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·THE MEGHA-DŪTA OF KĀLIDĀSA CRITICALLY EDITED BY SUSHIL KUMAR DE M.A., LL.B. (Calcunza), D.Lit. (Londoa) Honorary Fellow of the Royal Aid Soriet), Profe: "CT 6 Suzskrif Lagrije 54 Literature is ide Postgradnute Rusenic Dc....20. StriCollege, Calcula. WITH A GENERAL INTRODLCTION BY Dr. S. RADHAKRISHNAN SAHITYA AKADEMI NEW DELHI

·SITTA AKAJEVI
PUBLICATIONS DIVISION,
WITHIK FORMATIOXUD BROADCASTING, DELHI-8.
Prired the SHRUSIKITAN DHUWALE at the KARNATAK PRINTING
B#2X,

·PREFACE For the tour of teins invid **7*4 ure 20 ettertiden of Kalidasa's Vegna-data, *2-5 duty members of the Sanskrit 42:30; BOC: **. Semi: 1: and its distinguished 1:0--C.ca...... D.. S. Ra... 22:. .::: as possible, witnin certain 1:4.s of all arzise mama been utilized and its ord that ... la be? overlooked. Te eric ci materiais, as well as täs Editi--has becom 1.025. the In. ::.. eier at T:sk of a citie ieradusess the critica! foto 57 the text art tart to give a zertarunci-tadi. WS: Incin o this edition are the reader can easily find out, if he cares ; but I shouid iike to think that the ore thote care tor is the poem itself, and not the comparatire merits of dwerent editions. Let me hope that this edition will nccnir sirrulate further research into the text-problem, but also heip lurther study and enjoyment oi 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 retur 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 thark Sri Krishna Kripalani, Secretary, Sahitya Akaderri. for uniform courtesy in rendering whatever assistance I required. To my former pupil, Mrs. Sibani Dasgupta M.A., D.Phil. I an indebied for help in many ways in preparing this edition and its pre-s-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. Calcutta 15th June, 1956 S. K. DE ·CONTENTS 10 KTER INTRODICTION 1.X CON 1 i iv E... O ECTES: .:.:.48 TEIXSL.IT:OXS : 55 vi qui . Σχίν T.: PILEY C: RECONSTITUTIC: THE SIX CRESSIONS --..!!D VERSES WITICITY OF READINGS **TE, SOLRCE NI CHACTERISTICS SXV2 . . THE TEXT 35 81 SELECT BIBLIOGRAPHY .. 81 83 1. SDINIONS : a Tart cniy b. Text in Anthologies c. Text with Commentaries 2. ADAPTATION, TRANSLATION AND PARAPHRASE 3. MODERN TRANSLATIONS 4. MAXUSCRIPTS a Text with occasional glosses lbi Commentaries and Commentators 5. CRITICAL AND LITERARY NOTICES 1 84 85 86 91 INDICES 93 . . 95 PADA-INDEX OF STANZAS INDEX OF INTERPOLATED VERSES INTEX OF GEOGRAPHICAL NAMES INDEX OF PROPER NAMIES 109 110 . 111 GEOGRAPHICAL NOTES GEOGRAPHICAL NOTES ON PLACES MENTIONED IN THE TEXT 113 ·ERRATA La 232 I :: i . in me Om mignon I CA. 213 -2.1.2-1... CT ::: a con 12 prisiz, - :.: PAGE LA - ::. ciui his crimina S S 10 16 14 15 20 16 7 8 erard.cicus' T: Te present text Cos 111 stanzas; see c Tever, page 2 kuri-ach-prürthi biranescitankah guje; ramadirad parastat fögnisystem pašcad ksinisanām pattasin bharata -kanti radanam -varatanguli nartavitur cighnitaavinita-hydayo vyadhajanangalam Delete * num' -nenaryaparan 18 kari yasal prara birarcticarkan Credited Dicrastad -Ragnisrstch pascad kşi..sanam paresmin bharati kanti-vadanam -taràlunguli nartayittur vignitaavinita hrdayo vyadhajana- 15 18 30 19 f.n. 37 24 5 7 8 25 12 26 9 26 26 15 20 10 from bottom The pun -Menüyaputrant ·" PAGE LINE FOR nirurtasariram 27 3 bhavo 28 10 varklabyani 29 15 sinnners 5from bottom -128vara 30 18 am 22 prabirly 31 17 -carini f.12.64 Soan ca laviiabhujam READ nirvytasariram bahvyo varklavyam sinners -nivala- I am prabhyty -carixi Svahayeva havirbhujam ” . " 32 last line fr. 43 inagadhi JOR, Madras xii 41 " " 43 46 46 51 55 55 59 61 - दछे 4 सिग्ध 10 from bottom Saśvata 8 -मित्येत्त्वतीव 16 अय 2 विकीणी- 10 -जम्बू- 3 9 4 from bottom पूर्वाध- 11 -मुच्चेर्विमाना 11 -शरजादिष्ठ- 15 श्लोकद्वय 17 नित्यज्योत्स्न-. 17-18 यस्य मत्तभ्रमर- 4 froin bottom सक्रीडन्ते 15 -भवन- 16 साधम् -इटा magadhi AOR, Madras University स्निग्ध Sāśvala -मित्येतत्त्वतीव अयं विकीर्णा. -जम्बू- हयें- -वच्छे- पूर्वार्ध- -मुच्चैर्विमाना -शरजादिष्ट- श्लोकद्वयं नित्यज्योत्स्ना-. यस्योन्मत्तत्रमर- संकीडन्ते -भवन- साधम् दृष्ट्वा -स्तबक- -र्दिक- Kavyamimamsa. लक्षणैर्लक्षणीयं " " 62 - " 63 2 64 " 4 14 12 13 8 10 -स्तवक- -र्दिक- Kavyamimamsa. लक्षणलक्षणीय " 66 67 मत्सायं मत्सादृश्य ·PAGE 67 68 " " " 72 73 84 86 83 " " " " 91 96 LINE FOR 8 from botton गृहपतिधरे 11 मत्संदशैः 13 मत्सडग मत्संभोग 10 स्वेदयेत् 8 -क्षोमोत्सुकानि 8 समाधिकखरो-. 6 Nadargikar 19 Kanakakārtī 22 Kurkūr 7 Kalyanalast line Brestau 10 विभर्ति 14 23 -प्रार्थना- 26 9 निहादी 3 from bottom कण- दृष्टिः 2 निर्विनोदा 18 पुण्यहृत- 9 -पुरविजया 7 दर्शिता- 7 पटुकरणे 8 -स्तवक- 5 CARNA- READ गृहपतिघरे मत्संदेशैः मत्सङ्ग मत्संभोगं खेदयेत् -मोक्षोत्सुकानि समधिकखरो-. Nandargikar Kanakakīrti Kurūr Kalyāņa- Breslau इन्दोर्दैन्यं वैभर्ति द्रुतमपि --प्रार्थना- -सौम्य निर्बादी कर्ण- दृष्टीः निर्विनोदा पुण्यैर्हत- -पुरविजयो दर्शिता- पटुकरणैः -स्तबक- CARANA द्रुतम पि - " 101 103 106 " A 7 " " 107 108 115 - - "

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·GENERAL INTRODUCTION GREAT classics of literature spring from proſound depths in human experience. They come to us who live centuries later in vastly different conditions as the voice of our own experience. They release echoes within ourselves of what we never suspected was there. The deeper one goes into one's own experience facing destiny, fighting ſate, 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 spaccless 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. Kālidāsa 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 find 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, ·6 MEGHA-DŪTA 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 Kālidāsa is recognised as the greatest poet and dramatist in Sanskrit literature. While once the poets were being countcd, Kalidasa as being the first occupied the last finger. But the ring-linger renained true to its name, anānikā, nameless, since the second to Kālidāsa has not yet been found. 1 Date Tradition associates Kalidasa with king Vikramāclitya of Ujjayini who ſounded the Vikrama era of 57 B.C.? The change in the name of the hero of Vikramorvašīya from Purūravas to Vikrama lends support to the view that Kālidāsa belonged to the court of king Vikramaditya of Ujjayini. Agnimitra who is the hero of the drama Mālavikāgnimitra was not a wellknown monarch to deserve spocial notice by Kalidasa. IIe belonged to the second century before Christ and his capital was Vidiśā. Kālidāsa's selection of this cpisode and his reference to Vidišā as the famous capital of a king in Meghadīta suggest that Kälidāsa was a contemporary of Agnimitra. It is clear that Kālidāsa flourished after Agnimitra (c. 150 B.C.) 1. purā kavinām gananā prasange kanişthikādlasthita kalidasah adyāpi tat-tulya-kaver abhāvād. anānikī sārthavati babhūva 2. The Jain Kilakācārya Kathānaka records that the Sakas invaded Ujjayini and overthrew the dynasty of Gardhabhilla, who was styled Mahendrtāditya. Some years afterwards, his son, Vikramāditya, repelled the invaders and re-established the old dynasty. It is sometimes said that the play, Vikramorvašīya celebrates this re-conquest. Ürvašī is the city of Ujjayini ruled by Mahendraditya. She was conquered by Kesin, a demon, i.e. the chief of the bearded Sakas. The city became desolate and like Orvasi was transformed into a creeper. Prince Vikramāditya regained the capital with a valour capable of obliging even his father Mahendra. mahendropakāra paryāptena vikrama-mahimnā vardhate 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.

·GENERAL INTRODUCTION 7 and before A.D. 634, the date of the famous Aihole inscription which refers to Kālidāsa 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 Asvaghosa's Buddhacarita and Kālidāsa's works. If Asvaghosa is the debtor, then Kālidāsa was of an earlier date than the first century A.D.If Kālidāsa 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 Vikramaditya." He came to power about A.D. 345 and ruled 3. The following verse may be an implied criticism of Kālidāsa's view : sailendra-putririi prati yena viddho devo'pi sambhuś calito babhūva na cintayaty eșa tan eva būnam kim syād acitto na sarah sa eşaḥ Again compare Kālidāsa's line in Raghuvamsa, II. 42: jadīkſtas trycombaka vīksanena vajram mumukşann iva vajrapāņait with Buddhacarita line : lastambha bāhu!! sagadas tato'sya purandarasyeva purā savajraḥ 4. Professor A. Berriedale Keith writes : "Kālidāsa was later than Ašvaghoşa and than the dramatist Bhasa; he knew Greek terms as his 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 Vikramaditya with whose name tradition consistently connects Kalidāsa. Nor is it absurd to see in the title Kumārasaribhava a hint at the young Kumāragupta or even in Vikramorvašīya an allusion to the title Vikramaditya."- A History of Sanskrit Literature (1920), n. 80. Sir William Jones places Kālidäsa in the first century B.C. Dr. Peterson says : "Kalidasa stands near the beginning of the Chistian era, if indeed, he docs 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 poct Kālidāsa lived, loved and sang, giving and taking honour, at the polished court of the no less munificent patrons of Sanskrit literature, at the period of its highest perfection.". Preface to The Birth of the Warm God (1918).

·8 MEGHA-DŪTA 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 be 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-śäkuntala, a drama in ten acts dealing with the love and mairiage of Duşyanta and Sakuntalā ; (Abbr. S.) 2. Vikramorvasāya, a drama in five acts dealing with the love and marriage of Purüravas and Urvasī; (Abbr. V.) 3. Mālavikāgnimitra, a drama in five acts dealing with the love of Malavikā and Agnimitra ; (Abbr. M.) 4. Raghuvarśa, an epic poem of nineteen cantos describing the lives of the Kings of the solar race; (Abbr. R.) 5. Kumārasambhava, also an epic poem of seventeen cantos, dealing with the marriage of Siva and Parvati and the birth of Kumāra, the lord of war; (Abbr. K.) 6. Meghaduta, a poem of 129 stanzas describing the message of a Yaksa to his wife, to be conveyed through a cloud; 7. Rtu-sathāra, 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 sentiment 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 communicate charm and sweetness to men of varied tastes : traigunyodbhavam atra lokacaritam nānā-rasan dyśyate natyam bhinna-rucer janasya bahudhāpy ekan samārādhanam ·GENERAL INTRODUCTION 9 Some of his themes seem to be unrealistic such as the carrying of a message by a cloud." The poet anticipates the objection and answers it : dhūma jyotiḥ salila marutām saini pataḥ kva meghaḥ sandeśārthāḥ kva palukaranaih prānibhiḥ prāpanīyāḥ? ity autsukyād apariganayan guhyakas tam yayāce kāmārtā hi prakſti-krpanāḥ cetanācetaneșu. “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 Yakşa in his eagerness begged the cloud to carry his message. Those that are love-stricken are by nature undiscriminating between conscious and unconscious beings."6 Rāma's longing for his lost wiſe may have suggested to Kālidāsa Yakşa's sorrow for the wife from whom he is separated. Life We do not know any details about Kālidāsa's life. Numerous legends have gaile ed round his name which have no historical value. From his writings it is clear that he lived in an age of polished clegance and leisure, was greatly attached to the arts of song and dance, drawing and painting, was acquainted with the sciences of the day, versed in law and learned in the philosophical systems and ritual practices. Fle travelled widely in India and seems to have been familiar with the geography of the country from the Himālayas to Kanyakumārī. His graphic descriptions of the Himālayan scenes, of the safiron-ſlower 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. 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 Chincse port who died about 274 B.C. C1. this echo of Meghadīta in Hśukan : O floating 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.

·10 MEGHA-DUTA 8 66 Kālidāsa 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 eşa sargah karunārdracittair na me bhavadbhih pratişedhaniyah? This sense of assurance is not inconsistent with humility. He opens his Raghuvarśa with a confession of his rashness in undertaking the work : kva sürya-prabhavo varśaḥ kva cālpavisayā matih titārşur dustaram mohād udupenāsmi sāgaram Where is the race originating from the Sun and where is my talent limited in scope? Through infatualion, I am desirous of crossing with a raft the ocean that is difficult to cross." mandah kavi yaśaḥ prārthi gamisyāmy upahāsyatām prársulabhye phale lobhad udbāhur iva vāmanaḥ" “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 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. 10 Vamana in his Kāvyālarkāra defines rīti as viśıştā pada- Tacanã, a particular style of expression and Vaidarbhī rīli of which Kālidāsa is the master, as consisting of the following features : śleşaḥ prasādaḥ samatā mādhuryam sukumāratā 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 7. R. XIV. 42. 8. I. 2. 9. I. 3. 10. I. 3 & 4.

·GENERAL INTRODUCTION 11 his economy of words and naturalness of speech in which sound and sense match. His pen pictures are graceful and perfect, the royal chariot in full speed, 11 the running deer,12 Urvasī's bursting into tears,” Nārada's appearance in the sky like a moving kalpa-vīkşa, 14 He is master in the use of simile. sarasijam anuviddham saivalenäpi ramyarn malinam api himārisor lakṣma lakşnīri tanoli iyam adhika-manojñā valkalenādi tanvi kiruz iva hi madhurānāin mandanariz zālytinām "A lotus, though intertwined with moss, is charming. The specis, though dark, heightens the beauty of the moon. This slim one, even with the bark dress, is more lovely. For wital is not an embellishment of lovely forms ? " 15 Again : eko hi doso guna-sainnipäte nimajjatīndoh kiraneşvivankah “Even as the single stain of the moon is not noticed by one who gazes at the beans that flow endlessly, even so no one dares to blame a shade of weakness in a hero's fame." Practically on every page we have illustrations of Kilidāsa's mastery over the use of figures of speech. Kālidāsa's writings instruct not by direct teaching but hy gentle persuasion as by a loving wiſe. Mammața says: kāntāsarmitatayopadeśayuje rāmādivad varlitavyam, 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 grcat 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. 11. V. I. 4. 12. S. I. 7. 13. V. V. 15. 14. V. V. 19. 15. S. I. 17.

·12 MEGHA-DŪTA 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 Kumārasambhava 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 uttarasyān diśi devatātmā himālayo nama nagādhirājah purvāparau toyanidhi vagāhya sthitaḥ pithivyū iva mānadandah He suggests that the culture developed in the Himalayan regions may be the measuring rod' of the cultures of the world.26 This culture is essentially spiritual in quality. We are ordinarily imprisoned in the wheel of time, in historicity and so are restricted to the narrow limits of existence. Our aim should be to lift ourselves out of our entanglement to an awarcness 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 hecome aware by experience of this absolute reality. Compare the words of Raghuvansa : brahmabhūyām gatim ājagama. 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 velsi.27 16. Cf. Manu : etad-deśa-payasūtasya sakaśād agra-janmanah svam svar caritram śikṣeran pythivyām sarva-mänavāk 17. K. II. 10; sec Bhagavad gita. X. 15.

·GENERAL INTRODUCTION 13 The Real is the knower and the known: vedyam ca veditā cāsi.18 Again : yam akşaran vedavido vidus tanz āimānam ātmany avalokayantam.19 The Supreme leads a life of contemplation. Though he grants the fruits of others' austerities, he himself performs austerities : svayari vidhātā tabasaḥ phalānāri kenēpi kamena tapaś cacara.20 The Absoluie which is the Real beyond all darkness is superior to the division of spirit and matter. It is omniscient, omnipresent and almighty. It manifests itself in the three forms (tri-mürti), Brahmā, Vişnu and Siva, the maker, the preserver and the destroyer. These gods are of equal rank and a believer rnay 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 Kālidāsa was a devotee of Siva. yā systih srastur ad yā vahati vidhihutam yā havir yã ca hotri ye dve kālam vidhattaḥ śruti-visaya-gunā yā sthitā vyāpya บางขan yām āhuḥ sarva-bīja-prakrtir iti yayā prāninah prāņavantaḥ pratyajñābhiḥ prapannas tanubhir avatu vas tābhir aştābhir āśah Sākuntala "May the Supreme Lord endowed with eight visible forms, water, the first creation of the Creator, (fire) which carries the oblation offered according to rule, (the priest) who is the offerer of the oblation, (those) two (visible forms, the sun and the moon) which regulate time, (that Akāśa) which perpetually pervades the universe, having the quality (sound) perceptible by the ear, (the earth) which they call the source of all created things, (air) by which living creations (become) possessed of life, (may he) preserve you. vedānteșu yam ähur ekapuruşam vyāpya sthitam rodasī yasminn īśvara ity ananya-vīşayah sabdo yathārthākşarah 18. K. II. 15; see Bhagavadgita, XI. 17. 19. K. III. 50. 20. K. I. 57.

·14 MEGHA-DŪTA - 64 antar yaś ca munuksubhir niyamita-prānādibhir mȚgyate sa sthānuḥ sthira-bhakti-yoga-sulabho nihśreyasāyāstu vaḥ -- Vikramoruasiya May he, who is hailed by the Vedāntas as the Supreme Spirit, who still remains (transcendent) 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 (complele) 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 yaļ svayam kịttivāsūh kāntā saņmiśra deho'py avisaya-manasa yaḥ purastād yalīnām aştābhir yasya kytsnar jagad api tanubhir bibhrato nābhimānal sanmārgālokanāya vyapanayatu sa vas tāmasīru vittim iśah Malavikagnimitra “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 senseobjects, and who, though sustaining the entire universe with (his) eight forms, is yet utterly free from a sense of egoity, may that Lord (Siva) dispel your tendency dominated by tanlcs, that you may behold the path of righteousness." The opening verse of Raghuvarica reads : vägarthāv iva sampıktau vāgarlha-prali pattaye jagatah pitarau vande pärvati-paranešvarau While in Malavikāgnimitra, the Lord should set us on the right path, sanmārga ; in Viknamorvašīya, he is said to be easily attainable by devotion, bhakli-yoga-sulabha; in Sākuntala, the Lord in his eight-fold forms is seen. Immediate insight into the Divine reality is the aim of religion. Though Kalidasa worshipped the Divine as Siva, his attitude was not in any way exclusive or narrow-minded. He had the ·GENERAL INTRODUCTION 15 catholic attitude of traditional Hinduism.21 He treated with great respect the views of others. In Raghuvamsa, 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 - To thee, O triune Lord, be praise. As into heaven's water run The tastes of earth-yel 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 seckest 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 thce 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. 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, 21. Yuan Chwang tells us that at the great festival of Prayāga, King Harsa dedicated a statue to the Buddha on the first day, to the Sun the favourite deity of his father, on the second and to Siva on the third.

·16 MEGHA-DŪTA Our impotence must bear the blame, And not thine unexhausted name. 22 In Kumārasainbhava,23 Brahma is praised as the highest God; the beginning, the middle and the end of the world. atha sarvasya dhātāram te sarve sarvatomukham vāgāśam vāgbhir arthyābhih pranipatyopatasthire namas trimírtaye tubhyam prāk sựşten kevalõlmans guna-traya-vibhāgāya pascād bhedari upeyrise jagad-yonir ayonis tvam jagad-anto nirantakah jagad-adir anādis tvari jagad-zso nirīśvaraḥ ātmānam ātmanā vetsi syjasy ātmānam ātmanā atmanā kştină ca tvar 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,24 for the different forms of Godhead are the manifestations of the One Supreme who is the formless behind all forms. tvam eva havyan hotā ca bhojyar bhoktă ca śāśvataḥ vedyam ca vedītā cāsi dhyātā dhyeyan ca yat param.25 Again : ekaiva mūrtir bibhide tridha.26 The objective of religion is freedom from subjection to time, from rebirth, which Dusyanta desires for himself in the last verse mamāpi ca kşapayatu nilalohitaḥ punarbhavan parigataśaktir ātmabhūh Raghu, after installing Aja on the throne, retires to the forest, takes to a life of meditation and attains that which is beyond darkness : tamasaḥ paramāpadavyayan puruşar yogasamādhinā raghuh e 22. E. T. by Arthur W. Ryder, Kalidasa's Works : Everyman's Library. 23. II. 3, 4, 9, 10, 24. K. X. 26. 25. K. II. 4, 15. 26. K. VII. 44. 27. R. VIII. 24.

