the transposition of stanzas. The first is concerned with 9-12 where only Jinasena and Vallabhadeva (with Sthiradeva) differ. In the second case, of 86-89, the difference occurs chiefly among Vallabhadeva, Sthiradeva, Sarasvatitirtha, Cäritravardhana and Mallinātha. The third case is more complicated; in the sequence of 65-72, there is hardly any unanimity among our sources. 81 Here also the Jaina tradition as such does not stand apart, as it does with regard to the inclusion of the spurious verses. But even in the insertion of these verses, the later Jaina commentators and manuscripts are not unanimous with regard to the number inserted, which varies89 from 9 to 16. The Jaina tradition, therefore, for some reason or other, seems to have been from the beginning (as Jinasena's text shows) more inclusive than exclusive; 80. E.g. 24b, 54ab, 600, 62cd, 106a. 81. See our notes to 64. 82. The total number of stanzas, as we have already noted, thus varies between 120 and 127. If Sthiradeva is, as he appears to be, a Jaina author, he is an exception; for his text, as we have already noted, gives only 111 stanzas, and in this respect he agrees with Vallabhadeva. This exception perhaps proves that the Jaina tradition did not originally differ. It is also notable that in the order of stanzas 65-72 Sthiradeva's text agrees with that of Vallabhadeva, as also in the order of 9-12. For all we know, Sthiradeva might have been a Kashmirian like Vallabhadeva; but MSS of his commentary are found to-day in Poona (Mandlik Collection), Baroda (Oriental Institute), Alwar, Mithila and Tanjore (Sarasvati Mahal Library), but not so far in Kashmir.

·INTRODUCTION 23 and the facts adduced above would go to indicate that there never was such a cleavage of text-tradition as would justify the presumption of two or more recensions of the text. Interpolated Verses The most important textual problem of the Megha-dūta, therefore, is not so much the question of text-readings or of transposition of stanzas as the problem of interpolated verses. One curious fact proved by Jinasena's text is that some of the spurious verses (at least nine) are very old.83 But the process of accretion must have continued through centuries thereafter. How the great popularity and currency of the Megha-dūta paid the penalty of interpolation will be clear from the variation of the number of stanzas found today in the different manuscripts of the text and commentaries. We have already noted above the total number of stanzas given by manuscripts of the text only. With regard to the commentaries the lowest number of total stanzas is 110 given by Dakşināvarta, Pūrnasarasvati and Parameśvara (all of whom omit st. 70) and 111 found in Vallabhadeva and Sthiradeva (both of whom include st. 70). The highest number is furnished mostly by Jaina authors and commentators, thus: Vijaya-sūri and Megharāja, each 127; Janārdana, Lakşmīnivāsa, Sumativijaya, Mahimasimha-gani and the Megha-latā, each 126; the Nemi-düta, the Sila-díta, the Säroddhāriņi, Diväkara Upadhyāya and Kanakakirti-gaņi (Leipzig MS no. 416); each 125; Sarasvatītirtha and Kșemahamsa-gani each 123; Cäritravardhana 122 and Jinasena 120. Next come the Sinhalese paraphrase which contains 118, and the Tibetan translation 117. Mallinātha has 121, but omitting the 'praksipta' verses, 115. Among Eastern (including Bengal) commentators, Makaranda Miśra gives 118; Rāmanātha Tarkālamkāra 116; Sāśvata, Sanātana Gosvāmin, Kalyānamalla, Kaviratna Cakravartin and Haragovinda Vācaspati, each 115, Bhagiratha Miśra and Bharata-mallika 114 each. When we come to the early editions of the text,84 we have: Wilson 116, Gildemeister 113 and Stenzler 112. 83. The additional stanzas *15, *16 and *19 are shown by P. K. Gode to have been known before 1385 A.D. (ABORI, xy, pp. 111-14). 84. These editions omit the spurious verses, except as follows: Wilson includes *1, *2, *13, *14, *16; Gildemeister *2, 13, Stenzler *14.

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·INTRODUCTION 25 ) preference, nor again merely from the standpoint of taste and style, which are at best unsafe guides, but on the actual evidence furnished by the text-tradition and supported by intrinsic probability. No doubt, scribal errors have been responsible for some peculiar readings86; but in some cases genuine variants arise from the misplaced ingenuity of the commentators themselves. In this connection the impression of Nandargikar, who collated a fairly large number of commentaries, is worth quoting. He states very wisely but rather strongly (p. 26): "A careful examination of the several commentaries has convinced me that a few only of the various readings have probably arisen from the ignorance of the scribes, but they are mostly due to the unscrupulousness and the ignorance of the expositors and their desire to make the poet conform to their own ideas of what is good or bad, correct or incorrect, wise or unwise, decent or indecent, regardless of the historical worth of the poet's words or his expressions." A few illustrations on this point will not be out of place. The commentators appear worried over the reading Siñjad-valaya-subhagam in 76c. Several commentators, including Mallinātha but excluding Vallabhadeva (and Jinasena's text), modify it into siñjā-valaya-, simply because the verbal root šiñj is not used in Parasmaipada; while the grammatical conscience of those who accept the reading (e.g. Vallabhadeva and Bharata-mallika) attempts to justify the irregularity by some far-fetched grammatical subterfuge, simply on the presumption that Kālidāsa's original must be flawless from the point of view of Pāņini's grammar !87 Another similar instance would be āśvasantyaḥ in 8b, for which some commentators would read asvasatyaḥ. One commentator pointedly remarks on the difficulty of the Samāsa in svädhikära-pramatlah in la; hence obviously the variant svādhikārāt pramattah is meant as a solution. Conformity to grammar leads to the modification of gyhät to grhan in 72a; but since the word gyha generally in classical usage is neuter, grammar is not respected thereby! The crop of variants for the reading alakam bāla-kundāru-viddham in 65a is apparenly meant to rectify the rhetorical fault of Prakramabhanga, although uniformity of diction is hardly found in the next line. There 86. E.g., Sampralyagraiḥ for sa pratyagraiḥ in 4c; a-manlrānān or d-mandrānāni in 34d. 87. That it is not so will be clear by a reference to Tarapada Chowdhury's Linguistic Aberrations in Kalidasa's Writings (Patna 1951).

·26 MEGHA-DŪTA is a great deal of ingenious explanation of the phrase sikhara-dašanā88 or śikhari-dašanā (and even a-sikhara-dašanā) in 79a, possibly because its exact meaning became obscure; and the reading remained uncertain. Another instance of unnecessary exercise of scholastic ingenuity will be found in the various readings suggested for rasike in 82d. In 67c the expression cotitāḥ89 is apparently a lectio difficilior, for which easier variants are inevitable. So also syūtā in 73b and prārthanā-vartmanaḥ in Illa. With reference to a particular reading in 70c one commentator asserts it is the mukhya pājha while other readings are merely pathāntaras; but it is not clear how he arrives at this dogmatic conclusion. In the frankly erotic stanza 69 the reading vāsaḥ kāmāt is demurely substituted by kşauma rāgāt! The reading pulinajagharām in 41d (for vivrtajaghanāṁ) is perhaps an attempt not only to cover up the bluntness of the expression vidsta but also to make it fall in line with salila-vasanan and rodho-nitambam; but the modification overlooks the fact that the entire Päda is an instance of Kälidāsa's oft-employed poetic figure Arthāntara-nyāsa, in which a general proposition is adduced to support a particular case. It will be seen that most of these readings are concerned with niceties or decencies of language and diction and are often too clever or too fastidious to be convincing. In most cases it is not difficult to see how the variations arose. There are many lines, however, or even stanzas, in which there is hardly any variant or only variants of a trifling character. It would seem, therefore, that leaving aside deliberate scholiastic interference or scribal vagary, the text of Kālidāsa's Megha-dūta (apart from the interpolated verses) was, happily, handed down fairly uniformly. The number of stanzas which show little or no important variation in readings is about 25; while the variation in some others is so slight that it concerns not the whole stanzas but only particular words and phrases in a Pāda or two. Not many go much beyond this; in only a few stanzas (32, 54, 60, 62, 70) do the discre pancies extend to the equivalent of between one line (i.e. Päda) and one line and a half. One cannot be dogmatic with regard to the authenticity of a good number of the readings, nor positively certain. Variations there must be in a classical text so widely read and 88. The Tibetan translation renders Sikhara by 'bkra-bahi-pha-lam' which is translated by Beckh as "bunte diamanten'. 89. The root cut, recognised in the Dhātu-pätha, appears to have been less familiar than the root cut.

·INTRODUCTION 27 commented upon, and possibly we are still a considerable way from Kālidāsa's exact expression in some cases; but the variations so far found are not greatly important, and do not, on the whole, seem to affect very much the poet's own text in its pristine form. Theme, Source and Characteristics The theme of the Megha-dūta is too simple and too well known to be related in detail. It describes the severance of an imaginary Yaksa from his beloved and his passionate longings in loneliness. As his master Kubera, the lord of Alakā, has punished him, for neglect of duty, with the curse of one year's exile, the Yakşa comes to stay in the groves on the slopes of the Rāmagiri hill, presumably in Central India. Emaciated and sorrowful, he sees at the approach of the rainy season a cloud clinging to the hill. The sight fills him with intense yearning, and impels him to request the cloud to convey a message of love and consolation to his sorrowing beloved in the remote Himālaya. He describes with much power and beauty the hills and rivers, cities and shrines which the cloud, in company with swans and cranes, should traverse en route to the Lake Mānasa and Mount Kailāsa, where the divine city of Alakā is situated. Ascending the plateau called Māla, the cloud should on its way rest on the peak of Mount Amrakūta after quenching with showers its forest fires. A swift journey will bring it to the river Narmadā, parted into streamlets at the rugged foot of the Vindhya mountain, and to the Daśärna country and its capital city Vidišā standing on the Vetravati. After crossing the rivers Sindhu and Nirvindhyā which pine for its showers, the cloud will reach the country of Avanti, where the old villagers are still conversant with the romantic story of Udayana. Although a little out of the way, its capital city Ujjayinī and the shrine of Mahākäla must not be missed. After a little lingering over the stream Gambhīrā, the cloud should pass on to the Devagiri hill, where there is a temple of Kärttikeya. Crossing the river Carmanvati, famed in maythology, and the region of Dasapura, it will reach the country of Brahmavarta and Kuruksetra, the scene of Arjuna's heroic deeds, and drink deep from the river Sarasvati, whose pure waters Balarama resorted to, unwilling to take part in the great Bhārata war and discarding his favourite wine. Then the cloud should proceed to where the Ganges descends from the Himālaya near Kanakhala, and pass through the opening in the Krauñcha ·28 MEGHA-DŪTA mountain, made by Paraśurāma, by which the swans go to the Mānasa Lake. Reaching Mount Kailāsa the cloud will perceive the city of Alakā resting on its lap. The city is then described with its delights and splendours, and the home of the Yaksa with its beautiful surroundings. The charms of his wife are then depicted in glowing colours. Blighted by separation, pale and emaciated, she now seeks many a device to while away her lonely days and sleepless watches of night. If perchance she is in slumber, the cloud should wait and let its lightning play gently like the radiance of fireflies; and it should muffile its thunder so that her pleasant dreams be not disturbed. Gently awakened by a cool breeze, she would rest her eyes on the window where the cloud sits, and listen to it, as Sitā listened to Hanumat, delivering a message of tender love from her husband and an assurance of ultimate reunion.90 , The idea of sending a message may have been suggested by the embassy of Hanumat in the Rāmāyanaºl or of the Swan in the story of Nala in the Mahābhārata. The first conjecture gains plausibility from the fact that an allusion is made in 97 to Sitā anxiously listening to the message of Hanumat; while it is possible to hold that the longing of Rāma for Sitä might have suggested that of the banished Yaksa for his wife.92 A distant parallel is also found in the Kāmavilāpa Jätaka (no. 297), where a crow is sent as a messenger by a man in danger to his wife. But whatever may have been the source of Kālidasa's inspiration, there can be no doubt that the treatment is his own. The selection of a friendly cloud as the bearer of the Yakşa's message from Rāmagiri to Alakā is undoubtedly a strange device; it is criticized by the old rhetorician Bhāmaha as defective and by some modern scholars as unreal. Perhaps anticipating some such views, the poet himself offers the almost demented condition of the sorrowful Yakşa as an apology. But even if it is a highly poetical, it is not an unnatural personification, when one bears in mind the noble mass of Indian monsoon clouds, which seems almost instinct with life 90. Some scholars have concerned themselves with the identification of the Yakşa's Aśrama and the route prescribed for the cloud; but the question is one of historical or geographical rather than literary interest, and has only an indirect bearing on the appreciation of the poem itself. The predominantly imaginary character of the poem should not also be forgotten. 91. Sce Sundara-Kāņda 91-98. 92. This is suggested also by Dakşiņāvartanātha, whom Pūrnasarasvati appears to refer by saying: kaver yaksa-vyttänte sitä-rāghava-urttänta-samadhir astili kecit (p. 7).

·INTRODUCTION 29 as it travels from the Southern tropical sky to the snows of the Himalaya. But the unreality of the poem does not end here. It has been urged that the temporary character of a very brief separation and the absolute certainty of reunion make the display of grief unmanly and its pathos unreal. Perhaps the sense of irrevocable loss would have made the motif more effective; the trivial setting gives an appearance of sentimentality to the real sentiment of the poem. The device of a curse, again, in bringing about the separation-a motif which is repeated in another form in the Abhijñāna-sākuntala—is also criticized; for the breach here is caused by an external agency, and not by psychological complications, to which we are more inclined in modern times. But this criticism loses sight of the predominantly sentimental character of Sanskrit poetry and judges a device by a standard to which it does not profess to conform. It is indeed not necessary to exaggerate the artistic insufficiency of the device; for, even if the setting is unreal, the sense of sorrow in the poem itself is straight and vivid. If we set aside the imaginary setting, we find that the picture of the parted and pining lovers, somewhat heightened though it may be, is yet true and passionate enough to make the pathos real in its appeal. No doubt, the picture is invested with a highly imaginary atmosphere; it presents a dreamland of fancy, its characters are semi-divine beings, and its imagery is accordingly adapted; but all this does not negate its very human and genuine expression of the erotic sentiment. Its vividness of touch has led people even to imagine that it gives a poetic form to the author's own personal experience; but of this one can never be sure. The poem has often been loosely called an elegy or a lyric; but neither in metre nor in matter does it approximate to the Greek elegy, still less to the modern lyric in the strict sense. There is little of subjectivity in its finished artistic execution, and the lyric or elegiac mood does not predominate; but the unmistakable warmth of its expression of rich and earnest emotion redeems the banality of the theme and makes the poem almost lyrical in effect. The wonderful spell of language and the stately-moving music of the Mandākrāntā metre very well suit its picturesque and melancholy recollection of tender love. We can characterise the Megha-düta as a highly poetical expression of the mood of reminiscent love in the presence of suffering) The theme reappears in Kālidāsa's other poems in varied situation in Rāma's ·30 MEGHA-DŪTA recollective tenderness in describing to Sitā the scenes of their past joys and sorrows over which they pass in their aerial journey from Lankā, and more intensely in the two lamentations of Aja and Rati. It should be noted that the ardent feeling in this poem is not isolated but is blended picturesquely with a great deal of descriptive matter, which stands in the way of regarding the composition as a pure lyric. The description, however, is not a bare recital; for nature here is viewed through the eyes of a passionate lover. The intensity of his feeling is set in the midst of the Indian rainy season than which, as Rabindranath rightly remarks, nothing is more appropriate for an atmosphere of loneliness and longing; it is also placed in the midst of splendid natural scenery which enhances its poignant appeal. We find, therefore, that in the earlier part of the poem the description of external nature is heightened throughout by an intimate association with human feeling, while the picture of the lover's sorrowing heart in the later part is skilfully framed in the surrounding beauty of nature.98 A large number of attempts was made in later times to imitate the poem,94 but the Megha-dūta remains unsurpassed as a masterpiece of its kind, not for its matter, nor for its description, nor yet as an exercise of intellect and ingenuity, but purely for its poetry. This small monody is no less characteristic of Kālidāsa's poetic powers than his more extensive poems which have a greater height of aim and range of delivery. 93. This trait of utilizing nature not merely as a background of human cmotion but also finely interweaving it in human affairs is seen throughout in Sanskrit literature. See S. K. De, History of Kävya Literature, Calcutta University, 1947, 94. On the Dūta-kūvyas, see Chintaharan Chakravarti in IH iii, pp. 273-97; S. K. De, op. cit. pp. 372-75; J. B. Chaudhuri, Samskrta-dūta-kāvyetihäsah, Prācya-vāņi Series V, Calcutta 1953 (only on Duta-kavyas of Bengal); E. P. Radhakrishnan, JOR. Madras. x. üi. pp. 269-274. XI, i. pp. 23-28 pp. 39-40.

·THE CRITICAL APPARATUS Adaptations and Translations J T Sh N Jinasena's Pārsvābhyudaya (as in Pathak's edition). Tibetan Translation. Sinhalese Paraphrase. Nemi-düta of Vikrama. [Sila-d. = Sila-dūta of Cāritrasundara-gaņisome variants only are noted.] Commentaries (C) Cd = Cg Cv Vallabhadeva's Pañjikā. Cs Sarasvatītirtha's Vidvajjanānurañjani. Cc = Cãritravardhana's Tikā. Cst = Sthiradeva's Bālaprabodhini. Dakṣiṇāvartanātha's Pradīpa. Cm Mallinātha's Samjīvani. Ср Pūrņa-sarasvati's Vidyullatā. Sanātana-gosvāmin's Tātparya-dipikā. Cb = Bharata-mallika's Subodhā. [Occasionally readings are noted from the following commentaries, of which those of śāśvata and Parameśvara only are in print: Param = Parameśvara's Sumanoramaņi. Sär. = Sāroddhāriņi. Sumati Sumativijaya's Sugamānvayā. Mahima = Mahimasimha-gani's Sukhabodhikā. śāśvata = śāśvata's Kavipriyā. Kalyāṇamalla Kalyāṇamalla's Mālatī] Editions (E) Ew Eg Ed. Wilson. Calcutta 1813. (2nd Ed. 1843 used.) = Ed. Gildemeister. Bonn. 1841. 5 5

·32
Es = Ed. Stenzler. Breslau 1874.
[The following editions with Mallinātha's commentary are
also occasionally utilised:
Ei Ed. Ishwar Chandra Vidyasagar, Calcutta 1869.
Ep = Ed. K. P. Parab. Nirnaya Sagar Press, Bombay, 2nd ed. 1883.
En = Ed. G. R. Nandargikar. Bombay 1894.
Et Ed. in Telugu characters. Madras 1859).
Foulkes = T. Foulkes's Readings from Madras Manuscripts.
Madras 1904. (Occasionally noticed).
[For references to Manuscripts and other Commentaries see
Introduction.]
Chowdhury = Tarapada Chowdhury's Linguistic Aberrations in
Kälidāsa's Writings. Patna 1951. (Noticed when
necessary).
A Concordance of Kālidāsa's Poems by T. K. Ramchandra Aiyar, ed.
by Dr. V. Raghavan. University of Madras. 1952. Variants
from edns. and mss. are recorded here in the footnotes.

·THE TEXT

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·मेघदूतम् कालिदासविरचितम् कश्चित्कान्ताविरहगुरुणा स्वाधिकारप्रमत्तः शापेनास्तंगमितमहिमा वर्षभोग्येण भर्तुः। यक्षश्चक्रे जनकतनयास्नानपुण्योदकेषु स्निग्धच्छायातरुषु वसति रामगिर्याश्रमेषु ॥१॥ तस्मिन्नद्रौ कतिचिदबलाविप्रयुक्तः स कामी नीत्वा मासान्कनकवलयभ्रंशरिक्तप्रकोष्ठः। आषाढस्य प्रथमदिवसे मेघमाश्लिष्टसार्नु वप्रक्रीडापरिणतगजप्रेक्षणीयं ददर्श ॥२॥ तस्य स्थित्वा कथमपि पुरः केतकाधानहेतो- रन्तर्बाष्पश्चिरमनुचरो राजराजस्य दध्यौ । मेघालोके भवति सुखिनोऽप्यन्यथावृत्ति चेतः कण्ठाश्लेषप्रणयिनि जने किं पुनर्दूरसंस्थे ॥३॥ 1. -a) J, Cd. m, Es स्वाधिकारात्प्रमत्तः; Cd. स्वाधिकारप्रमत्त इति पाठे समासः कृच्छ्रलभ्यः. The text-reading is in T, Sh, Cv. c. st. p. g. b, Ew. g, as well as in Param, Sār. Mahima and Sumati. 2. -c) T, Cv प्रशमदिवसे;Cc. m notice this reading, Cm deliberately refuting it; Šāśvata accepts it, but refers also to the text-reading. Cv remarks: केचित्तु शकारथकारयोलिपिसारूप्यमोहात्प्रथम इत्यूचुः ... वर्षाकालस्य प्रस्तुतत्वादादिदिनमित्येतत्वतीव विरुद्धम् ; but Ksemendra, another Kashmirian, reads sea(in Suvștta-tilaka, ed. Kävyamālā ii, p. 52). 3. -a) J, Cc. d. m कौतुकाधानहेतोः; Cd केतकाधानहेतोरिति पाठे... इदमत्यन्तश्लाघ्यविशेषणं न स्यादिति बोद्धव्यं. Most Jaina and Bengali Commentators read केतकाo, as well as T, Sh, Cv. st. p. g. band Param. --4) Cg notices the variant कण्ठाश्लेषि-; Cd तस्याश्लेष- प्रणयिनि जन इति वा पाठः, तस्य यक्षस्य.

·प्रत्यासन्ने नभसि दयिताजीवितालम्बनार्थी जीमूतेन स्वकुशलमयों हारयिष्यन्प्रवृत्तिम् । स प्रत्यग्गैः कुटजकुसुमैः कल्पितार्धाय तस्मै प्रीतः प्रीतिप्रमुखवचनं स्वागतं व्याजहार ॥४॥ धुमज्योतिःसलिलमरुतां संनिपातः क्व मेघः संदेशार्थाः क्व पटुकरणः प्राणिभिः प्रापणीयाः । इत्यौत्सुक्यादपरिगणयन्गुह्यकस्तं ययाचे कामार्ता हि प्रकृतिकृपणाश्चेतनाचेतनेषु ॥५॥ जातं वंशे भुवनविदिते पुष्करावर्तकानां जानामि त्वां प्रकृतिपुरुषं कामरूपं मघोनः। तेनार्थित्वं त्वयि विधिवशादरबन्धुर्गतोऽहं याच्चा मोधा वरमधिगुणे नाधमे लब्धकामा ॥६॥ संतप्तानां त्वमसि शरणं तत्पयोद प्रियायाः संदेशं मे हर धनपतिक्रोधविश्लेषितस्य । गन्तव्या ते वसतिरलका नाम यक्षेश्वराणां बाह्योद्यानस्थितहरशिरश्चन्द्रिकाधौतहा ॥७॥ -a) Cd प्रत्यासन्ने मनसि (Cd refers also to text-reading); Cm refers to this reading as that of Natha (=Daksinavartanatha). Some Bengali MSS जीवना-. T, Sh, Ew.s-लम्बनार्थ. (Cst notices this variant); Cd. g. b. -लम्बनाां.-~-c) Eg संप्रत्यग्रैः. Cd कुटच= (also Param). 5. -b) Cd संदेशार्थः and प्रापणीयः (Cd संदेशाश्च इति केचित्पठन्ति). --~d) Sh, Cv. st. d. p प्रणयकृपणाः (also Param). . . 6. -4) J, Cd. p पुष्कल- (also Param); Foulkes पुष्कळ---d) J. याच्चा बन्ध्या (also Foulkes). 7. -b) Some MSS धनपतेः.

·त्वामारूढं पवनपदवीमुद्गृहीतालकान्ताः प्रेक्षिष्यन्ते पथिकवनिताः प्रत्ययादाश्वसन्त्यः । कः संनद्धे विरहविधुरां त्वय्युपेक्षेत जायां न स्यादन्योऽप्यहमिव जनो यः पराधीनवृत्तिः ॥८॥ मन्दं मन्दं नुदति पवनश्चानुकूलो यथा त्वां वामश्चायं नदति मधुरं चातकस्ते सगन्धः। गर्भाधानक्षणपरिचयानूनमाबद्धमालाः सेविष्यन्ते नयनसुभगं खे भवन्तं बलाकाः ॥ ६ ॥ तां चावश्यं दिवसगणनातत्परामकपत्नी- मव्यापन्नामविहतगतिर्द्रक्ष्यसि भातृजायाम् । आशाबन्धः कुसुमसदृशं प्रायशो ह्यङ्गनानां सद्यःपाति प्रणयि हृदयं विप्रयोगे रुणद्धि ॥१०॥ 8. --b) Sh, Cst. d. m. p. g. b, Es आश्वसत्यः; Param and Foulkes (4 MSS) as in text. Madhava in his Dhātu-pātha and Haradatta on Kāśikā ii. 4. 72 justify the form 979954cy: with the remark अनित्यं गणकार्यमिति. -d) J, Sh, Cd. p (also Param) अयं (for अहं). Foulkes पराधीनवृत्तः. After 8, the sequence of stanzas in J is: 10, 9, 11, 12; in Cv. st. 12, 9, 10, 11. The other sources give the sequence as in text. Ei regards as more logical the order 9, 11, 10, 12. 9. --5) Cv, Eg चातकस्तोयगृध्नुः (also Kalyānamalla), Cst Notices this variant; T, Cc. st. g. b, Ew चातकस्ते सगर्वः (Cg सदर्पः), this reading also in Sar. Sumati and Mahima; some MSS चातकस्ते सबन्धुः; Cb सगर्ध इति क्वचित्पाठः, तत्र गृधु अभिकाङ्क्षायां घन्, गर्धस्तृष्णा, तत्सहितः.-c) T, Sh, Cd. p-क्षमपरिचयात् (also Param); Cv -स्थिरपरिचया; Cg. b, Ew.g-क्षमपरिचयं.-d) Cd. p नयनसुभगाः; Sumati and some MSS. नयनसुखदं. 10. -b) Some MSS. अवहितगतिः. -c) Sh कुसुमसदृशं प्राणनं ह्यङ्गनानां; Cd. p and Param कुसुमसदृशप्राणमप्यङ्गनानां (Cd प्रायशो ह्यङ्गनानामिति केचित्पठन्ति). ---d) T, Cv.d (also Param) सद्यःपातप्रणयि (Sasvata as well as Cst notices this variant). .