·GENERAL INTRODUCTION 17 Until the end of religion, the realisation of the Supreme, the ascent from the vanity of time is attained, we will have opportunities for making progress towards the goal. In this journey towards the end we will be goverened by the law of karma. Kālidāsa accepts the theory of rebirth : Tamyāni viksya madhurāmś ca nisamya sabdan paryutsukībhavati yat sukhito'pi jantuḥ tac cetasā smarati nūnam abodhapūrvan bhāvasthirāni jananāntara sauhļdāni Sītā, 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.”28 This life is one stage in the path to perfection. Even as the present life is the result of our past deeds, we can shape our future by our efforts in this life. The world is under a moral government. The good will ultimately triumph. If we have no tragedies in Kālidāsa, it is because he affirms the ultimate reality of concord and decency. Subject to this conviction, he induces our sympathy for the hard lot of the majority of men and women. Dharma Kālidāsa's writings dispose of the misconception that the Hindu mind was attentive to transcendental matters, and neglectful of mundane 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. He points to a harmony of the four main interests of human life, dharma, artha, kūna and mokşa, the ethical, the economic, the artistic and the spiritual. The economic including the political and the artistic should be controlled by ethical norms. Ends and means are bound together. Life becomes livable only through valid ties. To cleanse and illuminate those ties was the poet's task, 28 R. XIV, Ryder's E. T. 'He' refers to the child in her womb. M. II ·18 MEGHA-DÜTA Describing the first king in Raghuvamsa, Kālidāsa says that Dilīpa's artha and käma were centred in dharma : apy artha-kāmau tasyāstām dharma eva manīșinaḥ.29 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, āsamudra-kşitīšānam.30 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 sambhịtārthānāṁ satyāya mitabhāşinām yasase vijigāşūņām, prajāyai grhamedhinām śaiśave'bhyasta-vidyānāṁn, yauvane vişayaisiņām vārdhake munivșttinān, yogenante tanu-tyajām si 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 Vikramorvašīya, the king tells his son that it is time he entered the second stage of the house-holder, after having completed the stage of studentship. ayi vatsa uşitam tvayā pūrusminm āśrame, dvitāyam adhyāsiturin tava samayaḥ.32 29. I. 25. 30. I. 5. 31. I. 7-8 32. V.

·GENERAL INTRODUCTION 19 33 The kings collected revenues for the prosperity of their subjects, prajānām eva bhūtyartham,33 even as the sun takes up water to give it back a thousand-fold. The rulers must stand up for dirarma, justice. The king is the real father of the people, he educates them, protects them and provides for their livelihood, while the actual parents are only the causes of their physical birth : prajānām vinayādhānād rakṣaṇād bharaṇād api sa pitā pitaras tāsāín kevalam janmahetavaḥ 34 Every one in Aja's kingdom thought that he was a personal friend of the king : aham eva mato mahipater iti sarvaḥ prakſtişvacintayat.s The ascetic tells the king in sākuntala : "Your weapon is for the protection of the afflicted and not for striking at the innocent," ārta-trāņāya vaḥ śastram na prahartum anāgasi,36 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.37 In Raghuvarśa,38 Agnivarna gives himself to dissipation. He has so many mistresses that he cannot always call them by their right names. He develops a wasting disease, and as, even in that condition he is unable to resist the pleasures of the senses, he dies. Kālidasa 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, 33. R. I: 18. 34. R. I. 24. 35. VIII. 8. 36. I. 10. 37. Kautilya remarks : bharati iti lokasya bharanāt. He is called Bharata because he supports the world, VII. 33. 38. XIX.

·20 MEGHA-DŪTA a gem is not worthy of being set in gold, O noble lady, so long as it is uncut." apy äkara samutpannā mani-jātir asamskītā jātā-rūpeira kalyāni na ni sainyogam arhati.59 In the spirit of the country, Kālidāsa exalts the quality of asceticism : sama-pradhāneșu. tapo-dhaneșu gūdham hi dāhātmakam asti tejah In herrits with tranquillity as the chief characteristic, whose wealth is penance, there is, verily, concealed, consuming fiery energy.10 Though Kálidāsa'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 Bhagavadgītā 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 : satāí hi samdeha-padeşu vastuşu pramānam antah-karana-pravíttayaḥ.42 Love of Nature In early Vedic literature the unity of all life, a imate and inanimate, is indicated and many of the Vedic deities are personi- 39. M. V. 18. 40. S II. 7. 41. $. I. 19. Cf. Manu :) śrutih smstih sadācāraḥ svasya ca priyam ātmanah samyak sankalpajah kāmo dharmamülam idam satām. Kumārila quotes Kalidasa in his Tantravärttika.

·GENERAL INTRODUCTION 21 fications of striking aspects of nature. The idea of retreat into nature, a mountain top or a forest hermitage, in search of the revelation of the spirit of the 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 man's changing moods, variety and capriciousness. Nature had not become mechanical and impersonal for Kälidāsa. 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 Raghuvamsa..? The ætu-samhāra 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 Sākuntala, when the curtain rises, Sakuntala 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 tata-niyogah asti mamāpi sodara-sneha eteşu. - not merely because my father has ordered it, I also have fraternal affection for them." For Kälidāsa 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 amănuşī mother, Menakā, the birds of the sky pick her up and rear her until the sage Kaņva 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 Sakuntalā reared up her pet animals and plants. No wonder they responded. On the occasion of Sakuntala's wedding, trees sent their gifts, forest deities showered their blessings and cuckoos cooed aloud their joy. 42. II.

·22 MEGHA-DŪTA The hermitage was filled with grief at the prospect of Sakuntalā's departure. The deer drop their mouthfuls, the peacocks stop their dancing and the creepers shed their leafy tears. Kaņva says of her : pätur na prathama vyavasyati jalan yuşmāsv apiteşu yā nādatte priyamandanāpi bhavatām snehena yā pallavam ādye vaḥ kusuma-prasūti-samaye yasyā bhavaty utsavah seyam yāti sakuntalā patigȚham sarvair anuljñāyatām 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."48 When Sītā is cast away, the peacocks abruptly stop their dance, the trees shed off flowers, and the female deer throw away the half-chewed darbha grass from their mouths - nộtyam mayūrāh kusumāni vşkşah darbhan upăttan vijahur harinyah tasyāḥ prapanne sama-duhkha-bhāvam atyantam āsīd ruditam vane'pi.41 Kalidasa 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 : grīvābhangābhiränar muhur anupatati syandane baddhadysțih paścārdhena pravişğaḥ śarapatanabhayād bhūyasā pūrvakāyanı darbhair ardhāvalīdhaiḥ śramavivȚta-mukha-bhrarsibhin kirnavarima paśyodagraplutatvad viyati bahutaram stokan urvyām prayāli “ His glance fixed on the chariot ever and anon he leaps up gracefully bending his neck ; through ſear 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 43. V. 44. R. XIV.

·GENERAL INTRODUCTION 23 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 liſe. The world is not made only for man. Love of Marriage The love of man and woman attracted Kālidāsa and he lavished all his rich imagination in the description of the different kinds of love. He does not suffer from any inhibitions." 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 Kālidāsa 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 :- tanvi, śyāmā, śikhari-daśanä, pakva-bimbadharoşthi, madhye kşāmā, cakita-harini-prekşaņā, nimna-nābhih śroņi-bhārād alasa-gamanā, stoka-namrā stanābhyām, yā tatra syöd yuvati-vişaye systir ādyeva dhātuh.. “There she lives who is, as it were, the first creation of Brahma amongst women, slim, youthful (or fair in complexion) with pointed teeth, a lower lip red like a ripe bimba fruit, 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 selfindulgent nor ascetic, with mind and senses ever alert to every form of beauty."E. T., p. xiii.

·24 MEGHA-DŪTA 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." 16 See also the king's description of Mālavikā in II. dirghākşar śarad-indu-kānti-vadanaṁ bāhū natāvainsayoh samkşiptam nividonnata-stanam uraḥ pārśve pranıyste iva madhyah pānimito mitam ca jaghananı pādāvarālangulī chando nartayittur yathaiva manasi śliştam tathāsyāḥ vapuh “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.47 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. 46. In Sriigāra-tilaka, sometimes attributed to Kalidāsa, we find the following indivarena nayanam, mukham ambujena, kundena dantam, adharon nava-pallavena, angani campakadalaih sa vidhaye vedhän, kānte katham ghatitavān 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 of stone." 47. See also M. III. 7, the description of Parvati in Kumārasambhava and of Urvaśī in Vikramorvašīya.

·GENERAL INTRODUCTION 25 In Raghuvaṁsa King Dilīpa lives the highest ideal of family life with his queen Sudakşiņā. Agnivarna, the last king in the Raghuvaṁsa is a prey to lust and degradation. In between are Raghu, Aja and Indumatī, Dasaratha with his three queens, Rāma and Sītā and many others. Indumatī 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 pravāhah vişama-silā-sankața-skhalita-vegan vignita-samāgama-sukho manasi-sayaḥ śata-guno bhavati 4s Even in the absence of fulfilment, the yearning gives all the joy that love means : akştārthe'pi manasije natim ubhaya-prārthanā kurute. 49 The pathos of separation finds poignant expression in Megha-dūta, in Rati-vilāpaso and in Aja-viläpa.51 Love happy in union is found in Vikramorvašīya.52 In Mālavikāgnimitra, 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 rājakäryeşv api idīşi upāya-nipunatäryaputrasya tatah sobhanam bhavet.58 "When her husband's affection shifted to Irāyati and then to Malavikā, her devotion to him persists. The parivrājikā, Kausiki observes : « These noble women attached to their lords serve them even though it be against their own desires" : pratikūlenāpi patim sevante bhartyvatsalāḥ sādhvyaḥ. 48. U. III. 18. 49. S. II. 1. 50. K. IV. See also ' Meghadüta 55; V. III. 21. 51. R. VIII. 52. III. 19-20. 53. I. 19-20.

·26 MEGHA-DŪTA By a series of misſcrtunes, Kausikī is led to the religious life. She comforts and distracts the mind of Dhāriņī. 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 Mālaviktā by the King, she bitterly complains and rebukes the King in harsh words : "How immodest of feeling is my lord ? ” aho avināta hțdayo'yam äryaputrah 'You wicked one, you are absolutely untrustworthy': satha, aviśvasaniya-hydayo'si.“ Oh ! These men are untrustworthy by nature. We, like innocent deer shared by the music of the hunter, fall victims to their deceitful words and do not understand. aho aviśvasanīyāḥ puruşāh, ātmano vañcanā-vacanam pramānīkytyäkşiptayā vyādhajana-gļhita-cittaya harinyā iva etan na vijñātan 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 Vikramorvasiya, we have a blend of the human and the super-human. The nun Kāšīrājaputrī is first restless and petulant. When she finds that Urvašī is a heavenly Apsaras, she acquiesces in her lot. The Queen Auśīnarī is portrayed as the ideal Hindu wife who gives up her own happiness for that of her husband. The clown remarks whether she was not making a virtue of necessity, spitting out sour grapes on the principle abhāve viraktih. She rebukes the clown : "Fool, my lord is so dear to me that even at the risk of putting an end to my pleasure, I wish him all happiness.”55 aham khalv ātmanah sukhāvasānenāyaputram nirvītasariran kartum icchāni. She lived on friendly terms with Urvasi and the queen's attitude had its reward and Urvaśī pays her respect and precedence. Urvaśī asks her son to bow to the elder mother before entering on the second stage of the householder -ehi, 4& 54. III. 19-20. 55. III. The Bengali heroine Mälañcamāla whose husband had married a second time and left her unloved and forgotten says: Though I dic now and become a bird or a lesser creature or whatever befall me, I care not, for I have seen my darling happy."

·GENERAL INTRODUCTION 27 vatsa, jyeștha-mătaram 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. The world is dark and desolate to whom love is denied but it is bright and blissful to love triumphant. Goethe's lines about Säkuntala are well-known : "Wouldst thou the young year's blossoms and the fruits of its decline, And all by which the soul is charmed, enraptured, feasted, fed, Wouldst thou the earth and heaven itself in one sole name combine ? I name thee, O 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 Viśvāmitra, 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. 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: gāndharvena vivāhena bhavo rājarsikanyakāh śrüyante pariņitās tāh pitbhiś câbhinanditäh 56. III. 19.

·28 MEGHA-DŪTA “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 Kanva 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 kind. ness. Kanva is filled with sorrow : yāsyaty adya sakuntaleti hrdayam samspystam utkanthayā kanthaḥ stambhita-bāspa-vịtti-kaluşaś cintājadam darśanam vaiklabyar mama tävad id;śam idam snehôd aranyaukasah pīdyante gļhinaḥ kathan nu tanayā-viśleșa-duḥkhair navaiſ. At the thought that Sakuntalā will leave this very day my heart is smitten with grieſ, my voice is choked with sup« pressed 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." Kanva gives her advice : śuśrüşasva gurün kuru priyasakhivȚtti sapatnijane bhartur viprakstādi roşanatayā mā sma pratīpar gamaḥ bhūyiṣthar bhava dakşiņā parijane bhāgyeşv anutsekini yānty evar gīhini-padar yuvatayo vämäh kula spādhayah.58 "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 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 para- 57. III. 22. See Manu III. 22. It is a marriage arising from love kämasaṁbhava or mutual inclination, anyonyecchā of a youth and maid. It is concluded without any rites and without the knowledge of the elders. 58. S IV. 18.

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·30 MEGHA-DŪTA 60 61 vyartham samarthya lalitar vapur ātmanaś ca.6 She decided to win Śiva through the penance of the type in which Śiva himself was engaged : iyeşa sä kartum avandhya-rūpatām samādhim āsthāya tapobhir ātmanah.“ She wished to win Siva 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.62 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 mandāh caritam mahātmanām 63 The ridiculing Brahmin turned out to be Siva himself. He said to Umā : “From this moment, o shy maiden, am your slave, bought by your penance.' So spake he whose crest is the moon and straightway all the fatigue of her self-torture vanished. So here is it that fruitful toil feels as if it never had been." adya prabhrty avanatangi tavāsmi dāsaḥ krītas tapobhir iti vādini candramaulau ahnāya sõ niyamajan klaman utsasarja kleśah phalena hi punar navatāṁ vidhalte 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 Parvati and Sakuntala had to skirt the edge of the abyss. 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." anāturotkanthitayoh prasiddyatā samāgamenäpi ratir na māri prati paraspara-präpti-nitāśayor varam sarira-nāso'pi samānurāgayoh M. III. 15. 63. V. 75.

·GENERAL INTRODUCTION 31 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, tyaktena bhuñjīihāḥ. 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 crucificd, 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 ardhanārīśvara brings it out.81 The wiſe does not belong to the husband but makes a whole with him. The wife is the root of all social welfare. kriyāņām khalu dharmyānām sat painyo mūla-kāranan. The wife is the saha-dharma-carini. iyam corvasi yāvad āyus tava saha-dharma-cāriņi bhavalu.85 She is with him in the performance of all his duties. Indumati was to Aja, a housewiſe, a wise counsellor, a good friend, a confidante and a beloved pupil in learning the fine arts. gļhini sacivaḥ sakhi mithaḥ priyasişyā lalite kalāvidhau. Kālidāsa believes that marriage is fulfilled in parenthood. The physical attraction is sublimated through suffering caused by misunderstanding, separation, desertion, cruelty 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 Sakuntalä. In Raghuvamsa, it is said that the love of Dilīpa and Sudaksinā attained increase when it was shared by the son also : eva havirabhujań. K. I. 50, premnā 64. Sec R. I. 56. svāhā śarītārdhaharānı harasya. 65. V. v.

·32 MEGHA-DŪTA rathānganāmnor iva bhāva-bandhanam babhūva yat prema paraspanāśrayan vibhaktam apy ekasutena tat tayoh parasparasyopari paryacīyata.66 In Raghuvamsa III, 23, Kālidāsa says that Dilīpa and Sudakşinā rejoiced in the birth of their son even as Umā and Śiva were gratified by the birth of Kārttikeya, as ſacī and Indra by the birth of Jayanta.67 The marriage of Duşyanta and Sakuntala ſound its fulfilment in the birth of their son Bharata. The birth of Kumāra was the main aim of the marriage of Siva and Parvatī. Kālicāsa loves children as it is evident from his descriptions of Bharata, Āyus, Raghu, Kumāra. For Kálidāsa 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. umw-upsänkau sara-janmanã yatha, yatha jayantena saci-purandarau tathā nypah să ca sutena māgadhi nanandatus tat-sadyśena tat-samazi.

·INTRODUCTION

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

·ii MEGHA-DUTA 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. 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 (Devanāgarī 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-duta. In India Mallinātha's commentary, with the text, began to be printed -- first at Benares in 1849, then at Calcutta (Madan Mohan Tarkalamkar) in 1850, at Madras (in Telugu characters) in 1859 and at Poona (Krishna Shastri Bhatavadekar) in 1866. In 1869 Ishwar Chandra Vidyasagar brought out at Calcutta a careful edition of the text with Mallinātha's commentary in Devanāgarī characters,5 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 ; Vidyasagar'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 4. This is the MS (without number), dated 1826 A.D., written in Bengali characters and containing 117 stanzas, in the Royal Library of Copenhagen, which is described in N. L. Westergaard's Catalogue (Copenhagen 1846), p. 136, no. xxi. It contains the Syngāratilaka (23 verses), which also Gildemeister includes in his edition (see 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 editions, 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 meagre 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 (JRAS, 1865, p. 15).

·INTRODUCTION iii Stenzler utilized all this material and published his wellknown edition (of the text only) at Breslau in 1874. In addition to Gildemeister's one Devanāgarī and two Bengali manuscripts, Stenzler utilized only one more Devanāgari manuscript from Berlin (Chambers 152); but his edition is notable for its critical sense, as well as for its notes which cite (following Vidyasagar) from the five Bengal commentaries mentioned above. In India Mallinātha's text and commentary continued to be printed; but one need mention only the editions of Kashinath Pandurang Parab (Bombay 1877) and Gopal Raghunath Nandargikar (Bombay 1894). It is not known on what material the text of Parab is based ; but Nandargikar gives a detailed account of the manuscripts, editions and commentaries utilized, and fully notes variant readings from them. Besides Wilson and Vidyasagar, he used the text and commentary printed at Calcutta, respectively by Ajit Nath Bhattacharya (1870) and Pandit Prananath, a Kashmir Brahman (1871), as well as the Poona edition of Krishna Shastri Bhatavadekar (1866). But it is important to note that Nandargikar, for the first time, collated and recorded the readings of a very large number of manuscripts (some twenty), including those containing six commentaries, mostly Jaina. They are : the anonymous Sāroddhāriņi and Megha-latā, the Sisya-hitaisinī of Lakşminiväsa, the Sukha-bodhikā of Mahimasimha-gani, the Sugamānvayā of Sumativijaya and the Subodhikā of Megharāja. The India Office manuscript, mentioned above, containing the five Bengal commentaries, was also consulted for their exposition, but their variants were not noted, or noted only incidentally in the copious explanatory notes. It is interesting, however, to find that Nandargikar utilized and recorded the readings of Jinasena's Pārsvābhyudaya, whose early testimony he considers to be of a higher authority. But unfortunately he used a defective Devanagarī copy (which can now be identified with Hultzsch's manuscript D) of Vallabhadeva's 7. The MSS of all these unpublished commentaries are now available in the Bhandarkar Oriental Research Institute (BORI) at Poona. See below.

·iy MEGHA-DŪTA 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 Kālidāsa's poem. The text here is in accordance with this commentary, which is edited on the basis of three Sāradā (-Kashmiri) manuscripts and one Devanāgarī manuscript, the last of which (marked D) is identical with that used by Nandargikar. Hultzsch is right in holding that this last manuscript is highly conflated and in consequently basing his edition of the Kashmiri text of Vallabhadeva on his three Kashmiri manuscripts. Hultzsch accepts the view of Durgaprasad and Parab 8 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 Pārsvābhyudaya 10 of Jinasena which, in the latter part of the eighth century, incorporated, by the ingenious device of Samasylā-pūrana, the whole text of the Megha-dūta as it was 8 In their edition of Ratnakara's Vakrokti-pañcāśikā (Kavyamala, 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.

·INTRODUCTION known to him. This work is a poetical biography of the Jaina saint Pārsvanātha ; but by the said device each stanza in Jinasena's poem employs unaltered one or two Pādas from the Megha-duta, the remaining Pädas being composed by Jinasena himself. The text of the Megha-dūta, thus adapted in this Jaina poem, was edited and published 11 by Kashinath Bapu Pathak at Poona in 1894. This is a valuable testimonium, because it represents the text of the Megha-dūta 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 Harivaṁsa." 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-düta of Vikrama, son of Sāngana, which, as its name implies, is a devotional poem in 126 stanzas in honour of the Tirthamkara Neminātha. It was published in 1886 in Kāvyamālā, 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-duta. 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 Caritrasundara-gani in Samvat 1487 (= c. 1431 A. D.). It employs 11. We use the 2nd ed., Poona 1916. 12. Pathak, 2nd ed., p. xxiii. Pathak, however, thinks that the Parśvā bhyudaya was composed shortly after Saka 735 (= c. 813 A. D.). Jinasena's Adipurāna was probably written about Saka 760 (= c. 838 A. D.). See Nandargikar, p. 6. 13. R. Pischel, Die Hofdichter des Laksmanasena, Gottingen 1893, p. 27. 14. Ed. Haragovinda Das and Bechara Das. Yašovijaya Jaina-granthamālā, no. 18, Benares 1915.

·vi MEGHA-DŪTA the Samasyā-pūrana device in a manner exactly similar to that of Nemi-dūta, with which it agrees in not being very discriminating with regard to doubtful verses.16 In addition to these adaptations, we have a paraphrase and a translation of Kālidāsa's poem. A Sinhalese Sannaya or word-for-word 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. Pānabokke at Colombo in 1893. From its readings,20 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-duta, contained in the Tanjur, was edited and translated into German by Hermann Beckh 17 in 1907, who also wrote an interesting doctoral dissertation on the text-problem of the 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 Sarnjivani commentary.19 Mallinātha, a South Indian, has been 15. We include the readings of the Nenri-düts 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-duta-samasya-lekha of the Jaina Meghavijaya (ed. Jaina Atmānanda Grantha-mäla, Bhaynagar 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-Meghan dūta (ed. ibid, Bombay 1894) which is an independent poem in four cantos, written in imitation of the Megha-data by Merutunga in the first half of the fourteenth century. 16. For a review see Rhys Davids in JRAS, 1894, pp. 632-5. Rhys Davids gives a list of variants, but it is not complete. 17. Die tibetische Übersetzung von Kalidāsas Megha-dūta, Berlin 1907. 18. Ein Beitrag, zur Text-kritik von Kalidāsas 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 date, see S. K. De, Sanskrit Poetics, i, p. 228 and references cited therein ; V. Raghavan in NIA, ii, pp. 442 f.

·INTRODUCTION vii assigned to the latter part or the end of the fourteenth century. But even before this date we have the South Indian commentary of Daksināvarta-nātha who is cited by Mallinātha himself,20 and whose commentary 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 Vidyullatā of Pūrna-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 cen- 21 in the state of Cochin.” Another scholiast from Cochin is Parameśvara (between 1400 and 1500 A. D.), whose Sumanoramanī 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 Pūrna-sarasvati and is thus of not much independent value for our purpose, except as confirming the particular text-tradition.22 66 turies ago Of the Bengal commentaries, only the Tāt parya-dipikā 23 of Sanātana Gosvāmin (with fragments from the Kavi-priyā 20. Generally as Nātha, e.g. on Raghu-vamśa i. 7, on Megha-dūta 4, 65, 98. As Dakşināvarta quotes the authority of the lexicographer Keśavasvāmin of the twelfth century A. D. and is himself quoted by Aruņācalanātha who is cited by Mallinātha, he belongs probably to the thirteenth century. 21. On the date of Pūrna-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. 133-41. 22. On the identity and date (about the middle of the fifteenth century) of Parameśvara, see Introd. to the Trivandrum ed. and C. Kunhan Raja in the article mentioned above. On the two recensions see C. Kunhan Raja Presentation Volume and Adyar Library Bulletin, Feb. 1945. - Nandargikar does not record the readings of Daksinävarta, Purnasarasvati and Parameśvara. 23. Ed. J. B. Chaudhuri in Präcyavāni, x, pt. 2; xi (Calcutta 1953-54).

·viii MEGHA-DŪTA commentary of Sāśvata 24) and the Subodhā of Bharata-mallika have been recently published, 25 but already Vidyasagar 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 his 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 Bhūriśreştha 28 and patron of Bharata-mallika ; but his commentary does not always agree in its readings of the text with 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 assumption. 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 cases Sāśvata'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 Namaskriyā to Caitanya. See S. K. De, Vaişnava 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-saudāmini, is in Devanāgari characters. He includes *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.

·INTRODUCTION ix ; those of his protégé. Of Rāmanātha Tarkālaṁkāra, 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 commentary, full and erudite. Its date is uncertain. Its editor would place it at 1675-76 A.D.; but we are inclined to agree with Colebrooke 30 and Rajendralal Mitra 31 that Bharata-mallika flourished in the middle of the eighteenth century. Bharatamallika, otherwise Bharata-sena, son of Gaurānga-mallika, was a Bengali Vaidya or physician by caste. He was a voluminous scholiast who commented on the standard Mahākāvyas including those of Kālidāsa. Even if his commentary on the Meghadūta is comparatively recent in date, it is interesting because he gives a less interpolated text, and represents the Bengal tradition 32 better even than Sanātana and Kalyānamalla. We have recorded his readings, along with those of Sanātana ; but those of Sāśvata and Kalyānamalla are only occasionally cited by us.88 2 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 Jñāpakāvalī which belongs to the Samkşiptasāra grammar. 30. Ed. Amarakośa p. 6. 31. In his Notices (vi, p. 145) he writes in 1882 that Bharata-mallika "lived at Kanchrapara in the Hooghly district about 150 years ago." Haraprasad Shastri endorses this view and says that he had seen Bharata-mallika's great-grandson Lokanātha-mallika (Catalogue, vi, 1931, p. 307). 32. The greater reliability of this tradition is shown by the fact that Sanātana excludes *3 *12 * 15 *19, including only *1 - *2 and *14; but Bharata-mallika goes further in excluding *14, Kalyāṇamalla agrees 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. *13 ·MEGHA-DŪTA There are also a few commentaries which are not yet in print. Of these, we have here recorded the readings of only the Vidvajjanānutañjini 84 of Sarasvatītīrtha, which we believe to be a commentary older certainly than that of Mallinātha and probably than those of Cāritravardhana and Dakşiņāvarta. If this Sarasvatītīrtha is, as he seems to be, identical, with Narhari Sarasvatītīrtha, he is an Andhra scholiast, who should be placed in the latter half of the thirteenth century.36 Leaving aside the commentary of Sthiradeva, of whom we shall speak presently, the earliest Jaina commentary, which has been printed,36 seems to be that of Cāritravardhana, son of Rāmacandra Bhişaj, who commented also upon the two other Kāvyas of Kálidāsa, and who had the title Vidyādhara or Sāhityavidyādhara. Nandargikar would place him before Divākara whose commentary on the Raghu-varnía is dated 1385 A. D. Both Sumativijaya and Mahimasimha-gani, who wrote respectively the Sugamänvayā 37 and the Sukha-bodhikā 88 commentaries, are Jaina authors who belonged probably to the latter 34. BORI MS 20. 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 Sarasvatītīrtha as Paramahamsa Parivrājakācārya and states that the commentary was written at Käsi. 36. Chowkhamba Sanskrit series, Benares 1931. We use the reprint of 1953. In the A. S. B. MS no. 4954/10070, dated Sarvat 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 Kharatara-gaccha. The name of the commentary does not appear, but his commentary on Raghu is called Sisu-hitaişini. P. K. Gode (ABORI, XV, pp. 109-11) agrees with Nandargikar's dating (Introd. to Raghu", p. 9) but sets the upper limit at 1172 A. D. 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. We Wet 38. BORI MS 20. 280 of 1883-84 and no. 389 of 1884-87.

·INTRODUCTION xi part of the seventeenth century.39 Their commentaries, which are still in manuscript, appear to follow (more than that of Caritravardhana) the conflated Jaina tradition of the text and are, therefore, of not much independent value. The Sisyahitaişiņā 40 of Lakşmīnivāsa, son of Sriranga and pupil of Ratnaprabha-sūri, is another Jaina commentary of the same type composed before 1458 A. D. The Avacūri of Kanakakirtigani, a manuscript of which is dated 1462 A. D.,41 was printed in lithograph from Benares in 1867 ; but it is in the same way not valuable for textual study. The Sāroddhāriņi 42 is a commentary of uncertain date and authorship, which Pathak (p. xxi) regards as next only to Mallinātha's work in point of merit"; but its importance need not on that account be exaggerated from the text-critical point of view. There are a few other commentaries of the same type, like the anonymous Megha-latā 43 or Meghanāja's Subodhikā or Sukhabodhikā, 44 which need not similarly be taken seriously into account. The readings of all these commentaries (except that of Cāritravardhana) are already noted by Nandargikar and Pathak and need not be recorded again; we have, however, occasionally noticed in our critical notes interesting readings from some of them. An exception, however, is to be made in favour of 39. 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 Sarivat 1690 (= c. 1634 A. D.). Mahimasimha-gani's commentary was composed, as the colophon of one of his MSS states, in Samvat 1693 (=C. 1637 A. D.). Mahimasimha was a pupil of Sivanidhāna of the Kharatara-gaccha. 40. BORI MS. no. 344 of 1895-98. The date Sarnvat 1514 (= c. 1458 A. D.) 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. 1561 A. D.). P. K. Gode (ABORI, xiv, pp. 130-31) would place this work widely between 1173 and 1561 A, D. Pathak thinks that this commentary knew that of Mallinātha; if so, then the date may be put between 1420 and 1561 A. D. 43. BORI MS, no. 160 of 1882-83. 44. BORI MS. no. 479 of 1899-1915 and no. 390 of 1884-87 (dated 1404 A. D.).

·xii MEGHA-DŪTA Sthiradeva's Bāla-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 Vallabhadeva and Asaha or Asaha (Aşada) by the commentator Janārdana, 46 and who is sometimes reproduced in extenso by the Sāroddhāriņā. Sthiradeva's date and provenance, however, are unknown. There is little evidence to show that he is, as his editor presumes, earlier than Vallabhadeva; but since Janārdana's date 47 lies between 1192 and 1385 A.D., he would be our earliest known Jaina (?) commentator on the Megha-dūta. His commentary, however, contrary to later Jaina tradition, presents the text as containing only 112 stanzas, of which one (*4) is declared spurious by himself. 48 It should be clearly understood that we are not concerned here with the intrinsic merit of the commentaries, but we consider them in so far as they are of importance in determining Kālidāsa's 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 45. Ed. from one MS (dated Samvat 1521 - c. 1465 A. D.) in the Mandlik collection of the Fergusson College, Poona, by V. G. Paranjpe, Poona 1936. We have also consulted two MSS from the Baroda Oriental Institute (nos. 1408, 12266). They designate the commentary simply as ſīkā. Both the MSS are incomplete, - the first beginning with comments on 11, the second with those on 65. The date of the first MS is illegible, but the second was written in Sarvat 1630 (= c. 1574 A, D.). 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 Sarvat 1656 1600 A. D., but curiously enough, the number of stanzas it gives appears to be only 106 ! Paranjpe's MS presents the text as containing 112 stanzas, one of which is declared spurious by the commentator himself. We have accepted the numbering of this earliest MS. 46. Peterson, Three Reports, p. 324. For Aşada and Janārdana see our Select Bibliography 47. P. K. Gode, Calcutta Oriental Journal, ü, pp. 188 f. 48. Other commentaries recorded in the catalogues and not yet in print are numerous, for which see our Select Bibliography. - See also S. K. De, Some Commentators on the Megha-data to be published in JOR, Madras.

·INTRODUCTION 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, 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. 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 ; 50 one 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 or other of the commentators or by manuscripts utilized in previous editions, 51. T. Foulkes : Kálidása, 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.

·xiy MEGHA-DŪTA because every scribe makes his own mistakes, indulges in petty alterations, emends, transposes, or interpolates verses here and there. But once the text-tradition of a particular class or group of manuscripts is established, the deviations of fresh manuscripts of the same class or group are, on the whole, found too insignificant to justify further collation of manuscripts of that class. We collated, for instance, five Bengali manuscripts (without commentaries) of the Calcutta Sanskrit College Library, 52 but we found that their readings did not differ materially from those of the Bengal commentators. Similarly, the collation of some independent Devanāgarī 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 Devanagarī manuscripts of the text only of the Asiatic Society of Bengal 58 contain respectively a total of 125 and 127 stanzas, both including even *19. There are four Devanāgari manuscripts without commentary 54 and five with brief anonymous glosses 65 in the Bhandarkar Institute. Some of them are fairly old, the dates ranging between 1461 and 1586 A. D. ; but all of them, following generally the tradition of the West-Indian (especially Jaina) commentators, contain so many spurious 52. Nos. 119-23, of which no. 122 has some folios missing. (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.) each - 126 stanzas. 55. No. 550 of 1891-95 (undated but old) - 125 ; but no. 347 of 1895-98, no. 744 of 1886-92, and no. 746 of 1886-92 each 126; no. 343 of 1895-98 127 starizas.

·INTRODUCTION XV 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 Devanāgarī manuscripts of only the text in the India Office,56 which are dated between 1557 and 1624 A. D., contain a total number of stanzas between 121 and 125, while a Bengali manuscript of the text gives 116 stanzas. Most of the Bodleian Library Devanāgari manuscripts 57 similarly contain 125 to 127 stanzas. The Berlin State Library manuscript (Chambers 152) in Devanāgarī, which Stenzler used, contains 127 stanzas, while the Devanāgari manuscript no. 1544, with an anonymous Avacūri,58 includes 125 (even accepting *19). The British Museum Devanāgari manuscript no. 225/Or 2145c, with Avacūri, appears to have been copied 58 from the same source as the Berlin manuscript no. 1544, and contains a total of 125 stanzas. It is true that Gildemeister's Devanāgari manuscript D from Paris contains only 110 stanzas, but his Bengali manuscript from Copenhagen has 117. The two Leipzig University Devanāgarī manuscripts of the text only (no. 411 dated 1566 A. D. and no. 415 dated about 1860 A, D.) contain respectively a total number of 127 and 124 stanzas. Among the Florentine manuscripts noticed by Aufrecht there are two manuscripts of the same type (no. 73-74), each of which contains 125 stanzas. A. A. Macdonell reports 60 a Nepali manu- 56. No. 3770/3060 (dated 1557 A. D.) and 3771/2737 (dated 1595 A. D.) contain 125 stanzas, while 3772/2019 (dated 1624 A. D.) contains 121 stanzas. The Bengali MS is no. 3773/1491d (modern writing). 57. M. Winternitz and A. B. Keith, Catalogue, Oxford 1905, ii, nos. 1250-51, 1254-55, pp. 176-77. 38. A. Weber, Verzeichniss, ii, pt. 1, Berlin 1886, p. 143. 59. C. Bendall, Catalogue of Sanskrit Manuscripts. London 1902, p. 86. 60. JRAS, 1913, pp. 176-83. This manuscript may be of the same type as Gildemeister's Devanagari D, which contains the same number of stanzas.

·Xyi MEGHA-DŪTA script 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.cz Thus, in the case of the Megha-dūta, 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; 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 Mahabhārata, 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 61. Macdonell notes only four readings from it, namely (i) 62cd, as in our text, excepting sva-jala-prsataih, (ii) 58d pratidiśar as in our text, (iii) 80a jānīyāḥ as in our text, and (iv) 98ab āyuşman (as in our text) 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, Catalogue, 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, Catalogue, xx, p. 7947), contains 118 stanzas. -From Stein's Jammu Catalogue, the character of Kashmirian manuscripts listed therein is not clear ; nor is any manuscript available from Kashmir.

·INTRODUCTION xyii 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 sifting of the available 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 that of the existing adaptations, translations, commentaries and manuscripts; and it undoubtedly furnishes the oldest available testimony to which greater authenticity should be attached as such. At first sight, this view would appear very plausible. But from the general trend of Indian text-tradition, it should be recognized that the mere fact that a manuscript, commentary, or adaptation is the oldest does 62. This conclusion is to a certain extent confirmed by our textual study of the Amaru-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 Meghadūta and the Amaru-sataka, have regional commentaries more or less fixing the different text-traditions. V. G. Paranjpe in his ed. of Sthiradeva's commentary (p. XXX) generally agrees with this, view with regard to the textual critique of the Megha-duta. M.-2 ·kviii MEGHA-DŪTA not necessarily imply that it embodies the best text-tradition. On the contrary, it is often found that a comparatively late source of this kind preserves the text in a more authentic form. No absolute criterion, therefore, can be laid down ; and each testimony is to be judged on the value of the texttradition that it represents. In the present case, as Hultzsch has already stated, Jinasena is certainly anterior in time to Vallabhadeva, but he follows a conflated version of the text, and “has incorporated in his poem nine of the spurious verses of the Megha-dūta, five of which are stamped as 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.84 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 aocept Hultzsch's assertion that the secluded position of " that home of Sarasvati, the Kashmir Valley," preserved and handed down the text of Kalidasa in a much less modified form, 63. Namely *3-*10, *14. 64. We can here cite the analogy of the Javanese version of the Mahabharata, which plays a similar role in the textual criticism of the epic.

·INTRODUCTION xix especially in manuscripts written in Sāradā-Kaśmīri scriptes ; but from this fact it is not necessary to exaggerate the textual value of this commentary. The text of Vallabhadeva, like that of Jinasena, only presents it as it was current in Kashmir and known to the commentator in the tenth or the eleventh century, and is not absolute evidence for the original text of the Meghadūta, which is to be determined by a comparative study and evaluation of its existing variety of forms. Nevertheless, both Jinasena and Vallabhadeva must be given their due (and not exaggerated) importance from the point of view of textual criticism. Apart from the question of interpolated stanzas, where there is an independent 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, Pūrna-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 Gosvāmin and Bharata-mallika. When we come to the question of 65. An interesting illustration of the process of conflation in Devanagart (as distinguished from Sarada-Klāśmiri) 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 Säradā. characters need not of itself prove its superiority. Of Hultzsch's three Sārada manuscripts, one (marked B) appears to be late, and shares many corruptions with D" .The Devanāgarī MS (no. 226/Or. 3352 of Vallabha's commentary in the British Museum contains 113 stanzas, slightly in excess of 111 given in Hultzsch's edition. Vallabha's text really gives (in Hultzsch) 112 stanzas, but one (*1) he himself believes to be imitative and spurious; hence 111 stanzas are given as genuine, by Vallabha. 66. Sce above p. ix, in l.n. 32.

·XX MEGHA-DŪTA readings,67 however, we find that the case is different. Macdonell is right when he states of 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 singular 70 in inserting *11, *12. With regard to the Sinhalese paraphrase, it is curious that it follows 67. It is possible to believe that Jinasena, taking his text as he found it, did not himself make any emendation, even if it was an inferior text; but Vallabhadeva appears to have introduced or suggested emendations of his own. One such would be praśama-divase in 2c; another expressly suggested is pratanu tanuna in 99a, which reading some commentators, including Mallinātha, appear to have accepted. We have given below some instances where later commentators have indulged in emendations quite freely; and most of the Pathāntaras arise in this way. 68. JRAS, 1913, p. 179. 69. The Tibetan translation is fairly literal, but it sometimes uscs 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 alingya in 12a; Girijā or Parvati for Bhavānī in 44a; Srikantha for Candeśvara in 33b ; Kāmadhenu for Surabhi in 45c; bālātapa for pratyūşa in 31b; Madhava for Särgin in 46a ; rājakula for kşatra in 48b; Arjuna for Gandīva-dhanvan in 48c; rasavat for abhimata-rasa in 49a ; bhuja for skandha in 53a; keśa-samüha for bāla-bhara in 53b; Daśakantha for Dasamukha in 58a ; Balabhadra for Halabhrt in 59d; svabhāva for the suffix maya in 66a; bhāsvat for savitr in 70d, etc. 70. These two verses (*11, *12) are found in the Tibetan translation, as well as in a few inferior manuscripts, but they are omitted by most known commentaries.

·INTRODUCTION the North Indian rather than the South Indian text-tradition of Mallinātha, and often agrees in its readings with the Tibetan'ı and Bengal versions. In includes however, seven doubtful verses (*2, *5, *6-*8, *10, *14) 72 and appears to follow a presumably late version of the text. As the Nemi-duta, like the Sīla-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 Sīla-dūta, it agrees in admitting most of the doubtful verses (fourteen in number), even including *15 and *16 (but omitting *11-*12, *17-*19) ; and this is in general conformity with the later conflated Jaina tradition of the text. This Jaina tradition is represented by a large number of Deyanāgari manuscripts and commentaries, especially by the commentaries of Caritravardhana, Sumativijaya and Mahimasimha, as well as by the anonymous Sāroddhārini. These commentaries embody a tradition which goes even further than that of Jinasena who, as we have already noted, includes nine doubtful verses (*3-*10, *14) but excludes ten (*1, *2, *11-*13, *15-*19). Caritravardhana admits as many as eleven doubtful verses (*1-*4, *6, *7, *9, *14-*16, and even *19) 78 and omits only eight (*5, *8, *10-*13, *17, *18). Both Sumativijaya and Mahimasimha incorporate so many spurious verses that the total number of stanzas in their texts comes up to 126, while the Sāroddhāriņi 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 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, 4, *9, *11-13, *15-*19. The total number of stanzas in it is 118, as against 117 of the Tibetan translation. A concordance of verses will be found in Hultzsch's edition. 73. Thus, the total number of stanzas in the printed text is 122; but the BORI MS (no. 345 of 1895-98) gives 118. 74. A concordance of verses will be found in Pathak's edition, Mahima includes *19 (unnumbered) at the end (BORI MS 389 of 1884-87), ·xxii MEGHA-DŪTA he was Jaina, stands apart, his text admitting only 111 stanzas as genuine. Coming to the remaining commentaries, we have already spoken of the greater reliability of those of Bengal.75 In South India, the pre-Mallinātha commentary of the Andhra scholiast, Sarasvatītīrtha, may be remarkable for its acuteness of exposition, which drew the encomium of Pathak ; but since it admits a large number of spurious verses (excepting *1, *11-*13, *17-19) and includes even *15 and *16, its text-tradition cannot in this respect be very reliable, nor do its readings always appear authentic. Whatever may be the intrinsic merit of his commentary and his occasional strange readings76 which Mallinātha pointedly disputes, Dakşiņāvartanātha however, appears to be more discriminating in excluding, like Vallabhadeva, all the doubtful verses *1-*19 (and even 70 in addition !) and therefore gives us, from this point of view, a more reliable text. In this respect Pürna-sarasvatī and Parameśvara?? agree with him as against Sarasvatītirtha and Mallinātha. It seems, therefore, that the South Indian text-tradition was not uniform, the commentators of Malabar, like that of Kashmir, preserving as they did, a text free from conflation. Mallinātha's Samjīvani, however, is deservedly popular 78 for its learned yet lucid exposition and has been often considered authoritative; but it cannot be said that it represents the best text-tradition of the Megha-duta. It is true that it omits nine doubtful verses (*1, *11-*13, *15-*19) and expressly declares 75. See above pp. viii-ix. The total number of stanzas given by the Eastern commentaries, as well as by Bengali MSS in general, is between 118 and 114. Even such late Bengal commentators as Rāmanātha Tarkālamkāra and Haragovinda Vācaspati give respectively totals of 116 and 115 stanzas ; Krsnadāsa Vidyāvāgisa has 115; Bhagiratha Miśra 114. 76. On some curious interpretations and capricious readings of Daksināvartanātha see Kshetresh Chandra Chattopadhyay in Kuppuswami Sastri Commemoration Volume, pp. 17-23. 77. The text of Parmeśvara, like that of Purnā-sarasvatī, contains 110 stanzas only (so does that of Dakşiņāvarta). 78. Most South Indian (Grantha and Telugu) MSS either include Mallinātha's commentary or generally follow his text.