·६ कर्तुं यच्च प्रभवति महीमुच्छिलीन्यामवन्ध्यां तच्छु त्वा ते श्रवणसुभगं जितं मानसोत्काः। पा कैलासाद्विसकिसलयच्छेदपाथेयवन्तः संपत्स्यन्ते नभसि भवतो राजहंसाः सहायाः॥११॥ आपृच्छस्व प्रियसखममुं तुङ्गमालिङ्ग्य शैलं वन्यैः पुंसां रघुपतिपदैरङ्कितं मेखलासु । काले काले भवति भवता यस्य संयोगमत्य स्नेहव्यक्तिश्चिरविरहजं मुञ्चतो बाष्पमुष्णम् ॥ १२॥ भार्ग तावच्छृणु कथयतस्त्वत्प्रयाणानुरूपं संदेशं मे तदनु जलद श्रोष्यसि श्रोत्रपेयम् । खिन्नः खिन्नः शिखरिषु पदं न्यस्य गन्तासि यत्र क्षीणः क्षीणः परिलघु पयः स्रोतसां चोपयुज्य ॥१३॥ अद्रेः शृङ्गं हरति पवनः किस्विदित्युन्मुखीभि- दृष्टोत्साहश्चकितचकितं मुग्धसिद्धाङ्गनाभिः। स्थानादस्मात्सरसनिचुलादुत्पतोदङ्मुखः खं दिङ्नागानां पथि परिहरन्स्थूलहस्तावलेपान् ॥१४॥ 11. a) T, Sh, Cst. g. b, Ew. g. s उच्छिलीन्ध्रातपत्रां (also Sar. Mahima, Sumati and Kalyāṇamalla); Cv groefstroTherezi; ad उत्सिलिन्ध्रामवन्ध्यां-b) Foulkes. श्रवणसुखदं.-c)See Chowdhury,20. 12. J, Cm. p. g. b, Ew. g भवति भवतो (Cc notices this reading); the text-reading in T, Sh, Cv. c. st. d, Es. 13. -a) J, Cd. g. b मार्ग मत्तः शृणु. Cv. -प्रयाणानुकूलं -b) Foulkes मत्संदेश. Some MSS transp. तदनु and जलद. J, Sh, Cd. p and Param श्रोष्यसि श्रव्यबन्ध (Cd. p and Param श्राव्य-). -d). T, N, Cc. d. m. p चोपभुज्य (also Sar. and Mahima; Sila-d. as in text); the reading of Cst and Param not clear. 14. a) Cd अद्रेः किं स्विद्वहति पवन:शृङ्ग. Ew शृङ्ग वहति-b) Sh, Cc.g.b, Ew. g. s. दृष्टोच्छायः (also Kalyānamalla).-d) T, Sh परिहर.Cv हस्तावलेहान्. Cd अनेन दिङनागाचार्यश्च विवक्षितः; Cm दिङनागाचार्यस्य कालिदासप्रतिपक्षस्य (there is no reference to this story in any other commentary, early or late). . , ·७ रत्नच्छायाव्यतिकर इव प्रेक्ष्यमेतत्पुरस्ता- द्वल्मीकानात्प्रभवति धनुःखण्डमाखण्डलस्य । येन श्यामं वपुरतितरां कान्तिमापत्स्यते ते बर्हेणेव स्फुरितरुचिना गोपवेषस्य विष्णोः ॥१५॥ त्वय्यायत्तं कृषिफलमिति भूविकारानभिज्ञैः प्रीतिस्निग्धर्जनपदवधूलोचनैः पीयमानः । सद्यःसोरोत्कषणसुरभिक्षेत्रमारुह्य मालं किंचित्पश्चाद्वज लघुगतिर्भूय एवोत्तरेण ॥ १६ ॥ त्वामासारप्रशमितवनोवप्लवं साधु मूर्ना वक्ष्यत्यध्वश्रमपरिगतं सानुमानानफूटः। न क्षुद्रोऽपि प्रथमसुकृतापेक्षया संश्रयाय प्राप्ते मित्रे भवति विमुखः किं पुनर्यस्तथोच्चैः॥१७॥ 15. -a) J रत्नच्छाय-. Cd प्रेक्षणीयं पुरस्तात्. -b) Cv धनुष्खण्डं (on this form see Pathak, p. 78).-c) T, Cg. b, Ew.g पालप्स्यते (also Kalyanamalla). 16. -a) T, Cv. d. m. P, Es भ्रूविलासानभिज्ञैः (also Param).-c) Sh, Cv. d. m. p. g. b-सुरभि क्षेत्रं. Some MSS सालं. Cv मालमुड्डारं क्षेत्र (= an alluvial plateau' -Stein); Cs. d. p मालमुन्नतभूतलमित्युत्प- लमालायां; Cm मालं मालाख्यं क्षेत्र, शैलप्रायमुन्नतस्थलं; Sar. केचिन्मालं मालाभिधानं क्षेत्रमिति ब्रुवते तन्न युक्तं. --d) Cv प्रवलय गति; Cst प्रगुणय (or प्रचलय) गति (for व्रज लघुगतिः). Cg. b, Ew किंचिदेवोत्तरेण. The incomplete MS of Cs (BORI no. 442 of 1887-91) begins with this stanza, on folio 5a, the first fifteen stanzas being lost on missing folios. 17. -a) Cd -दवोपप्लवं.-d) Cd. p तथोच्चः (also Param). T (after 17), Cg. Ew (after 18), Cb (after 16) insert, and N, Sila-d. (after 17) utilise: (Continued from page 45) *1 अध्वक्लान्तं प्रतिमुखगतं सानुमांश्चित्रकूट- स्तुङ्गेन त्वां जलद शिरसा वक्ष्यति श्लाधमानः । आसारेण त्वमपि शमयेस्तस्य नैदाघमग्नि सत्कारार्द्रः फलति नचिरेणोपकारो महत्सु ।। Cv includes it (after 17) but believes it to be spurious and ·छन्नोपान्तः परिणतफलद्योतिभिः काननाम्न- स्त्वय्यारूढे शिखरमचलः स्निग्धवेणीसवर्णे। नूनं यास्यत्यमरमिथुनप्रेक्षणीयामवस्था मध्ये श्यामः स्तन इव भुवः शेषविस्तारपाण्डुः ॥१८॥ स्थित्वा तस्मिन्वनचरवधूभुक्तकुञ्ज मुहूर्त तोयोत्सर्गद्रुततरगतिस्तत्परं वर्त्म तीर्णः । रेवां द्रक्ष्यस्युपलविषमे विन्ध्यपादे विशीर्णा भक्तिच्छेदैरिव विरचितां भूतिमङ्गे गजस्य ॥१६॥ तस्यास्तिक्तैर्वनगजमदैर्वासितं वान्तवृष्टि- जम्बूकुञ्जप्रतिहतरयं तोयमादाय गच्छेः। अन्तःसारं घन तुलयितुं नानिलः शक्ष्यति त्वां रिक्तः सर्वो भवति हि लघुः पूर्णता गौरवाय ॥२०॥ नीपं दृष्ट्वा हरितकपिशं केसरैरर्धरूढ- राविर्भूतप्रथममुकुलाः कन्दलीश्चानुकच्छम् । दग्धारण्येष्वधिकसुरभि गन्धमाघ्राय चोयाः सारङ्गास्ते जललवमुचः सूचयिष्यन्ति मार्गम् ॥२१॥ remarks: एतदनुकारी क्वचिदयमपि श्लोको विद्यते, where एतद् rcfers to 17. Sasvata includes it, but remarks : कस्मिंश्चित्पुस्तके अध्वक्लान्तमि- त्यादिप्रक्षेपश्लोकोऽस्ति. [variants : a) Cv आम्रकूट::--d) N, Sila. d., Cg. b, WEd सद्भावार्द्रः). 18. -d) Sh, Cd. p सर्पवेणीसवणे (also Param); Cs सर्वेवेणी. -d) N मेघश्यामः स्तन इव. 19. -a) J तस्मिन्स्थित्वा by transp. -b) Cs. c. st. b, Ew. g. s. तोयोत्सर्गात् (also Param). Some MSS. लघुतरगतिः-c) Cst विकीर्णा- 20. -a) Sumati and some MSS तस्यास्तीक्ष्णैः:-b) Cv, Eg जम्बूषण्ड--- 21. -) Cs. d. m जग्ध्वारण्येष्व-; Cm दग्धारण्येष्विति पाठे दग्धमित्यधिक- विशेषणं (This view is criticised in Ei).-d) The word सारङ्ग occurs in two places in Sakuntala in the sense of the deer. Some MSS नवजलमुचः. After 21, T, Sh, Cs, c. g.b, Ew insert, and N, Sila-d. 'utilise; - ·& . उत्पश्यामि द्रुतमपि सखे मत्प्रियार्थ यियासोः कालक्षेपं ककुभसुरभौ पर्वते पर्वते ते। शुक्लापाङ्गः सजलनयनैः स्वागतीकृत्य केकाः प्रत्युद्यातः कथमपि भवान्गन्तुमाशु व्यवस्येत् ॥२२॥ पाण्डुच्छायोपवनवृतयः केतकैः सूचिभिन्न- नॊडारम्भैगुहबलिभुजामाकुलग्रामचैत्याः। त्वय्यासन्ने परिणतफलश्यामजम्बूवनान्ताः संपत्स्यन्ते कतिपयदिनस्थायिहंसा दशाः ॥२३॥ तेषां दिक्षु प्रथितविदिशालक्षणां राजधानी गत्वा सद्यः फलमपि महत्कामुकत्वस्य लब्धा । तोरोपान्तस्तनितसुभगं पास्यसि स्वादु यत्त- सभ्रूभङ्ग मुखमिव पयो वेत्रवत्याश्चलोमि ॥२४॥ *2 अम्भोबिन्दुग्रहणचतुरांश्चातकान्वीक्षमाणाः श्रेणीभूताः परिगणनया निर्दिशन्तो बलाकाः । त्वामासाद्य स्तनितसमये मानयिष्यन्ति सिद्धाः सोत्कम्पानि प्रियसहचरीसंभ्रमालिङ्गितानि ।। Cm includes it but regards it as interpolated, remarking: प्रक्षिप्तमपि व्याख्यायते. [variants: a) T,Cc.g. b, Ew.g.-ग्रहणरभसान्. ---d) N, Sila-d. Cs. c सोत्कण्ठानि]. 22. --c) Bhoja's Sarasvati-k. मुक्तापाङ्गः T, Cv सनयनजलैः.-d) Some MSS प्रत्युद्घातः Cp कथमिवेति पाठः... कथमपीति केचित्. Foulkes भवानाशु गन्तुम् 23. --5) Cg. b, Ew. g नीडारम्भे. --~-c) Cv. g. b, Ew. g फलपरिणतिश्याम. -d) Cb केचित्तु अकतिपयदिनस्थायिहंसा इति अकारप्रश्लेषं कुर्वन्ति. Cm कतिपयशब्दस्योत्तरपदत्वेऽपि न तच्छब्दस्योत्तरत्वमस्त्यस्य शास्त्रस्य प्रायिकत्वात् (See Chowdhury 819). 24. ---b) Cv, s. c. d. m, Eg. s फलमविकलं (Cr. 34 d); T, Sh Cg. b, Ew फलमतिमहत् (also Param); Foulkes त्वविकलफलं The text-reading as such is given by J. Cg reads eat and notices the text-reading लब्धा.-c) J स्वादु यत्र; T, Cg. b, Ew. g. s स्वादु (Cg. b स्वाद) युक्तं; Cs. m स्वादु यस्मात् ; Foulkes स्वादु यत्त्वं (also as in text). ---d) J, Sh, Cp चलोाः..

·१० नीराख्यं गिरिमधिवसेस्तत्र विश्रामहेतो- स्त्वत्संपत्पुिलकितमिव प्रौढपुष्पैः कदम्बैः । यः पण्यस्त्रीरतिपरिमलोद्गारिभिर्नागराणा- मुद्दामानि प्रथयति शिलावेश्मभिविनानि ॥२५॥ विश्रान्तः सन्वज वननदीतीरजातानि सिञ्च- न्नुद्यानानां नवजलकणैर्युथिकाजालकानि । गण्डस्वेदापनयनरुजाक्लान्तकर्णोत्पलानां छायादानात्क्षणपरिचितः पुष्पलावीमुखानाम् ॥२६॥ वक्रः पन्था यदपि भवतःप्रस्थितस्योत्तराशा सौधोत्सङ्गप्रणयविमुखो मा स्म भूरुज्जयिन्याः। विधुद्दामस्फुरितचकितैस्तत्र पौराङ्गनानां लोलापाङ्गर्यदि न रमसे लोचनैर्वञ्चितोऽसि ॥२७॥ 25. --a)J विश्रान्तिहेतोः.Cv विश्रामशब्दः कवीनां प्रमादजः; but Cm defends the form (see Pathak's remarks on this, p. 83; Chowdhury $ 77.-b) Cp इवाप्रौढपुष्पैः; Cv केचित्त्वप्रौढेति पेछुः 26. Pa) Cg, Ew.g. sनगनदी-; Cst. b नवनदी- (also Sasvata, Kalyanamalla, Sar. and Mahima), said to be the name of a river. Cm: नदनदीति पाठे पुमान् स्त्रियेत्येकवद्भावो दुर्वार: J, Cd. p-तीरजानां निषिञ्चन्, -c) Cb, Ew. g. -रुजा क्लान्त-(also Mahima). Cb: रुजेति रुक्शब्दा- तृतीया; रुजाक्लान्तेति समस्तमपि वदन्ति, आबन्तरुजाशब्दस्यापि वर्तमानत्वात्. -d) N छायादानक्षण- 27. -a) Cd. p पन्थास्तवं भवतु च; Foulkes पन्थास्तव यदपि च or पन्था यदि च भवत:. Some Mss उत्तरस्यां.-b) Cs. d.g, Ew (also Param) मा च भूः (Cs चकारो वाक्यान्तरसमुच्चये).--c) T, Sh, Cg, b, Ew. g. s -स्फुरणचकित: J, Et यत्र (for तत्र). Foulkes तत्र बिम्बाधराणां. -d) J, Od Hafa: FIT: (also Param and Et); Foulkes aforast लोचनैः स्याः.

·११ वीचिक्षोभस्तनितविहगश्रेणिकाञ्चीगुणायाः संसर्पन्त्याः स्खलितसुभगं दर्शितावर्तनाभेः। निविन्ध्यायाः पथि भव रसाभ्यन्तरः संनिपत्य स्त्रीणामाद्यं प्रणयवचनं विभ्रमो हि प्रियेषु ॥२८॥ वेणीभूतप्रतनुसलिला तामतीतस्य सिन्धुः पाण्डुच्छाया तटरहतर शिभिर्जीर्णपणैः ।। सौभाग्यं ते सुभग विरहावस्थया व्यञ्जयन्ती काय येन त्यजति विधिना स त्वयवोपपाधः ॥२६॥ प्राप्यावन्तीनुदयनकथाकोविदग्रामवृद्धान् पूर्वोद्दिष्टामनुसर पुरीं श्रीविशालां विशालाम् । स्वल्पीभूते सुचरितफले स्वर्गिणां गां गतानां शेषैः पुण्यह तमिव दिवः कान्तिमत्खण्डमेकम् ॥३०॥ 28. -a) Cp स्वनितविहग-; some MSS -क्वणित० Cf. Vikram. iv. 28.= c) Cc. g. b, Ew. g. रसाभ्यन्तरं (also Sar. and Mahima). -d) Sila-d., Sar; Ew आद्यं प्रणयि; some Comm. and Mss आयप्रणय-- 29. a) Cv -सलिला. Sh, Cm -सलिलासावतीतस्य; Some Mss -सलिला सा व्यतीतस्य; Cs.d, Et-सलिला सा त्वतीतस्य. Cm तामतीतस्येति पाठमाश्रित्य सिन्धुर्नाम नद्यन्तरमिति व्याख्यानंतु सिन्धु म कश्चिन्नदः काश्मीरदेशेऽस्ति, नदी तु कुत्रापि नास्तीत्युपेक्ष्यमित्याचक्षते; this apparently refers to the criticism of Cd. s in similar terms. But there is a river named Sindhu in Central India, see Nandargikar p. 32, Vidyasagar p. 116 and Pathak p. 84; identified with Kala. Sindh which flows into the Chambal. Cv. सिन्धु.-b) Cv पाण्डुच्छायां. Cg. b, Ew.g शीर्णणर्णैः (also Param); some Mss जीर्णपत्रैः. -८) Eg and some Mss तेऽसुभगविरहावस्थया (Ei remarks on this: तत्पक्षे असुभगेति विरहावस्थाविशेषणम्). -Cv. व्यञ्जयन्ती. 30. -a) Cg. b, Ew प्राप्यावन्ती and -ग्रामवृद्धां. Cb and Sasvata: केचित्तु प्राप्यावन्तीनिति पठन्ति. --~-b) J, Sh, Cp उपसर. -4) Some Mss स्वचरितफले. ~d) J, Cd. p कृतमिव (also Param), ·१२ दीर्घोकुर्वन्पटु मदकलं कूजितं सारसानां प्रत्यूषेषु स्फुटितकमलामोदमैत्रीकषायः। यत्र स्त्रीणां हरति सुरतग्लानिमङ्गानुकूलः सिप्रावातः प्रियतम इव प्रार्थनाचाटुकारः ॥३१॥ जालोद्गीणरुपचितवपुः केशसंस्कारधूपै- बन्धुप्रीत्या भवनशिखिभिर्दत्तनृत्तोपहारः। हर्येष्वस्याः कुसुमसुरभिष्वध्वखिन्नान्तरात्मा नीत्वा रात्रि ललितवनितापादरागाङ्कितेषु ॥३२॥ 31. --a) Sh, Cs. st. p, Ew. g (also Param and Mahima) पटुमदकलं (Cst. p also notice text-reading). -b) Sh प्रत्यूषेऽर्ध-. Some Mss स्फुरित- Cf. चाटुकार इव दक्षिणानिल: Kumāra viii. 25d. -c) Cb तत्र. -cd) Some Mss in Foulkes transpose यत्र स्त्रीणां and सिप्रावातः. Some Mss FTSTT. After 31, J, Cs insert the following verse: *3 प्रद्योतस्य प्रियदुहितरं वत्सराजोऽत्र जहें हैमं तालद्रुमवनमभूदत्र तस्यैव राज्ञः । अत्रोद्भनतः किल नलगिरिः स्तम्भमुत्पाट्य दर्पा- दित्यागन्तून् रमयति जनो यत्र बन्धूनभिज्ञः । J continues: Cs (after 33) inserts: *4. हा रास्तारांस्तरलगुटिकान्कोटिशः शङ्खशुक्तीः शष्पश्यामान्मरकतमणीनुन्मयूखप्ररोहान् । दृष्ट्वा यस्यां विपणिरचितान्विद्रुमाणां च भङ्गा- संलक्ष्यन्ते सलिलनिधयस्तोयमात्रावशेषाः ।। Cm includes these verses (as well as *9) but transposes them and regards them as interpolated with the remark: इतःपरं प्रक्षि- प्तमपि श्लोकत्रयं व्याख्यायते. Cs. calso include *9 consecutively after *3 and *4.Cst. includes *4 but remarks : केचित्प्रक्षेपकमिदमिति वदन्ति. Nand Sila-d. ultilise (after 33) *3 and *4, but like Cm transpose them. After 30, Mahima inserts these verses thus : *4, *9, 31, *3. [variants: *3-c) Some Mss नळ- or नडगिरिः --d) Some Mss गमयति (for रमयति) and तस्तैविशेषैः (for बन्धूनभिज्ञः). *4-a)J घुटिकान्; Cs गुलिकान्. -c) Some Mss यस्यां दृष्ट्वा. Are emeralds a product of the sea, as described in *4 ? 32. --a) Cv -संस्कारधूमैः (also Sumati and Mahima). ---b) T, Sh, Cs. st. m. p. g. b, Ew. g-नृत्योपहारः, --c) Cd. m, Es अध्वखेदं नयेथाः:-d) J, Sh, N, Cs. st. (Sila-d.) नीत्वा खेदं (Cd notices this ·१३ भर्तुः कण्ठच्छविरिति गणः सादरं वीक्ष्यमाणः पुण्यं यायास्त्रिभुवनगुरोर्धाम चण्डेश्वरस्य । धूतोद्यानं कुवलयरजोगन्धिभिर्गन्धवत्या- स्तोयक्रीडानिरतयुवतिस्नानतिक्तैर्मरुद्भिः॥३३॥ अप्यन्यस्मिञ्जलधर महाकालमासाद्य काले स्थातव्यं ते नयनविषयं यावदत्येति भानुः । कुर्वन्संध्याबलिपटहतां शूलिनः श्लाघनीया- मामन्द्राणां फलमविकलं लप्स्यसे गजितानाम् ॥३४॥ पादन्यासक्वणितरशनास्तत्र लीलावधूत रत्नच्छायारचितवलिभिश्चामरैः क्लान्तहस्ताः। वेश्यास्त्वत्तो नखपदसुखान्प्राप्य वर्षाग्रबिन्दू- नामोक्ष्यन्ते त्वयि मधुकरश्रेणिदीर्घान्कटाक्षान् ॥३५॥ पश्चादुच्चैर्भुजतरुवनं मण्डलेनाभिलीनः सांध्यं तेजः प्रतिनवजपापुष्परक्तं दधानः । नृत्तारम्भे हर पशुपतेरानागाजिनेच्छा शान्तोद्वेगस्तिमितनयनं दृष्टभक्तिर्भवान्या ॥३६॥ variant); T.Cg. b, Ew.g त्यक्तवा खेदं (also Kalyanamalla); Cc. p खेदं नीत्वा (also Param); Cd, Et पश्यन् लक्ष्मी; Cm, Es लक्ष्मी पश्यन्; Foulkes जीमूत. त्वं; some Mss मुक्त्वा खेदं or रात्रि नीत्वा. 33. -a) Sh, Cv सादरं दृश्यमानः (also Param). --b) J, Sh, Cs. c. st. m, Es चण्डीश्वरस्य; T substitutes श्रीकण्ठ.-८) Some Mss धौतोद्यानं.-d) Sh. Cd -क्रीडाभिरत-(Sasvata accepts this reading); Cp. g. b, Ew (Param, shorter recension) -क्रीडाविरत- (Cg. b अविरत अव्यासक्त; Cp विरत निवृत्त). 34. --~-b) T, Cv. s. st. g. b, Ew. g अभ्येति (Cs अम्येति अतिक्रामति); Sh अप्येति. -d) Eg and some Mss आमन्त्राणां. 35. ~a) Sh, Cm पादन्यासै:. ---b) Some Mss -रचितवलिभिः, and कान्तहस्ता.-d) Cv. s.d. p. Ew. gआमोक्ष्यन्ति (also Param). 36. -b)Cb सायं तेज:.Cs विकसितजपा-(also Sār. Sumati and Mahima). Sh, Cg. b, Ew. g. s. -जबा--c) T, Sh, Cs. st. m. g. b, Ew.g नृत्यारम्भे.-d) Cp शान्तोद्वेगः स्तिमित-(also Sila-d.). See Crm on the un-Paninian formation दृष्टभक्तिः; also Chowdhury $25.

·१४ गच्छन्तीनां रमणवति योषितां तत्र नक्तं रुद्धालोके नरपतिपथे सूचिभेद्यैस्तमोभिः । सौदामन्या कनकनिकषस्निग्धया दर्शयोवों तोयोत्सर्गस्तनितमुखरो मा स्म भूविक्लवास्ताः॥३७॥ तां कस्यांचिद्भवनवलभौ सुप्तपारावतायां नीत्वा रात्रि चिरविलसनात्खिन्नविद्युत्कलत्रः। दृष्टे सूर्ये पुनरपि भवान्वाहयेदध्वशेषं मन्दायन्ते न खलु सुहृदामभ्युपेतार्थकृत्याः॥३८॥ तस्मिन्काले नयनसलिलं योषितां खण्डितानां शान्ति नेयं प्रणयिभिरतो वम भानोस्त्यजाशु । प्रालेयास्त्रं कमलवदनात्सोऽपि हर्तुं नलिन्याः प्रत्यावृत्तस्त्वयि कररुधि स्यादनल्पाभ्यसूयः ॥ ३६॥ गम्भीरायाः पयसि सरितश्चेतसीव प्रसन्ने छायात्मापि प्रकृतिसुभगो लप्स्यते ते प्रवेशम् । तस्मादस्याः कुमुदविशदान्यर्हसि त्वं न धैर्या- न्मोघीकर्तुं चटुलशफरोद्वर्तनप्रेक्षितानि ॥४०॥ तस्याः किंचित्करधृतमिव प्राप्तवानीरशाखं हृत्वा नीलं सलिलवसनं मुक्तरोधोनितम्बम् । प्रस्थानं ते कथमपि सखे लम्बमानस्य भावि ज्ञातास्वादो विवृतजघनां को विहातुं समर्थः॥४१॥ . 37. -a) Ew तत्र रात्री.-c) Sh, Cv. s. st. Ew. g सौदामिन्या (also Param). T, Cg. Ew-निकषच्छायया (Cb notices this reading). af Vikramorvasiya iv. 1 कनकनिकषस्निग्धा विद्युत्प्रिया मम नोर्वशी. -d) Some Mss -विमुखो (for मुखरो). J, Cd. g. b, Ew (also Param) मा च भूः (Cd चकारो दर्शयेति क्रियया सेवासमुच्चयार्थः). 38. -a) Sh तस्याः किंचित् (Cf 41 a). Cg. b, Ew. g-वडी.) Cp सूर्ये दृष्ट by transp. 39.) Cst, Param and some Mss कमलनयनात्.