·INTRODUCTION xxiii 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 Nīlakantha's very late commentary on the Mahabhārata, the Samjīvani has practically superseded by its reputation and currency most of the earlier commentaries on the text of the Megha-dūta.79 The critical insight of Mallinātha, however, as against that of the West-Indian Jaina commentators, is shown by the fact that, leaving aside the verses omitted or considered 'interpolated' by him, the total number of stanzas in his text is not more than 115. In this he agrees 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 which is found only in a few of our sources and omitted in most of the others. In other words, the genuineness of a stanza is questionable where there is no clear or unanimous testimony. Judged by this test we find that the verses *1- *19 are evidently spurious, as they are omitted independently by the Kashmirian Vallabhadeva and the Jaina (?) Sthiradeva, on the one hand, and the South Indian Dakşiņā varta, Pūrnasarasvati and Parameśvara on the other, even though they are given, more or less, by other groups of commentators. The later Jaina commentators, however, by whom most of the West Indian non-Jaina commentators and manuscripts appear to have been influenced, admit, as we have seen, most of these additional verses and present a much 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 variaa 79. This commentary has been printed much earlier and more often than any other ; but as strange discrepancies in readings occur in its different editions, Nandargikar is right in remarking that a critical edition of this commentary is also desirable.

·XXIV MEGHA-DŪTA tion of readings, for instance, we find that with the exception of a limited number of passages,80 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, Sarasvatītīrtha, Caritravardhana 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 varies 82 from 9 to 16. The Jaina tradition, therefore, for some reason or other, scems to have been from the beginning (as Jinasena's text shows) more inclusive than exclusive ; and the facts adduced above would go to indicate that there never was such a cleavage of text-tradition as would justify the presumption of two or more recensions of the text. Interpolated Verses The most important textual problem of the Megha-dūta, therefore, is not so much the question of text-readings or of 80. 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 XXV transposition of stanzas as the problem of interpolated verses. One curious fact proved by Jinasena's text is that some of the spurious verses (at least nine) are very old.s3 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 Dakșināvarta, Pūrņa-sarasvatī 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, Lakşminivāsa, Sumativijaya, Mahimasimha-gani and the Megha-lata, each 126; the Nemi-dūta, the Sila-düta, the Sāroddhārini, Divākara Upādhyāya and Kanakakirti-gaại (Leipzig MS no. 416), each 125; Sarasvatītīrtha and Kşemahamsa-gani, each 123; Căritravardhana 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, Kalyanamalla, Kaviratna Cakravartin and Haragovinda Vācaspati, each 115, Bhagīratha Miśra and Bharata-mallika 114 each. When we come to the early editions of the text, 84 we have : Wilson 116, Gildemeister 113 and Stenzler 112. From these facts it is clear that in spite of diversity there is a general agreement in the matter of extent between the text of the Malabar commentators on the one hand, and that of Kashmirian Vallabhadeva as well as Sthiradeva on the other. As there is no prima facie possibility of mutual contamination, 83. The additional stanzas *15, *16 and *19 are shown by P, K. Gode to have been known before 1385 A.D. (ABORI, XV, pp. 111-14). 84. These editions omit the spurious verses, except as follows : Wilson includes *1, *2, *13, *14, *16; Gildemeister *2, *13; Stenzler *14.

·xxvi MEGHA-DŪTA we have taken this agreement as original, and not secondary ; and it is highly probable that Kalidāsa's text originally contained not more than 110 or 111 stanzas. In our edition, therefore, the total number of stanzas is 111, which agrees with that of Vallabhadeva and Sthiradeva. So far as our evidence goes, it appears that no stanza that does not appear in Vallabhadeva's text is genuine. We believe also that the authenticity of any of the stanzas included in Vallabhadeva's text cannot be easily disproved. One or two may be ultimately rejected if better evidence turns up. Doubt has already been cast by Ishwar Chandra Vidyasagar on 62 and 70, and on the latter also by Dakşināvarta, Pūrna-sarasvatī and Parameśvara ; but our evidence does not, at the present stage, justify their exclusion. In this connexion J. Hertel 85 suggested with confidence that Kālidāsa's poem originally contained 108 stanzas. He would consider 70 as interpolated, and doubt the authenticity of 7 and 8, the text and commentary of which were omitted by Hultzch's manuscript C. But the evidence is hardly conclusive. Some of these additional stanzas are indeed so finely fashioned and cleverly dovetailed that one would be reluctant to omit them ; but apart from personal preference, they consist mostly of fanciful addition of details, the removal of which would hardly damage the original text. A reference to our critical notes in each case would show that they are inserted by a few only of our sources and are evidently spurious imitations. So far as we can judge from our available material, we feel amply justified in excluding them from our constituted text; and in this way we come nearer to certainty regarding the original compass of the poem. Authenticity of Readings With regard to readings of particular passages, words, or phrases, no manuscript or commentary, however, is sacrosanct. We have, therefore, carefully considered them, not on the ground of subjective preference, nor again merely from the standpoint of taste and style, which are at best unsafe guides, 85, Göttingische gelehrte Anzeigen, 1912, p. 408.

·INTRODUCTION xxvii but on the actual evidence furnished by the text-tradition and supported by intrinsic probability. No doubt, scribal errors have been responsible for some peculiar readingssé ; but in some cases genuine variants arise from the misplaced ingenuity of the commentators themselves. In this In this connexion 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 siñjadvalaya-subhagam in 76c. Several commentators, including Mallinātha but excluding Vallabhadeva (and Jinasena's text), modify it into śiñjā-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 Panini's grammar ! 87 Another similar instance would be aśvasantyah in 8b, for which some commentators would read āśvasatyaḥ. One commentator pointedly remarks on the difficulty of the Samāsa in svādhikära-pramattah in la; hence obviously the variant svādhikārāt pramattaḥ is meant as a solution. Conformity to grammar leads to the modification of gìhāt to gļhān 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-kundānu- 86. Eg, sampratyagraih for sa pratyagratih in 4c; a-mantränārir for a-mandrānām in 34d. 87. That it is not so will be clear by a reference to Tarapada Chowdhury's Linguistic Aberrations in Kalidāsa's Writings (Patna 1952).

·xxviii MEGHA-DŪTA viddham in 65a is apparently meant to rectify the rhetorical fault of Prakramabhanga, although uniformity of diction is hardly found in the next line. There is a great deal of ingenious explanation of the phrase śikhara-daśanā 88 or śikharidaśanā (and even a-śikhara-daśanā !) in 79a, possibly because its exact meaning became obscure ; and the reading remained uncertain. Another instance of unnecessary exercise of scholastic ingenuity will be found in the various readings suggested for rasike in 82d. In 67c the expression cotitāḥ 9 is apparently a lectio difficilior, for which easier variants are inevitable. So also syūtā in 73b and prārthanā-vartmanah in 111a. With reference to a particular reading in 70c one commentator asserts it is the mukhya patha while other readings are merely pathāntaras ; but it is not clear how he arrives at this dogmatic conclusion. In the frankly erotic stanza 69 the reading vāsaḥ kāmāt is demurely substituted by kşauman rāgāt! The reading pulinajaghanain in 41d (for vivȚtajaghanām) is perhaps an attempt not only to cover up the bluntness of the expression vivīta but also to make it fall in line with salila-vasanaṁ and rodho-nitambam; but the modification overlooks the fact that the entire Päda is an instance of Kālidāsa's oſt-employed poetic figure Arthāntara-nyāsa, in which a general proposition is adduced to support a particular case. It will be seen that most of these readings are concerned with niceties or decencies of language and diction and are often too clever or too fastidious to be convicing. In most cases it is not difficult to see how the variations arose. There are many lines, however, or even stanzas, in which there is hardly any variant or only variants of a trifling character. It would seem, therefore, that leaving aside deliberate scholiastic interference or scribal vagary, the text of Kālidāsa's Megha-duta (apart from the interpolated verses) was, happily, handed down fairly uniformly The number of stanzas which show little or no 88. The Tibetan translation renders sikhara by 'bkra-bahi-pha-lam' which is translated by Beckh as 'bunte diamanten'. 89. The root cut, recognised in the Dhātu-patha, appears to have been less familiar than the root cyut.

·INTRODUCTION xxix important variation in readings is about 25; while the variation in some others is so slight that it concerns not the whole stanzas but only particular words and phrases in a Pāda or two. Not many go much beyond this; in only a few stanzas (32, 54, 60, 62, 70) do the discrepancies extend to the equivalent of between one line (i.e. Pada) and one line and a half. One cannot be dogmatic with regard to the authenticity of a good number of the readings, nor positively certain. Variations there must be in a classical text so widely read and commented upon, and possibly we are still a considerable way from Kāli dāsa's exact expression in some cases; but the variations so far found are not greatly important, and do not, on the whole, seem to affect very much the poet's own text in its pristine form. Theme, Source and Characteristics The theme of the Megha-dūta is too simple and too well known to be related in detail. It describes the severance of an imaginary Yakşa from his beloved and his passionate longings in loneliness. As his master Kubera, the lord of Alakā, has punished him, for neglect of duty, with the curse of one year's exile, the Yaksa comes to stay in the groves on the slopes of the 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 Himalaya. 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 Daśārņa country and its capital city Vidiśä 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 ·XXX MEGHA-DŪTA story of Udayana. Although a little out of the way, its capital city Ujjayini and the shrine of Mahākāla must not be missed. After a little lingering over the stream Gambhīrā, the cloud should pass on to the Devagiri hill, where there is a teinple of Kārttikeya. Crossing the river Carmanvatī, famed in mythology, and the region of Daśapura, it will reach the country of Brahmävarta and Kuruksetra, the scene of Arjuna's heroic deeds, and drink deep from the river Sarasvati, for whose pure water Balarāma at one time discarded his favourite wine. Then the cloud should proceed to where the Ganges descends from the Himālaya near Kanakhala, and pass through the opening in the Krauñcha mountain, made by 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 Yakşa 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 muflle 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. The idea of sending a message may have been suggested by the embassy of Hanumat in the Rāmāyana 81 or of the Swan in the story of Nala in the Mahābhārata. The first conjecture gains plausibility from the fact that an allusion is made in 97 to Sītā anxiously listening to the message of Hanumat; while 90 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. See Sundara-Kanda 91-98.

·INTRODUCTION xxxi it is possible to hold that the longing of Rāma for Sītā might have suggested that of the banished Yakşa for his wife.92 A distant parallel is also found in the Kāmavilāpa Jātaka (no. 297), where a crow is sent as a messenger by a man in danger to his wife. But whatever may have been the source of Kālidāsa's inspiration, there can be no doubt that the treatment is his own. The selection of a friendly cloud as the bearer of the Yaksa's message from Rāmagiri to Alaka is undoubtedly a strange device; it is criticized by the old rhetorician Bhāmaha as defective and by some modern scholars as unreal. Perhaps anticipating some such views, the poet himself offers the almost demented condition of the sorrowful Yaksa as an apology. 'But even if it is a highly poetical, it is not an unnatural personification, when one bears in mind the noble mass of Indian monsoon clouds, which seems almost instinct with life as it travels from the Southern tropical sky to the snows of the Himālaya. But the unreality of the poem does not end here. It has been urged that the temporary character of a very brief separation and the absolute certainty of reunion make the display of grief unmanly and its pathos unreal. Perhaps the sense of irrevocable loss would have made the motif more effective; the trivial setting gives an appearance of sentimentality to the real sentiment of the poem. The device of a curse, again, in bringing about the separation -- a motif which is repeated in another form in the Abhijñāna-saluntala - 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 sct aside the imaginary setting, we find that the picture of the 92. This is suggested also by Daksirāvartanátha, to whom Purna. sarasvati appears to refer by saying : kaver yakşa-vrttante sūtü-rāghavavyttanta-samadhir astiti kecit (p. 7) ·Xxxii MEGHA-DŪTA parted and pining lovers, somewhat heightened though it may be, is yet true and passionate enough to make the pathos real in its appeal. No doubt, the picture is invested with a highly imaginary atmosphere ; it presents a dreamland of fancy, its characters are semi-diyine 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 Mandakrāntā metre very well suit its picturesque and melancholy recollection of tender love. We can characterise the Meghadūta as a highly poetical expression of the mood of reminiscent love in the presence of suffering. This theme reappears in Kālidāsa's other poems in varied situation in Rāma's recollective tenderness in describing to Sītā the scenes of their past joys and sorrows over which they pass in their aerial journey from Lankā, and more intensely in the two lamentations of Aja and Rati, It should be noted that the ardent feeling in this poem is not isolated but is blended picturesquely with a great deal of descriptive matter, which stands in the way of regarding the composition as a pure lyric. The description, 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 ·INTRODUCTION 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.99 A large number of attempts was made in later times to imitate the poem, 24 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 emotion but also finely interweaving it in human affairs is seen throughout in Sanskrit literature. See S. K. De, History of Kavya Literature, Calcutta University 1947, pp. 39-40. 94. On the Dūta-kāvyas, see Chintaharan Chakravarti in IHQ, iii, pp. 273-97 ; S. K. De, op. cit. pp. 372-75; JOR, X, p. 269 f and xiii, p. 23 f; J. B. Chaudhuri, Sanskrta-düta-kävyetihāsaḥ, Präcya-vāņi Series v, Calcutta 1953 (only on Dūta-kāvyas of Bengal). M3

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·LXHL HEIL

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·THE CRITICAL APPARATUS Adaptations and Translations J Jinasena's Pārśvābhyudaya ( as in Pathak's edition). T = Tibetan Translation: Sh= Sinhalese Paraphrase. N Nemi-duta of Vikrama. [Sila-d. Śīla-dūta of Caritrasundara-gami - some variants only are noted ) Commentaries (C) Cy = Vallabhadeva's Pañjikā. Cs = Sarasvatitirtha's Vidvajjanānuranjini. Cc = Cäritravardhana's Tikā. Cst = Sthiradeva's Bālaprabodhini. Cd Daskinăvartanatha's Pradipa. Cm= Mallinātha's Samjīvanī. Cp Pūrga-sarasvati's Vidyullatā. Cg Sanātana-gosvāmin's Tātparya-dipikā. Cb = Bharata-mallika's Subodhã. [ Occasionally readings are noted from the following commentaries, of which those of Sāśvata and Parameśvara only are in print: Param = Parameśvara's Sumanoramani. Sär, = Sāroddhāriņi. Sumati Sumativijaya's Sugamānvayā. Mahima = Mahimasimha-gani's Sukhabodhika. Šāśvata Šāśvata's Kavipriya. Kalyanamalla Kalyānamalla's Malatī] Editions (B) Ew = Ed. Wilson. Calcutta 1813. (2nd Ed. 1843 used ). Eg = Ed. Gildemeister. Bonn 1841. Es = Ed. Stenzler. Breslau 1874. [ The following editions with Mallinātha's commentary are also occasionally utilized : Ei = Ed. Ishwar Chandra Vidyasagar, Calcutta 1869,

·36
Ep = Ed. K. P. Parab. Nirnay 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
Kālidāsa's Writings. Patna 1951. ( Noticed when
necessary ).

·मेघदूतम् कालिदासविरचितम्

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·कश्चित्कान्ताविरहगुरुणा स्वाधिकारप्रमत्तः शापेनास्तंगमितमहिमा वर्षभोग्येण भर्तुः । यक्षश्चके जनकतनयास्नानपुण्योदकेषु सिग्धच्छायातरुषु वसतिं रामगिर्याश्रमेषु ॥१॥ तस्मिन्नद्रौ कतिचिदबलाविप्रयुक्तः स कामी नीत्वा मासान्कनकवलयभ्रंशरिक्तप्रकोष्ठः । आषाढस्य प्रथमदिवसे मेघमाश्लिष्टसार्नु वप्रक्रीडापरिणतगजप्रेक्षणीयं ददर्श ॥२॥ तस्य स्थित्वा कथमपि पुरः केतकाधानहेतो- रन्तर्वाष्पश्चिरमनुचरो राजराजस्य दध्यौ । मेघालोके भवति सुखिनोऽप्यन्यथावृत्ति चेतः कण्ठाश्लेषप्रणयिनि जने किं पुनर्दूरसंस्थे ॥३॥ - -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, Sar. Mahima and Sumati. . 2. ---c) T,Cv प्रशमदिवसे; Cc. m notice this reading, Cm deliberately refuting it; Saśvata accepts it, but refers also to the textreading. Cv remarks : केचित्तु शकारथकारयोर्लिपिसारूप्यमोहात्प्रथम इत्यूचुः ...वर्षाकालस्य प्रस्तुतत्वादादिदिनमित्येत्त्वतीव विरुद्धम् ; but Ksemendra, another Kashmirian, reads प्रथम (in Suvrtta-tilaka, ed. Kavyamala ii, p. 52). 3. . -a) J, Cc. d. m कौतुकाधानहेतोः; Cd केतकाधानहेतोरिति पाठे.. इदमत्यन्तश्लाघ्यविशेषणं न स्यादिति बोद्धव्यं. Most Jaina and Bengali Commentators read केतका, as well as T, Sh, Cv. st. p.g. b and Param. ~d) Cg notices the variant कण्ठालेषि- Cd तस्या- श्लेषप्रणयिनि जन इति वा पाठः, तस्य यक्षस्य. , ·४२ प्रत्यासन्ने नभसि दयिताजीवितालम्बनार्थी जीमूतेन स्वकुशलमयीं हारयिष्यन्प्रवृत्तिम् । स प्रत्यौः कुटजकुसुमैः कल्पिता य तस्मै प्रीतः प्रीतिप्रमुखवचनं स्वागतं व्याजहार ॥४॥ धूमज्योतिःसलिलमरुतां संनिपातः क मेघः संदेशार्थाः क पटुकरणैः प्राणिभिः प्रापणीयाः । इत्यौत्सुक्यादपरिगणयन्गुह्यकस्तं ययाचे कामार्ता हि प्रकृतिकृपणाश्चेतनाचेतनेषु ॥ ५ ॥ जातं वंशे भुवनविदिते पुष्करावर्तकानां जानामि त्वां प्रकृतिपुरुषं कामरूपं मघोनः । तेनार्थित्वं त्वयि विधिवशाडूरबन्धुर्गतोऽहं याच्या मोघा वरमधिगुणे नाधमे लब्धकामा ॥ ६ ॥ संतप्तानां त्वमसि शरणं तत्पयोद प्रियायाः संदेशं मे हर धनपतिकोधविश्लेषितस्य । गन्तव्या ते वसतिरलका नाम यक्षेश्वराणां बाह्योद्यानस्थितहरशिरश्चन्द्रिकाधौतहा ॥७॥ 4. -a) Cd प्रत्यासन्ने मनसि (Cd refers also to text-reading); Cm refers to this reading as that of Nātha (= Daksināvartanatha). Some Bengali Mss जीवना-. T, Sh, Ew.s-लम्बनार्थ (Cst notices this variant); Cd.g. b -लम्बनार्थी.---c) Eg संप्रत्यत्रैः. Cd कुटच-(also Param). -8) संदेशार्थः and प्रापणीयः (Cd संदेशाच इति केचित्पठन्ति).-d) Sh, Cv.st. d. p प्रणयकृपणाः (also Param). 5. 6. -a) J, Cd. p पुष्कल- (also Param); Foulkes पुष्कळ-.-d) J याच्या बन्ध्या (also Foulkes). 7. b) Some Mss धनपते. - ·8. 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 नयनसुभग खे भवन्तं बलाकाः॥९॥ तां चावश्यं दिवसगणनातत्परामेकपत्नी- मव्यापन्नामविहतगतिर्द्रक्ष्यसि भ्रातृजायाम् । आशाबन्धः कुसुमसदृशं प्रायशो ह्यङ्गनानां सद्यःपाति प्रणयि हृदयं विप्रयोगे रुणद्धि ॥१०॥ -) Sh, Cst. d. m. p. g. b, E3 314CT: ; Param and Foulkes (4 Mss) as in text. Madhava in his Dhatu-patha and Haradatta on Kasika ii. 4. 72 justify the form आश्वसन्त्यः with the remark अनित्यं गणकार्यमिति. -d) J, Sh, Cd. p (also Param) अय (for अहं). Foulkes पराधीनवृत्तः. After 8, the sequence of stanzas in Jis: 10, 9, 11, 12%3; 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. -~-b) Cr, Eg चातकस्तोयगृघ्नुः (also Kalyanamalla), Cst notices this variant ; T, Cc. st. g. b, Ew चातकस्ते सगर्वः (Cg सदर्पः), this reading also in Sār. Sumati and Mahima; some Mss चातकस्ते सबन्धुः; Cb सगर्व इति क्वचित्पाठः ; तत्र गृधु अभिकाङ्क्षायां घन, गर्धस्तृष्णा, तत्सहितः. -c) T, Sh, Cd. p -क्षमपरिचयात् (also Param); Cr -स्थिरपरिचया; Cg. b, Ew. g -क्षमपरिचयं. d)Cd. p नयनसुभगाः Sumati and some Mss नयनसुखदं. -~-b) Some Mss. अवहितगतिः --c) Sh कुसुमसदृशं प्राणनं ह्यङ्गनानां; Cd. p and Param कुसुमसदृशप्राणमप्यङ्गनानां (Cd प्रायशो जनानामिति केचित्पठन्ति). -d) T, Cv. d (also Param) सद्यःपातप्रणयि (Sasvata as well as Cst notices this variant). 9. 10.