·त्वनिष्यन्दोच्छसितवसुधागन्धसंपर्करम्यः
स्रोतोरन्धध्वनितसुभगं दन्तिभिः पीयमानः।
नीचैर्वास्यत्युपजिगमिषोर्देवपूर्व गिरि ते
शीतो वायुः परिणमयिता काननोदुम्बराणाम् ॥४२॥
तत्र स्कन्दं नियतवसति पुष्पमेघीकृतात्मा
पुष्पासारैः स्नपयतु भवान्व्योमगङ्गाजलाद्रेः।
रक्षातोर्नवशशिभृता वासवीनां चमूना-
मत्यादित्यं हुतवहमुखे संभृतं तद्धि तेजः॥४३॥
ज्योतिलेखावलयि गलितं यस्य बहँ भवानी
पुत्रप्रेम्णा कुवलयदलप्रापि कर्णे करोति ।
धौतापाङ्ग हरशशिरुचा पावकेस्तं मयूरं
पश्चादद्रिग्रहणगुरुभिर्गजितर्नर्तयेथाः॥४४॥
आराध्यैनं शरवणभवं देवमुल्लङ्घिताध्वा
सिद्धद्वन्द्वैर्जलकणभयाद्वीणिभिर्मुक्तमार्गः।
व्यालम्बेथाः सुरभितनयालम्भजां मानयिष्य-
स्रोतोमूर्त्या भुवि परिणतां रन्तिदेवस्य कीर्तिम् ॥४५॥
त्वय्यादातुं जलमवनते शाङ्गिणो वर्णचौरे
तस्याः सिन्धोः पृथुमपि तनुं दूरभावात्प्रवाहम् ।
प्रेक्षिष्यन्ते गगनगतयो नूनमावj दृष्टी-
रेकं मुक्तागुणमिव भुवः स्थूलमध्येन्द्रनीलम् ॥४६ ॥
तामुत्तीर्य व्रज परिचितभूलताविनमाणां
पक्ष्मोत्क्षेपादुपरिविलसत्कृष्णशारप्रभाणाम् ।
कुन्दक्षेपानुगमधुकरश्रीमुषामात्मबिम्बं .
पात्रीकुर्वन्दशपुरवधूनेत्रकौतूहलानाम् ॥४७॥

·ब्रह्मावर्त जनपदमधश्छायया गाहमानः क्षेत्र क्षत्रप्रधनपिशुनं कौरवं तद्भजेथाः। राजन्यानां शितशरशतैर्यत्र गाण्डीयधन्या धारापातस्त्वमिव कमलान्यभ्यवर्षन्मुग्यानि ॥४८॥ हित्वा हालामभिमतरसां रेवतीलोचनाखां बन्धुप्रीत्या समरविमुखो लागली याः सिषेवे। कृत्वा तासामभिगममपां सौम्य सारस्वतीना- मन्तःशुद्धस्त्वमसि भविता वर्णमात्रेण कृष्णः ॥ ४६॥ तस्माद्गच्छरनुकनखलं शैलराजाक्तीणी जन्होः कन्यां सगरतनयस्वर्गसोपानपङ्क्तिम् । गौरीवक्त्रभृकुटिरचना या विहस्येव फैनः शंभोः केशग्रहणमकरोविन्दुलग्नोमिहस्ता ।। ५० ।। तस्याः पातुं सुरगज इव व्योम्नि पश्चार्यलम्बी त्वं चेदच्छस्फटिकविशवं तर्कयस्तिर्यगम्भः संसर्पन्त्या सपदि भवतः लोतसि छायया सा स्यादस्थानोपगतयमुनासंगमेवाभिरामा ॥५१॥ प्रासीनानां सुरभितशिलं नाभिगन्धर्मगाणां तस्या एव प्रभवमचलं प्राप्य गौरं तुषारैः। वक्ष्यस्यध्वश्रमविनयने तस्य शुङ्गे निषण्णः शोभा शुभत्रिनयनवृषोत्खातपङ्कोपमेयाम् ॥५२॥ तं चेद्वायौ सरति सरलस्कन्धसंघट्टजन्मा बाधेतोल्काक्षपितचमरीबालभारो दवाग्निः । अर्हस्येनं शमयितुमलं बारिधारासहस्र- रापन्नार्तिप्रशमनफलाः संपदो हत्तमानाम् ।। ५३ ॥ 52. –d) Cv शोभा रम्यां; Cd. g. b. शुभ्रा शोभा (also Param); । notices text-reading. Et. वृषोद्धात--; some Mss-वृषोदूत. 53. -a) Some Mss वायौ वहति or स्फुरति. Cb- स्कन्धसंघर्ष-----b) Cg Ew. g उल्काक्षयित- (also Kalyanamalla).'' ।

·१७ ये त्वां मुक्तध्वनिमसहनाः स्वाङ्गभङ्गाय तस्मि- न्दर्पोत्सेकादुपरि शरभा लङ्घयिष्यन्त्यलङ्घयम् । तान्कुर्वीथास्तुमुलकरकावृष्टिहासावकीर्णा- के वा न स्युः परिभवपदं निष्फलारम्भयत्नाः॥५४॥ तत्र व्यक्तं दृषदि चरणन्यासमर्धेन्दुमौलेः शश्वत्सिद्धरुपहृतबलि भक्तिनम्रः परीयाः। यस्मिन्दृष्ट करणविगमादूर्ध्वमुद्भूतपापाः कल्पन्तेऽस्य स्थिरगणपदप्राप्तये श्रद्दधानाः ॥५५॥ शब्दायन्ते मधुरमनिलैः कोचकाः पूर्यमाणाः संरक्ताभिस्त्रिपुरविजयो गीयते किंनरीभिः। निर्बादी ते मुरज इव चेत्कन्दरेषु ध्वनिः स्या- त्संगीतार्थो ननु पशुपतेस्तत्र भावी समस्तः॥५६॥ 54. -ab) J, Sh, Cs, c. d. m. p, Es ये संरम्भोत्पतनरभसाः स्वाङ्ग (Sh. रभस- स्वाङ्ग) भङ्गाय तस्मिन्मुक्ताध्वानं (Sh, Es मुक्तध्वानं; also Kalyanamalla and Sumati) सपदि शरभा लङ्घयेयुभवन्तं (also Param); Cb notices thisreading.Cv.कायभङ्गाय and Some Mss लम्भयेयु: The text-reading for these Pädas is given by T, Cv. st. g. b, Ew.g.--)J, Sh, Cs, c. d. m. p-वृष्टिपातावकीर्णान् (also Param); Cc notices the textreading which is given also by Sār. and Sumati; Cb notes the variant-वृष्टिघातावकीर्णान्.-d) J, Sh, Cp केषां न स्युः (also Param). Sh, Cd. p परिभवफलाः (also Param). 55. -b) Sh उपभृतबलिं; Cd. m, Ew. g. s उपचित०; Cg. b उपहित०. -c) T, Cg. b, Ew.g दूरमुद्धत.-d). J, T, Sh, Cs. d. m. p कल्पिष्यन्ते (Cc notices this variant); N, Cc (also Sila-d. and Kalyānamalla) संकल्पन्ते; Text-reading in Cv. g. b, Ew. g. s (Ei अयमेव पाठः साधीयान्, निरुपसर्गस्यैव क्लृप्तेः पर्याप्तिवाचकत्वात्समित्युपसर्गयोगे तु धातुरयमर्थान्तरं बोधयति). Some Mss सुरगणपद- (this variant is also noticed by Param, who reads स्थिरगुणपद-). 56. -b) Cc. d. m संसक्ताभिः; Com notices the text-reading.-c) Sh, Cc. m निह्रदिस्ते Cd मुरव इव (also Param). Cv कन्दरासु.-d) T, Sh, N, Cs. c. st. m. p. g. b, Ew. g. s तत्र भावी समनः (Cd notices this as well as the text reading); Cd नृत्यतस्तत्रपूर्णः; text-reading in J, Cv, Param.

·.न प्रालयातरुपतटमतिक्रम्य तांस्ताविशेषा- न्हंसद्वारं भृगुपतियशोवर्त्म यत्क्रौञ्चरन्धम् । तेनोदीची दिशमनुसरेस्तिर्यगायामशोभी श्यामः पादो बलिनियमनाभ्युद्यतस्येव विष्णोः॥५७ ॥ गत्वा चोवं दशमुखभुजोच्छासितप्रस्थसंधेः कैलासस्य त्रिदशवनितादर्पणस्यातिथिः स्याः। शृङ्गोच्छायैः कुमुदविशदेर्यो वितत्य स्थितः खं राशीभूतः प्रतिदिशमिव त्र्यम्बकस्याट्टहासः॥५८ ॥ उत्पश्यामि त्वयि तटगते स्निग्धभिन्नाञ्जनाभे सद्यःकृत्तद्विरददशनच्छेदगौरस्य तस्य । लीलामद्रेः स्तिमितनयनप्रेक्षणीयां भवित्री- मंसन्यस्ते सति हलभृतो मेचके वाससीव ॥ ५६ ॥ हित्वा तस्मिन्भुजगवलयं शंभुना दत्तहस्ता क्रीडाशैले यदि च विहरेत्पादचारेण गौरी। भङ्गोभक्त्या विरचितवपुः स्तम्भितान्तर्जलौघः सोपानत्वं व्रज पदसुखस्पर्शमारोहणेषु ॥६०॥ 57. -~a) Some Mss उपक्रम्य.-c) J दिशमनुपतेः; Cv दिशमभिसरेः-d) Some Ms पादन्यासो बलि-J बलिनियमने; Cd p बलिविमथना- (also Param). N बलिनियमनायोद्यतस्येव. 58. ---b) Some Mss दर्शनास्यातिथि:.-) Sh, Ew तुङ्गोच्छ्रायः. Some Mss कुसुमविशदैः. Foulkes व्याप्य योऽधः स्थितः ख.-d) J, Sh, Cd. m. p (Sila-d) प्रतिदिनमिव; Cv प्रतिनिशमिव; text-reading in T, N, Cs. c. st. g. b, Ew.g. s (also Sar., Sumati, Mahima and Kalyanamalla); it accounts best for the variants. Cf. alternative readings afafant and safari in Stanza 503 of Kavindra-vacana (ed. Thomas, Calcutta 1911, p. 157). The question really is whether temporal or spatial accumulation is meant. 59. --b) J, Cd.p-द्विरदरदन- (also Param).-c) T, Sh, Cd. st. m. p. b, Ew. s शोभामद्रेः (also Param); the text-reading is noticed by Cb asavariant, but Sasvata says: शोभामित्यपपाठ एवेत्यभिमतमस्माकम्. (also Param) विचरेत् (Cp notices text-reading).-c) Cd. p I ·१६ १ तत्रावश्यं वलयकुलिशोधट्टनोद्गीर्णतोयं नेष्यन्ति त्वां सुरयुवतयो यन्त्रधारागृहत्वम् । ताभ्यो मोक्षस्तव यदि सखे धर्मलब्धस्य न स्या- क्रीडालोलाः श्रवणपरुषगर्जितर्भाययस्ताः॥६१॥ हेमाम्भोजप्रसवि सलिलं मानसस्याददानः कुर्वन्कामात्क्षणमुखपटप्रीतिमैरावणस्य । धुन्वन्वातैः सजलपृषतैः कल्पवृक्षांशुकानि च्छायाभिन्नः स्फटिकविशदं निविशेस्तं नगेन्द्रम् ॥६२॥ तस्योत्सङ्गे प्रणयिन इव लस्तगङ्गादुकूला न त्वं दृष्ट्वा न पुनरलकां ज्ञास्यसे कामचारिन् । या वः काले वहति सलिलोद्गारमुच्चविमाना मुक्ताजालग्रथितमलकं कामिनीवाभ्रवृन्दम् ।। ६३ ॥ भङ्गी भक्त्या; Foulkes भक्त्या भङ्गी. Some Mss सूचितान्तर्. Civ -जलोऽस्याः.-4) T, Cst. g. b, Ew. g. s सोपानत्वं व्रज (as in text); Cd सोपानं त्वं. Cv. कुरु सुखपद-J, Sh, N, Cs. d. m. p (also Param and Sila-d.) कुरु मणितटारोहणाग्रयायी (J. रोहणायाग्रचारी); Cst and some Mss मणिशिलारोहणायाग्रयायी. Some Mss स्पर्शमारोहणाय. 61. --a) Cv जनितसलिलोद्गारमन्तःप्रवेशात् ; Cst and some Mss कुलिश (= हीरक Sar.) वलयोद्घट्टनोदीणं (Cst नोद्गीर्ण) तोय.-5) Some Mss सद्यो मोक्षः. J यदि तव by transp.-c) Some Mss र्शमलब्धस्य.-d) Some Mss श्रवणकटुकैः or "कटुभिः. J, T, Sh, N, Cs गर्जितैर्भीषयेस्ताः; Cst, Sar. गजित पयस्ताः; Some Mss भर्सयेस्ताः. On these forms see Pathak p. 98. 62. Ei considers this st. interpolated.---a) Et आदधानः. -b) J, T, Sh, Cs. m कामं.T.Cc. st. d. m. p.g. b. Ew. g. s. ऐरावतस्य:J.Cv, s, Et and Mahima as in text.-c) J, Sh, Cst. d. m. p धुन्वन्कल्प (Cip धून्वन्कल्प) द्रुमकिसलयान्यंशुकानीव वातैः (J, Sh, Cst. P, Et अंशुकानि स्ववातैः); T, av. s. c. g. b, Ew. g. s. give the text-reading.-d) Some Mss स्फटिकविमलं. T, Cg.b, Ew.g. s. च्छायाभिन्नस्फटिकविशदं; J. Sh, N, Cd. m. p नानाचेष्टर्जलद ललितैः (also Param and Sila-d). Cv निविशेः पर्वत तं. 63. -4) Cv -दुगूलां.-b) Some Mss व्योमचारिन्.-c) T, Sh, Cs. c. st. d. p.g. b, Ew.g. s. also Param fart:. (Text-reading in J, Cv. m).

·२० विद्युत्वन्तं ललितवनिताः सेन्द्रचापं सचित्राः संगीताय प्रहतमुरजाः स्निग्धगम्भीरघोषम् । अन्तस्तोयं मणिमयभुवस्तुङ्गमभ्रंलिहानाः प्रासादास्त्वां तुलयितुमलं यत्र तैस्तैविशेषैः ॥ ६४ ॥ हस्ते लीलाकमलमलकं बालकुन्दानुविद्धं नीता लोध्रप्रसवरजसा पाण्डुतामाननश्रीः। चूडापाशे नवकुरवकं चार कर्णे शिरीषं सीमन्ते च त्वपदुगमजं यत्र नीपं वधूनाम् ॥ ६५ ॥ N. B. The division into Purva-and Uttara-megha is here made by some commentators and manuscripts, and is now conventionally accepted; but it is somewhat arbitrary and is not found in the early commentaries of Vallabhadeva and Sthiradeva, nor in Jinasena's text. 64. -b) Cs. d संगीतार्थ-. Cd. p प्रहतमुरवाः. J, Cd. p स्निग्धपर्जन्यघोषं. After 64, the sequence of stanzas 65-72 is as follows: in J67, 70, 5, *6,*65, 66, 69, 68, *7, *8, *9, *10, 71, 72; in T, Cg. b, Ew.g65, 66, 70, 69, 68,67, 71, 72; in Sh 65, *5, *6,66, *7, 69, 68, 67, *8, 70, 71, *10, 72; in N *9, *6, 65, 66, 67, 68, 69, *8, *5, *7, *10, 70, 71, 723; in Sila-d. 65, *9, *6,66, 70, 69, *5, *8, 68, *7, 67, *10, 71, 72; in Cv. st as in text; in Cs 65, *6, 66, *7, 69, 70, 68, *5, 67, *8, 71, *10, 72; in Cd. p (which omit 70) 65, 66, 69, 68, 67, 71, 72 (also Param); in Cm 65, 66, *7, 69,68, 67, *8, 70, 71, *10, 72 ; in Es 65, 66, 69, 68, 67, 70, 71, 72. 65. -a) J, Cs. c. d. m अलके; Cip. अलका. Cs. c-कुन्दानुबन्धः; Cd कुन्दानुवेधो; Cp कुन्दानुविद्धा. Cd criticises the text-reading as अपपाठ, which Cm disputes. Cs also notices text-reading as a variant. Sar., Sumati and Mahima as in text.---5) Cv.st रोध्रप्रसव- Cd. m प्रानने श्री:.-c) T, Ew कुरुवकं; Cm कुरबकं.-d) Ew सीमन्तेऽपि. J (after *6), Sh (after 65), Cs (after 68) : insert, and N utilises (after *8) *5 यत्रोन्मत्तभ्रमरमुखराः पादपा नित्यपुष्पा हंसश्रेणीरचितरशना नित्यपमा नलिन्यः । केकोत्कण्ठा भवनशिखिनो नित्यभास्वत्कलापा नित्यज्योस्नाः प्रतिहततमोवृत्तिरम्याः प्रदोषाः॥ ७ , ·यस्यां यक्षाः सितमणिमयान्येत्य हर्म्यस्थलानि ज्योतिश्छायाकुसुमरचनान्युत्तमस्त्रीसहायाः । आसेवन्ते मधु रतिफलं कल्पवृक्षप्रसूतं त्वद्गम्भीरध्वनिषु शनकैः पुष्करेष्वाहतेषु ॥६६॥ यत्र स्त्रीणां प्रियतमभुजोच्छ्वासितालिङ्गिताना- मङ्गग्लानि सुरतजनितां तन्तुजालावलम्बाः। त्वत्संरोधापगमविशदेश्चोतिताश्चन्द्रपाद- क्लुम्पन्ति स्फुटजललवस्यन्दिनश्चन्द्रकान्ताः॥६७ ॥ Sh continues; J (after 70), Cs (after 65) insert and N utilises (after *9): *6 प्रानन्दोत्थं नयनसलिलं यत्र नान्यनिमित्तै- नन्यिस्तापः कुसुमशरजादिष्टसंयोगसाध्यात् । नाप्यन्यस्मात्प्रणयकलहाद्विप्रयोगोपपत्ति- वित्तेशानां न च खलु वयो यौवनादन्यदस्ति । Cc includes only *6. Cm includes and comments on these verses but pronounces them to be interpolated (श्लोकद्वयं प्रक्षिप्तम्). Sila-d. utilises *6 (after *9) and *5 (after 69) [variants : *5.-J यत्रासन्नभ्रमरनिकराः, नित्यज्योत्स्ना- Sār. यस्यो- न्मत्तभ्रमर-*6.-J नाप्यन्यत्र, न खलु च वयो). 66. -a) Sh शित-; Cb शितेति...व्याचक्षते केचित्.-b) Sh, Cd. m. Ew. s- रचितान्यु -(also Sār.); Cip -खचितान्यु -(also Param). -c) T, Cg. b, Ew.g.s रतिरस. Cp and Param प्रसूति.-d) J-ध्वनिषु मधुरं. Hereafter Cg does not explain or meagrely explains 68, 70, 71,73-78, 81, 84,86-89,94, 95, 98, 100-2, *13, 103-4, 106-7, 109,*14,111 as they are said to be easy (सुगमम्) ; hence Cg's readings of these stanzas cannot be always determined. J (after 68), Sh, Cs. c. m (after 66) insert and N (after *5), Sila-d. (after 68) utilize: *7 मन्दाकिन्याः सलिलशिशिरैः सेव्यमाना मरुद्भि- मन्दाराणामनुतटरुहां छायया वारितोष्णाः। अन्वेष्टव्यैः कनकसिकतामुष्टिनिक्षेपगूढः संक्रीडन्ते मणिभिरमरप्रार्थिता यत्र कन्याः।। [variants:--a) Cs पयसि शिशिरैः:-b) J तटवनरूहां]. 67. --1) T, Cv. c. st. m, Eg. s-भुजालिङ्गनोच्छासितानां; Sh-भुजोच्छासि- तालिङ्गनानां; some Mss भुजालिङ्गितोच्छासितानां.-b) Cst and Sar. .

·२२ नेत्रा नीताः सततगतिना यद्विमानानभूमी- रालेख्यानां सलिलकणिकादोषमुत्पाद्य सद्यः। शङ्कास्पृष्टा इव जलमुचस्त्वादृशा यत्र जाल- बूंमोद्गारानुकृतिनिपुणा जर्जरा निष्पतन्ति ॥६८ ॥ नीवीबन्धोच्छसितशिथिलं यत्र यक्षाङ्गनानां वासः कामादनिभृतकरेष्वाक्षिपत्सु प्रियेषु । अचिस्तुङ्गानभिमुखमपि प्राप्य रत्नप्रदीपा- न्हीमूढानां भवति विफलप्रेरणा चूर्णमुष्टिः॥६६॥ यन्त्रजालावलम्बाः (Cs notices this reading).-c) Some Mss त्वत्संपर्कोपगम-J इन्दुपादैनिशीथे; T, Sh, Cs. c.st. m.d.p. चन्द्रपादैनिशीथे; Cg, Ew.g प्रेरिताश्चन्द्रपादैः (also Sar. and Kalyanamalla); Cb, Es चोदिताश्चन्द्र०%; some Mss द्योतिताश्चन्द्र०; text-reading in Cv, which explains the variants. J (after *7), Sh, Cs. m (after 67) insert and N (after 69), Sila-d. (after *5) utilise: *8 अक्षय्यान्तर्भवननिधयः प्रत्यहं रक्तकण्ठ- रुद्गायद्भिर्धनपतियशः किंनरैर्यत्र सार्धम् । वैभ्राजाख्यं विबुधवनितावारमुख्यासहाया बद्धालापा बहिरुपवनं कामिनो निर्विशन्ति ।। [variants: ra) 3s अक्षीणान्तर्भवन--4) N, Cs बद्धापानं; Sila-d. बद्ध्वा यानं; some Mss बह्वालापा]. 68. -a) Some Mss यत्रानीताःT, Cb, Ew ये विमानान-. Sh. Cp-भूमेः. (also Param). -b) J, T, Cg. b स्वजलकणिका- (Cf. 59a) (Cm. in Ei, Et has this reading!); Cv, Eg. s नवजलकणैः (Cb notices this reading); Ew सजलकणिका-; text-reading in Sh, Cs, c. st.d. m.p (also Sar). -c) Cm त्वादृशो. Cs. d. p यन्त्रजालैः (also Param and Sumati); Cim, Es जालमार्गः:-d) Cp धूपोद्गारा-.Cv-निपुणं; some Mss-कुशला. 69. -a) Cv. p-बन्धोच्छसन- J, Sh, Cs. d. m. p यत्र बिम्बाधराणां (also Param). -b) J, Sh, Cst. d. m. p, Es क्षौमं रागात् (also Param); some Mss वासः कायात्.-c) Cs. d विद्युद्दीप्रा (Cs दीप्ता) नभिमुखमपि. Cg.. b, Ew. g. अभिमुखगतान्.-d) Sh विफलप्रेरिता; Cv.st विफलप्रेरणः; Sila-d. विफलप्रेरित:; some Mss विफलः प्रेरित:.

·२३ ३ गत्युत्कम्पादलकपतितर्यंत्र मन्दारपुष्पैः पत्रच्छेदैः कनककमलैः कर्णविभ्रंशिभिश्च । मुक्ताजालैः स्तनपरिचितैच्छिन्नसूत्रश्च हार- नॅशो मार्गः सवितुरुदये सूच्यते कामिनीनाम् ॥७०॥ मत्वा देवं धनपतिसखं यत्र साक्षाद्वसन्तं प्रायश्चापं न वहति भयान्मन्मथः षट्पदज्यम् । सभ्रूभङ्गप्रहितनयनः कामिलक्ष्येष्वमोघ- स्तस्यारम्भश्चतुरवनिताविनमैरेव सिद्धः॥७१॥ 70. -Cd. p and Paramesvara omit this stanza. Ei considers it interpolated.-a) Some Mss गत्यौत्कम्पात्.-b) Cv.c. b क्लुप्तच्छेद्यैः; Ew. g 074: (noticed by Cb as a variant); Cs toegri:. Cst पत्रच्छेद्यः (notices text-reading also). Cb, Ew.g कनकनलिनः; Cs and some Mss -वित्रंसिभिश्च.-c) Cv. c. st मुक्तालग्नस्तनपरिमलैः; Cs मुक्तालग्नस्तनपरिसर-; Mahima मुक्ताजालस्तनपरिचय-. Mahima also notices the alternative reading मुक्तालग्नस्तनपरिमलच्छिन्न- (which is accepted by Sumati), as well as the text-reading. Sh, Cm, Ew. g. s. स्तनपरिसरच्छिन्न-; Cb स्तनपरिसरैश्छिन्न-(Cb defends this reading from the attack of Bphaspati); some Mss -परिमलैभिन्नसूत्रः,-परिचितछिन्नसूत्रः and-परिचयछिन्नसूत्र:Cst notices the variant मुक्ताजालस्तनपरिसरच्छिन्न-. Sār. remarks : मुक्तालग्नस्तनपरि- मलच्छिन्नसूत्रैश्च हारैरिति मुख्यः पाठः, मुक्ताजालैः स्तनपरिसरच्छिन्नसूत्रश्च हारैरिति पाठान्तरम् । J continues (after *8); Cs. c insert (after 31); N (after 64) and Sila-d. (after 65) utilise: *9 पत्रश्यामा दिनकरहयस्पधिनो यत्र वाहाः शैलोदग्रास्त्वमिव करिणो वृष्टिमन्तः प्रभेदात् । योधानण्यः प्रतिदशमुखं संयुगे तस्थिवांसः प्रत्यादिष्टाभरणरुचयश्चन्द्रहासव्रणाङ्कः।। Cm includes this verse in continuation of *3- *4 (see above under 31) but considers it to be interpolated. [variant: -a) Cs शष्पश्यामा, Et घासश्यामा (Sar. सस्यश्यामा). -b) Some Mss वृष्टिमन्तः पयोदा:]. 71. -a) Some Mss दृष्ट्वा देवं-b) Cd भयात्त्वामपि प्रेक्ष्य कामः-c) J. Cs. c. b, Et सभ्रूभङ्ग:-4) T, Cb, Ew. g चटुलवनिता- ·२४ तत्रागारं धनपतिगृहादुन्तरेणास्मदीयं दूराल्लक्ष्यं तदमरधनुश्चारुणा तोरणेन । यस्योद्याने कृतकतनयः कान्तया वधितो मे हस्तप्राप्यस्तबकनमितो बालमन्दारवृक्षः॥७२॥ वापी चास्मिन्मरकतशिलाबद्धसोपानमार्गा हैमैः स्यूता कमलमुकुलैः स्निग्धवैडूर्यनालैः। यस्यास्तोये कृतवसतयो मानसं संनिकृष्टं नाध्यास्यन्ति व्यपगतशुचस्त्वामपि प्रेक्ष्य हंसाः ॥७३॥ J (after *8), Sh, Cs. m (after 71) insert and N (after *7), Sila-d. (after 67.) utilise: *10 वासश्चित्रं मधु नयनयोविभ्रमादेशदक्षं पुष्पोद्भदं सह किसलयभूषणानां विकल्पान् । लाक्षारागं चरणकमलन्यासयोग्यं च यस्या- मेकः सूते सकलमबलामण्डनं कल्पवृक्षः ।। [variants : b) J विकल्पं; some Mss विशेषान्. ed) J च यस्मिन्नेकः सूते] 72. -a) Ew अत्रागारं. Cv. c. d. m. p. b, Es -गृहानुत्तरेण. (Civ. पञ्चम्यन्तः पाठस्त्वनार्यःbut Tattvabodhini on Sidhānta-Kaumudi(on ii. 3. 31) remarks on this passage: उत्तरेणेत्येतत्-तोरण-समानाधिकरणं तृतीयान्तं न त्वेनबन्तमित्याहुः, धनपतिगृहानुत्तरेणास्मदीयमिति कैश्चित्पठ्यते, तदा तु सम्यगेव। Cm धनपतिगृहादिति पाठे उत्तरेणेति नैनप्प्रत्ययान्तं किंतु तोरणेनेत्यस्य विशेषणं तृतीयान्तं । Cb गृहादुत्तरेणेति पाठे विशेषेपि क्वचित्सामान्यप्रवृत्तेर्दिक्- शब्देन योगे पञ्चमी। Sar., Sumati, Mahima, Paramesvara and Kalyāṇamalla as in text; so also Rājasekhara in Kavyamimämsä. The masculine gender of TE is justificd by quoting Amara-kośa गृहाः पुंसि च भूम्न्येव. --5) J, Cd. p त्वदमरधनुः; T, Sh, Cs. c. st. m. g. b, Ew. g. s. (also Param) सुरपतिधनुः (Mahima as in text). -c) Cv. d. m यस्योपान्ते. J वर्धितः कान्तया by transp. -d) Some Mss स्तबकविनतो. 73. -b) J, Sh, Cd. p हैमः स्फीता; Cs. c. st. m. b, Ew. s हैमश्छन्ना (also Sar.).J, T, Cs. c. st. m, Es विकचकमलैः; some Mss कनककमल: and कमलकुसुमैः. J, Sh, Cd. p दीर्घवैडूर्य (or वदूर्य) (also Param). -c) Cp यस्यास्तीरे. -d) Sh, N, Cc. m. d. Es नाध्यास्यन्ति (Crm आध्यानमुत्कण्ठास्मरणमिति काशिकायाम्); some Mss न ध्यान्ति. Some Mss त्वामलं J. प्राप्यहंसाः . - ·२५ तस्यास्तीरे रचितशिखरः पेशलैरिन्द्रनीलैः क्रीडाशैलः कनककदलीवेष्टनप्रेक्षणीयः। मद्रोहिन्याः प्रिय इति सखे चेतसा कातरेण प्रेक्ष्योपान्तस्फुरिततडितं त्वां तमेव स्मरामि ॥७४।। रक्ताशोकश्चलकिसलयः केसरश्चात्र कान्तः प्रत्यासन्नौ कुरवकवृतेर्माधवीमण्डपस्य । एकः सख्यास्तव सह मया वामपादाभिलाषी काङक्षत्यन्यो वदनमदिरा दोहदच्छद्मनास्याः॥७५॥ तन्मध्ये च स्फटिकफलका काञ्चनी वासयष्टि- द्ले बद्धा मणिभिरनतिप्रौढवंशप्रकशैः। तालैः शिजलयसुभDनर्तितः कान्तया मे यामध्यास्ते दिवसविगमे नीलकण्ठः सुहृदः॥७६ ॥ 74. -a) Cv, Ew यस्यास्तीरे J, Sh, Cs. c. d. p. (also Param) विहितशिखरः (text-reading also noticed by Cc); Cv निचित०.--b) T, Ew. g वेष्टनः प्रेक्षणीयः; Sh and some Mss -वेष्टित- -1) J-स्फुटित- Param-स्फुटिततटितं. 75. -a) T, Cs. g. b, Ew केसरस्तत्र.-b) Cb, Ew.g प्रत्यासन्नः. T, Cb, Ew कुरुवक; Cist. m कुरुबक.-d) Sh वाञ्छत्यन्यो (also Sila-d.). J दौर्ह द- Cd. p. दोहल- (also Param). J transposes 75-78 and 79-81. 76. -b) Cv मूले नद्धा.-c) Sh, Cs. c. d. m शिजावलय-; Foulkes (2 Mss) शिजवलय-as in text. (Cv शिजदिति प्रयोगःप्रमादजः,अनित्यो वानुदात्तेदात्मनेपदविधिः; Cp परस्मैपदित्वं चिन्त्यं; Cd परस्मैपदं न भवति; Cc शिजवलयसुभगैरित्यशुद्धः पाठः; Cb शिजदिति क्वचिदात्मनेपदिनोऽपि परस्मैपदं स्यादिति बहवः प्रयोगा दृश्यन्ते; Cs also notices and justifies the text-reading; Dhvanyāloka reads as in text). J, Ew PETUT नर्तितो by transp. Some Mss सभ्रूभङ्गं करतललयैर्तितः (Sar. and Mahima notice this reading; obvisouly it is an emendation).

·-- २६ एभिः साधो हृदयनिहितैर्लक्षणलक्षयेथा द्वारोपान्ते लिखितवपुषौ शङ्खपौ च दृष्ट्वा । क्षामच्छायं भवनमधुना मद्वियोगेन नूनं सूर्यापाये न खलु कमलं पुष्यति स्वामभिख्याम् ॥७७॥ गत्वा सद्यः कलभतनुतां शीघ्रसंपातहेतोः क्रीडाशैले प्रथमकथिते रम्यसानौ निषण्णः। अहस्यन्तर्भवनपतितां कर्तुमल्पाल्पभासं खद्योतालीविलसितनिभां विधुदुन्मेषदृष्टिम् ॥७॥ तन्वी श्यामा शिखरदशना पक्वबिम्बाधरोष्ठी मध्ये क्षामा चकितहरिणीप्रेक्षणा निम्ननाभिः । श्रोणीभारादलसगमना स्तोकनम्रा स्तनाभ्यां या तत्र स्याधुवतिविषये सृष्टिराद्येव धातुः ॥७९॥ 77. -a) Some Mss मनसि निहितः. Cv लक्षणैर्लक्षणीयं; Cs लक्षयेस्तत्. cd लक्षयतेः कर्मादर्शनाल्लक्षयेस्तदिति केचित्पठन्ति.-c) T, Cb, Ew. g. s मन्दच्छायं (also Kalyanamalla). 78. -a) T, Cb, Ew. g. s. तत्परित्राणहेतोः-b) Cd रत्नसानौ.-c) Sh अर्हस्येनं भवन-.-d) Some Mss-विलसन- 79. ---a) J, Cd. m, Es शिखरिदशना; Sar. gives the variant अशिख- रदशना. The text-reading is given by T, Sh, Cv. c. st. p. b, Ew. The phrase is found in Rāmāyana (Bom. ed) 3. 46. 17: समाः शिखरिणः स्निग्धाः पाण्डुरा दशनास्तव । [Cv शिखरदशना तीक्ष्णदन्ता। Cs शिखरिणः कोटिमन्तो दशना दन्ता यस्याः, शिखरदशनेति पाठे शिखराणि दाडिमबीजानीव दशना यस्याः। Cp शिखराख्यमाणिक्यविशेषवत् स्निग्धधवला- रुणदन्ती। पक्वदाडिमबीजाभं माणिक्यं शिखरं विदुरिति हलायुधः। Cb (Cg similar): शिखरवत्कुन्दकुटमलबद्वशना दन्तास्तादृशी। शिखरं शृङ्गमग्रं च शिखरं कुन्दकुमल इति बलः । केचित्तु शिखरमग्रं तदतिशयेनात्रास्तीति अतिशयेऽर्शा- दित्वादत्; शिखरा अतिशयितामा दशना यस्याः सा । तथा दशनानां तीक्ष्णाग्रत्वेन शुभलक्षणं सूचितम् । Cc शिखराणि दाडिमबीजानीव दशना यस्याः सा ।].Cv. b, Eg-बिम्बाधरौष्ठी.-b) Cv -हरिणप्रेक्षणी; Cs. c. d या-हरिणीप्रेक्षणी; some Mss -हरिणीप्रेक्षिता.-d) Et and some Mss तत्रास्ते. J युवतिविषया T, Cb, Ew आद्यैव J transposes 79-81 and 75-78.

·- २७ तां जानीयाः परिमितकथां जीवितं मे द्वितीयं दूरीभूते मयि सहचरे चक्रवाकीमिवैकाम् । गाढोत्कण्ठां गुरुषु दिवसेष्वेषु गच्छत्सु बालां जातां मन्ये शिशिरमथितां पद्मिनी वान्यरूपाम् ॥५०॥ नूनं तस्याः प्रबलरुदितोच्छूननेत्रं बहूनां निःश्वासानामशिशिरतया भिन्नवर्णाधरोष्ठम् । हस्तन्यस्तं मुखमसकलव्यक्ति लम्बालकत्वा- दिन्दोर्दैन्यं त्वदुपसरणक्लिष्टकान्तबिति ॥८१॥ पालोके ते निपतति पुरा सा बलिव्याकुला वा मत्सादृश्यं विरहतनु वा भावगम्यं लिखन्ती। पृच्छन्ती वा मधुरवचनां सारिका पञ्जरस्था कच्चिद्भर्तुः स्मरसि रसिके त्वं हि तस्य प्रियेति ॥२॥ 81. 80. -a) Sh, Cc. m, Es जानीथाः (cf use of Atmanepada of jna in 63b).-c) J, Cd गादोत्कण्ठा (also Param). Cv. P गाढोत्कण्ठागुरुषु Cs. st. b notice this variant). J, Cd. p art (also Param).---d) J, Cd. p जाता मन्ये शिशिरमथिना पधिनीवान्यरूपा (also Pram). N, Cs. c तुहिनमथितां (also Sar and Sila-d.). -a) Cs. c. st. d. m. p. b, Ew. g. s नेत्रं प्रियायाः.-b) Cv. b, Eg वर्णाधरौष्ठं.-८) T, Ew.g हस्ते न्यस्तं.-d) Sh त्वदुपगमनात्; N, Cc. st. m. p. b, Ew. g त्वदनुसरण-(also Sila-d.); Cs. d त्वदुपगमन- Foulkes-क्षीणकान्तेः. 82. -a) Ew पुरे; Cb केचित्तु पुर इति अग्रतः. Sh संलक्ष्य ते गृहपतिधरे (!) -b.) Cc. b, Ew. g विरहतनुताभाव-(Cg notices this variant); Cb केचिभविरहतनुसद्भावेति पठन्ति. J भाव्यगम्यं some Mss भावगर्भ.-6) J मधुरवचनं.-d) Some Mss भर्तुः कच्चित् by transp. Sh, Cv. g. b, Ew. वा, विजनप्रदेश वा Cb); Cdo गिरिके (explained as: मार्जारादिसंनिधाना- त्पञ्जराभ्यन्तरं प्रविश्य बालमूषिकेव बिभेतीति बालमूषिकानामान्तरेण शारिकाया उपालम्भपूर्व संबोधनम् । गिरिका बालमूषिकेत्यमरः); Cp ०सुभगे. , ·२८ उत्सङ्गे वा मलिनवसने सौम्य निक्षिप्य वीणां मद्गोत्रात विरचितपदं गेयमुद्गातुकामा । तन्त्रीरा नयनसलिलैः सारयित्वा कथंचि- द्भूयो भूयः स्वयमपि कृतां मूर्छनां विस्मरन्ती ॥८३ ॥ शेषान्मासान्विरहदिवसस्थापितस्यावधेर्वा विन्यस्यन्ती भुवि गणनया देहलीमुक्तपुष्पैः। संयोगं वा हृदयनिहितारम्भमास्वादयन्ती प्रायेणैते रमणविरहेष्वङ्गनानां विनोदाः ॥८४॥ सव्यापारामहनि न तथा पीडयेद्विप्रयोगः शके रात्री गुरुतरशुचं निर्विनोदां सखी ते। मत्संदेशैः सुखयितुमतः पश्य साध्वी निशीथे तामुन्निद्रामवनिशयनासन्नवातायनस्थः॥८५ ॥ 83. -a) Cv सोम्य.-b) Cm गीतमिति पाठे स एवार्थ:.--6) Sh, Cs. c. st. d. m. b तन्त्रीमार्दा.---d) J, Cs. c. st. d. p (also Param) स्वयमधिकृतां (Cd, however, explains स्वयमधिकृतामात्मप्रस्तुतां). 84. ~~~-a) Foulkes प्रथमदिवस--. Sh विरहदिवसे स्थापितस्य; Cv. s.. c. st. b, Ew. g. sगमनदिवसप्रस्तुतस्य (Cs. c. st. b, Ew. g. s°स्थापितस्य; some Mss प्रस्थितस्य).-b) T, Cv. m दत्तपुष्पै :. -c) Sh, Cs. d. p. मत्संयोग (also Param); Cm संभोगं वा; Es मत्सङ्गं वा; Foulkes मत्संभोग. J हृदयरचिता-- Cb, Ew आसादयन्ती; some Mss उत्पादयन्ती.-d) Cb, Ew. g. s विरहे ह्यङ्गनानां. 85. -a) Cv. खेदयेत्. Cs. c. st. m. b, Ew. g. s. मद्वियोगः (Et as in text. !).-c) T, Sh, Cs. st. d. m. p. b, Ew. g. s सुखयितुमलं (also Param). Cb notices a variant सौम्य for पश्य.-d) J, Cs.d, Es अवनि- (ad विरह-) शायनां सम-; Sh, Ew °शयनां सन्न- (also Kalyānamalla); N, Cc. m "शयनां सौध-, (Sar. Sumati and Sila-d as in text). -The sequence of stanzas 85-92 in N and Cv is as follows: 88, 85, 86, 87,89, 91,90, 92, in Cs 85, 88,87, 86, 89,91, 90,92; in Cst 88, 86, 87,89,91, 85, 90, 92; in Sila-d. 88, 86, 87, 89, 90, 91, 85,92. For slight change of order in Cc. m, Es see v. I. to 87.

·२६ आधिक्षामां विरहशयने संनिषण्णकपाश्र्वा प्राचीमूले तनुमिव कलामात्रशेषां हिमांशोः। नीता रात्रिः क्षण इव मया सार्धमिच्छारतर्या तामेवोष्णविरहमहतीमश्रुभिर्यापयन्तीम् ॥८६॥ निःश्वासेनाधरकिसलयक्लेशिना विक्षिपन्तों शुद्धस्नानात्परुषमलकं नूनमागण्डलम्बम् । मत्संयोगः कथमुपनमेत्स्वप्नजोऽपीति निद्रा- माकाङ्क्षन्ती नयनसलिलोत्पीडरुद्धावकाशाम् ॥८७ ॥ आद्ये बद्धा विरहदिवसे या शिखा दाम हित्वा शापस्यान्ते विगलितशुचा तां मयोद्वेष्टनीयाम् । स्पर्शक्लिष्टामयमितनखेनासकृत्सारयन्ती गण्डाभोगात्कठिनविषमामकवणी करेण ॥८॥ 86. -a) T, Cv. b, Ew. s संनिकीर्णंक-; some Mss विप्रकीर्णक- Cst - क्षाम and -पार्वा.-b). Some Mss -शेषं सुधांशो: Csतनुरिव and-माप्रशंषा. -c) J, Cc. b, Ew.gक्षणमिव. C) यद्यप्यमरकोशादी क्षणशब्दस्य पंरत्वं दाट तथापि क्षणमिव गमितो वासरो वासवेनेत्यादिप्रयोगदर्शनाक्षणशब्दोपदी पठनीय इति कलिङ्गः; क्षण इवेति युक्तः पाठ इति शर्व: d) N, Ci. c. st. h. Ew विरहजनितैरश्रुभिः (also Sila-d.); Cv विरहशयनेष्यश्रुभिः; some Mss विरहपरितैरश्रुभिः; some Mss विरहगुणितरश्रुभिः N, Sila-d. Cost यापयन्ती. Cv substitutes the second half of87 for that of 86. 87. -~-a) Cst विक्षिपन्ती.-~-b) Cs. st आगण्डलम्बि (also Sir. Sumati and Mahima). -c) Cd. m. g मत्संभोगः. J कथमुगनयेत्; 'T', 's. Ih, Ibup. s कथमपि भवेत्; Cc, Ew क्षणमपि भवेत्. Cst, Sur. and senne Mss सुखमुप- नयेत्; Et कथमुपनमेत् in the text, but in comin. उपगमेदागच्छेत्. . ८) N, Cist आकाङ्क्षन्ती (also Sila-d.). Somc Mss रुद्धाश्रुवृत्या. For the second half of 87, Cv substitutes that of 86....The order of 86-89 in Cm, Es is as follows: 86,89,87,88%Bin ca, 37,366,139. 88. -a) Sh, Cc. d या शिरोदाम%BCv. p. b, Fir या शिलादाम (also Puran). Cd शिरोदाम हित्वेति पाठः। शिखादाम हित्येति पाठे शिखाशब्दः शिरःशब्दार्यायो न भवति.-b) T, Cs. st. b, Ew.g या (as. st सा) मयोवेष्टनीया; Civ या मयोन्मोचनीया.c) Cb notices for अयमित a variant अपमित (also Sār.) and explains it as प्रापितापमान. Cst सारयन्ती.--d) Cv कटिन- विषमात्; some Mss. कलुषविषमा. , , ·३० .. पादानिन्दोरमृतशिशिराजालमार्गप्रविष्टा- न्पूर्वप्रीत्या गतमभिमुखं संनिवृत्तं तथैव । चक्षुः खेदात्सलिलगुरुभिः पक्ष्मभिश्छादयन्तों साभ्रेऽह्नीव स्थलकमलिनी न प्रबुद्धां न सुप्ताम् ॥८६॥ सा संन्यस्ताभरणमबला पेलवं धारयन्ती शय्योत्सङ्गे निहितमसकृद्दःखदुःखेन गात्रम् । त्वामप्यत्रं नवजलमयं मोचयिष्यत्यवश्यं प्रायः सर्वो भवति करुणावृत्तिरान्तिरात्मा ॥१०॥ जाने सख्यास्तव मयि मनः संभृतस्नेहमस्मा- दित्थंभूतां प्रथमविरहे तामहं तर्कयामि। वाचालं मां न खलु सुभगंमन्यभावः करोति प्रत्यक्षं ते निखिलमचिराद्भातरुक्तं मया यत् ॥१॥ 89. -b) Sh गतमपसुखं ; Cd गतमपि ततः; some Mss अभिमुखगतं. Some Mss तदेव-c) J, Sh, Cp खेदाच्चक्षुः by transp. Cv. st. सजलगुरुभि:. Sh, Cp (also Param) छादयित्वा; Cst छादयन्ती.-d) N, Cst (also fila-d) -कमलिनी न प्रबुद्धा न सुप्ता. Cm नप्रबुद्धां नसुप्ताम्. After 89, T and some Mss insert: *11 स्निग्धाः सख्यः कथमपि दिवा तां न मोक्ष्यन्ति तन्वी- मेकप्रख्या भवति हि जगत्यङ्गनानां प्रवृत्तिः । स त्वं रात्रौ जलद शयनासन्नवातायनस्थः कान्तां सुप्ते सति परिजने वीतनिद्रामुपेयाः ॥ *12 अन्वेष्टव्यामवनिशयने संनिकीर्णेकपाश्वा तत्पर्यङ्क(न्त) प्रगलितलवैश्छिन्नहारैरिवाः । भूयो भूयः कठिनविषमा सारयन्ती कपोला- दामोक्तव्यामयमितनखेनैकवेणीं करेण ।। 90. a) Cim पेशल (also Sar. and Surmati); Ew कोमलं.-c) Cd. p आस्त्रं (also Param). T, Ew. g अधुं जललवमयं; Cg अस्त्रं जलकणमयं; Cb notices a variant असं नवजलकर्ण. T,Cs transpose 90, 91.- On the compound दुःखदुःखेन see Chowdhury $ 18. 91. --b) Some Mss त्वत्सखीं तर्कयामि.-c) Cg, Eg. (also Sar.) सुभगं मन्युभावः (Cb notices this variant); some Mss सुभगं मन्यमानः:-d) Cd सकलमचिरात्, Sh, Et मया तत्; some मयेति. T,Cs transpose 90and 91.