·कर्तुं यच प्रभवति महीमुच्छिलीन्ध्रामवन्ध्यां तच्छ्रुत्वा ते श्रवणसुभगं गर्जितं मानसोत्काः । आ कैलासाद्विसकिसलयच्छेदपाथेयवन्तः संपत्स्यन्ते नभसि भवतो राजहंसाः सहायाः॥११॥ आपृच्छस्व प्रियसखममुं तुङ्गमालित शैलं वन्द्यैः पुंसां रघुपतिपदैङ्कितं मेखलासु । काले काले भवति भवता यस्य संयोगमेत्य स्नेहव्यक्तिश्विरविरहजं मुञ्चतो बाष्पमुष्णम् ॥ १२ ॥ मार्ग तावच्छृणु कथयतस्त्वत्प्रयाणानुरूपं संदेशं मे तदनु जलद श्रोष्यसि श्रोत्रपेयम् । खिन्नः खिन्नः शिखरिषु पदं न्यस्य गन्तासि यत्र क्षीणः क्षीणः परिलघु पयः स्रोतसां चोपयुज्य ॥ १३ ॥ अद्रेः शृङ्गं हरति पवनः किं स्विदित्युन्मुखीभि- दृष्टोत्साहश्चकितचकितं मुग्धसिद्धाङ्गनाभिः । स्थानादस्मात्सरसनिचुलादुत्पतोदङ्मुखः खं दिङ्गागानां पथि परिहरन्स्थूलहस्तावलेपान् ॥ १४ ॥ a) T, Sh, Cst. g. b, Ew. g. s उच्छिलीन्ध्रातपत्रां (also Sar Mahima, Sumati and Kalyānamalla); Cv उच्छिलिन्ध्रामवन्ध्य ; Ca उत्सिलिन्ध्रामवन्ध्यां -5) Foulkes श्रवणसुखद. :) See Chowdhury $20. -०) J, Cm. p. g. b, Ew.g भवति भवतो (Cc notices this reading); the text-reading in T, Sh, Cv.c. st.d, Es. -a) J,Cd. g. b मार्ग मत्तः शृणु. Cv. -प्रयाणानुकूलं -5) Foulkes मत्संदेश. Some Mss transp. तदनु and जलद. J, Sh, Cd. p and Param श्रोष्यसि श्रव्यबन्ध (Cd. p and Param श्राव्य-).---d). T, N,Cc.d. m. p चोपभुज्य (also Sar. and Mahima ; Sila-d. as in text); the reading of Cst and Param not clear. -a), Cd अद्रेः किं स्विद्वहति पवनः शृङ्ग. Ew शृङ्गं वहति-b) Sh, Cc.g. b, Ew. g. s. दृष्टोच्छायः (also Kalyanamalla).-d) T, Sh परिहर. Cv हस्तावलेहान्. Cd अनेन दिनागाचार्यश्च विवक्षितः ; Cm दिनागाचार्यस्य कालिदास- प्रतिपक्षस्य ( there is no reference to this story in any other commentary, early or late). 11. - C 12. 13. 14.

·रत्नच्छायाव्यतिकर इव प्रेक्ष्यमेतत्पुरस्ता- दूल्मीकापात्प्रभवति धनुःखण्डमाखण्डलस्य । येन श्यामं वपुरतितरां कान्तिमापत्स्यते ते बर्हेणेव स्फुरितरुचिना गोपवेषस्य विष्णोः ॥ १५॥ त्वय्यायत्तं कृषिफलमिति भूविकारानभिज्ञैः प्रीतिस्निग्धैर्जनपदवधूलोचनैः पीयमानः । सद्यःसीरोत्कषणसुरभिक्षेत्रमारुह्य मालं किंचित्पश्चादुज लघुगतिर्भूय एवोत्तरेण ॥ १६ ॥ त्वामासारप्रशमितवनोपप्लवं साधु मूर्ना वक्ष्यस्यध्वश्रमपरिगतं सानुमानाम्रकूटः । 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 आलप्स्यते (also Kalyānamalla). 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 मालमुहार क्षेत्र an alluvial plateau'-Stein); Cs. d. p मालमुन्नतभूतलमित्युत्प- लमालायां ;Cmमालंमालाख्यं क्षेत्र, शैलप्रायमुन्नतस्थलं; Sar.केचिन्मालं मालाभिधान क्षेत्रमिति ब्रुवते तन युक्तं. --d) Cv प्रवलय गतिं ; Cst प्रगुणय (or प्रचलय) गति (for ब्रज 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:

·छन्नोपान्तः परिणतफलद्योतिभिः काननाने- स्त्वय्यारूढे शिखरमचलः स्निग्धवेणीसवर्णे । नूनं यास्यत्यमरमिथुनप्रेक्षणीयामवस्था मध्ये श्यामः स्तन इव भुवः शेषविस्तारपाण्डुः ॥१८॥ स्थित्वा तस्मिन्वनचरवधूभुक्तकुञ्ज मुहूर्त तोयोत्सर्गद्रुततरगतिस्तत्परं वर्त्म तीर्णः । रेवां द्रक्ष्यस्युपलविषमे विन्ध्यपादे विशीर्णा भक्तिच्छेदैखि विरचितां भूतिमङ्गे गजस्य ॥ १९ ॥ तस्यास्तिक्तैर्वनगजमदैर्वासितं वान्तवृष्टि- जम्बूकुञ्जप्रतिहतरयं तोयमादाय गच्छेः । अन्तःसारं धन तुलयितुं नानिलः शक्ष्यति त्वां रिक्तः सर्वो भवति हि लघुः पूर्णता गौरवाय ॥ २० ॥ (Continued from page 45) -1 अध्वक्लान्तं प्रतिमुखगतं सानुमांश्चित्रकूट- स्तुङ्गेन त्वां जलद शिरसा वक्ष्यति श्लाघमानः । आसारेण त्वमपि शमयेस्तस्य नैदाघमानं सत्कारादः फलति नचिरेणोपकारो महत्सु॥ - Cv includes it (after 17) but believes it to be spurious and remarks : एतदनुकारी क्वचिदयमपि श्लोको विद्यते, where एतद् refers to 17. Sasvata includes it, but remarks : कस्मिंश्चित्पुस्तके अध्वक्लान्तमि त्यादिप्रक्षेपश्लोकोऽस्ति. [variants: a)Cr आम्रकूटः. d) N, Sitad., Cg. b, Ew सद्भावाई: - . 18. - b) Sh, Cd. p सर्पवेणीसवर्णे (also Param); Cs सर्ववेणी-.-d) N मेघश्यामः स्तन इव. 19. a) J तस्मिन्स्थित्वा by transp. .b) Cs. c. st. b, Ew.g.s तोयोत्सगात् (also Param). Some Mss. लघुतरगतिः-c) Cst 'विकीणां- -a) Sumati and some Mss तस्यास्तीक्ष्णैः-b) Cr, Eg जम्बूषण्ड-. 20.

·21. - नीपं दृष्ट्वा हरितकपिशं केसरैरधरूडै- राविर्भूतप्रथममुकुलाः कन्दलीश्चानुकच्छम् । दग्धारण्येष्वधिकसुरभिं गन्धमाघ्राय चोर्व्याः सारङ्गास्ते जललवमुचः सूचयिष्यन्ति मार्गम् ॥ २१ ॥ उत्पश्यामि द्रुतमपि सखे मत्प्रियार्थ यियासोः कालक्षेपं ककुभसुरभौ पर्वते पर्वते ते । शुक्लापाङ्गैः सजलनयनैः स्वागतीकृत्य केकाः प्रत्युद्यातः कथमपि भवान्गन्तुमाशु व्यवस्येत् ॥ २२ ॥ पाण्डुच्छायोपवनवृतयः केतकैः सूचिभिन्नै- नीडारम्भैहबलिभुजामाकुलग्रामचैत्याः । त्वय्यासन्ने परिणतफलश्यामजम्बूवनान्ताः संपत्स्यन्ते कतिपयदिनस्थायिहंसा दशार्णाः ॥ २३ ॥ c) Cs. d. m जग्वारण्येष्व-; Cm दग्धारण्येष्विति पाठे दग्धमित्यधिक- विशेषण (This view is criticised in Ei).-d) The word सारङ्ग occurs in two places in Sākuntala in the sense of the deer. Some Mss नवजलमुचः. After 21, T, Sh, Cs. c. g. b, Ew insert, and N, Sila-d. utilise: *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. a)N, Sila-d. Cs. c सोत्कण्ठानि ]. -c) Bhoja's Sarasvati-k. मुक्तापाइँः. T, Cv सनयनजलैः-d) Some Mss प्रत्युद्धातः Cp कथमिवेति पाठः,... कथमपीति केचित्. Foulkes भवानाशु गन्तुं. -b) Cg. b, Ew.g नीडारम्भे.-c) Cr.g. b, Ew. g फलपरिणति- श्याम.-d) Cb केचित्तु अकतिपयदिनस्थायिहंसा इति अकारप्रश्लेषं कुर्वन्ति.Cm कतिपयशब्दस्योत्तरपदत्वेऽपि न तच्छब्दस्योत्तरत्वमस्त्यस्य शास्त्रस्य प्रायिकत्वात (See Chowdhury $ 19 ). 22. 23.

·४८ तेषां दिक्षु प्रथितविदिशालक्षणां राजधानी गत्वा सद्यः फलमपि महत्कामुकत्वस्य लब्धा । तीरोपान्तस्तनितसुभगं पास्यसि स्वादु यत्त- त्सभ्रूभङ्गं मुखमिव पयो वेत्रवत्याश्चलोमि ॥२४॥ नीचैराख्यं गिरिमधिवसेस्तत्र विश्रामहेतो- स्त्वत्संपर्कात्पुलकितमिव प्रौढपुष्पैः कदम्बैः । यः पण्यस्त्रीरतिपरिमलोदारिभिर्नागराणा- मुद्दामानि प्रथयति शिलावेश्मभियौवनानि ॥ २५ ॥ विश्रान्तः सन्ब्रज वननदीतीरजातानि सिञ्च- नुद्यानानां नवजलकणैथिकाजालकानि । गण्डस्वेदापनयनरुजाक्लान्तकोत्पलानां छायादानात्क्षणपरिचितः पुष्पलावीमुखानाम् ॥२६॥ 24. --b) Cr. s. c. d. m, Eg.s फलमविकलं (cf. 34 d); T, Sh Cg. b, Ew फलमतिमहत् (also Param.); Foulkes त्वविकलफलं. The text-reading as such is given by J. Cg reads osal 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. 25. -a) J विश्रान्तिहेतोः. Cr विश्रामशब्दः कवीनां प्रमादजः; but Cm defends the form see Pathak's remarks on this, p. 833B Chowdhury $7).-6) Cp gasitage : ; Cymfatasitaria de -a) Cg, Ew.g.s नगनदी-;Cst.b नवनदी-(also Sasvata,Kalyanamalla, Sar. and Mahima), said to be the name of a river. Cm: नदनदीति पाठे पुमान् स्त्रियेत्येकद्भावो दुर्वारः. J, Cd. p - तीरजानां निषिश्चन्.-c)Cb, Ew.g. -रुजा क्लान्त-(also Mahima). Cb : रुजेति रुशब्दात्तृतीया ; रुजालान्तेति समस्तमपि वदन्ति, आवन्तरूजाशब्दस्यापि वर्तमान- त्वात्.-d)N छायादानक्षण- .

·वक्रः पन्था यदपि भवतः प्रस्थितस्योत्तराशां सौधोत्सङ्गप्रणयविमुखो मा स्म भूरुज्जयिन्याः । विद्युद्दामस्फुरितचकितैस्तत्र पौराङ्गनानां लोलापाङ्गैयदि न रमसे लोचनैर्वञ्चितोऽसि ॥२७॥ वीचिक्षोभस्तनितविहगश्रेणिकाञ्चीगुणायाः संसर्पन्त्याः स्खलितसुभगं दर्शितावर्तनाभः । निर्विन्ध्यायाः पथि भव रसाभ्यन्तरः संनिपत्य स्त्रीणामाचं प्रणयवचनं विभ्रमो हि प्रियेषु ॥ २८॥ वेणीभूतप्रतनुसलिला तामतीतस्य सिन्धुः पाण्डुच्छाया तटरुहतरुघ्रशिमिर्जीर्णपणः । सौभाग्यं ते सुभग विरहावस्थया व्यञ्जयन्ती कार्य येन त्यजति विधिना स त्वयैवोपपाधः ॥ २९ ॥ -a) Cd. p पन्थास्तव भवतु च ; Foulkes पन्थास्तव यदपि च or पन्था यदि च भवतः. Some Mss उत्तरस्यां. -5) Cs. d. g, Ew (also Param) मा च भूः (Cs चकारो वाक्यान्तरसमुच्चये).-c) T, Sh,Cg,b, Ew. g. s -स्फुरणचकितः J, Et यत्र (for तत्र). Foulkes तत्र बिम्बाधराणां.-d) J, Cd लोचनैर्वञ्चितः स्याः also Param and Et); Foulkes वञ्चितो 27. - लोचनैः स्या:- 28. 29. -a) Cp स्वनितविहग-; some Mss -कणित°Cf. Vikram. iv. 28.- c) Cc.g. b, Ew. g. रसाभ्यन्तरं (also Sar. and Mahima). -d) Sila-d., Sar; Ew आय प्रणयि ; some Comm. and Mss आद्यप्रणय-. a)Cv -सलिलां. Sh, Cm -सलिलासावतीतस्य ; Some Mss -सलिला सा व्यतीतस्य BCs.d, Et -सलिला सा त्वतीतस्य. Cm तामतीतस्येति पाठमाश्रित्य सिन्धुर्नाम नद्यन्तरमिति व्याख्यानं तु सिन्धु म कश्चिन्नदः काश्मीरदेशेऽस्ति, नदी तु कुत्रापि नास्तित्युपेक्ष्यमित्याचक्षते; this apparently refers to the criticism of Cd. s in similar terms. But there is a river named Sindhu in Central India, see Nandargikar p. 32, Vidyasagar p. 116 and Pathak p. 84; identified with Kala Sindh which flows into the Charmbal. Cr. सिन्धु. ----) Cr पाण्डुच्छायां. Cg. b, Ew. g शीर्णपणैः (also Param); some Mss जीर्णपत्रैः. -c) Eg and some Mss तेऽसुभगविरहावस्थया (Ei remarks on this: तत्पक्षे असुभगेति विरहावस्थाविशेषणम् ).-Cv. व्यजयन्ती. M.-4 ·प्राप्यावन्तीनुदयनकथाकोविदग्रामवृद्धा- न्पूर्वोद्दिष्टामनुसर पुरीं श्रीविशालां विशालाम् । स्वल्पीभूते सुचरितफले स्वर्गिणां गां गतानां शेषैः पुण्यैर्हतमिव दिवः कान्तिमत्खण्डमेकम् ॥ ३० ॥ दी/कुर्वन्पटु मदकलं कूजितं सारसानां प्रत्यूषेषु स्फुटितकमलामोदमैत्रीकषायः । यत्र स्त्रीणां हरति सुरतग्लानिमङ्गानुकूलः सिप्रावातः प्रियतम इव प्रार्थनाचाटुकारः ॥ ३१ ॥ a) Cg. b, Ew प्राप्यावन्ती and -ग्रामवृद्धां. Cb and Sasvata: केचित्तु प्राप्यावन्तीनिति पठन्ति.-b) J, Sh, Cp उपसर.-c) Some Mss स्वचरितफले.-d.)J, Cd. p कृतमिव (also Param). ) Sh, Cs. st. p, Ew. g(also Parama and Mahima) पटुमद- कलं (Cst. p also notice text-reading).-b) Sh प्रत्यूषेर्ध-. Some Mss स्फुरित-.Cf. चाटुकार इव दक्षिणानिलः Kumara viii. 25d.-c Cb तत्र.-cd) Some Mss in Foulkes transpose यत्र स्त्रीणां and सिप्रावातः. Some Mss शिप्रा. After 31, J, Cs insert the following 30. 31. verse: *3 प्रद्योतस्य प्रियदुहितरं वत्सराजोत्र जन्हे हैम तालद्रुमवनमभूदन तस्यैव राज्ञः । अत्रोद्वान्तः किल नलगिरिः स्तम्भमुत्पाव्य दपी- दित्यागन्तूत्रमयति जनो यत्र बन्धूनभिज्ञः ॥ Jcontinues :Cs (after 33) inserts: *4 हारांस्तारांस्तरलगुटिकान्कोटिशः शङ्खशुक्तीः राष्पश्यामान्मरकतमणीनुन्मयूखप्ररोहान् । दृष्ट्या यस्यां विपणिरचितान्विद्रुमाणां च भङ्गा- न्सलक्ष्यन्ते सलिलनिधयस्तोयमानावशेषाः॥ Cm includes these verses (as well as * 9 ) but transposes them and regards them as interpolated with the remark : इतःपरं प्रक्षि- समपि श्लोकत्रयं व्याख्यायते. Cs. c also include *9 consecutively after 3 and * 4. Cst. includes * 4 but remarks : केचित्प्रक्षेपकमिदमिति वदन्ति. N and Sila-d. utilise (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 Floor नडगिरिः, -d) Some Mss गमयति (for रमयति) and तैस्तैर्विशेषैः (for बन्धूनभिज्ञः).* 4 a )Jघुटिकान् C गुलिकान, -C)Some Mss यस्यां FEAT. Are emeralds a product of the sea, as described in * 4? * * ·जालोगीणैरुपचितवपुः केशसंस्कारधूपै- बन्धुप्रीत्या भवनशिखिभिर्दत्तनृत्तोपहारः । हर्मेष्वस्याः कुसुमसुरभिष्वध्वखिन्नान्तरात्मा नीत्वा रात्रि ललितवनितापादरागाङ्कितेषु ॥ ३२ ॥ भर्तुः कण्ठच्छविरिति गणैः सादरं वीक्ष्यमाणः पुण्यं यायास्त्रिभुवनगुरोर्धाम चण्डेश्वरस्य । धूतोद्यानं कुवलयरजोगन्धिभिर्गन्धवत्या- स्तोयक्रीडानिरतयुवतिस्त्रानतिक्तैर्मरुद्भिः ॥ ३३ ॥ अप्यन्यस्मिञ्जलधर महाकालमासाद्य काले स्थातव्यं ते नयनविषयं यावदत्येति भानुः । कुर्वन्संध्याबलिपटहतां शूलिनः श्लाघनीया- मामन्द्राणां फलमविकलं लप्स्यसे गर्जितानाम् ॥ ३४ ॥ पादन्यासक्कणितरशनास्तत्र लीलावधूत रत्नच्छायाखचितवलिभिश्चामरैः क्लान्तहस्ताः । वेश्यास्त्वत्तो नखपदसुखान्प्राप्य वर्षाग्रबिन्दू- नामोक्ष्यन्ते त्वयि मधुकरश्रेणिदीर्घान्कटाक्षान् ॥ ३५ ॥ -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 variant); T.Cg. b, Ew. g त्यक्त्वा खेदं (also Kalyānamalla); Cc. p खेदं नीत्वा (also Param); Cd, Et पश्यन् लक्ष्मी 3 Cm, Es लक्ष्मी पश्यन् ; Foulkes जीमूत वं ; some Mss मुक्त्वा खेदं or रात्रिं नीत्वा. a) Sh, Cv सादरं दृश्यमानः (also Param).-b) I,Sh, Cs.c. st. m, Es चण्डीश्वरस्य ; T substitutes श्रीकण्ठ.-c) Some Mss धौतोद्यानं. a) Sh, Cd -क्रीडाभिरत-(Sasvata accepts this reading); Cp. g. b, Ew (Param, shorter recension)-क्रीडाविरत-(Cg. b अविरत अव्यासक्त ; Cp विरत = निवृत्त). -5) T, Cr. s. st. g. b, Ew. g अभ्येति (Cs अभ्येति अतिक्रामति) Sh अप्येति.-d) Eg and some Mss आमन्त्राणां. -a)Sh, Cm पादन्यासः.--5) Some Mss -रचितवलिभिः, and कान्तहस्ता. -d) Cv. s. d. p. Ew.g SH (also Param ). 32. 33. 34. -- 35.

·पश्चादुच्चैर्भुजतरुवनं मण्डलेनाभिलीनः सांध्यं तेजः प्रतिनवजपापुष्परक्तं दधानः । नृत्तारम्भ हर पशुपतेरार्द्रनागाजिनेच्छां शान्तोद्वेगस्तिमितनयनं दृष्टभक्तिर्भवान्या ॥३६॥ गच्छन्तीनां रमणवसतिं योषितां तत्र नक्तं रुद्धालोके नरपतिपथे सूचिभेद्यैस्तमोभिः । सौदामन्या कनकनिकषस्निग्धया दर्शयोवी तोयोत्सर्गस्तनितमुखरो मा स्म भूर्विक्लवास्ताः ॥ ३७ ।। तां कस्यांचिद्भवनवलभौ सुप्तपारावतायां नीत्वा रात्रि चिरविलसनात्खिन्नविद्युत्कलत्रः । दृष्टे सूर्ये पुनरपि भवान्वाहयेदध्वशेषं मन्दायन्ते न खलु सुहृदामभ्युपेतार्थकृत्याः ॥ ३८॥ तस्मिन्काले नयनसलिलं योषितां खण्डितानां शान्तिं नेयं प्रणयिभिरतो वर्त्म भानोस्त्यजाशु । पालेयास्र कमलवदनात्सोऽपि हर्तु नलिन्याः प्रत्यावृत्तस्त्वयि कररुधि स्यादनल्पाभ्यसूयः ॥ ३९ ॥ b) Cb सायं तेजः.Cs विकसितजपा-(also Sar. Sumati and Mahi. ma). 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 Cm on the un-Paninian formation दृष्टभक्तिः; also Chowdhury $25. -a) Ew तत्र रात्रौ.---c) Sh, Cv. s. st, Ew. g सौदामिन्या (also Param). T, Cg, Ew-निकषच्छायया (Cb notices this reading). Cf Vikramorvasiya iv. 1 कनकनिकषस्निग्धा विद्युत्प्रिया मम नोर्वशी.-d) Some Mss -विमुखो ( for मुखरो).J, Cd. g. b, Ew (also Parans ) मा च भूः (Cd चकारो दर्शयति क्रियया सेवासमुच्चयार्थः). -a) Sh तस्याः किंचित् (Cf 41 a). Cg. b, Ew.g-वडभौ.---e) Cp सूर्ये दृष्टे by transp. c) Cst, Param and some Mss कमलनयनात. 36. 37. 38. 39.