·३१ रुद्धापाङ्गप्रसरमलकैरञ्जनस्नेहशून्यं प्रत्यादेशादपि च मधुनो विस्मृतभ्रूविलासम् । त्वय्यासन्ने नयनमुपरिस्पन्दि शङ्के मृगाक्ष्या मीनक्षोभाच्चलकुवलयश्रीतुलामेष्यतीति ।। ६२॥ दामश्चास्याः कररहपदैर्मुच्यमानो मदीयै- र्मुक्ताजालं चिरपरिचितं त्याजितो दैवगत्या। संभोगान्ते मम समुचितो हस्तसंवाहनानां यास्यत्यूरुः सरसकपलोस्तम्भगौरश्चलत्वम् ॥६३ ॥ तस्मिन्काले जलद यदि सा लब्धनिद्रासुखा स्या- दन्वास्यनां स्तनितविमुखो याममात्रं सहस्व । मा भूदस्याः प्रणयिनि मयि स्वप्नलब्धे कथंचि- त्सद्यः कण्ठच्युतभुजलतानन्थि गाढोपगूढम् ॥१४॥ तामुत्थाप्य स्वजलकणिकाशीतलेनानिलेन प्रत्याश्वस्तां सममभिनवैर्जालकर्मालतीनाम् । विद्युद्गर्भे स्तिमितनयनां त्वत्सनाथे गवाक्षे वक्तुं धीरस्तनितवचनैर्मानिनों प्रक्रमेथाः ॥६५॥ 92. --b) T -भ्रूविकारं.-c) Cd वाम मृगाक्ष्या.---d) Cv. b, Ew. g. s मीनक्षोभाकुलकुवलय-; Cd मन्ये मीनोच्चलकुवलय-. 93. -a) Cv. st वामो वास्याः.-b) Sh, Cd. p, Ew चिरविरचितं (also Param).-c) Sh हस्तसंवाहनाभिः; some Mss °संवाहनस्य.-d) Cic. g, Ew. g कनककदली- (Cb notices this reading). J -गर्भगौरः; Clb -स्तम्बगौरः. 94. -a) Cv जलद दयिता लब्धनिद्रा यदि स्यात्.---b) Cs. c. st. b, Ew. s (also Sar.) तत्रासीनः. स्तनित-; some Mss अन्वासीनः. Cb, Ew. g. s सहेयाः (also Kalyanamalla).-c) Jप्रणयिनि जने. 95. -a) Jप्रोत्थाप्यनां.-b) Some Mss मालतीनां रजोभिः-c) Sh, Cs. c. st. d. m. p farger: (also Param); Kalyāṇamalla, Sār. and some Mss विद्युद्गर्भ; Cb, Ew. g. s विद्युत्कम्प--.Cv निहितनयनां-d) J, Sh, Cp धीर स्तनित-; Cst. m. धीरः स्तनित- (also Sar. and Sila-d); 7 ·३२ भर्तुमित्रं प्रियमविधवे विद्धि मामम्बुवाह तत्संदेशान्मनसि निहितादागतं त्वत्समीपम् । यो वृन्दानि त्वरयति पथि श्राम्यतां प्रोषितानां मन्द्रस्निग्धैर्ध्वनिभिरबलावेणिमोक्षोत्सुकानि ॥६६॥ इत्याख्याते पवनतनयं मैथिलीवोन्मुखी सा त्वामुत्कण्ठोच्छसितहृदया वीक्ष्य संभाव्य चैव। श्रोष्यत्यस्मात्परमवहिता सौम्य सीमन्तिनीनां कान्तोदन्तः सुहृदुपनतः संगमात्किचिदूनः॥१७॥ तामायुष्मन्मम च वचनादात्मनश्चोपकर्तु ब्रूया एवं तव सहचरो रामगिर्याश्रमस्थः। अव्यापन्नः कुशलमबले पृच्छति त्वां वियुक्तः पूर्वाशास्यं सुलभविपदां प्राणिनामेतदेव ॥१८॥ . Cs. c. d धीरैः स्तनित-; Cb धीरध्वनित:. J, Sh- स्तनितवचनो. Cb notices all these variants, as well as धीरध्वनितवचनो or °वचनं. 96. -a) J अभिदधे.-b) J, Cs. c. m, Es तत्संदेशैः.J, Ss. c. मनसि निहितः, Cm, Es हृदयनिहितैः; Cst, some Mss हृदयनिहितात्. Cst. प्राप्तवांस्त्वत्. -c) Sh श्राम्यतां प्रेक्षितानां; Cp श्राम्यतामध्वगानां.-d) Hultzsch's Sarada Ms सान्द्रस्निग्धैः; some Mss मन्द्रस्निग्ध- 97. -a) Cb पवनतनये (Cb also notices text-reading). -b) Cst. b Ew संभाष्य (also Sasvata, Sar. and Laksminivasa). Cm. Ew चैवं (also Sār.). -c) J परमवहितं; some Mss परमपि हितं. Cv सोम्य.-d) J, Sh, Cip कान्तोपान्तात्सुहृदुपगमः (Sh उपगत). T, N, Cm. b, Ew उपगतः; Cs. c. st उपहृतः (also Sila-d, Sar. and Mahima). 98. -a) Sh, Cv, Eg आयुष्मान् Cv. s. st आत्मना. Cd. p चोपकर्तुः:-5) J, Sh, Cv. s. st. Eg ब्रूयादेवं.--6) Some Mss पृच्छतिं त्वा. J नियुक्तः; Sh, Cp.b, Ew and Param. वियुक्तां.-d) Sh, N, Cs. c. st. m पूर्वाभाष्यं (also Sar, and Sila-d). Sar.: पूर्वाशास्यमिति मूलपाठ:: T, Cb, Ew.g.s भूतानां हि क्षयिषु करणेष्वाधमाश्वास्यमेतत्. N transposes 98 and 99.

·अङ्गनाङ्गं तनु च तनुना गाढतप्तेन तप्तं सानेणास्त्रद्रवमविरतोत्कण्ठमुत्कण्ठितेन । उष्णोच्छवासं समधिकतरोच्छवासिना दूरवर्ती संकल्पैस्तैविशति विधिना वैरिणा रुद्धमार्गः ॥६६॥ शब्दाख्येयं यदपि किल ते यः सखीनां पुरस्ता- कर्णे लोलः कथयितुमभूदाननस्पर्शलोभात् । सोऽतिक्रान्तः श्रवणविषयं लोचनाभ्यामदृष्ट- स्त्वामुत्कण्ठाविरचितपदं मन्मुखेनेदमाह ॥१०० ॥ श्यामास्वङ्ग चकितहरिणीप्रेक्षिते दृष्टिपातं वक्त्रच्छायां शशिनि शिखिनां बहभारेषु केशान् । उत्पश्यामि प्रतनुषु नदीवीचिषु भ्रूविलासा- न्हन्तैकस्थं क्वचिदपि न ते चण्डि सादृश्यमस्ति ॥१०१॥ 99. -a) Sh, Cs. c. m, Es प्रतनु; Cb, Ew. g सुतनु (Cv चार्थाभावात्प्रतनु तनुनेति पठनीयम्; Cs. c. m seem to adopt Cv's emendation; but Cd चकारः प्रतिविशेषणमाख्यातसंबन्धं कर्तुं प्रयुक्तः, Cp चकारः कुशलप्रश्न- समुच्चयार्थः):-b) Sh, Cs अश्रुद्रवं; Cc. m. b, Ew. s अश्रुद्रुतं; Cd. p, Eg अस्रद्रुतं. Cb, Ew. g.s दीर्घोच्छ्वासं ; Foulkesप्रेम्णोच्छ्वासं Cd समधिकखरो- -d) Cv. p. b, Ew.g.s संकल्पैस्ते (also Param and Kalyanamalla); Eijustifies this reading thus: तैरिति तच्छब्दप्रयोगस्यानुपयोगाद्युष्मच्छब्द- प्रयोगाभावे त्वदीयमङ्गमित्यस्य बोधयितुमशक्यत्वाच्च. N transposes 99 and98. 100. -4) Cs. c. तत्सखीनां.-b) Some Mss कथयितुमगात्.-c) T, Sh, Cs. c. st, Ew. g. s लोचनाभ्यामदृश्यः (also Sar.); Cv. b लोचनानामगम्यः. -~-d) Sila-d. उत्कण्ठातरलितपदं. Eg. संमुखे वेदं. 101. -a) Cv -हरिण-. Sh, ad. m. p, Es -प्रेक्षणे. Cs. st, Ew दृष्टिपातान् (also Sar.).-b) T, Sh, Cv. s. b गण्डच्छायां (also Kalyanamalla); Ew च्छायं.-c) Sh, Cd भ्रूपताका (Cm notices this reading); Some Mss भ्रूविकारान्.--d) Cm हन्तैकस्मिन्. Cv न ते भीर (also Sar.);

·३४ त्वामालिख्य प्रणयकुपितां धातुरागैः शिलाया- मात्मानं ते चरणपतितं यावदिच्छामि कर्तुम् । अस्रेस्तावन्मुहुरुपचितैर्दृष्टिरालुप्यते मे क्रूरस्तस्मिन्नपि न सहते संगमं नौ कृतान्तः ॥१०२॥ मामाकाशप्रणिहितभुजं निर्दयाश्लेषहेतो- लब्धायास्ते कथमपि मया स्वप्नसंदर्शनेषु । पश्यन्तीनां न खलु बहुशो न स्थलीदेवतानां मुक्तास्थूलास्तरुकिसलयेष्वयुलेशाः पतन्ति ॥१०३॥ भित्त्वा सद्यः किसलयपुटान्देवदारुद्रुमाणां ये तत्क्षीरस्रुतिसुरभयो दक्षिणेन प्रवृत्ताः। आलिङग्यन्ते गुणवति मया ते तुषाराद्रिवाताः पूर्व स्पृष्टं यदि किल भवेदङ्गमभिस्तवेति ॥१०४॥ Sila-d. न ते सुभ्रु; Dhvanyaloka reads न ते भीरु; T translates चण्डी as वामलोचना. T, Cg, Ew.g (after 102), Cb (after 101) insert and N (after 101), Sila-d. (after 102) utilise: *13 धारासिक्तस्थलसुरभिणस्त्वन्मुखस्यास्य बाले दूरीभूतं प्रतनुमपि मां पञ्चबाणः क्षिणोति । धर्मान्तेऽस्मिन्विगणय कथं वासराणि व्रजेयु- दिक्संसक्तप्रविततघनव्यस्तसूर्यातपानि ।। [Variant: d) N, Fila-d., Cb -प्रविरलघन-] After 101, the order of stanzas in Sila-d. is as follows: 104, 102,*13, 105, 106, 103, 107, 108, 110, *14, 109, 111. 102. --c) Cd. p प्रास्त्रैः Civ. p दृष्टिरालिप्यते; some Mss दृष्टिरालिख्यते. 103. --a) Sh आकाशे प्रणिहित-- ---5) Cv. st कथमपि सति; some Mss कथमपि निशि.--c) Cd अन्ये तु पश्यन्तीनां तुहिनकणिकाच्छद्मना देवतानामिति पाठमादृत्य व्याचक्षते, इदं रसावहं न भवति.-d) Some Mss अश्रुपाताः. 104. a) Some Mss छित्त्वा. Cp किसलयपुटं.-b) T-द्रुतिसुरभयो.-d) Cv. d. p पूर्वस्पृष्टं (also Param). J transposes 104 and 105. .

·संक्षिप्यत क्षण इव कथं दीर्घयामा त्रियामा सर्वावस्थास्वहरपि कथं मन्दमन्दातपं स्यात् । इत्थं चेतश्चटुलनयने दुर्लभप्रार्थनं मे गाढोष्माभिः कृतमशरणं त्वद्वियोगव्यथाभिः॥ १०५॥ नन्वात्मानं बहु विगणयन्नात्मना नावलम्बे तत्कल्याणि त्वमपि सुतरां मा गमः कातरत्वम् । कस्यात्यन्तं सुखमुपनतं दुःखमेकान्ततो वा नोचैर्गच्छत्युपरि च दशा चक्रनेमिक्रमेण ॥१०६ ॥ शापान्तो मे भुजगशयनादुत्थिते शाङ्गपाणौ मासानन्यान्गमय चतुरो लोचने मीलयित्वा । पश्चादादां विरहगुणितं तं तमात्माभिलाषं निर्वेक्ष्यावः परिणतशरच्चन्द्रिकासु क्षपासु ॥ १०७॥ C. 105. -a) Cv संक्षिप्येरन्; Cs. c. st. संक्षिप्यन्ते (also Sar.); some Mss संक्षिप्यैवं. J, Sh, Cb, Ew. g क्षणमिव (also Kalyanamalla). Cv. st. -यामास्त्रियामाः (also Sar.).-5) Some Mss अहरपि च मे.-d) T Cd, Ew. S TEGUTfT: (also Foulkes). J transposes 105 and 104. 106. -a) Cd. m. p (also Param) न त्वात्मानं (Cm notices also textreading) some Mss TUSHTT (also Sār); Cb notices both these readings. J, T, Cs. c. st. m. b, Es विगणयन्नात्मनैवावलम्बे (also Sar.), -b) J, Cid. m, Es नितरां (also Param). -c) J, Cm कस्यैकान्तं Ew. g उपगतं (also Sar. and Kalyānamalla). -d) Sh, Cr गच्छन्त्युपरि च दशाः- 107. -b) T, Cs. c. b, Ew मासानेतान्; Sh, Cst. m, Es शेषान्मासान् (alsa Param.).-c) Cs. c. d. m, Es विरहगणितं Kalyanamalla and ome Mss जनितं. J तमेवाभिलाषं.-d) Foulkes निर्विश्यावः.

·३ भूयश्चाहं त्वमसि शयने कण्ठलग्ना पुरा में निद्रां गत्वा किमपि रुदती सस्वरं विप्रबुद्धा। सान्तसिं कथितमसकृत्पृच्छतश्च त्वया मे दृष्टः स्वप्ने कितव रमयन्कामपि त्वं मयेति ॥१०८ ॥ एतस्मान्मां कुशलिनमभिज्ञानदानाद्विदित्वा मा कौलीनादसितनयने मय्यविश्वासिनी भूः। स्नेहानाहुः किमपि विरहे हासिनस्ते ह्यभोगा- दिष्टे वस्तुन्युपचितरसाः प्रेमराशीभवन्ति ॥१०६ ।। 108. -a) Cb, Ew. g. s भूयश्चापि. Some Mss. भूयश्चासि त्वमपि. Cv, s. c. st. m त्वमपि (also Sar.).-b) T, Cb, Ew. g सत्वरं (Cb notices text-reading also); Cv. m सस्वनं. Foulkes च प्रबुद्धा.-०) J पृच्छतोऽसि; Cp पृच्छते च.--d) Some Mss रमयन्कामिनी कामपि त्वं. 109. b) Cm (as in Ep) चकितनयने (also Sār.).-c) T, Cb, Ew. g विरहव्यापदः; Cv विरहासिनः; some Mss विरहध्वंसिनः. Sh भ्रंसिनस्ते; Cs. भ्रंशिनस्ते, Cc. m, Es ध्वंसिनस्ते. J तेऽप्यभोगात्; Cm, Es ते त्वभोगात्; Cb, Ew. g ते ह्यभोग्या (Cb त्वभोग्या).--d) T, Cb, Ew.g दृष्टे वस्तु- J, T, Sh, N, Cs. c. m. g. (all after 109), Sila-d. (after 110) Ew. s (aſter 110) insert or utilise: *14 आश्वास्यवं प्रथमविरहीदप्रशोकां सखी ते शैलादाशु त्रिनयनवृषोत्खातकूटानिवृत्तः । साभिज्ञानप्रहितकुशलैस्तद्वचोभिर्ममापि प्रातःकुन्दप्रसवशिथिलं जीवितं धारयेथाः ।। But this verse is omitted by Cv. st. d. p. b. Param., Eg, and its authenticity is doubtful. Of Eastern Commentators Sanātana Gosvamin and Kalyānamalla include it but Makaranda Miśra and Bharata-mallika omit it. The reasons urged for its exclusion are: (1) since the object of the Yaksa, as mentioned at the outset, is to send a message for 'sustaining the life of his beloved,' the exhortation to bring back a message to sustain his own life is an out-of-place and clumsy effort, and (2) the stanza itself is made up of reminiscences from 10, 52,91, 109. [variants : a),J, Cs.g, Ew आश्वास्यैनां.J-विरहे शोकदष्टां; Kalyanamalla and Ew-विरहानशोकां%; Foulkes -विरहेणोग्रशोकां. T, ·कच्चित्सौम्य व्यवसितमिदं बन्धुकृत्यं त्वया मे प्रत्यादेशान्न खलु भवतो धीरतां कल्पयामि । निःशब्दोऽपि प्रदिशसि जलं याचितश्चातकेभ्यः प्रत्युक्तं हि प्रणयिषु सतामीप्सितार्थक्रियैद ॥ ११०॥ एतत्कृत्वा प्रियमनुचितप्रार्थनावर्त्मनो मे सौहार्दाद्वा विधुर इति वा मय्यनुक्रोशबुद्धया। इष्टान्देशान्विचर जलद प्रावृषा संभृतश्री- र्मा भूदेवं क्षणमपि च ते विद्युता विप्रयोगः ॥१११॥ इति कालिदासविरचितं मेघदूतं समाप्तम् ॥ Ew सखों मे; Cs, सखीं तां; some Mss. सखी स्वां.-) J तस्माददस्त्रि- नयन-T,Cs, Ew शैलादस्मात्रिनयन-. Some Mss उत्खातशृङ्गात्.-c)J साभिज्ञानं प्रहितवचनस्तत्र युक्तैर्ममापि.-d) Cs भ्रातः; Some Mss प्रायःJ धारयेदं]. 110. -a) Cv सोम्य.-b) Cv. c. st प्रत्याख्यातुं (also Kalyanamalla, Sar., Sumati and Mahima); Cs प्रत्यादेष्टुं; Cg अप्रत्यादेशात्; some Mss प्रत्याख्यानात्. Sumati and Mahima अधारतां T, Sh, Cv. s.g. b. Ew.g तर्कयामि (also,Sar.).-c) Cp निःशब्दो हि (also Param). Some Mss याचितं or यद्भवान्.-d) Cp. प्रत्युक्तं तु. [11. -a) J, Cm. (in En and Et) प्रियमनुचितं प्रार्थनादात्मनो; T, Ew. g. प्रियसमुचितं प्रार्थनं चेतसो; Cb प्रियसमुचितं प्रार्थनाचेतसो; Cm (in Ei and Ep), Es प्रियमनुचितप्रार्थनावर्तिनो.-5) Cb विधुरे इति सप्तम्यन्तं मयीत्यस्य विशेषणम्.-c) Sh, Cm. p. b जलद विचर (also Param and Sar.) by transp.-d) Cb मा भूदेव (also notices text-reading). Jक्षणमपि सखे, T, Ew क्वचिदपि न ते. After this natural conclusion of the poem, Cs. c insert and N Sila-d. utilise the following verse: *15 तं संदेशं जलधरवरो दिव्यवाचाचचक्षे प्राणांस्तस्या जनहितरतो रक्षितुं यक्षवध्वाः। प्राप्योदन्तं प्रमुदितमनाः सापि तस्थौ स्वभर्तुः केषां न स्यादभिमतफला प्रार्थना ह्यत्तमेषु ।। {variants: -d) अवितथफला प्रार्थनाभ्यन्नतेषा.

·३८
N and Sila-d. continue: Cs. C, Ew (also Kalyanamalla) insert:
*16 श्रुत्वा वार्ता जलदकथितां तां धनेशोऽपि सद्यः
शापस्यान्तं सदयहृदयः संविधायास्तकोपः ।
संयोज्यैतौ विगलितशुचौ दंपती हृष्टचित्तौ
भोगानिष्टानविरतसुखं भोजयामास शश्वत् ।।
[variants:-d) अभिमतसुखान्प्रापयामास]
Before these two verses (*15, *16) the following additional
verses are found in some Mss. and coinmentarios:
*17 इत्याख्याते सुरपतिसखः शैलकुल्यापुरीषु
स्थित्वा स्थित्वा धनपतिपुरी वासरैः कैश्चिदाप ।
मत्वागारं कनकरुचिरं लक्षणः पूर्वमुक्तै-
स्तस्योत्सङ्गे क्षितितलगतां तां च दीनां ददर्श ।।
*18 तस्मादद्रनिगदितपथः शीघ्रमेत्यालकायां
यक्षागारं विगलितनिभं दृष्टचिह्नविदित्वा ।
यत्संदिष्टं प्रणयमधुरं गुह्यकेन प्रयत्ना-
त्तद्रोहिन्याः सकलमवदत्कामरूपी पयोदः ।।
In some Mss and commentaries, the following poor verse,
which insists on mentioning the name of the poem and the
poet, is also found at the end:
*19 इत्थंभूतं सुरचितपदं मेघदूताभिधानं
कामक्रीडाविरहितजने विप्रयोगे विनोदः ।
मेघस्यास्मिन्नतिनिपुणताबुद्धिभाव: कवीनां
नत्वार्यायाश्चरणकमलं कालिदासश्चकार ।।
[variants:-a) सुचरितपदं.. --5) दुःखयुक्ते विनोद:.--4)
कामं चास्मिन्मतिनिपुणतानन्यभावः]
१

·1 SELECT BIBLIOGRAPHY

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·SELECT BIBLIOGRAPHY 1. EDITIONS a. Text only The Méghadúta or Cloud Messenger: a poem in the Sanskrit language. By Cálidása. Translated into English verse (also text], with notes and illustrations. By Horace Hayman Wilson. Hindoostanee Press: Calcutta 1813. Reprint without text. Black, Parry and Co.: London 1814. Second ed. Richard Watts: London 1843. (Also text, notes and vocabulary). Third ed. Trübner and Co.: London 1867. [Vocabulary by Francis Johnson). Kalidasae Meghaduta et Çringaratilaka, ex recensione J. Gildemeisteri. Additum est glossarium. H. B. König: Bonn 1841. [Text with notes and glossary in Latin). Meghadůta, der Wolkenbote, Gedicht von Kalidasa, mit kritischen Anmerkungen und Wörterbuch, herausgegeben von Adolf Friedrich Stenzler. Max Mälzer: Breslau 1874. [Text with critical notes and glossary in German). [Later uncritical printed texts are not mentioned). b. Text in Anthologies Meghadūta, Text only In John Haeberlin's Kāvya-samgraha. W. Thacker and Co.: Calcutta 1847. [Follows Wilson's text]. In Dinanātha Nyāyaratna's Kāvya-samgraha. Kāvyaprakāśa Press: Calcutta 1869. [Based on Haeberlin's text]. In Jīvānanda Vidyasagara's Kāvya-sangraha. Nütana Bhārata Press: Calcutta 1872. [Also based on Haeberlin]. 2nd ed. Sarasvati Press: Calcutta 1886; 3rd. ed. in 3 vols. with editor's own commentary, Sarasvati Press: Calcutta 1888. c. Text with Commentaries Meghadūta, with the commentary Samjivani of Mallinātha Ed. Benares 1849. In litho. [Another Benares ed. in litho 1867 and also from Kāśī Samskrta Press, 1877). Ed. Madana Mohana Tarkālarnkára. Sanskrit Press: Calcutta 1850. Ed. Väg-viśva-mudra Press: Calcutta 1850. Ed. in Telugu characters. Vivekādarśa Press: Madras 1859. [Other Telugu ed. from Vibudha-manchāriņi Press, Madras 1876 and from Adi-sarasvati-nilaya Press, Madras 1877). Ed. Krishna Sastri Bhatavadekar. Bombay 1866. [With a glossary). Ed. Iswarachandra Vidyasagara. Sanskrit Press: Calcutta 1869. [With an appendix containing variants from Bengal commentaries].

·MEGHA-DŪTA Ed. Vavilla Ranasvami Sastri. Madras 1863. [.Ilso another edition in Grantha characters from the Hindu-bhāṣā-sarijivani Press: Mladras 1870; also from Vidya-kalpataru Press, Palghat 1889). Ed. Ajita Nătha (Bhattacharya] Nyayaratna. Calcutta 1870. Ed. Prānanātha Pandita. Valmiki Press: Calcutta 1871. (With Bengali metrical translation]. Contains also Ghatakarpara. Ed. Kolārada Nārāyana Šāstrigal. In Kannada characters. Vicāradarpana Press: Bangalore 1876. Ed. Kasinatha Pandurang Parab. Nirnay Sagar Press: Bombay 1877. [2nd ed. 1883; 3rd. cd. 1887). Ed. V. S. Islampurkar. Bonbay 1889. [Contains cxtracts from six comnientaries). Ed. Gopal Raghunath Naudargikar. With English translation, copious notes and various readings. Gopal Narayan and Co.: Bombay 1894. (Uses a large number of MSS of the text and commentaries). Ed. Kashinath Bapu Pathak. [Along with Jinasena's text). Aryabhusan Press: Poona 1894. 2nd Ed. 1916. [Notes variants from some Jaina conmentarics). [There is a large number of other and later editions with Mallinātha's commentary, but it is not necessary to notice them here). Meghadūta, with the commentary Arthabodhini of Kaviratna Chakravartin. Printed in Bengali characters. Calcutta 1850. [With a Bengali transl.). Megha-dūta, with the commentary (Avacūri) of Kanakakirti-gani. Printed in litho, Benarcs 1867. Megha-sariideśa, with the comincntary Vidyullatā of Purnasarasvati. Ed. R. V. Krishnamachariar. Sri-Vani-vilas Press: Srirangain 1909. (Edited from two MSS]. Meghadüta, with the commcntary Pañjikā of Vallabhadeva Ed. E. Hultzsch. With Sanskril-English vocabulary. Royal Asiatic Society: London 1911. [Edited from four MSS]. Megha-samdesa, with the commentary Pradipa of Daksiņāvartanätha Ed. T. Ganapati Sastri. Trivandrum Sanskrit Series: Trivandrum 1919. [Edited from two MSS]. Meghadīta, with the commentaries Samjivani of Mallinātha and Caritravardhani of Cäritavardhana, and a modern commentary. Ed. Narayan Sastri Khiste. Chowkhamba Sanskrit Scrics: Benarcs 1931. Reprint 1953. Megha-duta, with the commentary of Sthiradeva Ed. V. G. Paranjpe. Poona 1935. [Edited from one MS in the Mandlik collcction of Fergusson College, Poona). Megha-samadesa with the commentary Sumanoramani of Parancśvara Published by the Travancore University Oriental Manuscripts Library, Trivandrum 1946. [Edited from thrce MSS). Meghadūta, with the commentary Subodhā of Bharata-mallika Ed. Jatindra Bimal Chaudhuri. Prūcyavāni Mandira Scries: Calcutta 1951. [Edited from four MSS). Meghadūta with the commentary Tātparya-dipikā of Sanātana Gosvamin and Kavipriyā of Sasvata ·SELECT BIBLIOGRAPHY 5 Ed. Jatindra Binal Chaudhuri in Prācyavīņi x, pt. 2 and xi. Calcutta 1953-54. [Edited from two MSS from 10 and one MS from ASB collection). [For other commentaries not yet in print, sec under Manuscripts. Text with modern commentaries are not mentioned here]. 2. ADAPTATION, TRANSLATION AND PARAPHRASE Meghaduta, as embodied in Nemi-dūta of Vikrama, ed. Kävyamālā, Gucchaka ii. Nirnaya Sagar Press: Bombay 1886. Meghadūta. A Sanskrit Poem by Kālidāsa. With a Sinhalese Paraphrasc, ed. Hon. T. B. Panabokke. G. J. A. Skeen: Colombo 1893. [The text in Sinhalese characters). Meghadūta, as embodied in the Pārsvābhyudaya, with the commentary of Mallinātha, a literal English translation and introduction, ed. Kashinath Bapu Pathak. Aryabhusan Press: Poona 1894. [2nd cd., Poona 1916]. Dic tibetische Übersetzung von Kālidāsas Meghadūta, nach dem roten und schwarzen Tanjur herausgegeben und ins Deutsche Übertragen von Herman Beckh, Berlin 1907. (lus dem Anhang zu den Abhandlungen d. Koenigl. Prcuss. Akad . . . vom Jahre 1906). Meghadūta, as embodied in Megha-samuccaya or Meghadūla-samasya-lekha of Meghavijaya, cd. Jaina Ātmānanda-granthamālā, Bhavnagar 1914. Meghadūta, as embodied in Sila dūta of Cāritrasundara-gani, ed. Haragovinda Das and Becara Das. Yaśo-vijaya Jaina-granthamālā, no. 18, Benares 1915. [The Jaina Megha-dūta of Merutunga is an independent work written in imitation of Kālidāsa's poem). 3. MODERN TRANSLATIONS For English Metrical Translation by H. H. Wilson, 1813. see under Editions. Meghadūta oder der Wolkenbote, eine altindischc Elcgie dem Kālidāsa nachgedichtet und mit Anmerkungen begleitet von Dr. Max Muller. [Metrical German Translation). Adolf Samter: Königsberg 1847. Kalidasa's Wolkenbote ubersetzt und erlautert von C. Schutz. (Nebst H. H. Wilson's englischer Übersetzung]. Velhagen und Klasing: Bielefeld 1859. Meghadüta in Oeuvres complétes de Kalidasa, traduites du Sanscrit en francasis par Hippolyte Fauche, 2 vols. [Megha in vol. 1]. Librairie de A. Durand: Paris 1859-60. [Also in the same author's Oeuvres choisis dc Kalidasa. Librairie Internationale: Paris 1865]. Meghadūta, English Translation in the Pandit. Old Series, ii. Benares 1867-68. The Megha Dūta or cloud messenger, by Kālidāsa. Translated into English prose by Colonel H. A. Ouvry. Williams and Norgate: London 1868. Le Megha Duta, ou le nuage messager. Traduit du Sanscrit en francais, avec un commentaire, par le Colonel Henry Aime Ouvry. Williams and Norgate: London 1869. Meghaduta by Kalidasa. Literally translated by G. A. Jacob. Dnyan Prukash Press: Poona 1870.

·6 MEGHA-DŪTA on2 Meghaduta, das ist, der Wolkenbote, metrisch übersetzt von Ludwig Fritze. Ernst Schmeitzner: Chemnitz 1879. Meghaduta, the cloud messenger, a poem of Kalidasa. Translated [into verse] by Thomas Clark. Trübner and Co.: London 1882. Meghadūta o la nube messaggera. Tradotto da Giovanni Flcchia. [With a note he geography of the pcom hy F. L. Pulle). Bibl. degli stucli italiani di Filologia Indo-iranica. G. Carnesecchi c Figli: Firenze 1897. Meghadūta, le nuage messager . . . traduction francais par A. Guérinot. Lcroux: Paris 1902. Meghaduta or the cloud-messenger by Kalidasa. Translated from Sanscrit into Ukrainian versc, with prefacc and notes, by Prof. Paul Rigter. Ukrainian Society of Oriental Research: Kharkow 1928. [Thc Appendix contains a translation from Rabindranath Tagore's Bengali essay on Moghadüta). The Cloud-messenger, an Indian love lyric. Translated from the original Sanskrit of Kalidasa by Charles King. Thc Wisdom of the East Scrics. John Murray: London 1930. Kalidasa, Translations of Shakuntala and other works (viz. Raghuvariisa, Kumārasambhava, Mcghadūta and Rtusainhāra). By Arthur W. Ryder. J. M. Dent and Sons Ltd., London and E. P. Dutton and Co., New York 1912. Everyman's Library. Reprinted 1920, 1928. [English translation also in the editions of Pathak and Nandargikar, as well as in other popular cditions. The translations in Indian languages are too numerous to be listed here]. 4. MANUSCRIPTS This List is not exhaustive, but it is hoped that no important item is omitted. MSS mentioned in Reports, Lists and Notices of Scarch of MSS are generally not mentioned, as well as MSS in private possession or cxisting in private libraries. Only MSS to be found in important libraries are listed here. I am indebted to Dr. V. Raghavan of Madras University for compiling this list. The abbreviations are as given in his New Catalogus Catalogorum. C= Commentary; inc=incomplete; fr=fragmentary). a. The Text, occasionally with Gloss or Commentary Adyar II, p. 10b-lla (19 MSS, cight of which have C), p. 11b (2 MSS, both inc); Ahmedabad 93(a); Allahabad 175; Alwar 949; America 1626, 1631, 1636 (with C); Anandāśrama 665 (with C), 3257, 4159, 4368, 4756, 5221 (withi C), 6098 (with C); Annamalai Univ, 30; AU 29665, 32705; Baroda, Accession nos. 750, 790 (both with C), 4377, 4378, 4379 (with C), 5442, 12398, 13608, 4379 (with C); Ben 36, 37 (inc); Bik 238; Bikaner 3055-60, 3063-65 (C only); BISM B 936/22; Bonn Univ. 2210 (with C); BORI D xiii 2, nos. 494-497, 515, 520-25, 531-39 (some MSS with Tippana); Br. Mus. 224-25 (with C); Burnell 160b (2 MSS), 161a (5 MSS); Cabaton I Nos. 659 (2), 716, 717; Chani 2837, 2853, 3555; Cranganore Palace I 98, 148, II 428, 463 (with C); Os VI 108, 109 (with a. inc), 207-210; CU Add. 2110; Dacca 33E, 256A, 321F, 408F, 1016B, 1079B, ·SELECT BIBLIOGRAPHY 7 7 1994, 2280 (inc); Delhi p. 10, no. 125; Firenze 432; Fl. 73, 74; GD 1867-72; Granthappura p. 89, nos. 1867-1874; H 72-74, 75, 77 (the last two with C), 78-79 (with gloss); Harihara Sastri xxxviii, 3; IIO 110, 129, 130; IM 7812 (inc), 8974 (inc), 9032 (inc), 9170 (with C), 10001, 10113, 10254, 10446 (inc), 10752 (inc), 11256; IO 3770/3060, 3771/2737, 3772/2019, 3773/14910, 3781/2650' (with C), 6998-7003 (two with C); Jodhpur p. 10, no. 242; Jones 410 Kamakoti Matha p. 11, no 441 (with C); Kandy I p. 45, nos. 3, 13; Kandy II p. 8, E8 (with C, called Sanne); Karkal 22(f); Katm 6 (with C); J Keonjhar State No. 6(b); Kotah 721, Kāvya sec. No. 10; Lz 411-13, 415 (fr); Mad. Univ. 24 (Purva-m.), 476 (Uttara-m.), also 8 MSS-15 (Uttara-m.), 409, 551, 558, 592, (Pūrva-m.). 749, 768 (Purva-m.), 919 (same inc); Mandlik Libr. List p. 79 (2 MSS, one with C); MD 11869-11874 (inc), 11875 (inc), 11876, 11877 (Uttara-m.) 11881 (inc with C), 1182 (Pūrva-m. with C), 11883 (inc); Moodbidri II, 605 (inc), 717 (inc); MT 1171 (Uttara-m.), 4320a (Purva-m.), 4943c (Uttara-m.), 5182 (inc); Mysore I, p. 252 (2 MSS, one with C); Nepal p. 31 (inc), p. 56 (inc), p. 78 (inc); Oxf 125b; Oxf II, nos. 1249-50, 1251 (with C), 1253 (with C), 1254-55 (with C); Paris D 44: PUL II, p. 262, nos. 4502-04, 4514-15 (C only); Rāmeśvaram 212; RASB vii. 4947/2381, 4949/7810; SB p. 304 (2 MSS, with C); Skt. Coll. Ben 1897-1901, p. 41 (with C); Skt. Coll. nos. 119-24 (one MS fr.); Sri. Dev. 338; SSPC II, C. 17, 22, 50, 59, 62 (all with C), 64, 91, 116, 156; Stein 71; TA 1173, 1176. 1838, 1842, 1903, 1907, 1955, 2112, 2147, 2763; TD 3864-69 (6 MSS, same as noted by Burnell, except Burnell 160b), 3870-73 (4 MSS, all inc, not noticed by Burnell), 23552; Tirupati 589; Tra. Ad. Rep. 1104, App. B p. 29 no. 160; Trav. Univ. 428B, 461B, 4710, 754A (inc), 999B (inc), 2536B, 4602 (with C), 6960 (with C); Triv. Cur. collection IV, p. 23; Trippunittura A 357, 365, 372, 387; Tub. 16; Ujjain p. 41, nos. 1074-76; Vangiya p. 202 (inc), 203 (Pūrvam.); Visvabhārati 315 (with gloss), 831 (with gloss), 2332 (with gloss); W. 1537, 1544. b. Commentaries and Commentators Anvaya-bodhini, Avacüri, Avacūrni or Kathambhūti. These are the descriptive names by which some of the Commentaries mentioned above are called. Aşada: Tikā. Mentioned by Bālacandra on Viveka-manjari Perhaps the same as Asaha or Asaha mentioned by the commentator ſanārdana (Peters, iii, 102, 324). Son of Katuka; wrote the Vivekamañjari in 1192 A.D. (P. K. Godc, Calcutta Oriental Journal, ii, 1998). Uddyotakara: Tīkā. Quoted by Kalyānamalla on 47. Nāgeśa or Nagoji Bhatta (beginning of the 18th century) wrote a commentary called Uddyota on Govinda Thakkura's Pradipa commentary on Mammata's Kāvya-prakāśa. Does Uddyota-kara then mcan Nāgesa ? Kanakakirti-gani: Tikā or Avacūri. Pupil of Jayamandira, who was pupil of Jinacandra Sūri of Kharatara-gaccha. Br. Mus. 224/Or. 2145b (MS datcd 1462 A.D.); Lz 416 (no date). (For edition, see above).

·8 MEGHA-DŪTA Kamalākara: Sriigāra-rasa-clipikā. Son of Gaturbhuja and Alahlayi. Pays homage to Gangūdhara and Seșa Nysimha (about the end of the 16th century). Also wrote a comm. on Ghalakarpara-kūvya and l-Lurivilāsa. Bh 1904-6, p. 43. Kalpa-latā Peters. iv. 28; BORI 747 of 1886-92. Kalyānamalla: Mālati. Style Rājarşi, son of Gajamalla an grandson of Karpūra of Pailmabandhu family. Patron of Bharata-rallikr (4. v.). TO nos. 3774/1584, 3777,529; Oxi 1251); L 23:33 (vii. p. 1-13) Kavicandra: Manorarnī 1. 3174 (ix, p. 251) in Bengali characters Kaviralna Cakravartin: Artha-bolhini Dacca 1991 (70 G); R.ISB49956/1080:: (the title (iakravartin is here omitta) (For cclition, see above). Krşnadāsa Vidyāvāgisa: Ţikā. Also wrote a comm. on the Gita-govinda. Sūcipalira 12. Kaumudi and Kaumudi-kāra, quote by Bharata-mallika on 60, 87, 90, 104, ctc. Kşemahamsa-gani: Tikā, Pupil of Jinabhadra-sūri of Kharatara-gaccha. Also comincnted on Vighliaļālaikira and Vļlta-ramākara. Peters. iii. 395, vi. 346; BORI 329 of 1894-86, 346 of 1895-98. Caritravarilhana or Caritravarlana-gani: Tikā. Sou of Rānacandra Bhișaj; had the title of Vidyāchara or Sahitya-vilyadhur. Probably belonged to the Kharatara-gaccha. Flourished between 1172 and 1385 (ABORI, XV, pp. 109-11) Also commented on Raghuº and Kumāra", as well as on Sisupäla”, Naişarlha' an Rāghavapāņdaviya. Peters vi. 345; RASB 1951/10070; BORI 343 of 1993-98. 51/1007 (For edition see abovc.) . Cintāmaņi: Tikā B 2, 98. Jagaddhara: Rasa-dipikā. A well known Maithili scholiast and son of Raunadhara. Lived after the 14th century. Also commented on Kumāra as well as on Málati-mādhava, Väsavadatlā, Veni-sanhāra. Sarasvati-kanthabharana, etc. Gives an account of himself in his Con Malati-inidhava. L 1966 (v, p. 287) (in Maithili characters). Janārdana or Janardana Vyāsa: Tikā or Bhāşya. Pupil of Ananta. Also commented on Raghu', as well as on Vrtta-ratnākara and Kīvyaprakāša. Dato probably between 1192 and 1385 A.D. (P. K. Gode, Calcutta Or. Journal ii, 1888). Refers to threc previous commentators by nan., Vallabha, Asaha or Asaha and Sthiradeva. Peters, iii, 324; Baroda 2176. Janendra: Tikā NW 616. Jinaharsa: Tikā. Pupil of Dharmasundara-gani. CPB 7777; Jinaratnakośa 314 enters one MSS.

·SELECT BIBLIOGRAPHY 9 Tattva-dipa Navadwip 694. Dakşiņāvarta or Dakşiņāvarta-nātha: Pradipa. Referred to by Mallinātha, Dinakara and Căritravardhana. Quotes the lexicographer Keśavasvämin (end of the 12th century; author of Nānārthārņava-samkşepa) and is quoted by Aruņācalanātha who is earlier than Mallinātha. Belonged probably to the 13th century. Triv. Curr. III, p. 11, no. 86 (Dipa), v, p. 32, no. 231; Cranganore Palace, I, 361. (For edition, see above). Dinakara Miśra: Tikā. Son of Dharmangada and Kamalā. Also commented on Raghu', a MS of which in BORI is dated Samvat 1441 (=C. 1385 A.D.).; commented also on Siśupālaº. (Baroda 11364). Divākara or Divākara Upādhyāya: Tikā or Meghadüta-dyotikā. A protégé of a king of Mithilā. Quotes Kanthābharaṇa. Wrote before 1385 A.D. Also commented on Raghuº and Kumāra . IO no. 3780/1516d; Mithila 3580; Mithila II p. 114 (inc); Hpr. ii, 237. Niruktakära, quoted by Mallinātha (Oxf 126a). Parameśvara: Sumanoramani. Son of Rși and Gauri of Payyür Bhattatiri family, Malabar (Cochin State). Appears to know the comm. of Pūrnasarasvati. His date is probably between 1400 and 1500 A.D. (about the middle of the 15th century). See Introd. to the ed. of his work and Poona Orientalist, ix, p. 148. GD 1875; Granthappura, p. 89, no. 1875; Trav. Ad. Rep. 1104, App. B. p. 29 (no. 160); Trav. Univ. 615, 5114. The comm. exists in a longer and a shorter recension (See Adyar Libr. Bulletin, Feb. 1945 and C. Kunhan Raja Presentation Volume). (For edition, see above). Purna-sarasvati: Vidyullată. Pupil of Purnajyotir-muni. Also author Rju-laghvi Mālatīmādhava-Kathā (ed. N. A. Gore, Poona 1943), Hamsa-samdeśa (ed. Trivandrum Skt. Series, 1937), and Rasamañjari commentary on the Mālatimādhava (ed. same series, 1953). Lived probably in the second half of the 14th century, or the first half of the 15 century. Since he quotes Citsukha by name he should be later than the first half of the 14th century. Annamalai Univ. 36; Avanapparambu Mana 183B; Chenp. 150(1); Elankulattu Kurūr Bhattatiri 7; GD 1873-74; Granthappura p. 89, nos. 1873 (inc), 1874, p. 92, no. 1948; mrangat Mana 150A; PUL II p. 262, no. 4510; TCD no. 1486; Trav. Ad. Rep. 2600; Trav. Univ. 99A (inc.), 142 (inc), 180, 267, 5983; Trippuņittura A 184, 185, D 150a. (For edition, see above) Bphaspati. Quoted by Bharata-mallika on 70. Surnamed Miśra. Also commented on Raghuº and Kumārº. Bhagiratha Kavi; Tikā. Varendra p. 3. no. 76 8 ·10 MEGHA-DŪTA Bhagiratha Miśra: Tattva-clipikā. Son of Harşaceva of the Pitamundi family, lived under Jagaccandra of Kūrmācala (Auf. 1, p. 394b). Also conmcnted on Raghuº, Kirāta", Siśupālaº and Naişadhaº. May be tlıe same as abovc. L 221 (i, p. 127); SSPC II, C. 23 (both in Bengali characters). Bharata-mallika or Bharatascna: Subodhā. A Bengali Vaidya or physician, son of Gaurānga-mallika, descended from the family of Vaidya Ilarihara Khān; protégé of Kalyāņa-malla (q.v.). Lived about 1750 A.D. Had also the title of Kavirāja. Commented on the standard Mahākāvyas including Raghuº and Kumāra', and wrote works and commentaries on grammar, lexicon ctc. AS p. 152; IO 3774/1584, 3775/994, 3776/415; Mithila IT, p. 117; Oxf 125b; RASB 4958/4028. (For cdition, sce above). Makaranda Miśra: Megha-saudāmini Alph. List. Ben. Govt. p. 91, 10761; RASB 4955/1076 (in Devaņāgari characters). Mallinātha: Samjīvani. Also called Kolācala Mallinātha Süri (Pelda Bhatta), a well known scholiast who commented on the five standard Mahakāvyas including Raghuº and Kumāraº. Lived about the end of the 14th century. Also wrote a C on the Ekāvali of Vidyādhara. Adyar II, p. lla (7 MSS, the last 4 inc); America 1632-34; AU 29665, 71161 n 25; Baroda 6558, 7251b; BBRAS 1213; Bikaner 3061-62; BORI vii. nos. 498-503 (6 MSS); Burnell 160, 161a (8 MSS); Chani 2312, 2902; Copenh. 13; Granthappura p. 93, no. 1993; 10 nos. 3774/1584, 3778/1398C, 7001; Jodhpur p. 10, no. 243; Kainur 13; Kizhakkumbāgattu Mana 51A; Lz 414 (fr); MD 11878, 11879, (inc), 11880, 11884 (inc), 11885 (inc), 11886, 15829 (7 MSS in all); Mithila 3581; MT 17716, 4943c (both Uttara-m. inc); Oxf 125b; PUL II p. 262, nos. 4505-08; Rajapur 575; Sri. Dev. 338; Srñgeri Mutt 311a; Stein 71 (2 MSS, one inc); TD 3874-84 (11 MSS, all noticed by Burnell, except the first and last, somc inc); Trav. Univ. 856, 1344A (inc), 2536A, 3107, 3569A, 4002, 5516 (inc); Viſvabhārati 1388, 2067 (inc). Mahimasimha-gani: Tikā. Pupil of Sivanidhāna of Kharatara-gaccha. The C was composed in Samvat 1693.(=C. 1637 A.D.). BORI no. 389 of 1884-87; Jinaratnakoſa enters threc MSS. Mahimeru: Bälāvabodha-vitti Jaina Granthävali p. 335. Meghadüta-sthūla-tātparya IO no. 3774/1584 (appended to the MS in two Icaves giving an analysis, verse by verse, and a list of authorities). Megharāja, Megharāja-gani or Megharāja-sõdhu: Subodhikā or Sukhabodhika. Between 1172-1404 A.D. (P. K. Gode in Poona Orientalist, i. no. 3, pp. 50-51) BORI 479 of 1889-1915, 390 of 1884-87 (dated Sarnvat 1460=C. 1404 A.D.). Meghalatā BORI 160 of 1882-83; L 3076 (ix. p. 163); Jinaratnakosa 314a (one MS.) Motäjit Kavi: Tikā BORI 392 of 1884-87. -- ·SELECT BIBLIOGRAPHY 11 Ravikara: Tikā. Perhaps the same as Ravikara, son of Harihara, and commentator on Pingala and Vịtta-ratnākara. L 3371 (x, p. 112) in Bengali characters. Rasika-rañjani Pallurutti 19B. Rāma Upādhyāya: Tikā. Rice 238. Rāmanātha Tarkālarkära: Muktāvali IO 3774/1584; Oxf 125b. Lakşmiinivāsa: Sisya-hitaişiņi. Son of Sriranga and pupil of Ratnaprabha Süri. Wrote before 1458 A.D. America 1635; BORI 344 of 1895-98, 159 of 1882-83 (dated Samvat 1713– c. 1657 A.D.); H 76; Oxf II, no. 1252; W 1545 (gives the date Saravat 1514- c. 1458 A.D.). Vatsa-vyāsa (or Srivatsa Vyāsa): Sisu-hitaişiņi. Also commented on Raghuº and Kumāraº. BORI 748 of 1886-92; Baroda 6089; Stein 71. Vallabhadeva: Pañjikā. Surname Paramārthacihna. Son of Rājánaka Anandadeva, father of Candrāditya and grandfather of Kayyaţa. (Oxf 113b). Belonged probably to the first half of the 10th century. Commented on Rudrata's Kävyä lamkāra and the several standard Kāvyas of Māgha, Mayūra and Ratnākara, as well as on Raghuº and Kumāraº. America 1633; Baroda 1837(b), 1844; BORI 82 and 84 of 1883-84; Br. Mus. 226 (C called Vștti, Pañjikā or Tīkā); H 74; PUL II, p. 262, no. 4509. (For edition, see above) Vijaya Sūri or Gani: Tikā. The C was composed in Sarovat 1709=c. 1653 A.D. Also commented on Ragbuº and Kumāra", where he is said to be a pupil of Rāmavijaya-gani. BORI 443 of 1887-91 (C called Sukha-bodhika) Visvanātha: Durbodha-pada-bhañjikā NW 626: Trav. Univ. 6960. Viśvanāth Misra: Meghadütārtha-muktāvalī L 399 (i, p. 224) in Bengali characters; Oudh xvii, 14 (Muktāvali) Sarva. Quoted by Bharatamallika on 88. Sāśvata: Kavi-priyā. Refers to Vallabha. L 2740 (vii, p. 187); RASB 4953/5646 (fr.) (For edition, see above) Srikantha and his Pupil: Tīkā PUL II, p. 262, no. 4511. Sanātana Gosvāmin: Tātparya-dīpikā. Son of Kumāra, brother of Rūpa and Vallabha and disciple of Caitanya whom he met above 1513 A.D. Scholar and Vaişnava devotee. Flourished between 1490 and 1550 A.D. IO 3774/1381A, 3779/1570; Oxf 125b. (For edition, see above) Samayasundara-gani; Tikā. Pupil of Sakalacandra, who was a pupil of ·12 MEGFIA-DŪTA Jinacandra. Also commented on Raghuº, as well as ou Vštta-ratnākara. He composed his Vägbhatālamkāra-vrtti in 1636 A.D. at Ahmedabad. PUL II, p. 262. no. 4513. Sarasvatītīrtha: Vidvajjanānurañjini. Narahari-Sarasvatitirilia, born in Samvat 1298 (=c. 1242 A.D.) in Tribhuvanagiri in the Andhra country. Describes himself as the son Mallinātha and Nagammi and grandson of Narasimha, who was son of Rāmcśvara of Vatsa-gotra. Described as Paramahansa Parivräjakācārya. The C was written at Benares. Also commented on Kumāraº. Author also of the Bālacittanurañjini conm. on Mammata, where he gives an account of himself. · BORI 442 of 1887-91 (inc); Cambridge Univ. Libr. (Auf 1, p. 466b); CU Add. 2110; RASB 4957/10414. Sāroddhāriņi BORI 157 of 1882-83 (dated Saṁvat 1617=C. 1561 A.D.). Sumativijaya: Sugamānvaya. Pupil of Vinayamcru, he is said to have completed his Con Raghuº at Vikrampura. Latter half of the 17th century (ABORI, xiii, pp. 341-43). BORI 549 of 1891-95, 351 of A. 1882-83; the Jinaratnakośa 314a cnters 4 MSS. Sthiradeva: Bāla-prabodhini. Mentioned by the commentator Janārdana (Peters. iii, 324), q.v. Date and provenance unknown; but since Janārdana's date lies between 1192 and 1385 A.D., Sthiradeva appears to be a fairly old commentator. Alwar 949, Extr. 195; Baroda 1408, 12266; Mandlik Libr. List, p. 69, no. 10 (MS dated 1465 A.D.); Mithila ii, p. 115; TD 3885 (MS dated 1600 A.D.). (For edition, see above) Haragovinda Vācaspati: Saṁgata. Son of Vankavihärin Gangopādhyāya of Krishnanagar in the Radha country. Keith would identify him with Haragovinda Vācaspati, the author of Jõõpakāvali belonging to the Samkşiptasāra. grammar. IO 3774/1584; Oxf. 125b. Haridāsa: Tikā. Probably the same as Haridāsa Miśra, son of Vişnudāsa; commented also on Raghuº and Kumāraº, Oudh xiv, 28. 5. CRITICAL AND LITERARY NOTICES Hermann Beckh: Ein Beitrag zur Text-kritik von Kālidāsa Meghadūta (Diss.). Berlin 1907. J. Hertel in Göttingische gelehrte Anzeigen, 1912, no. 7, pp. 403-9. [Review of Hultzsch's edition). Rhys Davids in JRAS, 1894, pp. 632-35. [Review of Pānabokke's edition. Notes variants from this Sinhalese paraphrase]. A A. Macdonell in JRAS, 1913, pp. 176-83. [Review of Hultźch's edition). L. von Schroeder: Indiens Literatur und Cultur. Leipzig 1887, pp. 548f. H. Oldenberg: Die Literatur des alten Indien. Stuttgart u. Berlin 1903, pp. 217f. A. Hillebrandt: Kalidasa. Breslau 1921. pp. 69f.