·५३ गम्भीरायाः पयसि सरितश्चेतसीव प्रसन्ने छायात्मापि प्रकृतिसुभगो लप्स्यते ते प्रवेशम् । तस्मादस्याः कुमुदविशदान्यहसि त्वं न धैर्या- न्मोधीकर्तुं चटुलशफरोद्वर्तनप्रेक्षितानि ॥ ४० ॥ तस्याः किंचित्करधृतमिव प्राप्तवानीरशाखं हृत्वा नीलं सलिलवसनं मुक्तरोधोनितम्बम् । प्रस्थानं ते कथमपि सखे लम्बमानस्य भावि ज्ञातास्वादो विवृतजघनां को विहातुं समर्थः ॥४१॥ त्वनिष्यन्दोच्छसितवसुधागन्धसंपर्करम्यः स्रोतोरन्ध्रध्वनितसुभगं दन्तिभिः पीयमानः । नीचैर्वास्यत्युपजिगमिषोदेवपूर्व गिरि ते शीतो वायुः परिणमयिता काननोदुम्बराणाम् ॥ ४२ ॥ तत्र स्कन्दं नियतवसतिं पुष्पमेघीकृतात्मा पुष्पासारैः स्नपयतु भवान्व्योमगङ्गाजलाद्रैः। रक्षाहेतोनवशशिभृता वासवीनां चमूना- मत्यादित्यं हुतवहमुखे संभृतं तद्धि तेजः ॥४३॥ -c) Cr तस्मात्तस्याः.-d) T सार्थीकर्तुं चटुल-. Some Mss चपलशफरो- 5) Sh, Cd. m नीत्वा नीलं.-d) Some Mss लब्धास्वादो. Cr. st.g. b, Ew. g. पुलिनजघनां (also Kalyanarmalla, Sar. notices this reading'; also does Foulkes); N, Cs. c विपुल० (also Sar. Mahima, Sumati and Sila-d.), Cb notices this reading. Cc. notices text-reading also; Param as in text. -a) T, Sh, Cr. g. b, Ew. g -संपर्कपुण्यः. -b) J-ध्वनितमधुरं; Param स्तनितसुभगं.-d) J,Cc. p. g. b, Et शीतो वातः; some Mss शान्तो वायुः. Cb, Ew.g काननोड्डुम्बराणां. -5) Sh, Cp पुष्पैः साधु नपयतु, -c) Sar. and some Mss वासवीनां वसूनां. 40. . 41. 42. 43.

·ज्योतिर्लेखावलयि गलितं यस्य बह भवानी पुत्रप्रेम्णा कुवलयदलप्रापि कर्णे करोति । धौतापाङ्गं हरशशिरुचा पावकेस्तं मयूरं पश्चादद्रिग्रहणगुरुभिर्गर्जितैर्नर्तयेथाः ॥ ४४ ॥ आराध्यैनं शरवणभवं देवमुल्लचिताध्वा सिद्धद्वन्द्वैर्जलकणभयाद्वीणिभिर्मुक्तमार्गः । व्यालम्बेथाः सुरभितनयालम्भजां मानयिष्य- स्रोतोमूर्त्या भुवि परिणतां रन्तिदेवस्य कीर्तिम् ॥४५॥ स्वय्यादातुं जलमवनते शाङ्गिणो वर्णचौरे तस्याः सिन्धोः पृथुमपि तनुं दूरभावात्प्रवाहम् । प्रेक्षिष्यन्ते गगनगतयो नूनमावर्ण्य दृष्टी- रेकं मुक्तागुणमिव भुवः स्थूलमध्येन्द्रनीलम् ॥ ४६॥ तामुत्तीर्य व्रज परिचितधूलताविभ्रमाणां पक्ष्मोत्क्षपादुपरिविलसत्कृष्णशारप्रभाणाम् । कुन्दक्षेपानुगमधुकरश्रीमुषामात्मबिम्ब पात्रीकुर्वन्दशपुरवधूनेत्रकौतूहलानाम् ॥४७॥ 44. . -~ab) T भवानीपुत्रः प्रेम्णा. ---b) Cv पुत्रप्रीत्या. Cv कुवलयपदप्रापि3 Cs. c.d. p. दलक्षेपि (also Param); some Mss दलस्पर्धि; Kalyanamalla कुवलयभ्राजीत्यपि पाठः; Vagbhata in his Alamkara-tilaka reads कुवलयदलनापि; text-reading noticed by Cs. c. -c) T, Cg. b, Ew.g -रुचाप्याययेस्त (Ew and Sasvata रुचा प्याययः) -a) Cr आराध्यैवं शरवणभुवं (Sasvata and Sumati accept this reading with एनं); CP एवमिति वा पाठः.-b)T,Cg. b,Ew.g दत्तमार्गः; some Mss त्यकमार्गः or दत्तवमा. 45. 46. -- Cd. p, Et वर्णचोरे. --b) Some Mss दूरदेशात्.-c) Sh, Cr. S. c. st दूरमावज्य; some Mss "माबध्य. --5) Sh उपरिविकसत्-.-c)Cb, Ew-श्रीजुषां. 47.

·ब्रह्मावर्त जनपदमधश्छायया गाहमानः क्षेत्र क्षत्रप्रधनपिशुनं कौरवं तद्भजेथाः । राजन्यानां शितशरशतैर्यत्र गाण्डीवधन्वा धारापातस्त्वमिव कमलान्यभ्यवर्षन्मुखानि ॥४८॥ हित्वा हालामभिमतरसां रेवतीलोचनाकां बन्धुप्रीत्या समरविमुखो लाङ्गली याः सिषेवे । कृत्वा तासामभिगममपां सौम्य सारस्वतीना- मन्तःशुद्धस्त्वमसि भविता वर्णमात्रेण कृष्णः ॥ ४९ ॥ तस्माद्छेरनुकनखलं शैलराजावतीणां जह्नोः कन्यां सगरतनयस्वर्गसोपानपङ्क्तिम् । गौरीवक्त्रभृकुटिरचनां या विहस्येव फेनैः शंभोः केशग्रहणमकरोदिन्दुलग्नोर्मिहस्ता ॥ ५० ॥ तस्याः पातुं सुरगज इव व्योग्नि पश्चाधलम्बी त्वं चेदच्छस्फटिकविशदं तर्कयस्तियंगम्भः । संसर्पन्त्या सपदि भवतः स्रोतसि च्छायया सा स्यादस्थानोपगतयमुनासंगमेवाभिरामा ॥५१॥ -a) J, Cd. m, Es जनपदमथ (also Param); Foulkes as in text. -d)T, N, Cv. p. g. b, Ew.g अभ्यषिश्चत् ; J, Sh, Cs. c. d. m, Es(Sila-d.) as in text. -a) Some Mss त्यक्त्वा हालां.-b)J, Sh, Cd बन्धुस्नेहात् ( also Param).-c) J.Cb, Eg अधिगममपां. Cv सोम्य.-d) Cv अन्तःस्वच्छः. Sh, N, Cv. st. g. b, Ew.g.s. त्वमपि. See Chowdhury $39. -c) Ew वक्र-; Cb केचित्तु वक्रवकुटीति. Cd गौरीं वक्त्रे कुटिरचनां; Cp गारीवक्ते भ्रुकुटि:. Ew. g विहस्यैव ; some Mss विहस्योच्च-. -a) T, Cv. st. g. b, Ew. g पूर्वार्धलम्बी (Cv पूर्वोधणोत्तरभागेण).-4) T, Ew संसर्पन्त्याः; some Mss संतपन्त्या. Sh, Cd. m. p, Ew. s. छाययासौ.-d) Cr अस्थानोपनत-; some Mss अस्थाने सपदि. T, Cs. st. g. b, Ew-संगमेनाभिरामा. N अमिरम्या. Cf.Raghui vi. 48. 48. 49. 50. 51.

·५६ आसीनानां सुरभितशिलं नाभिगन्धैर्मगाणां तस्या एव प्रभवमचलं प्राप्य गौरं तुषारैः । वक्ष्यस्यध्वश्रमविनयने तस्य शृङ्गे निषण्णः शोभां शुभ्रत्रिनयनवृषोत्खातपङ्कोपमेयाम् ॥ ५२ ॥ तं चेद्वायौ सरति सरलस्कन्धसंघट्टजन्मा बाधेतोल्काक्षपितचमरीबालभारो दवाग्निः । अर्हस्येनं शमयितुमलं वारिधारासहस्र- रापन्नातिप्रशमनफलाः संपदो घुत्तमानाम् ॥ ५३॥ ये त्वां मुक्तध्वनिमसहनाः स्वाङ्गभङ्गाय तस्मि- न्दर्पोत्सेकादुपरि शरभा लचयिष्यन्त्यलच्यम् । तान्कुर्वीथास्तुमुलकरकावृष्टिहासावकीर्णा- न्के वा न स्युः परिभवपदं निष्फलारम्भयत्नाः ॥ ५४ ।। :52. - d) Cv NHI TATI; Cd. g. b. TTI THAI ( also Paranı); Cb notices text-reading . Et वृषोद्वात-; some Mss- वृषोद्भूत. -53. - a) Some Mss वायौ वहति or स्फुरति. Cb- स्कन्धसंघर्ष - -5)Cg. b Ew.g उल्काक्षयित- (also Kalyānamalla). 3B -ab)J, Sh, Cs, c.d. m. p, Es ये संरम्भोत्पतनरभसाः स्वाङ्ग (Sh रभसस्वाङ्ग) भङ्गाय तस्मिन्मुक्तावानं ( Sh, Es मुक्तध्वानं ; also Kalyanamalla and Sumati ) सपदि शरभा लगयेयुभवन्तं (also Param); Cb notices thisreading.Cv.कायभङ्गाय and Some Mss लम्भयेयुः. The text-reading for these Padas is given by T, Cr. st. g. b, Ew. g.-c) J, Sh, Csc.d. m. p-वृष्टिपातावकीर्णान् (also Param13 Cc notices the textreading which is given also by Sār. and Sumati ; Cb notes the variant -वृष्टिघातावकीर्णान्,-d) J, Sh, Op केषां न स्युः (also Param). Sh, Ca. p परिभवफलाः (also Param ·तत्र व्यक्तं दृषदि चरणन्यासमर्धेन्दुमौले. शश्वत्सिद्धरुपहृतबलिं भक्तिनम्रः परीयाः । यस्मिन्डष्टे करणविगमादूर्ध्वमुद्धूतपापाः कल्पन्तेऽस्य स्थिरगणपदप्राप्तये श्रद्दधानाः ॥ ५५ ॥ शब्दायन्ते मधुरमनिलैः कीचकाः पूर्यमाणाः संरक्ताभिस्त्रिपुरविजयो गीयते किंनरीभिः । निहादी ते मुरज इव चेत्कन्दरेषु ध्वनिः स्या- संगीतार्थो ननु पशुपतेस्तत्र भावी समस्तः ॥ ५६ ॥ प्रालेयाद्रेरुपतटमतिक्रम्य तांस्ताविशेषा- न्हंसद्वारं भृगुपतियशोवर्म यत्क्रौञ्चरन्ध्रम् । तेनोदीची दिशमनुसरेस्तिर्यगायामशोभी श्यामः पादो बलिनियमनाभ्युद्यतस्येव विष्णोः ॥ ५७ ॥ 55. -b) Sh उपभृतबलिं ; Cd. m, Ew.g.s उपचित°3 Cg. b उपहित०.-c) T, Cg. b, Ew. g दूरमुद्भूत..-d).J, T, Sh, Cs. d. m. p कल्पिष्यन्ते (Cc notices this variant); N, Cc (also Sila-d. and Kalyanamalla) संकल्पन्ते ; Text-reading in Cv. g. b, Ew. g.s (Ei अयमेव पाठः साधीयान्', निरुपसर्गस्यैव कुप्तेः पर्याप्तिवाचक्रत्वात्समित्युपसर्गयोगे तु धातुरय- मर्थान्तरं बोधयति). Some Mss सुरगणपद- (this variant is also noticed by Param, who reads स्थिरगुणपद-). .56. - -B) Cc. d. m संसक्ताभिः; Cm notices the text-reading. Sh, Cc. m निर्हादस्ते. Cd मुरव इव (also Param).Cv कन्दरासु.-d)T; Sh, N, Cs. c. st. m. p. g. b, Ew.g. s तत्र भावी समग्रः (Cd notices this as well as the text-reading);Cd नृत्यतस्तनपूर्णः ; text-reading in J, Cv, Param. 57. a) Some Mss 34 PT. c)J दिशमनुपतेः; Cr दिशमभिसरेः-d) Some Ms पादन्यासो बलि-.J बलिनियमने ; Cd.p बलिविमथना-(also Param). N बलिनियमनायोद्यतस्येव.

·गत्वा चोर्ध्वं दशमुखभुजोच्छ्रासितप्रस्थसंधेः कैलासस्य त्रिदशवनितादर्पणस्यातिथिः स्याः । शृोच्छ्रायैः कुमुदविशदैयाँ वितत्य स्थितः खं राशीभूतः प्रतिदिशमिव त्र्यम्बकस्याट्टहासः ॥ ५८॥ उत्पश्यामि त्वयि तटगते स्निग्धभिन्नाञ्जनामे सद्यःकृत्तद्विरददशनच्छेदगौरस्य तस्य । लीलामद्रेः स्तिमितनयनप्रेक्षणीयां भवित्री- मंसन्यस्ते सति हलभूतो मेचके वाससीव ॥ ५९॥ हित्वा तस्मिन्भुजगवलयं शंभुना दत्तहस्ता क्रीडाशैले यदि च विहरेत्पादचारेण गौरी । भङ्गीमक्या विरचितवपुः स्तम्भितान्तर्जलौघः सोपानत्वं व्रज पदसुखस्पर्शमारोहणेषु ॥ ६ ॥ 58. 59. -b) Some Mss दर्शनास्यातिथिः.-) Sh, Ew तुझोच्त्रायैः. Some Mss कुसुमविशदैः. Foulkes व्याप्य योऽधः स्थितः ख.-d) I, Sh, Cd. m. p (Sila-d) प्रतिदिनमिव ; Cv प्रतिनिशमिव 3; text-reading in T, N, Cs. C. st. g. b, Ew.g. s (also Sãr., Sumati, Mahima and Kalyāņamalla); it accounts best for the variants. Cf. alternative readings silalear and staiga in Stanza 503 of Kavindra-vacana (ed. Thomas, Calcutta 1911, p. 157). The question really is whether temporal or spatial accumulation is meant. 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 as a variant, but Sasvata says: शोभामित्यपपाठ एवेत्यभिमतमस्माकम्. a)JSh, Cs तस्मिन्हित्वा; Cv. st. हित्वा नील. 6) Cst. m.p.g.b (also Param) विचरेत् (Cp notices text-reading).-c) ca. p भङ्गी भक्त्या ; Foulkes भत्या भी.. Some Mss सूचितान्तर्. Cr -जलोऽस्याः.-d)T,Cst.g. b, Ew.g.sसोपानलं ब्रज (as in text); Cd सोपानं त्वं.v. कुरु सुखपद- J, Sh, N, Cs. d. m. p (also Param and Sia-d.) कुरु मणितटारोहणाप्रयायी (J. रोहणायाप्रचारी); Cst and some Mss मणिशिलारोहणायाग्रयायी. Some Mss-स्पर्शमारोहणाय. 60. - - ·61 तत्रावभ्यं वलयकुलिशोद्धट्टनोद्गीणतोयं नेष्यन्ति त्वां सुरयुक्तयो यन्त्रधारागृहत्वम् । ताभ्यो मोक्षस्तव यदि सखे धर्मलब्धस्य न स्या- क्रीडालोलाः श्रवणपरुषैर्गर्जितैर्भाययेस्ताः ॥ ६१ ॥ हेमाम्भोजप्रसवि सलिलं मानसस्याददानः कुर्वन्कामात्क्षणमुखपटप्रीतिमैरावणस्य । धुन्वन्वातैः सजलपृषतैः कल्पवृक्षांशुकानि च्छायाभिन्नः स्फटिकविशदं निर्विशेस्तं नगेन्द्रम् ॥ ६२ ॥ तस्योत्सङ्गे प्रणयिन इव स्रस्तगङ्गादुकूलां न त्वं दृष्ट्वा न पुनरलकां ज्ञास्यसे कामचारिन् । या वः काले वहति सलिलोगारमुच्चेविमाना मुक्ताजालप्रथितमलकं कामिनीवाभ्रवृन्दम् ॥६३ ॥ -a)Cv जनितसलिलोगारमन्तश्रवेशात ; Cst and some Mss कुलिश (= हीरक Sar.) वलयोट्टनोदीर्ण (Cst नोदीर्ण) तोय.-b) Some Mss सद्यो मोक्षः.J erre a by transp. -c) Some Mss Hotel.-d) Some Mss श्रवणकटकैः or कटुभिः. J, T, Sh, N, Cs गर्जितैीषयेस्ताः ;Cst, Sar. गर्जितैर्भापयेस्ताः some Mss भर्त्सयेस्ताः. On these forms see Pathak p. 98. Ei considers this st. interpolated. -a) Et आदधानः. -5), 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 (Cp धून्वन्कल्प) द्रुमकिसलयान्यशकानीव वातैः (I, Sh, Cst. p, Et अंशुकानि स्ववातैः); T,Cv. s. c. g. b, Ew. g. s. give the text reading.-d) Some Mss स्फटिकविमलं. T,Cg. b, Ew. g. s. च्छायाभिन्नस्फटिकविशद; J. Sh, N, Cd. m. p नानाचेष्टैर्जलद ललितैः (also Param and Sita-d). Cv निर्विशेः पर्वत ते. -a) Cr-दुगूलां.-b) Some Mss व्योमचारिन्,-c) T, Sh,Cs.c.st.d. p.g. b, Ew.g.s. also Param विमानैः (Text-reading inJ,Cr.m). N. B. The division into Pūrva- 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, por in Jinasena's text. 3B 62. 63.

·६० विधुत्वन्तं ललितवनिताः सेन्द्रचापं सचित्राः संगीताय प्रहतमुरजाः स्निग्धगम्भीरघोषम् । अन्तस्तोयं मणिमयभुवस्तुमभ्रलिहायाः प्रासादास्त्वां तुलयितुमलं यत्र तैस्तैर्विशेषैः ॥६४॥ हस्ते लीलाकमलमलकं बालकुन्दानुविद्धं नीता लोध्रप्रसवरजसा पाण्डुतामाननश्रीः । चूडापाशे नवकुरवकं चारु कर्णे शिरीषं सीमन्ते च त्वदुपगमजं यत्र नीपं वधूनाम् ॥ ६५ ॥ 64. . , . . -b) Cs.d संगीतार्थ-.Cd. p प्रहतमुरवाः. J,Cd.p स्निग्धपर्जन्यघोष. After 64, the sequence of stanzas 65-72 is as follows: in J67, 70, *6,*5, 65,66, 69,68, *7, "8, *9, *10, 71,72; in T, Cg. b, Ew. g 65,66, 70,69, 68,67,71, 72; in Sh 65, *5, 46,66, *7, 69, 68,67, *8, 70, 71, *10, 72; in N *9, *6, 65, 66, 67, 68, 69, *8, *5, *7, *10, 70, 71, 72; 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%3; in Es 65,66, 69,68,67, 70, 71, 72. 65. - a)J, Cs. c. d. m अलके; Cp. 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.-b) Cv. st रोध्रप्रसव-Cd. m आनने श्री:.-) T, Ew कुरुवक ; Cm कुरबके.-d) Ew सीमन्तेऽपि. J(after *6), Sh (after 65), Cs (after 68) .insert, and N utilises ( after * 8): 5 यत्रोन्मत्तम्रमरमुखराः पादपा नित्यपुष्पा हंसश्रेणीरचितरशना नित्यपद्मा नलिन्यः । केकोत्कण्ठा भवनशिखिनो नित्यभास्वत्कलापा नित्यज्योनाः प्रतिहततमोवृत्तिरम्याः प्रदोषाः ।। Sh continues; J (after 70), Cs (after 65 ) insert and N utilises ( after *9): ..

·यस्यां यक्षाः सितमणिमयान्येत्य हर्म्यस्थलानि ज्योतिश्छायाकुसुमरचनान्युत्तमस्त्रीसहायाः। आसेवन्ते मधु रतिफलं कल्पवृक्षप्रसूतं त्वद्गम्भीरध्वनिषु शनकैः पुष्करेष्वाहतेषु ॥ ६६ ॥ यत्र स्त्रीणां प्रियतमभुजोच्छासितालिङ्गिताना- मङ्गग्लानिं सुरतजनितां तन्तुजालावलम्बाः। त्वत्संरोधापगमविशदैश्वोतिताश्चन्द्रपादै- आलुम्पन्ति स्फुटजललवस्यन्दिनश्चन्द्रकान्ताः ॥ ६७ ॥ (Contd. from page 60) *6 आनन्दोत्थं नयनसलिलं यत्र नान्यनिमित्त- नान्यस्तापः कुसुमशरजादिष्ठसंयोगसाध्यात् । नाप्यन्यस्मात्प्रणयकलहाद्विप्रयोगोपपत्ति- वित्तेशानां न च खलु वयो यौवनादन्यदस्ति। Cc includes only *6.Cm includes and comments on these verses but pronounces them to be interpolated (श्लोकद्वय प्रक्षिप्तम् ). Sila-d. utilises *6 (after *9) and *5 (after 69). [variants : *5.-J यत्रासनभ्रमरनिकराः, नित्यज्योत्ल- Sar. यस्य भत्तभ्रमर-.-*6.-J नाप्यन्यत्र, न खलु च वयो]. 66. a) Sh fa-; Cb fiata व्याचक्षते केचित्, b) Sh, Cd. m. Ew. s - रचितान्यु-( also Sar. ); Cp • खचितान्यु-( also Param ). -c) T,Cg. b, Ew. g.s रतिरस.Cp and Param-प्रसूति.-d)J-ध्वनिषु 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 कनकसिकतामुष्टिनिक्षेपगूढैः सक्रीडन्ते मणिभिरमरप्रार्थिता यत्र कन्याः॥ [variants :-a) Cs पयसि शिशिरैः-6) J तटवनहां]. 67. -a) T, Cv.c. st. m, Eg.s-भुजालिङ्गनोच्छासितानां ; Sh -भुजोच्छासि- तालिङ्गनानां ; some Mss भुजालिजितोच्छासितानां.-b) Gst and Sar. - - ... .