·SELECT BIBLIOGRAPHY 13 Harichand Sastri: Kālidāsa et l'Art poetique de l'Inde. Paris 1917, pp. 238f. A. A. Macdonel: A History of Sanskrit Literature. London 1905, pp. 335-36. M. Winternitz: Geschichte der indischen Litteratur, vol. ii. Leipzig 1920, pp. 105-7. A. B. Keith: Classical Sanskrit Literature. Oxford Univ. Press (Heritage of India Series), 1923, pp. 34-36. A. B. Keith: History of Sanskrit Literature, Oxford 1928, pp. 84-7. S. K. De: History of Kāvya Literature (in Dasgupta and De's History of Classical Sanskrit Literature). Calcutta University 1947, pp. 132-34. M. Krishnamachariar: History of Classical Sanskrit Literature. Madras 1937, pp. 359-64. Tarapada Chowdhury: Linguistic Aberrations in Kalidāsa's Writings. Reprinted from the Journal of the Bihar Research Society, xxxvi, pts. 3-4. Patna 1951. [Notes some grammatical irregularities from the Meghadūta]. T. Foulkes: Kālidāsa. A complete Collection of the various Readings of the South Indian Manuscripts, vol. i. Madras 1904. T. K. Ramachandra Aiyar: A Concordance of Kālidāsa's Poems, ed. by Dr. V. Raghavan. University of Madras, 1952. Variants from different commentaries in print and in ms. are noted here in the footnotes.

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·1 INDICES

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·PADA-INDEX OF STANZAS अंसन्यस्ते सति हलभृतो मेचके वाससीव 59 d. अङ्गग्लानि सुरतजनितां तन्तुजालावलम्बा: 67 b. अङ्गेनाङ्गं तनु च तनुना गाढतप्तेन तप्तं 99 a. अत्यादित्यं हुतवहमुखे संभृतं तद्धि तेजः 43 d. अद्रेः शृङ्गं हरति पवनः किं स्विदित्युन्मुखीभिः 14 a. अन्तःशुद्धस्त्वमसि भविता वर्णमात्रेण कृष्ण: 49 d. अन्तःसारं घन तुलयितुं नानिलः शक्ष्यति त्वां 20 c. अन्तर्बाष्पश्चिरमनुचरो राजराजस्य दध्यौ 3 b. अन्तस्तोयं मणिमयभुवस्तुङ्गमभ्रंलिहायाः 64 c. अन्वास्यैनां स्तनितविमुखो याममात्रं सहस्व 94 b. अप्यन्यस्मिञ्जलधर महाकालमासाद्य काले 34 a. अचिस्तुङ्गानभिमुखमपि प्राप्य रत्नप्रदीपान् 69 c. अर्हस्यन्तर्भवनपतितां कर्तुमल्पाल्पभासं 78 c. अर्हस्येनं शमयितुमलं वारिधारासहस्रः 53 c. अव्यापन्नः कुशलमबले पृच्छति त्वां वियुक्तः 98 c. अव्यापन्नामविहतगतिर्द्रक्ष्यसि भ्रातृजायां 10 b. अस्त्रस्तावन्मुहुरुपचितर्दृष्टिरालुप्यते मे 102 c. आकाङ्क्षन्तीं नयनसलिलोत्पीडरुद्धावकाशां 87 d. आ कैलासाद्विसकिसलयच्छेदपाथेयवन्तः 11c. आत्मानं ते चरणपतितं यावदिच्छामि कर्तुं 102 b. आद्ये बद्धा विरहदिवसे या शिखा दाम हित्वा 88 a. आधिक्षामा विरहशयने संनिषण्णैकपाश्वी 86 a. आपन्नातिप्रशमनफलाः संपदो हत्तमानां 53 d. आपृच्छस्व प्रियसखममुं तुङ्गमालिङ्गय शैलं 12 a. आमन्द्राणां फलमविकलं लप्स्यसे गजितानां 34 d. आमोक्ष्यन्ते त्वयि मधुकरश्रेणिदीर्घान्कटाक्षान् 35d. आराध्यैनं शरवणभवं देवमुल्लङ्घिताध्वा 45 a. आलिङ्गयन्ते गुणवति मया ते तुषाराद्रिवाताः 104 c. आलेख्यानां सलिलकणिकादोषमुत्पाद्य सद्यः 68 b. आलोके ते निपतति पुरा सा बलिव्याकुला वा 82 a.

·18 MEGILA-DŪTA आविर्भूतप्रथममुकुलाः कन्दलीश्चानुकच्छम् 21 b. आशाबन्धः कुसुमसदृशं प्रायशो ह्यङ्गनानां 10 c. आषाढस्य प्रथमदिवसे मेघमाश्लिष्टसानुं 2 c. आसीनानां सुरभितशिलं नाभिगन्धै{गाणां 52 a. आसेवन्ते मधु रतिफलं कल्पवृक्षप्रसूतं 66 c. इत्थं चेतश्चटुलनयने दुर्लभप्रार्थनं मे 105 c. इत्थंभूतां प्रथमविरहे तामहं तर्कयामि 91 b. इत्याख्याते पवनतनयं मैथिलीवोन्मुखी सा 97 a. इत्यौत्सुक्यादपरिगणयन्गुह्यकस्तं ययाचे 5 c. इन्दोर्दैन्यं त्वदुपसरणक्लिष्टकान्तेबिति 81 d. इष्टान्देशान्विचर जलद प्रावृषा संभृतथी: 11 I c. इष्टे वस्तुन्युपचितरसाः प्रेमराशीभवन्ति 109 d. उत्पश्यामि त्वयि तटगते स्निग्धभिन्नाञ्जनाभे 59a. उत्पश्यामि द्रुतमपि सखे मत्प्रियार्थ यियासोः 22 s. उत्पश्यामि प्रतनुषु नदीवीचिषु भ्रूविलासान् 101 c. उत्सङ्गे वा मलिनवसने सौम्य निक्षिप्य वीणां 83 a. उद्दामानि प्रथयति शिलावेश्मभियौं वनानि 25 d. उद्यानानां नवजलकर्णऍथिकाजालकानि 26 b. उष्णोच्छ्वासं समधिकतरोच्छ्वासिना दूरवर्ती 99 c. एक मुक्तागुणमिव भुवः स्थूलमध्येन्द्रनीलं 46 d. एक: सख्यास्तव सह मया वामपादाभिलाषी 75c. एतत्कृत्वा प्रियमनुचितप्रार्थनावर्त्मनो मे 111 a. एतस्मान्मां कुशलिनमभिज्ञानदानाद्विदित्वा 109 a. एभिः साधो हृदयनिहितैर्लक्षणैर्लक्षयेथाः 77 a. कः संनद्धे विरहविधुरां त्वय्युपेक्षेत जायां 8 c. कच्चित्सौम्य व्यवसितमिदं बन्धुकृत्यं त्वया मे 110 a. कच्चिद्भर्तुः स्मरसि रसिके त्वं हि तस्य प्रियेति 82 d. कण्ठाश्लेषप्रणयिनि जने किं पुनर्दूरसंस्थे 3 d. कर्णे लोलः कथयितुमभूदाननस्पर्शलोभात् 100 b. कर्तुं यच्च प्रभवति महीमुच्छिलीन्ध्रामवन्ध्यां 11 a. कल्पन्तेऽस्य स्थिरगणपदप्राप्तये श्रद्दधानाः 55d. कश्चित्कान्ताविरहगुरुणा स्वाधिकारप्रमत्तः 1. a.

·PĀDA-INDEX OF STANZAS 19 कस्यात्यन्तं सुखमुपनतं दुःखमेकान्ततो वा 106 c. काङक्षत्यन्यो वदनमदिरां दोहदच्छद्मनास्याः 75 d. कान्तोदन्तः सुहृदुपनतः संगमात्किचिदून: 97 d. कामार्ता हि प्रकृतिकृपणाश्चेतनाचेतनेषु 5 d. कार्यं येन त्यजति विधिना स त्वयैवोपपाद्यः 29 d. कालक्षेपं ककुभसुरभौ पर्वते पर्वते ते 22 b. काले काले भवति भवता यस्य संयोगमेत्य 12 c. किंचित्पश्चाद्वज लघुगतिर्भूय एवोत्तरेण 16 d. कुन्दक्षेपानुगमधुकरश्रीमुषामात्मबिम्बं 47 c. कुर्वन्कामात्क्षणमुखपटप्रीतिमैरावणस्य 62 b. कुर्वन्संध्याबलिपटहतां शूलिनः श्लाघनीयां 34 c. कृत्वा तासामभिगममपां सौम्य सारस्वतीनां 49 c. के वा न स्युः परिभवपदं निष्फलारम्भयत्नाः 54 c. कैलासस्य त्रिदशवनितादर्पणस्यातिथि: स्याः 58 b. क्रीडालोलाः श्रवणपरुषेजितर्भाययेस्ता: 61 d. क्रीडाशैल: कनककदलीवेष्टनप्रेक्षणीयः 74 b. क्रीडाशैले प्रथमकथिते रम्यसानौ निषण्णः 78 b. क्रीडाशैले यदि च विहरेत्पादचारेण गौरी 60 b. क्रूरस्तस्मिन्नपि न सहते संगम नौ कृतान्तः 102 d. क्षामच्छायं भवनमधुना मद्वियोगेन नूनं 77 c. क्षीणः क्षीणः परिलघु पयः स्रोतसां चोपयुज्य 13 d. क्षेत्र क्षत्रप्रधनपिशुनं कौरवं तद्भजेथाः 48 b. खद्योतालीविलसितनिभां विधुदुन्मेषदृष्टि 78 d. खिन्नः खिन्नः शिखरिषु पदं न्यस्य गन्तासि यत्र 13 c. गच्छन्तीनां रमणवसति योषितां तत्र नक्तं 37a. गण्डस्वेदापनयनरुजाक्लान्तकर्णोत्पलानां 26c. गण्डाभोगात्कठिनविषमामेकवेणीं करेण 88 d. गत्युत्कम्पादलकपतितैर्यत्र मन्दारपुष्प: 70 a. गत्वा चोर्ध्व दशमुखभुजोच्छासितप्रस्थसंधेः 58 a. गत्वा सद्यः कलभतनुतां शीघ्रसंपातहेतोः 78 a. गत्वा सद्यः फलमपि महत्कामुकत्वस्य लब्धा 24. b. गन्तव्या ते वसतिरलका नाम यक्षेश्वराणां 7c. गम्भीरायाः पयसि सरितश्चेतसीव प्रसन्ने 40a.

·20 MEGHA-DIA गर्भाधानक्षणपरिनयानूनमाबद्धमाला: 9 c. गाढोत्कण्ठां गुरुषु दिवसेवेषु गच्छत्यु बालां 80 c. गाढोष्माभिः कृतमशरणं त्वद्वियोगव्यथाभिः 105d. गौरीवक्त्रभृकुटिरचनां या विहस्येव फेनैः 50 c. चक्षुः खेदात्सलिलगुरुभिः पश्मभिश्छादयन्ती 89 c. चूडापाशे नवकुरवकं चार कर्णे शिरीषं 65 c. छन्नोपान्तः परिणतफलद्योतिभिः काननाः 18a. छायात्मापि प्रकृतिसुभगो लप्स्यते ते प्रवेशं 401. छायादानात्क्षणपरिचितः पुष्पलावीमुखानां 26 d. छायाभिन्नः स्फटिकविशदं निविशेस्तं नगेद्रं 62 d. जम्बूकुञ्जप्रतिहतरयं तोयमादाय गच्छे: 20 b. जलोः कन्यां सगरतनयस्वर्गसोपानपक्ति 50 b. जातां मन्ये शिशिरमथितां पधिनी वान्यरूपां 80 d. जातं वंशे भुवनविदिते पुष्करावर्तकानां 6 a. जानामि त्वां प्रकृतिपुरुष कामरूपं मघोनः 6b. जाने सख्यास्तव मयि मनः संभृतस्नेहमस्मात् 91a. जालोद्गीर्णरुपचितवपु: केशसंस्कारधूपैः 32 a. जीमूतेन स्वकुशलमयीं हारयिष्यन्प्रवृत्ति 4 15. ज्ञातास्वादो विवृतजधनां को विहातुं समर्थः 41 d. ज्योतिलेखावलयि गलितं यस्य बह भवानी 44a. ज्योतिश्छायाकुसुमरचनान्युत्तमस्त्रीसहायाः 66 b. तं चेद्वायौ सरति सरलस्कन्धसंघट्टजन्मा 53 a. तच्छ् त्वा ते श्रवणसुभगं गजितं मानसोत्काः 11 b. तत्कल्याणि त्वमपि सुतरां मा गमः कातरत्वं 106 b. तत्र व्यक्तं दृषदि चरणन्यासमर्धेन्दुमोले: 55 a. तत्र स्कन्दं नियतवसति पुष्पमेषीकृतात्मा 43 a. तत्रागारं धनपतिगृहादुसरेणास्मदीयं 72 a. तत्रावश्यं वलयकुलिशोद्धट्टनोद्गीर्णतोयं 61 a. तत्संदेशान्मनसि निहितादागतं त्वत्समीपं 96 b. तन्त्रीराद्री नयनसलिलैः सारयित्वा कथंचित् 83 c. तन्मध्ये च स्फटिकफलका काञ्चनी वासयष्टि: 76a. तन्वी श्यामा शिखरदशना पक्वबिम्बाधरोष्ठी 79a ·PADA-INDEX OF STANZAS 21 तस्मादस्याः कुमुदविशदान्यर्हसि त्वं न धैर्यात् 40 c. तस्माद्गच्छेरनुकनखलं शैलराजावतीर्णा 50 a. तस्मिन्काले जलद यदि सा लब्धनिद्रासुखा स्यात् 94 a. तस्मिन्काले नयनसलिलं योषितां खण्डितानां 39 a. तस्मिन्नद्रौ कतिचिदबलाविप्रयुक्तः स कामी 2 a. तस्य स्थित्वा कथमपि पुरः केतकाधानहेतोः 3 a. तस्या एव प्रभवमचलं प्राप्य गौरं तुषारैः 52 b. तस्याः किंचित्करधृतमिव प्राप्तवानीरशाख 41 a. तस्याः पातुं सुरगज इव व्योम्नि पश्चार्धलम्बी 51 a. तस्याः सिन्धोः पृथुमपि तनुं दूरभावात्प्रवाहं 46 b. तस्यारम्भश्चतुरवनिताविभ्रमैरेव सिद्ध: 71 d. तस्यास्तिक्तैर्वनगजमदैर्वासितं वान्तवृष्टि: 20 a. तस्यास्तीरे रचितशिखर: पेशलैरिन्द्रनीलैः 74a. तस्योत्सङ्गे प्रणयिन इव त्रस्तगङ्गादुकूलां 63 a. तामायुष्मन्मम च वचनादात्मनश्चोपकर्तुं 98 a. तामुत्तीर्य व्रज परिचितभ्रूलताविभ्रमाणां 47 a. तामुत्थाप्य स्वजलकणिकाशीतलेनानिलेन 95a. तामुन्निद्रामवनिशयनासन्नवातायनस्थः 85 d. तामेवोष्णविरहमहतीमश्रुभिर्यापयन्तीं 86 d. तां कस्यांचिद्भवनवलभी सुप्तपारावतायां 38 a. तां चावश्यं दिवसगणनातत्परामेकपत्नी 10a. तां जानीयाः परिमितकथां जीवितं मे द्वितीयं 80a. तान्कुर्वीथास्तुमुलकरकावृष्टिहासावकीर्णान् 54 c. ताभ्यो मोक्षस्तव यदि सखे धर्मलब्धस्य न स्यात् 61 c. तालैः शिजवलयसुभगैर्नर्तितः कान्तया मे 76c. तीरोपान्तस्तनितसुभगं पास्यसि स्वादु यत्तत् 24 c. तेनार्थित्वं त्वयि विधिवशादूरबन्धुर्गतोऽहं 6 c. तेनोदीची दिशमनुसरेस्तिर्यगायामशोभी 57 c. तेषां दिक्षु प्रथितविदिशालक्षणां राजधानी 24 a. तोयक्रीडानिरतयुवतिस्नानतिक्तमरुद्भिः 33 d. तोयोत्सर्गद्रुततरगतिस्तत्परं वम तीर्ग: 19 b. तोयोत्सर्गस्तनितमुखरो मा स्म भूविक्लवास्ताः 37 d. त्वं चेदच्छस्फटिकविशदं तर्कयेस्तिर्यगम्भः 51 b.

·22 MECILA-Dūra त्वत्संपर्कात्पुलकितमिव प्रौढपुष्पैः कदम्बैः 25 b. त्वत्संरोधापगमविशदैश्चोतिताश्चन्द्रपाद: 67c. त्वद्गम्भीरध्वनिषु शनकैः पुष्करेष्वाहतेषु 66 d. त्वनिष्यन्दोच्छसितवसुधागन्धसंपर्करम्य: 42 a. त्वय्यादातुं जलमवनते शाङ्गिणो वर्णचौरे 46 a. त्वय्यायत्तं कृषिफल मिति भ्रूविकारानभिज्ञैः 16 a. त्वय्यारूढे शिखरमचल: स्निग्धवेणीसवणे 18 b. त्वय्यासन्ने नयनमुपरिस्पन्दि शङ्के मृगाक्ष्या 92 c. त्वय्यासन्ने परिणतफलश्यामजम्बूवनान्ताः 23 c. त्वामप्यत्रं नवजलमयं मोचयिष्यत्यवश्यं 90c. त्वामारूढं पवनपदवीमुद्गृहीतालकान्ताः 8 a. त्वामालिख्य प्रणयकुपितां धातुरागैः शिलायां 102 a. त्वामासारप्रशमितवनोपप्लवं साधु मूर्ना 17 a. त्वामुत्कण्ठाविरचितपदं मन्मुखेनेदमाह 100 d. त्वामुत्कण्ठोच्छ्रसितहृदया वीक्ष्य संभाव्य चैव 97 b. दग्धारण्येष्वधिकसुरभि गन्धमाप्राय चोप्ः 21 c. दर्पोत्सेकादुपरि शरभा लङ्घयिष्यन्त्यलङ्घयं 54 b. दिङनागानां पथि परिहरन्स्थूलहस्तावलेपान् 14 d. दी/कुर्वन्पटु मदकलं कूजितं सारसानां 31 a. दूराल्लक्ष्यं तदमरधनुश्चारुणा तोरणेन 72 b. दूरीभूते मयि सहचरे चक्रवाकीमिवैकां 80 b. दृष्टः स्वप्ने कितव रमयन्कामपि त्वं मयेति 108 d. दृष्टे सूर्ये पुनरपि भवान्वाहयेदध्वशेषं 38 c. दृष्टोत्साहश्चकितचकितं मुग्धसिद्धाङ्गनाभिः 14 b. द्वारोपान्ते लिखितवपुषौ शङ्खपनौ च दृष्ट्वा 77 b. धारापातैस्त्वमिव कमलान्यभ्यवर्षन्मुखानि 48 d. धुन्वन्वातैः सजलपृषतः कल्पवृक्षांशुकानि 62 c. धूतोद्यानं कुवलयरजोगन्धिभिर्गन्धवत्याः 330. धूमज्योतिःसलिलमरुतां संनिपातः क्व मेघ:5a.. धूमोद्गारानुकृतिनिपुणा जर्जरा निष्पतन्ति 68 d. धौतापाङ्गं हरशशिरुचा पावकेस्तं मयूर 44 c.

·PĀDA-INDEX OF STANZAS 23 न क्षुद्रोऽपि प्रथमसुकृतापेक्षया संश्रयाय 17 c. न त्वं दृष्ट्वा न पुनरलकां ज्ञास्यसे कामचारिन् 63 b. न ध्यास्यन्ति व्यपगतशुचस्त्वामपि प्रेक्ष्य हंसाः 73 d. नन्वात्मानं बहु विगणयन्नात्मना नावलम्बे 106 a. न स्यादन्योऽप्यहमिव जनो यः पराधीनवृत्तिः 8 d. निद्रां गत्वा किमपि रुदती सस्वरं विप्रबुद्धा 108 b. निविन्ध्यायाः पथि भव रसाभ्यन्तरः संनिपत्य 28c. निर्वेक्ष्यावः परिणतशरच्चन्द्रिकासु क्षपासु 107 a. निर्बादी ते मुरज इव चेत्कन्दरेषु ध्वनिः स्यात् 56c. निःशब्दोऽपि प्रदिशसि जलं याचितश्चातकेभ्यः 110c. निःश्वासानामशिशिरतया भिन्नवणधिरोष्ठं 81 b. निःश्वासेनाधरकिसलयक्लेशिना विक्षिपन्तीं 87a. नीचैराख्यं गिरिमधिवसेस्तत्र विश्रामहेतोः 25 a. नीचैर्गच्छत्युपरि च दशा चक्रनेमिक्रमेण 106 d. नीचैवस्यित्युपजिगमिषोवपूर्व गिरि ते 42 c. नीडारम्भगृहबलिभुजामाकुलग्रामचैत्या: 23 b.. नीता रात्रिः क्षण इव मया सार्धमिच्छारतैर्या 86c. नीता लोध्रप्रसवरजसा पाण्डुतामाननश्री: 65 b. नीत्वा मासान्कनकवलयभ्रंशरिक्तप्रकोष्ठः 2 b. नीत्वा रात्रि चिरविलसनात्खिन्नविद्युत्कलत्रः 38 b. नीत्वा रात्रि ललितवनितापादरागाङ्कितेषु 32 d. नीपं दृष्ट्वा हरितकपिशं केसरैरर्धरूढ: 212. नीवीबन्धोच्छसितशिथिलं यत्र यक्षाङ्गनानां 69 a. नूनं तस्याः प्रबलरुदितोच्छूननेत्रं बहूनां 81 a. नूनं यास्यत्यमरमिथुनप्रेक्षणीयामवस्थां 18 c. नृत्तारम्भे हर पशुपतेरानागाजिनेच्छां 36 c. नेत्रा नीतः सततगतिना यद्विमानानभूमी: 68a. नेष्यन्ति त्वां सुरयुवतयो यन्त्रधारागृहत्वं 61 b. नैशो मार्गः सवितुरुदये सूच्यते कामिनीनां 70 d. पक्ष्मोत्क्षेपादुपरिविलसत्कृष्णशारप्रभाणां 47 b. पत्रच्छेदैः कनककमलैः कर्णविभ्रंशिभिश्च 70 b. पश्चादद्रिग्रहणगुरुभिर्गजितैर्नर्तयेथाः 44 d. पश्चादावां विरहगुणितं तं तमात्माभिलाषं 107 c.

·24 MEGHA-DŪTA पश्चादुच्चैर्भुजतरुवनं मण्डलेनाभिलीनः 36 a. पश्यन्तीनां न खलु बहुशो न स्थलीदेवतानां 103 c. पाण्डुच्छाया तटरुहतरुभ्रंशिभिर्जीर्णपण: 29 b. पाण्डुच्छायोपवनवृतयः केतक: सूचिभिन्नैः 23 a. पात्रीकुर्वन्दशपुरवधूनेत्रकौतूहलानां 47 d. पादन्यासक्वणितरशनास्तत्र लीलावधूतैः 35 a. पादानिन्दोरमृतशिशिराजालमार्गप्रविष्टान् 89 a. पुण्यं यायास्त्रिभुवनगुरोर्धाम चण्डेश्वरस्य 33 b. पुत्रप्रेम्णा कुवलयदलप्रापि कर्णे करोति 44 b. पुष्पासारैः स्नपयतु भवान्व्योमगङ्गाजला: 43 b. पूर्वं स्पृष्टं यदि किल भवेदङ्गमेभिस्तवेति 104 d. पूर्वप्रीत्या गतमभिमुखं संनिवृत्तं तथैव 89 b. पूर्वाशास्य सुलभविपदां प्राणिनामेतदेव 98 d. पूर्वोद्दिष्टामनुसर पुरी श्रीविशाला विशालां 30 b. पृच्छन्ती वा मधुरवचनां सारिका पञ्जरस्थां 82 c. प्रत्यक्षं ते निखिलमचिराद्भातरुक्तं मया यत् 91 d. प्रत्यादेशादपि च मधुनो विस्मृतभ्रूविलासं 92 b. प्रत्यादेशान खलु भवतो धीरतां कल्पयामि 110 b. प्रत्यावृत्तस्त्वयि कररुधि स्यादनल्पाभ्यसूयः 39 d. प्रत्याश्वस्तां सममभिनवैर्जालकैालितीनां 95 b. प्रत्यासन्ने नभसि दयिताजीवितालम्बनार्थी 4 a. प्रत्यासन्नौ कुरवकवृतेर्माधवीमण्डपस्य 75 b. प्रत्युक्त्रं हि प्रणयिषु सतामीप्सितार्थक्रियैव 110d. प्रत्युद्यातः कथमपि भवान्गन्तुमाशु व्यवस्येत् 22 d. प्रत्यूषेषु स्फुटितकमलामोदमैत्रीकषाय: 31 b. प्रस्थानं ते कथमपि सखे लम्बमानस्य भावि 41 c. प्राचीमूले तनुमिव कलामात्रशेषां हिमांशोः 86 b. प्राप्ते मित्रे भवति विमुखः किं पुनर्यस्तथोच्च: 17 d. प्राप्यावन्तीनुदयनकथाकोविदग्रामवृद्धान् 30 a. प्रायः सर्वो भवति करुणावृत्तिरान्तिरात्मा 90 d. प्रायश्चापं न वहति भयान्मन्मथः षट्पदज्यं 71 b. प्रायेणते रमणविरहेष्वङ्गनानां विनोदाः 84 d. प्रालयातरुपतटमतिक्रम्य तांस्ताविशेषान् 57 a. प्रालयानं कमलवदनात्सोऽपि हर्तुं नलिन्या: 39.

·PĀDA-INDEX OF STANZAS 95 प्रासादास्त्वां तुलयितुमलं यत्र तैस्तैविशेषैः 64 d. प्रीतः प्रीतिप्रमुखवचनं स्वागतं व्याजहार 4 d. प्रीतिस्निग्धर्जनपदवधूलोचनैः पीयमानः 16 b. प्रेक्षिष्यन्ते गगनगतयो नूनमावर्ण्य दृष्टी: 46c. प्रेक्षिष्यन्ते पथिकवनिताः प्रत्ययादाश्वसन्त्य:8 b. प्रेक्ष्योपान्तस्फुरिततडितं त्वां तमेव स्मरामि 74 d. बन्धुप्रीत्या भवनशिखिभिर्दत्तनृत्तोपहारः 32 b. बन्धुप्रीत्या समरविमुखो लाङ्गली याः सिषेवे 49 b. बर्हेणेव स्फुरितरुचिना गोपवेषस्य विष्णो: 15 d. बाधेतोल्काक्षपितचमरीबालभारो दवाग्नि: 53 b. बाह्मोद्यानस्थितहरशिरश्चन्द्रिकाधौतहा 7 d. ब्रह्मावर्ती जनपदमधश्छायया गाहमानः 48 a. ब्रूया एवं तव सहचरो रामगिर्याश्रमस्थः 98 b. भक्तिच्छेदैरिव विरचितां भूतिमङ्गे गजस्य 19 d. भङ्गीभक्त्या विरचितवपुः स्तम्भितान्तर्जलौघः 60 c. भर्तुः कण्ठच्छविरिति गणैः सादरं वीक्ष्यमाणः 33 a. भर्तुमित्रं प्रियमविधवे विद्धि मामम्बुवाहं 96 a. भित्त्वा सद्यः किसलयपुटान्देवदारुद्रुमाणां 104 a. भूयश्चाह त्वमसि शयने कण्ठलग्ना पुरा मे 108 a. भूयो भूयः स्वयमपि कृतां मूर्छनां विस्मरन्ती 83 d. मत्वा देवं धनपतिसखं यत्र साक्षाद्वसन्तं 71a. मत्संयोगः कथमुपनमेत्स्वप्नजोऽपीति निद्रां 87 c. मत्संदेशैः सुखयितुमतः पश्य साध्वी निशीथे 85 c. मत्सादृश्यं विरहतनु वा भावगम्यं लिखन्ती 82 b. मद्गेहिन्याः प्रिय इति सखे चेतसा कातरेण 74 c. मद्गोत्राकं विरचितपदं गेयमुद्गातुकामा 83 b. मध्ये क्षामा चकितहरिणीप्रेक्षणा निम्ननाभिः 79 b. मध्ये श्यामः स्तन इव भुवः शेषविस्तारपाण्डु: 18 d. मन्दं मन्दं नुदति पवनश्चानुकूलो यथा त्वां 9 a. मन्दायन्ते न खलु सुहृदामभ्युपेतार्थकृत्याः 38 d. मन्द्रस्निग्धैर्ध्वनिभिरबलावेणिमोक्षोत्सुकानि 96 d. मामाकाशप्रणिहितभुजं निर्दयाश्लेषहेतोः 103a.

·26 MEGHA-DUTA मा कोलीनादसितनयने मय्यविश्वासिनी भू: 109 b. मा भूदस्या प्रणयिनि मयि स्वप्नलब्धे कथंचित् 94 c. मा भूदेवं क्षणमपि च ते विद्युता विप्रयोगः 111 d. मार्ग तावच्छृणु कथयतस्त्वत्प्रयाणानुरूपं 13 a. मासानन्यान्गमय चतुरो लोचने मीलयित्वा 107 b. मीनक्षोभाच्चलकुवलयश्रीतुलामेष्यतीति 92 d. मुक्ताजालं चिरपरिचितं त्याजितो दैवगत्या 93 b. मुक्ताजालग्रथितमलकं कामिनीवाभ्रवृन्दं 63 d. मुक्ताजालैः स्तनपरिचितच्छिन्नसूत्रैश्च हारैः 70 c. मुक्ताः स्थूलास्तरुकिसलयेष्वभुलेशाः पतन्ति 103 d. मूले बद्धा मणिभिरनतिप्रौढवंशप्रकाशः 76 b. मेघालोके भवति सुखिनोऽप्यन्यथावृत्ति चेतः 3 c. मोघीकर्तुं चटुलशफरोद्वर्तनप्रेक्षितानि 40 d. यः पण्यस्त्रीरतिपरिमलोद्गारिभिर्नागराणां 25 c. यक्षश्चके जनकतनयास्नानपुण्योदकेषु 1 c. यत्र स्त्रीणां प्रियतमभुजोच्छ्वासितालिङ्गितानां 67 a. यत्र स्त्रीणां हरति सुरतग्लानिमङ्गानुकूल: 31 c. यस्मिन्दृष्ट करणविगमादूर्ध्वमुद्भूतपापाः 55 c. यस्यां यक्षाः सितमणिमयान्येत्य हर्म्यस्थलानि 66 a. यस्यास्तोये कृतवसतयो मानसं संनिकृष्टं 73c. यस्योद्याने कृतकतनयः कान्तया वधितो मे 72 c. यामध्यास्ते दिवसविगमे नीलकण्ठः सुहृदः 76 d. याञ्चा मोघा वरमधिगुणे नाधमे लब्धकामा 6d. या तत्र स्यायुवतिविषये सृष्टिरायेव धातुः 79 d. या वः काले वहति सलिलोद्गारमुच्चैविमाना 63 c. यास्यत्यूरुः सरसकदलीस्तम्भगौरश्चलत्वं 93 d. ये तत्क्षीरसुतिसुरभयो दक्षिणेन प्रवृत्ताः 104 b. ये त्वां मुक्तध्वनिमसहनाः स्वाङ्गभङ्गाय तस्मिन् 54 a. येन श्यामं वपुरतितरा कान्तिमापत्स्यते ते 15 c. यो वृन्दानि त्वरयति पथि श्राम्यतां प्रोषितानां 96 c. रक्ताशोकश्चल किसलयः केसरश्चात्र कान्तः 75a. रक्षाहेतोर्नवशशिभृता वासवीनां चमूनां 43 c. रत्नच्छायाखचितवलिभिश्चामरैः क्लान्तहस्ताः 35 b.

·PĀDA-INDEX OF STANZAS 27 रत्नच्छायाव्यतिकर इव प्रेक्ष्यमेतत्पुरस्तात् 15 a. राजन्यानां शितशरशतैर्यत्र गाण्डीवधन्वा 48c. राशीभूतः प्रतिदिशमिव त्र्यम्बकस्याट्टहासः 58 d. रिक्तः सर्वो भवति हि लघुः पूर्णता गौरवाय 20 d. रुद्धापाङ्गप्रसरमलकरञ्जनस्नेहशून्यं 92 a. रुद्धालोके नरपतिपथे सूचिभेद्यैस्तमोभिः 37 b. रेवां द्रक्ष्यस्युपलविषमे विन्ध्यपादे विशीर्णा 19 c. लब्धायास्ते कथमपि मया स्वप्नसंदर्शनेषु 103 b. लीलामद्रेः स्तिमितनयनप्रेक्षणीयां भवित्रीं 59c. लोलापाङ्गैर्यदि न रमसे लोचनैर्वञ्चितोऽसि 27 d. वक्तुं धीरस्तनितवचनैर्मानिनी प्रक्रमेथाः 95 d. वक्तच्छायां शशिनि शिखिनां बर्हमारेषु केशान् 101 b. वक्रः पन्था यदपि भवतः प्रस्थितस्योत्तराशां 27 a. वक्ष्यस्यध्वश्रमपरिगतं सानुमानाम्रकूट: 17 b. वक्ष्यस्यध्वश्रमविनयने तस्य शृङ्गे निषण्णः 52 c. वन्द्यैः पुंसां रघुपतिपदैरङ्कितं मेखलासु 12 b. वप्रक्रीडापरिणतगजप्रेक्षणीयं ददर्श 2d. वल्मीकानात्प्रभवति धनु:खण्डमाखण्डलस्य 15 b. वाचालं मां न खलु सुभगॅमन्यभावः करेति 91 c. वापी चास्मिन्मरकतशिलाबद्धसोपानमा 73a. वामश्चायं नदति मधुरं चातकस्ते सगन्धः 9 b. वामश्चास्याः कररुहपदैर्मुच्यमानो मदीयैः 93 a. वासः कामादनिभृतकरेष्वाक्षिपत्सु प्रियेषु 69 b. विद्युत्वन्तं ललितवनिताः सेन्द्रचापं सचित्राः 64 a. विद्युद्गर्भे स्तिमितनयनां त्वत्सनाथे गवाक्षे 95 c. विद्युद्धामस्फुरितचकितैस्तत्र पौराङ्गनानां 27 c. विन्यस्यन्ती भुवि गणनया देहलीमुक्तपुष्पैः 84 b. विश्रान्तः सन्त्रज वननदीतिरजातानि सिञ्चन् 26 a. वीचिक्षोभस्तनितविहगश्रेणिकाञ्चीगुणायाः 28 a. वेणीभूतप्रतनुसलिला तामतीतस्य सिन्धुः 29 a. वेश्यास्त्वत्तो नखपदसुखान्प्राप्य वर्षानबिन्दून 35 c. व्यालम्बेथाः सुरभितनयालम्भजां मानयिष्यन् 45 c. व्यालुम्पन्ति स्फुटजललवस्यन्दिनश्चन्द्रकान्ताः 67 d.

·28 MEGHA-DŪTA शङ्कास्पृष्टा इव जलमुचस्त्वादृशा यत्र जालैः 68 c. शङ्के रात्रौ गुरुतरशुचं निर्विनोदां सखी ते 85 b. शब्दाख्येयं यदपि किल ते यः सखीनां पुरस्तात् 100 a. शब्दायन्ते मधुरमनिलैः कीचकाः पूर्यमाणाः 56 a. शंभोः केशग्रह्णमकरोदिन्दुलग्नोमिहस्ता 50 d. शय्योत्सङ्गे निहितमसकृदुखदुःखेन गात्रं 90 d. शश्वत्सिद्धरुपहृतबलि भक्तिनम्रः परीयाः 55 b. शान्ति नेयं प्रणयिभिरतो वर्त्म भानोस्त्यजाशु 39 b. शान्तोद्वेगस्तिमितनयनं दृष्टभक्तिर्भवान्या 36 d. शापस्यान्ते विगलितशुचा तां मयोद्वेष्टनीयां 88 b. शापान्तो मे भुजगशयनादुत्थिते शाङ्गपाणौ 107 a. शापेनास्तंगमितमहिमा वर्षभोग्येण भर्तुः 1 b. शीतो वायुः परिणमयिता काननोदुम्बराणां 42 d. शुक्लापाङ्गः सजलनयनः स्वागतीकृत्य केका: 22 c. शुद्धस्नानात्परुषमलकं नूनमागण्डलम्ब 87 b. शृङ्गोच्छ्रायः कुमुदविशदैयों वितत्य स्थितः खं 58 c. शेषान्मासान्विरहदिवसस्थापितस्यावधेर्वा 84 a. शेषैः पुण्यैह तमिव दिवः कान्तिमत्खण्डमेकं 30d. शोभा शुभ्रत्रिनयनवृषोत्खातपङ्कोपमेयां 52 d. श्यामः पादो बलिनियमनाभ्युद्यतस्येव विष्णोः 57 d. श्यामास्वङ्ग चकितहरिणीप्रेक्षिते दृष्टिपातं 101 a. श्रोणीभारादलसगमना स्तोकनम्रा स्तनाभ्यां 79 c. श्रोष्यत्यस्मात्परमवहिता सौम्य सीमन्तिनीनां 97c. संयोगं वा हृदयनिहितारम्भमास्वादयन्ती 84 c. संरक्ताभिस्त्रिपुरविजयो मीयते किंनरीभिः 50 b. संसर्पन्त्या सपदि भवतः स्रोतसि च्छायया सा 51 c. संसर्पन्त्याः स्खलितसुभगं दर्शितावर्तनाभे: 28 b. सौधोत्सङ्गप्रणयविमुखो मा स्म भूरुज्जयिन्याः 27 b. संकल्पैस्तविशति विधिना वैरिणा रुद्धमार्ग: 99d. संक्षिप्येत क्षण इव कथं दीर्घयामा त्रियामा 105a. संगीतार्थो ननु पशुपतेस्तत्र भावी समस्त: 56 d. संगीताय प्रहतमुरजाः स्निग्धगम्भीरघोषं 64 b. सद्यः कण्ठच्युतभुजलताग्रन्थि गाढोपगूढं 94 d.

·PĀDA-INDEX OF STANZAS 29 सद्यःकृत्तद्विरददशनच्छेदगौरस्य तस्य 59 b. सद्यःपाति प्रणयि हृदयं विप्रयोगे रुणद्धि 10 d. सद्यःसीरोत्कषणसुरभिक्षेत्रमारुह्य मालं 16 c. संतप्तानां त्वमसि शरणं तत्पयोद प्रियायाः 7a. संदेशं मे तदनु जलद श्रोष्यसि श्रोत्रपेयं 13 b. संदेशं मे हर धनपतिक्रोधविश्लेषितस्य 7 b. संदेशार्थाः क्व पटुकरणैः प्राणिभिः प्रापणीया: 5 b. स प्रत्यग्रैः कुटजकुसुमैः कल्पितार्थाय तस्मै 4 c. सभ्रूभङ्ग मुखमिव पयो वेत्रवत्याश्चलोमि 24 d. सभ्रूभङ्गप्रहितनयनैः कामिलक्ष्येष्वमोघैः 71 c. संपत्स्यन्ते कतिपयदिनस्थायिहंसा दशार्णाः 23 d. संपत्स्यन्ते नभसि भवतो राजहंसाः सहाया: 11d. संभोगान्ते मम समुचितो हस्तसंवाहनानां 93 c. सर्वावस्थास्वहरपि कथं मन्दमन्दातपं स्यात् 105 b. सव्यापारामहनि न तथा पीडयेद्विप्रयोगः 85 a. सान्तसिं कथितमसकृत्पृच्छतश्च त्वया मे 108 c. सांध्यं तेजः प्रतिनवजपापुष्परक्तं दधानः 36 b. साभ्रेह्नीव स्थलकमलिनी न प्रबुद्धां न सुप्तां 89 d. सारङ्गास्ते जललवमुचः सूचयिष्यन्ति मार्ग 21 d. सा संन्यस्ताभरणमबला पेलवं धारयन्ती 90a. सानेणास्रद्रवमविरतोत्कण्ठमुत्कण्ठितेन 99 b. सिद्धद्वन्द्वैर्जलकणभयाद्वीणिभिर्मुक्तमार्गः 45 b. सिप्रावातः प्रियतम इव प्रार्थनाचाटुकारः 31 d. सीमन्ते च त्वदुपगमजं यत्र नीपं वधूनां 65 d. सूर्यापाये न खलु कमलं पुष्यति स्वामभिख्यां 77 d. सेविष्यन्ते नयनसुभगं खे भवन्तं बलाका: 9d. सोऽतिक्रान्तः श्रवणविषयं लोचनाभ्यामदृष्टः 100 c. सोपानत्वं व्रज पदसुखस्पर्शमारोहणेषु 60 d. सौदामन्या कनकनिकषस्निग्धया दर्शयोर्वी 37 c. सौभाग्यं ते सुभग विरहावस्थया व्यञ्जयन्ती 29 c. सौहार्दाद्वा विधुर इति वा मय्यनुक्रोशबुद्धया 111 b. स्त्रीणामाचं प्रणयवचनं विभ्रमो हि प्रियेषु 28.d. स्थातव्यं ते नयनविषयं यावदत्येति भानुः 34 b. स्थानादस्मात्सरसनिचुलादुत्पतोदङ्मुखः खं 14 c.

·30
MEGILA-DŪTA
स्थित्वा तस्मिन्वनचरवधूभुक्तकुञ्ज मुहूर्त 14 c.
स्निग्धच्छायातरुषु वसतिं रामगिर्याश्रमेषु 1 d.
स्नेहव्यक्तिश्चिरविरहज मुञ्चतो बाष्पमुष्णं 12 d.
स्नेहानाहुः किमपि विरहे हासिनस्ते ह्यभोगात् 109 c.
स्पर्श क्लिष्टामयमितनखेनासकृत्सारयन्तीं 88c.
स्यादस्थानोपगतयमुनासंगमेवाभिरामा 51 d.
स्रोतोमूर्त्या भुवि परिणतां रन्तिदेवस्य कीर्ति 45 d.
स्रोतोरन्ध्रध्वनितसुभगं दन्तिभिः पीयमानः 42 b.
स्वल्पीभूते सुचरितफले स्वर्गिणां गां गतानां 30 c.
हंसद्वारं भृगुपतियशोवर्म यत्कौञ्चरन्धं 57 b.
हन्तकस्थं क्वचिदपि न ते चण्डि सादृश्यमस्ति 101 d.
हhष्वस्याः कुसुमसुरभिष्वध्वखिन्नान्तरात्मा 32 c.
हस्तन्यस्तं मुखमसकलव्यक्ति लम्बालकत्वात् 81 c.
हस्तप्राप्यस्तबकनमितो बालमन्दारवृक्षः 72 d.
हस्ते लीलाकमलमलकं बालकुन्दानुविद्धं 65 a.
हित्वा तस्मिन्भुजगवलयं शंभुना दत्तहस्ता 60 a.
हित्वा हालामभिमतरसां रेवतीलोचनाका 49 a.
हृत्वा नील सलिलवसनं मुक्तरोधोनितम्बं 41 b.
हेमाम्भोजप्रसवि सलिलं मानसस्याददान: 62a.
हैमैः स्यूता कमलमुकुलैः स्निग्धवैडूर्यनालैः 73 b.
ह्रीमूढानां भवति विफलप्रेरणा चूर्णमुष्टिः 69 d.
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·INDEX OF INTERPOLATED VERSES Given in the Footnotes अध्वक्लान्तं प्रतिमुखगतं * 1 अन्वेष्टव्यामवनिशयने * 12 अम्भोबिन्दुग्रहणचतुरान् * 2 अक्षय्यान्तर्भवननिधयः *8 आनन्दोत्थं नयनसलिलं * 6 आश्वास्यवं प्रथमविरहो- * 14 इत्यंभूतं सुरचितपदं * 19 इत्याख्याते सुरपतिसख: * 17 तं संदेशं जलधरवरो* 15 तस्मादद्रेनिगदितपथः * 18 धारासिक्तस्थलसुरभिण- * 13 पत्रश्यामा दिनकरहय- *9 प्रद्योतस्य प्रियदुहितरं *3 मन्दाकिन्याः सलिलशिशिरैः * 7 यत्रोन्मत्तभ्रमरमुखराः *5 वासश्चित्रं मधु नयनयो- * 10 श्रुत्वा वार्ता जलदकथितां * 16 स्निग्धाः सख्यः कथमपि * 11 हारांस्तारांस्तरलगुटिकान् * 4 Total 19 verses अलका 7,63 अवन्तयः30 Index of Geographical Names नीच: 25 निविन्ध्या 28 ब्रह्मावर्तः 48 आम्रकूट: 17 उज्जयिनी 27 मानसम् 11, 73 यमुना 51 कनखलम् 50 कुरुक्षेत्रम् 48 कैलास: 12, 58 क्रौञ्चरन्ध्र:57 गङ्गा 50 गन्धवती 33 गम्भीरा 40 'चरणन्यास:55 चर्मण्वती 45 दशपुरः 47 दशा: 23 देवगिरिः 42 नव ( or वन or नग ) नदी 26 रामगिरिः 1,98 रेवा 19 विदिशा 24 विन्ध्यः 19 विशाला 30 वेत्रवती 24 व्योमगङ्गा 43] शैलराज:50 सरस्वती 49 सिन्धुः 29 सिप्रा 31 हिमालयः 52, 57 ·32 MEGHA-DŪTA Index of Proper Names अर्धेन्दुमौलिः 55 उदयन:30 गाण्डीवधन्वा 48 गौरी 50,60 चण्डेश्वरः33 जनकतनया 1 जाह्नवी 50 त्रिनयनः 52 त्र्यम्बक: 58 बलिः 57 भवानी 36,44 भृगुपतिः 57 मावघ् 6 मन्मथ: 71 महाकाल:34 मैथिली 97 यक्षेश्वरः 7 रघुपतिः 12 रन्तिदेव:45 रेवती 49 दशमुख:58 धनपतिः 7,72 धनपतिसखः 71 नवशशिभृत् 43 पवनतनयः97 पशुपतिः 36, 56 पावकि:44 लाङ्गली 49 वासवः43 विष्णुः 15, 57 शंभुः 50,60 शाङ्गपाणिः 107 शाङ्गी 46 शूली 34 शैलराजः 50 सगर:50 सुरभि: 45 स्कन्द:43 हरः 7,44 हलभृत् 59 ·GEOGRAPHICAL NOTES 3

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·GEOGRAPHICAL NOTES ON THE PLACES MENTIONED IN THE MEGHA-DUTA (Given in the order of the Stanzas) RĀMA-GIRI. The exact location of this hill is uncertain. Both Vallabhadeva and Mallinātha say that it is Citra-kūţa. Wilson identified it with Ramtek 'the hill of Rāma', which is still a place of pilgrimage, situated about 24 miles to the north of Nagpur; and this conjecture is supported, according to V. V. Mirashi, by an inscription of Pravarasena II. Some would identify it with Ramgarh hill in the Madhya Pradesa, situated near Amra-kūţa, which is the source of the river Narmadā. Or, is the place as imaginary as the mythical Alakā ? MĀLA. Perhaps Mallinātha is right in believing that Māla does not refer to any particular place, but it simply means an elevated table-land, implied by the word äruhya. Similarly Vallabhadeva would interpret it as an alluvial plateau. But some commentators understand by Māla mälākhyo dešah or mālayogān mālava iti prasiddho desah, while others explain it vaguely as kşetra-samüha, vana-bhūmi, grāmāntarātavi, and so forth. Wilson thinks that a particular district is meant, and identifies it with a place called Malda in the vicinity of Ratnapur, the chief town of northern Chattisgad. AMRA-KUTA. The hill is identificd by Wilson with Amarkantak. But Paranjpe demurs to this with the following remakrs: "Amarakantak is 200 miles to the cast of the straight line joining Ramtek and Bhilsa (Vidišā), and the description drutatara-gatis tatparam vartma timah revām drakşyasi will be impossible in its case as it is the source of the Narmadā. Amarakantak, further, is in the Maikala mountain, and therefore vindhya-päde vitirnām will be inapplicable to the river nearby, the Vindhya range being far away to the west. It must be some hill to the north of the Mahadev hills and south of Sohagpur." REVĀ. This river is identified with the Narmadā, issuing from the Vindhya rocks. DASĀRŅA. Eastern Malwa, including the kingdom of Bhopal, was probably the Western Daśārņa, the capital of which was Vidiśā (Bhilsa); Eastern Daśārma formed a part of Chattisgad district. There is also a river with a similar name (Dasan) flowing through it, and falling into the Betwa. VIDISA and VETRAVATI. This is modern Bhilsa, situated on the river Betwa. The river rises on the northern side of the Vindhya range, traverses the province of Malwa, and falls into the Yamunā near Kalpee towards the north-east corner of Allahabad. NICAIH. Some hill near Bhilsa, but not necessarily a hill of small elevation as the name implies. Some would take it as the low range of Bhojapura hills lying to the south of Bhilsa, ·36 MEGHA-DŪTA VANA-NADI, NAVA-NADI and NAGA-NADI. Probably the small river which is reached after crossing the Betwa and which is now called Pārvati (a near enough equivalent of Naga-nadi). UJJAYINI and SIPRĀ. Modern Ujjain situated on the Siprā. It was the capital of the country (janapada) called AVANTI, which would correspond to ancient Malwa. It is also called VISĀLĀ. The temple of Siva, called MAHĀKĀLĀ, stands in the city. SINDHU. Identified with Kāli or Kālā Sindh which flows into the Chambal. Some commentators, including Mallinātha, take Sindhu to mean not a particular river, but river in general, and refer to the Nirvindhya. See our critical notes on this point. NIRVINDHYA. It may be a small tributary of the Chambal between the rivers Betwa and the Kali Sindh, probably the river called Newuj, (or according to others the river called Parwan), which flows into the Käli Sindh. It is mentioned by Jinasena in his Adipuräna. SIPRĀ. See above under Ujjayini. GANDHAVATI. Probably a tributary of the Siprā, on which the templc of Mahākāla stands. GAMBHIRĀ. A small river in Malwa, which Paranjpe considers to be a tributary of Siprā, flowing into it south of Mehidpur. Also mentioned by Jinasena. DEVA-GIRI. Situated obviously between Ujjayini and Dasa-pura (Mandasor). Pathak believes it to be the same as "a place called in the map Devagara situated south of the Chambal in the centre of Malwa". There is a Devgarh situated 60 miles south-west of Jhansi, which is the site of a temple of Skanda; but Paranjpe thinks that this cannot be our Devagiri and that the place requires fresh identification. CARMAŅVATI. Referred to as the Kirti of Rantideva. It is the modern Chambal river. DASA-PURA. It is probably the modern Dasor (Mandasor) in Malwa on the left bank of the Sivadā. Some would identify it with Rantipore or Ratnampore lying a little to the north of the river Chambal. BRAHMAVARTA. It is the region lying between the rivers Sarasvati and Drsadvatī, accoridng to Manu ii, 17. Probably includes Soncpat, Amin, Karnal and Panipat. KURUKŞETRA. Contiguous to Brahmävarta, a little to the south-east of Thaneswar. Still a place of pilgrimage, cspccially at the time of eclipse. SARASVATI. One of the sacred rivers of India which flows a little to the northwest of Kuruksetra, and runs into the desert of Marwar where it is lost in the sands. KANAKHALA. It is now the village of the same name near Hardwar on the west bank of the Ganges. According to Mallinātha, it refers to the hill through the gorge of which the Ganges desends but there is no such hill at this place.