·६२ नेत्रा नीताः सततगतिना यद्विमानाप्रभूमी- रालेख्यानां सलिलकणिकादोषमुत्पाद्य सद्यः। शङ्कास्पृष्टा इव जलमुचस्त्वाशा यत्र जालै- धूमोद्गारानुकृतिनिपुणा जर्जरा निष्पतन्ति ॥ ६८॥ नीवीबन्धोच्छुसितशिथिलं यत्र यक्षाङ्गनानां वासः कामादनिभृतकरेष्वाक्षिपत्सु प्रियेषु । अचिस्तुङ्गानभिमुखमपि प्राप्य रत्नप्रदीपा- न्हीमूढानां भवति विफलप्रेरणा चूर्णमूष्टिः ॥ ६९ ॥ Contd. from page 61) यन्त्रजालावलम्बाः (Cs notices this reading ).-c ) Some Mss त्वत्संपर्कोपगम-.Jइन्दुपादैनिशीथे ; T,Sh, Cs. c. st. m. d. p. चन्द्रपादैनिशीथे; Cg, Ew. g प्रेरिताश्चन्द्रपादैः (also Sar. and Kalyanamalla); Cb, Es चोदिताश्चन्द्र ; some Mss घोतिताश्चन्द्र ; 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 अक्षय्यान्तभवननिधयः प्रत्यहं रक्तकण्ठ- रुद्रायद्भिर्धनपतियशः किंनरैयंत्र साधम् । वैभ्राजाख्य विबुधवनितावारमुख्यासहाया बद्धालापा बहिरुपवनं कामिनो निर्विशन्ति ॥ [ variants : -a) Cs अक्षीणान्तर्भवन-.-d) N, Cs बद्धापानं ; Sila-d. बध्वा यान ; some Mss बह्वालापा]. -a) Some Mss यत्रानीताः T, Cb, Ew ये विमानान.. Sh.Cp भूमेः.(also Param).-) J, T, Cg. b स्वजलकणिका-(Cf. 95a)(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); Cm, Es जालमार्गः.-d) Cp धूपोदारा-.Cv -निपुणं ; some Mss -कुशला. -a) Cv. p -बन्धोच्छ्सन-. J, Sh, Cs. d. m. p यत्र बिम्बाधराणां (also Param). -5) J, Sh, Cst. d. m. p, Es क्षौम रागात् (also Param); some Mss वासः कायात्.--c) ECs. d विद्युद्दीप्रा(Cs दीप्ता )नभिमुखमपि. Cg. b, Ew.g. अभिमुखगतान.-d) Sh विफलप्रेरिता; Cv.st विफलप्रेरणः; Sila-d. विफलप्रेरितः: some Mss विफलः प्रेरितः. 68. mom 69.

·. गत्युत्कम्पादलकपतितैयंत्र मन्दारपुष्पैः पत्रच्छेदैः कनककमलैः कर्णविभ्रंशिभिश्च । मुक्ताजालैः स्तनपरिचितच्छिन्नसूत्रैश्च हारै- नैंशो मार्गः सवितुरुदये सूच्यते कामिनीनाम् ॥ ७० ॥ मत्वा देवं धनपतिसखं यत्र साक्षाद्वसन्तं प्रायश्चापं न वहति भयान्मन्मथः षट्पदज्यम् । सभ्रूभङ्गप्रहितनयनैः कामिलक्ष्येष्वमोघे- स्तस्यारम्भश्चतुरवनिताविभ्रमैरेव सिद्धः ॥ ७१ ॥ -~-Cd. p and Paramesvara omit this stanza. Ei considers it interpolated. a) Some Mss गत्यौत्कम्पात्.--.b) Cv. c. b कृप्तच्छेद्यैः; Ew. g °च्छेदैः (noticed by Cb as a variant); Cs लुप्तच्छायैः. Cst 472eet: (notices textTeading also). Cb, Ew.g for pain, Cs and some Mss -वित्रंसिभिश्व. :) Cv. c. st मुक्तालमस्तनपरिमलैः; Cs मुक्तालग्नस्तनपरिसर; Mahima मुक्काजालस्तनपरिचय-- Mahima also notices the alternative reading मुक्तालमस्तनपरिमलच्छिन-(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 Brhaspati); some Mss -परिमलैर्भिन्नसूत्रः,-परिचितछिन्नसूत्रः and-परिचयछिन्नसूत्रः.Cst notices the variant मुक्ताजालस्तनपरिसरछिन्न-. Sar. remarks: मुक्तालमस्तनपरि- मलच्छिन्नसूत्रैश्च हारैरिति मुख्यः पाठः, मुक्ताजालैः स्तनपरिसरच्छिन्नसूत्रैश्च हारैरिति पाठान्तरम् । Jcontinues (after *8); Cs. c insert (after 31); N (after 64) and Sila-d. (after 65) utilise : *9 पत्रश्यामा दिनकरहयस्पर्धिनो यत्र वाहा: शैलोदयास्त्वमिव करिणो वृष्टिमन्तःप्रभेदात् । योधाग्रण्यः प्रतिदशमुख संयुगे तस्थिवांसः प्रत्यादिष्टाभरणरुचयश्चन्द्रहासत्रणाकैः ।। 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 पयोदाः]. -a) Some Mss दृष्ट्वा देवं -b)cd भयात्वामपि प्रेक्ष्य कामः --c) J. Cs. c. b, Et सभ्रूभङ्ग. -d) T, Cb, Ew. g चटुलवनिता-- ·६४ तत्रागारं धनपतिगृहादुत्तरेणास्मदीयं दूरालक्ष्यं तदमरधनुश्वारुणा तोरणेन । यस्योद्याने कृतकतनयः कान्तया वर्धितो मे हस्तप्राप्यस्तवकनमितो बालमन्दारवृक्षः ॥७२॥ वापी चास्मिन्मरकतशिलाबद्धसोपानमार्गा हैमैः स्यूता कमलमुकुलैः स्निग्धवैडूर्यनालैः । यस्यास्तोये कृतवसतयो मानसं संनिकृष्टं न ध्यास्यन्ति व्यपगतशुचस्त्वामपि प्रेक्ष्य हंसाः ॥७३ ।। (Contd. from page 63) J(after *8), Sh, Cs. m (after 71) insert and N (after *7), Sila-d. (after 67.) utilise : *10 वासश्चित्रं मधु नयनयोर्विभ्रमादेशदक्षं पुष्पोद्भेदं सह किसलयैर्भूषणानां विकल्पान् । लाक्षारागं चरणकमलन्यासयोग्यं च यस्या- मेकः सूते सकलमबलामण्डनं कल्पवृक्षः ॥ [variants: b) J विकल्पं ; some Mss 'विशेषान्. cd) J च यस्मिन्नेकः सूते] 72. -a) Ew अत्रागारं. Cv.c. d. m. p. b, Es -गृहानुत्तरेण. (CV. पञ्चम्यन्तः पाठस्त्वनार्यः but Tattvabodhini on Sidhānta-Kaumudi (on ii. 3. 31) remarks on this passage : उत्तरेणेत्येतत्-तोरण-समानाधिकरण तृतीयान्तं न त्वेनबन्तमित्याहुः, धनपतिगृहानुत्तरेणास्मदीयमिति कैश्चित्पठ्यते, तदा तु सम्यगेव । Cm धनपतिगृहादिति पाठे उत्तरेणेति नैनष्प्रत्ययान्तं कितु तोरणेनेत्यस्य विशेषणं तृतीयान्तं । Cb गृहादुत्तरेणेति पाठे विशेषेऽपि कचित्सामान्यप्रवृत्तेर्दिकशब्देन योगे पञ्चमी । Sar., Sumati, Mahima, Paramesvara and Kalyanamalla as in text; so also Rajasekhara in Kavyamimamsa. The masculine gender of Te is justified by quoting Amara-kosa गृहाः पुंसि च भूम्न्येव. -~-b)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-स्तवकविनतो. 73. -8) J, Sh, Cd. p हैमैः स्फीता; Cs. c. st. m. b, Ew. s हैमै छन्ना (also Sar.).J,T,Cs.c. st. m, Es विकचकमलैः; some Mss कनककमलैः and कमलकुसुमैः. J, Sh, Cd. p दीर्घवैडूर्य- (or वैदूर्य) (also Param). -c) Cp यस्यास्तीरे.-d) Sh, N, Cc. m.d, Es नाध्यास्यन्ति (Cm आध्यानमुत्कण्ठास्मरणमिति काशिकायाम् );some Mss न ध्यायन्ति. Some Mss त्वामलं. J प्राप्य हंसाः. : B ·तस्यास्तीरे रचितशिखरः पेशलैरिन्द्रनीलैः क्रीडाशैलः कनककदलीवेष्टनप्रेक्षणीयः । महिन्याः प्रिय इति सखे चेतसा कातरेण प्रेक्ष्योपान्तस्फुरिततडितं त्वां तमेव स्मरामि ॥ ७४ ॥ रक्ताशोकश्चलकिसलयः केसरश्चात्र कान्तः प्रत्यासन्नौ कुरवकवृतेर्माधवीमण्डपस्य । एकः सख्यास्तव सह मया वामपादाभिलाषी काश्त्यन्यो वदनमदिरां दोहदच्छद्मनास्याः॥ ७५ ॥ तन्मध्ये च स्फटिकफलका काञ्चनी वासयष्टि- मूले बद्धा मणिभिरनतिप्रौढवंशप्रकाशैः । तालैः शिअद्वलयसुभगैर्नर्तितः कान्तया मे यामध्यास्ते दिवसविगमे नीलकण्ठः सुहृद्धः ॥ ७६ ॥ 74. -a)Cv, Ew यस्यास्तीरे.J, Sh,Cs.c.d.p. (also Param) विहितशिखरः (text-reading also noticed by Cc); Cv निचित..-b) TEw.g -बेष्टनः प्रेक्षणीयः ; Sh and some Mss - वेष्टित-.-d)J-फुटित-. Param-स्फुटिततटितं. 75. a)T, Cs.g. b, Ew केसरस्तत्र.-5)Cb, Ew.g प्रत्यासन्नः. T, Cb, Ew कुरुवक ; Cst. m कुरुबक.-d) Sh वाञ्छत्यन्यो (also Sila-d.).J दौईद-; Cd. p. दोहल - (also Param). J transposes 75-78 and 79-81. 76. -क) Cr मूले नदा.-c) Sh, Cs. c. d. m शिजावलय-5 Foulkes (2 Mss) शिजवलय-as in text (Cr शिजदिति प्रयोगः प्रमादजः, अनित्यो वानुदात्तेदात्मनेपदविधिः; Cp परस्मैपदित्वं चिन्त्यं ; Cd परस्मैपदं न भवति ; Cc शिजवलयसुभगैरित्यशुद्धः पाठः; Cb शिवदिति क्वचिदात्मनेपदिनोऽपि परस्मैपदं स्यादिति बहवः प्रयोगा दृश्यन्ते; Cs also notices and justifies the text reading3 Dhvanyaloka reads as in text). J, Ew कान्तया नर्तितो by transp. Some Mss सभ्रूभ करतललयैनंर्तितः (Sar. and Mahima notice this reading; obviously it is an emendation ).

·77. एभिः साधो हृदयनिहितैर्लक्षणैर्लक्षयेथा द्वारोपान्ते लिखितवपुषौ शङ्खपद्मौ च दृष्ट्वा । क्षामच्छायं भवनमधुना :मद्वियोगेन नूनं सूर्यापाये न खलु कमलं पुष्यति स्वामभिख्याम् ॥ ७७॥ गत्वा सद्यः कलभतनुतां शीघ्रसंपातहेतोः क्रीडाशैले प्रथमकथिते रम्यसानौ निषण्णः । अर्हस्यन्तर्मवनपतितां कर्तुमल्पाल्पभासं खद्योतालीविलसितनिभां विधुदुन्मेषदृष्टिम् ॥ ७८॥ तन्वी श्यामा शिखरदशना पक्वबिम्बाधरोष्ठी मध्ये क्षामा चकितहरिणीप्रेक्षणा निम्ननाभिः । श्रोणीभारादलसगमना स्तोकनम्रा स्तनाभ्यां या तत्र स्याधुवतिविषये सृष्टिराधेव धातुः ॥ ७९ ॥ -a) Some Mss मनसि निहितैः. Cr लक्षणैलक्षणीयं CS लक्षयेस्तत्. Cd लक्षयतेः कर्मादर्शनालक्षयेस्तदिति केचित्पठन्ति.-) T, Cb, Ew. g. s मन्दच्छायं (also Kalyanamalla). -a) T, Cb, Ew. g. s तत्परित्राणहेतोः-5) Cd रत्नसानौ.-c) Sh अहस्येनं भवन-.-d) Some Mss-विलसन- -a) J, Cd. m, Es शिखरिदशना; Sar. gives the variant अशिखर- दशना. The text reading is given by T, Sh, Cv.c. st. p. b, Ew. The phrase is found in Ranayana (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 शिखराख्यामाणिक्यविशेषवत् स्निग्धधवला- रुणदन्ती । पक्कदाडिमबीजाभं माणिक्यं शिखरं विदुरिति हलायुधः । Cb (Cg similar): शिखरवत्कुन्दकुदमलवद्दशना दन्तास्तादृशी । शिखरं शृङ्गमग्रं च शिखरं कुन्दकुट्मल इति बलः । केचित्तु शिखरमयं तदतिशयेनानास्तीति अतिशयेर्शा- दित्वादत्; शिखरा अतिशयितामा दशना यस्याः सा। तथा दशनानां तीक्ष्णाप्रत्वेन 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. 78. 79.

·तां जानीयाः परिमितकथां जीवितं मे द्वितीय दूरीभूते मयि सहचरे चक्रवाकीमिवैकाम् । गाढोत्कण्ठां गुरुषु दिवसेष्वेषु गच्छत्सु बालां जातां मन्ये शिशिरमथितां पद्मिनी वान्यरूपाम् ॥ ८० ॥ नूनं तस्याः प्रबलरुदितोच्छूननेत्रं बहूनां निःश्वासानामशिशिरतया भिन्नवर्णाधरोष्ठम् । हस्तन्यस्तं मुखमसकलव्यक्ति लम्बालकत्वा- दिन्दोर्दैन्यं त्वदुपसरणक्लिष्ठकान्तेर्बिभर्ति ॥ ८१ ॥ आलोके ते निपतति पुरा सा बलिव्याकुला वा मत्सायं विरहतनु वा भावगम्यं लिखन्ती। पृच्छन्ती वा मधुरवचनां सारिका पञ्जरस्थां कचिद्भर्तुः स्मरसि रसिके त्वं हि तस्य प्रियेति ॥ ८२॥ 80. -a) Sh, Cc. m, Es जानीथाः (cf use of Atmanepada of jna in 63b).-c) J, Cd गाढोत्कण्ठा (also Param). Cv. p गाढोत्कण्ठागुरुषु Cs. st. b notice this variant). J, Cd. p बाला (also Param).-d) J, Cd. p जाता मन्ये शिशिरमथिता पद्मिनीवान्यरूपा (also Param). N, Cs. c तुहिनमथितां (also Sar and Sila-d.). 81. -a) Cs. c. st. d. m. p. b, Ew. g.s-नेत्रं प्रियायाः.--b)Cr. b, Eg-वर्णाधरौष्ठ.-c) 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 केचित्तु विरहतनुसद्भावेति पठन्ति. J भाव्यगम्यं ; some Mss भावगर्भ. -c) J मधुरवचनं.-d) Some Mss भर्तुः कच्चित् by transp. Sh, Cv.g. b,Ew. स्मरसि निभृते (= विनीते Cv3; = निःशब्दे Cg;= विनीते, दक्षे वा, परितोषिते वा, विजनप्रदेशे वा Cb)3BCd 'गिरिके (explained as: मार्जारादिसंनिधाना- सजराभ्यन्तरं प्रविश्य बालमूषिकेव बिभेतीति बालमूषिकानामान्तरेण शारिकाया उपालम्भपूर्व संबोधनम् । गिरिका बालमूषिकेत्यमरः); Cp सुभगे.

·६८ उत्सङ्गे वा मलिनवसने सौम्य निक्षिप्य वीणां मगोत्राएं विरचितपदं गेयमुद्रातुकामा । तन्त्रीरादा नयनसलिलैः सारयित्वा कथंचि- यो भूयः स्वयमपि कृतां मूर्छनां विस्मरन्ती ॥ ८३ ॥ शेषान्मासान्विरहदिवसस्थापितस्यावधेर्वा विन्यस्यन्ती भुवि गणनया देहलीमुक्तपुष्पैः । संयोग वा हृदयनिहितारम्भमास्वादयन्ती प्रायेणैते रमणविरहेष्वङ्गनानां विनोदाः ॥ ८४ ॥ सव्यापारामहनि न तथा पीडयेद्विप्रयोगः शङ्के रात्रौ गुरुतरशुचं निर्विनोदां सखी ते । मत्संदशैः सुखयितुमतः पश्य साध्वी निशीथे तामुन्निद्रामवनिशयनासन्नवातायनस्थः ॥ ८५ ॥ -a)C सोम्य.-~-b) Cm गीतमिति पाठे स एवार्थः-c)Sh,Cs.c. st.d. m. b तन्त्रीमार्दा.-d)J, Cs. c. st.d. p (also Param) स्वयमधिकृतां (Cd, however, explains स्वयमधिकृतामात्मप्रस्तुतां). -a) Foulkes प्रथमदिवस-. Sh विरहदिवसे स्थापितस्य; Cv.s.c. st. b, Ew.g.s°गमनदिवसप्रस्तुतस्य (Cs. c.st. b, Ew.g.s'स्थापितस्य ; some Mss प्रस्थितस्य).-b)T, Cv. m-दत्तपुष्पैः.-c) Sh, Cs. d. p मत्संयोग (also Param); Cm संभोग वा; Es. मत्सगं वा; Foulkes मत्संभोग. J हृदयरचिता-. Cb, Ew आसादयन्ती; some Mss उत्पादयन्ती.-d) Cb, Ew.g.s विरहे ह्यानानां. a)Cr. तथा स्वेदयेत्, 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 gergasi ( also Param).Cb notices a variant सौम्य for पश्य.-~-d) J,Cs.d, Es अवनि- (Cd विरह-) शयनां सम-; Sh, Ew शयनां सन्न- (also Kalyanamalla); N, Cc. m शयनां सौध-, (Sar. Sumati and Silard as in text). The sequence of stanzas 85-92 in N and Cv is as follows: 88,85,86,87,89,91,90,923; in Cs 85,88,87,86,89,91, 90,923; in Cst 88,86, 87,89,91, 85,90,923; insila-d.88,86, 87, 89,90, 91,85, 92. For slight change of order in Cc.m, Esseep.l.to87. 83. 84. 85. - ·86. आधिक्षामां विरहशयने संनिषण्णकपाश्र्धा प्राचीमूले तनुमिव कलामात्रशेषां हिमांशोः । नीता रात्रिः क्षण इव मया सार्वमिच्छारतैर्या तामेवोष्णैर्विरहमहतीमश्रुभिर्यापयन्तीम् ॥ ८६ ॥ निःश्वासेनाधरकिसलयक्लेशिना विक्षिपन्ती शुद्धस्नानात्परुषमलकं नूनमागण्डलम्बम् । मत्संयोगः कथमुपनमेत्स्वप्नजोपीति निद्रा- माकाङ्क्षन्ती नयनसलिलोत्पीडरुद्धावकाशाम् ॥ ८७॥ आये बद्धा विरहदिवसे या शिखा दाम हित्वा शापस्यान्ते विगलितशुचा तां मयोद्वेष्टनीयाम् । स्पर्शक्लिष्टामयमितनखेनासकृत्सारयन्ती गण्डाभोगात्कठिनविषमामेकवेणीं करेण ॥ ८८॥ -a) T, Cv. b, Ew.s tilatation-; some Mss fasttimorens -. Cst - and-पा.-5). Some Mss -शेषां सुधांशोः Cst तनुरिव and -मात्रशेषा. -c) J, Cc. b, Ew. g क्षणमिव. Cb यद्यप्यमरकोशादी क्षणशब्दस्य पुंस्त्वं वं तथापि क्षणमिव गमितो वासरो वासवेनेत्यादिप्रयोगदर्शनात्क्षणशब्दोऽर्धदिौ पठनीय इति कलिङ्गः; क्षण इवेति युक्तः पाठ इति शर्वः-d)N, Cs.c. st. b. Ew विरह- जनितैरश्रुभिः (also Sila-d.); Cv विरहशयनेष्वश्रुभिः; some Mss विरहपरि- तैरश्रुभिः; some Mss विरहगुणितरश्रुभिः N, Sila-d. Cst यापयन्ती. Cr substitutes the second half of 87 for that of 86. -a) Cst विक्षिपन्ती.-5)Cs. st आगण्डलम्बि (also Sar. Sumati and Mahima).-c) Cd. m. g मत्संभोगः. J कथमुपनयेत् ; T,Cs. b, Eg.s कथमपि भवेत् ; Cc, Ew क्षणमपि भवेत्.Cst, Sar. and some Mss सुखमुप- नयेत् ; Et कथमुपनमेत् in the text, but in comm. उपगमेदागच्छेत्.-d) N, Cst आकासन्ती (also Sila-d.). Some Mss रुद्धाश्रुवृत्त्या. For the second half of 87, Cv substitutes that of 86.-The order of 86-89 in Cm, Es is as follows: 86, 89, 87,883; in Cc 88, 87,86,89. -a)Sh,Cc.d या शिरोदाम %BCv.p. b, Eg या शिखादाम (also Param). Cd शिरोदाम हित्वेति पाठः। विखादाम हित्वेति पाठे शिखाशब्दः शिर-शब्दपर्यायो न भवति.-b)T,Cs. st. b, Ew.g या (Cs. st सा) मयोद्वेष्टनीया; Cr या मयोन्मोचनीया.c) Cb notices for अयमित a variant अपमित (also Sar.) and explains it as प्रापितापमान. Cst सारयन्ती.-d) Cr कठिन- विषमात्; some Mss कलुषविषमां. 87. 88.

·89. पादानिन्दोरमृतशिशिराजालमार्गप्रविष्टा- न्पूर्वप्रीत्या गतमभिमुख संनिवृत्तं तथैव । चक्षुः खेदात्सलिलगुरुभिः पक्ष्मभिश्छादयन्ती साभ्रेऽह्रीव स्थलकमलिनी न प्रबुद्धां न सुप्ताम् ।। ८९ ॥ सा संन्यस्ताभरणमबला पेलवं धारयन्ती शय्योत्सङ्गे निहितमसकृदुःखदुःखेन गात्रम् । वामप्यत्रं नवजलमयं मोचयिष्यत्यवश्य प्रायः सर्वो भवति करुणावृत्तिरार्द्रान्तरात्मा ॥ ९०॥ जाने सख्यास्तव मयि मनः संभृतस्नेहमस्मा- दित्थंभूतां प्रथमविरहे तामहं तर्कयामि । वाचालं मां न खलु सुभगंमन्यभावः करोति प्रत्यक्षं ते निखिलमचिराद्धातरुक्तं मया यत् ॥ ९१॥ -b) Sh गतमपसुखं ; Cd गतमपि ततः; some Mss अभिमुखगतं. Some Mss तदैव-c) J, Sh, Cp खेदाचक्षुः by transp. Cv. st. सजलगुरुभिः. Sh, Cp (also Param) छादयित्वा ; Cst छादयन्ती.-d) N, Cst (also Sila-d)-कमलिनी न प्रबुद्धा न सुप्ता• Cm नप्रबुद्धां नसुप्ताम्, After 89, T and some Mss insert: स्निग्धाः सख्यः कथमपि दिवा तां न मोक्ष्यन्ति तन्वी- मेकप्रख्या भवति हि जगत्यगनानां प्रवृत्तिः । स त्वं रात्रौ जलद शयनासन्नवातायनस्थः कान्तां सुप्ते सति परिजने वीतनिद्रामुपेयाः ॥ अन्वेष्टव्यामवनिशयने संनिकीणकपाचा तत्पर्य(न्त )प्रगलितलवैश्छिन्नहारैरिवाः । भूयो भूयः कठिनविषमां सारयन्ती कपोला- दामोक्तव्यामयमितनखेनैकवेणीं करेण ॥ -a)Cm पेशलं (also Sar. and Sumati); Ew कोमलं.-c) Cd.p आसं (also Param). T, Ew•g अशुं जललवमयं ; Cg असं जलकणमयं; Cb notices a variant असं नवजलकणं. T, Cs transpose 90, 91.- On the compound दुःखदुःखेन see Chowdhury s18. -5) Some Mss त्वत्सखीं तर्कयामि.-c)Cg, Eg (also Sar.) सुभगं मन्युभावः (Cb notices this variant); some Mss सुभगं मन्यमानः:-) Cá सकलमचिरात्. Sh, Et मया तत्; some Mss मयेति. T,Cs transpose 90 and 91. .. * 11 * 12 90. 91. .

·रुद्धापाङ्गप्रसरमलकैरजनस्नेहशून्यं प्रत्यादेशादपि च मधुनो विस्मृतभूविलासम् । त्वय्यासन्ने नयनमुपरिस्पन्दि शङ्के मृगाक्ष्या मीनक्षोभाञ्चलकुवलयश्रीतुलामेष्यतीति ॥ ९२ ।। वामश्चास्याः कररुहपदैर्मुच्यमानो मदीये - मुक्ताजालं चिरपरिचितं त्याजितो दैवगत्या । संभोगान्ते मम समुचितो हस्तसंवाहनानां यास्यत्यूरुः सरसकदलीस्तम्भगौरश्चलत्वम् ॥ ९३ ॥ तस्मिन्काले जलद यदि सा लब्धनिद्रासुखा स्या- दन्वास्यैनां स्तनितविमुखो याममात्रं सहस्व । मा भूदस्याः प्रणयिनि मयि स्वप्नलब्धे कथंचि- त्सद्यः कण्ठच्युतभुजलताग्रन्थि गाढोपगूढम् ॥ ९४ ॥ 92. -b) T-भ्रूविकारं.-c) Cd वाम मृगाक्ष्या.-d) Cr. b, Ew. g. s मीनक्षोभाकुलकुवलय-; Cd मन्ये मीनोच्चलकुवलय-- 93. -a) Cr. st वामो वास्याः.-B) Sh, Cd. p, Ew चिरविरचितं (also Param).-c) Sh हस्तसंवाहनाभिः; some Mss संवाहनस्य.-d) Cc.g, Ew. g कनककदली-(Cb notices this. reading). J-गर्भगौरः; Cb -स्तम्बगौरः. 94. -a) Cr जलद दयिता लब्धनिद्रा यदि स्यात्.-b) Cs. c. st. b, Ew.s (also Sar.) तत्रासीनः. स्तनित-; some Mss अन्वासीनः. Cb, Ew. g. s सहेथाः (also Kalyanamalla).-)J प्रणयिनि जने.

·७२ तामुत्थाप्य स्वजलकणिकाशीतलेनानिलेन प्रत्याश्वस्तां सममभिनवैर्जालकैर्मालतीनाम् । विद्युद्गर्भ स्तिमितनयनां त्वत्सनाथे गवाक्षे वक्तुं धीरस्तनितवचनैर्मानिनी प्रक्रमेथाः ॥ ९५ ॥ भर्तुमित्रं प्रियमविधवे विद्धि मामम्बुवाई तत्संदेशान्मनसि निहितादागतं त्वत्समीपम् । यो वृन्दानि त्वरयति पथि श्राम्यतां प्रोषितानां मन्द्रस्निग्धैर्ध्वनिभिरबलावेणिक्षोमोत्सुकानि ॥ ९६ ॥ इत्याख्याते पवनतनयं मैथिलीवोन्मुखी सा त्वामुत्कण्ठोच्छुसितहृदया वीक्ष्य संभाव्य चैव । श्रोष्यत्यस्मात्परमवहिता सौम्य सीमन्तिनीनां कान्तोदन्तः सुहृदुपनतः संगमात्किंचिदूनः ॥ ९७ ॥ 95. -a) Jप्रोत्थाप्यैनां.-b) Some Mss मालतीनां रजोभिः-c) Sh, Cs.c. st. d. m. p विद्युदर्भः (also Param); Kalyanamalla, Sar. and some Mss विद्युदर्भ; Cb, Ew. g. s विद्युत्कम्प-C निहितनयनां-d) J, Sh, Cp धीर स्तनित-; Cst. m. धीरः स्तनित- (also Sar. and Sila-d.); Cs.c.d धीरैः स्तनित-; Cb धीरध्वनितः. J, Sh-स्तनितवचनो. Cb notices all these variants, as well as धीरध्वनितवचनो or • वचनं. , 96 -a) Jअभिदधे.-b) J, Cs. c. m, Es तत्संदेशः.J,Cs.c मनसि निहितः; Cm, Es हृदयनिहितैः Cst, some Mss हृदयनिहितात. Cst. प्राप्तवांस्त्वत्.-c) Sh श्राम्यतां प्रेक्षितानां; Cp श्राम्यतामध्वगानां.-d) Hultzsch's Sarada Ms सान्द्रनिग्धैः; some Mss मन्द्रन्निग्ध-. 97. -a) Cb पवनतनये (Cb also notices text-reading).-b) Cst. b Ew संभाष्य (also Sasvata, Sar. and Laksminivasa).Cm, E चैवं (also Sar.).-c)J परमवहितं ; some Mss परमपि हितं. C सोम्य.-1) J, Sh, Cp कान्तोपान्तात्सुहृदुपगमः (Sh उपगतः). T, N, Cm. b, EM उपगतः,Cs.c. st उपहृतः (also Sila-d, Sar. and Mahima).

·७३ तामायुष्मन्मम च वचनादात्मनश्चोपकर्तु ब्रूया एवं तव सहचरो रामगिर्याश्रमस्थः। अव्यापन्नः कुशलमबले पृच्छति त्वां वियुक्तः पूर्वाशास्यं सुलभविपदां प्राणिनामेतदेव ॥ ९८॥ अङ्गेनाङ्गं तनु च तनुना गाढततेन तसं सास्त्रेणास्रद्रवमविरतोत्कण्ठमुत्कण्ठितेन । उष्णोच्चासं समधिकतरोच्चासिना दूरवर्ती संकल्पैस्तैर्विशति विधिना वैरिणा रुद्धमार्गः ॥ ९९ ॥ शब्दाख्येयं यदपि किल ते यः सखीनां पुरस्ता- कर्णे लोलः कथयितुमभूदाननस्पर्शलोभात् । सोऽतिक्रान्तः श्रवणविषयं लोचनाभ्यामदृष्ट- स्त्वामुत्कण्ठाविरचितपदं मन्मुखेनेदमाह ॥१०॥ 98. -a) Sh, Cv, Eg आयुष्मान्. Cv. s. st आत्मना. Cd. p चोपकर्तुः:-) J, Sh, Cr. s. st. Eg ब्रूयादेवं.-c) Some Mss पृच्छति त्वा. J नियुक्तः, Sh, Cp. b, Ew and Param. वियुकां.-d) Sh, N, Cs. c. st. m पूर्वाभाष्य (also Sar. and Sila-d.). Sar : पूर्वाशास्यमिति मूलपाठः. T, Cb, Ew.g. भूतानां हि क्षयिषु करणेष्वाद्यमाश्वास्यमेतत्. N transposes 98 and 99. 199. -a)Sh, Cs. c. m, Es प्रतनु: Cb, Ew. g सुतनु (Cv चार्थाभावात्प्रतनु तनुनेति पठनीयम् ; Cs.c. m seem to adopt Cr's emendation; but cd चकारः प्रतिविशेषणमाख्यातसंबन्ध कर्तुं प्रयुकः, Cp चकारः कुशलप्रश्नसमुच्च- यार्थः).-b) Sh, Cs अश्रुद्रव; Cc. m. b, Ew.s अश्रुद्धतं ; Cd. P, Eg असतं. Cb, Ew. g. s दीर्घोच्छास ; Foulkes प्रेम्णोच्छासं. Cd समाधिकखरो- d) Cr. p. b, Ew.g.sसंकल्पैस्ते (also Param and Kalyānamalla); Ei justifies this reading thus : तैरिति तच्छब्दप्रयोगस्यानुपयोगायुष्मच्छन्द- प्रयोगाभावे त्वदीयमझमित्यस्य बोधयितुमशक्यत्वाच. N transposes 99 and98. 100. -a) Cs. c तत्सखीनां.-b) Some Mss कथायितुमगात्.-c) T, Sh, Cs.c. st, Ew. g. s लोचनाभ्यामहश्यः (also Sar.); Cr. b लोचना- नामगम्यः.-d) Sila-d. उत्कण्यतरलितपदं. Eg संमुखे वेदं.

·७४ श्यामास्वङ्गं चकितहरिणीप्रेक्षिते दृष्टिपातं वक्तच्छायां शशिनि शिखिनां बर्हमारेषु केशान् । उत्पश्यामि प्रतुनुषु नदीवीचिषु भ्रूविलासा- न्हन्तैकस्थं कचिदपि न ते चण्डि सादृश्यमस्ति ॥१०१॥ त्वामालिख्य प्रणयकुपितां धातुरागैः शिलाया- मात्मानं ते चरणपतितं यावदिच्छामि कर्तुम् । अझैस्तावन्मुहुरुपचितैदृष्टिरालुप्यते मे क्रूरस्तस्मिन्नपि न सहते संगमं नौ कृतान्तः ॥ १०२ ॥ मामाकाशप्रणिहितभुजं निर्दयाश्लेषहेतो- लब्धायास्ते कथमपि मया स्वप्नसंदर्शनेषु । पश्यन्तीनां न खलु बहुशो न स्थलीदेवतानां मुक्तास्थूलास्तरुकिसलयेष्वभुलेशाः पतन्ति ॥ १०३ ॥ 101. -a)Cv-हरिण- Sh, Cd. 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 भीरु (also Sar.); Sila-d. न ते सुभ्र ; 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: धारासिक्तस्थलसुरभिणस्त्वन्मुखस्यास्य बाले दूरीभूतं प्रतनुमपि मां पञ्चबाणः क्षिणोति । धर्मान्तेऽस्मिन्विगणय कथं वासराणि ब्रजेयु- दिक्संसक्तप्रविततघनव्यस्तसूर्यातपानि ॥ [ Variant : d) N, Sila-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 आस्लैः Cr. p दृष्टिरालिप्यते; some Mss दृष्टिरालिख्यते. 103.-a) Sh आकाशे प्रणिहित- -b) Cr. st कथमपि सति; some Mss कथमपि निशि.-c) Cd अन्ये तु पश्यन्तीनां तुहिनकणिकाच्छद्मना देवतानामिति पाठमाहत्य व्याचक्षते, इदं रसावहं न भवति.-d) Some Mss अश्रुपाताः. B *13 ·भित्त्वा सद्यः किसलयपुटान्देवदारुमाणां ये तत्क्षीरसुतिसुरभयो दक्षिणेन प्रवृत्ताः । आलिङ्गन्ते गुणवति मया ते तुषाराद्रिवाताः पूर्व स्पृष्टं यदि किल भवेदङ्गमेमिस्तवेति ॥ १०४ ॥ संक्षिप्येत 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 नीचैर्गच्छत्युपरि च दशा चक्रनेमिक्रमेण ॥ १०६ ॥ शापान्तो मे भुजगशयनादुत्थिते शाङ्गपाणौ मासानन्यान्गमय चतुरो लोचने मीलयित्वा । पश्चादावां विरहगुणितं तं तमात्माभिलाषं निर्वेक्ष्यावः परिणतशरचन्द्रिकासु क्षपासु ॥ १०७॥ -a) Some Mss छित्त्वा. Cp किसलयपुटं.-5) T-द्रुतिसुरभयो. -d) Cv. d. p पूर्वस्पृष्टं (also Param). J transposes 104 and 105. a) Cv संक्षिप्येरन् ; Cs. c. st. संक्षिप्यन्ते (also Sar.); some Mss संक्षिप्यवं. J, Sh, Cb, Ew.g क्षणमिव (also Kalyānamalla).Cv.s.c. st. -यामास्त्रियामाः (also Sar.)-b) Some Mss अहरपिच मे.-d) T, Cd, Ew. s गाढोष्णाभिः (also Foulkes). J transposes 105 and 104. -a) Cd. m. p (also Param) न त्वात्मानं (Cm notices also text-reading); some Mss इत्यात्मानं (also Sar.); Cb notices both these readings. J, T, Cs. c. st. m. b, Es विगणयन्नात्मनैवावलम्बे (also Sar.). -b) J, Cd. m, Es नितरां (also Param).-c). J, Cm कस्यैकान्तं. Ew. g उपगतं (also Sar. and Kalyānamalla). -d) Sh, Cp गच्छन्त्युपरि च दशाः --b) T, Cs. c. b, Ew मासानेतान् ; Sh, Cst. m, Es शेषान्मासान (also Param.).. Cs.c. d. m, Es विरहगणितं ; Kalyanamalla and some Mss जनितं. J तमेवाभिलाषं.-d) Foulkes निर्विश्यावः. 104. 105. 106. 107.

·108. 109. भूयश्वाह त्वमसि शयने कण्ठलग्ना पुरा मे 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 ॥१०९॥ -a) Cb, Ew. g. s भूयश्चापि. Some Mss. भूयश्वासि त्वमपि. Cv. s. c. st. m त्वमपि (also Sar.).-5) T,Cb, Ew. g सत्वरं (Cb notices text-reading also); Cv. m सस्वनं. Foulkes च प्रबुद्धा.-c) J पृच्छतोऽसि Cp पृच्छतेच.-d) Some Mss रमयन्कामिनी कामपि त्वं. b) Cm (as in Ep) चकितनयने (also Sar.). -C) T, Cb, Ew. g विरहव्यापदः; Cv विरहह्वासिनः; some Mss विरहध्वंसिनःSh भ्रंसिनस्ते; Cs. भ्रंशिनस्ते, Cc. m, Es ध्वंसिनस्ते.J तेऽप्यभोगात Cm, Es ते त्वभोगात्; Cb, Ew.g ते धभोग्या (Cb त्वभोग्या) .-d.) T,Cb, Ew.g दृष्टे वस्तु-. J, T, Sh, N, Cs. c. m. g. (all after 109), Sila-d. (after 110) Ew.s(after 110) insert or utilise: आश्वास्यैवं प्रथमविरहोदप्रशोकां सखी ते शैलादाशु त्रिनयनवृषोत्खातकटानिवृत्तः । साभिज्ञानप्रहितकुशलैस्तद्वचोभिर्ममापि प्रात:कुन्दप्रसवशिथिलं जीवितं धारयेथाः ।। But this verse is omitted by Cv. st. d. p. b. Param., Eg, and its authenticity is doubtful. Of Eastern Commentators it is included by Sanātana Gosvamin and Kalyanamalla but omitted by Makaranda Miśra and Bharata-mallika. 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-ofplace 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 शोकदष्यं; Kalyanamalla and Ew-विरहादुप्रशोकां ; Foulkes-विरहेणोप्रशोकां. T, Ew सखीं मे; Cs सखीं तां; some Mss. सखी स्वां.-B)J तस्मादद्रे- त्रिनयन-T,Cs, Ew शैलादस्मास्त्रिनयन- Some Mss उत्खातरजात्.-c)J साभिज्ञान प्रहितवचनस्तत्र युकैर्ममापि.-d) Cs भ्रातः; some Mss प्रायः J धारयेदै]. * 14 ·110. कञ्चित्सौम्य व्यवसितमिदं बन्धुकृत्यं त्वया मे प्रत्यादेशान्न खलु भवतो धीरतां कल्पयामि । निःशब्दोऽपि प्रदिशसि जलं याचितश्चातकेभ्यः प्रत्युक्तं हि प्रणयिषु सतामीप्सितार्थक्रियैव ॥ ११० ॥ एतत्कृत्वा प्रियमनुचितप्रार्थनावर्त्मनो मे सौहार्दाद्वा विधुर इति वा मय्यनुक्रोशबुद्धया । इष्टान्देशान्विचर जलद प्रावृषा संभृतश्री- मा भूदेवं क्षणमपि च ते विद्युता विप्रयोगः ॥१११॥ इति कालिदासविरचितं मेघदूतं समाप्तम् ॥ -a) Cr सोम्य.-b) Cv. c. st प्रत्याख्यातुं (also Kalyanamalla, Sär., Sumati and Mahima ); Cs reg; Cg SPIRITTRUCT; some Mss प्रत्याख्यानात्. Sumati and Mahima अधीरतां. T, Sh, Cr.s.g. b. Ew.g तर्कयामि (also Sar.).-c) Cp निशब्दो हि (also Param). Some Mss याचितं or यद्भवान्,-d) Cp प्रत्युक्तं तु. 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.-b)Cb विधुरे इति सप्तम्यन्त मयीत्यस्य विशेषणम्.-c) Sh, Cm. p. b जलद विचर (also Param and Sar.) by transp.-d) Cb मा भूदेव (also notices text-reading).Jक्षणमपि सखे, T, Ew क्वचिदपि न ते. After this natural conclusion of the poem, Cs. c insert and N Slad, utilise the following verse: *15. तं संदेशं जलधरवरो दिव्यवाचाचचक्षे प्राणांस्तस्या जनहितरतो रक्षितुं यक्षवध्वाः। प्राप्योदन्तं प्रमुदितमनाः सापि तस्थौ स्वभर्तुः केषां न स्यादभिमतफला प्रार्थना युत्तमेषु ॥ [variants:-d) अवितथफला प्रार्थनाभ्युनतेषु]. N and Sila-d. continue: Cs.c, Ew (also Kalyanamalla) insert: * 16 श्रुत्वा वार्ता जलदकथितां तां धनेशोऽपि सद्यः शापस्यान्तं सदयहृदयः संविधायास्तकोपः। संयोज्यैतौ विगलितशुचौ दंपती हटचित्तौ भोगानिष्टानविरतसुखं भोजयामास शश्वत् ॥ [variants :-d) अभिमतसुखान्प्रापयामास] 111. - ·Contd from 77 Before these two verses (*15, *16) the following additional verses are found in some Mss. and commentaries: * 17 इत्याख्याते सुरपतिसखः शैलकुल्यापुरीषु स्थित्वा स्थित्वा धनपतिपुरी वासरैः कैश्चिदाप । मत्वागारं कनकरुचिरं लक्षणैः पूर्वमुक्त- स्तस्योत्सने क्षितितलगतां तां च दीनां ददर्श ।। * 18 तस्मादद्रनिगदितपथः शीघ्रमेत्यालकायां यक्षागारं विगलितनिभं दृष्टचिह्नर्विदित्वा । यत्संदिष्टं प्रणयमधुरं गुह्यकेन प्रयत्ना- तदेहिन्याः 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। मेघस्यास्मिन्नतिनिपुणता बुद्धिभावः कवीनां नत्वार्यायाश्चरणकमलं कालिदासश्चकार । [variants:-a) सुचरितपद.-b) दुःखयुक्त विनोद:.-८) काम चास्मिन्मतिनिपुणतानन्यभावः ] ·SELECT BIBLIOGRAPHY **

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·SELECT BIBLIOGRAPHY 1. EDITIONS a. Text only The Méghadúta or Cloud Messenger : a poem in the Sanscrit language. By Cálidasa. Trans'ated 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). Meghadûta, 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 Kavya-sargraha. W. Thacker and Co.: Calcutta 1847. (Follows Wilson's text). In Dinanātha Nyāyaratna's Kavya-samgraha. Kāvyaprakāśa Press : Calcutta 1869. [Based on Haeberlin's text). In Jivananda Vidyāsägara's Kavya-sarngraha. Nutana 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 Meghadüta, with the commentary Sarjīvani of Mallinātha Ed. Benares 1849. In litho. [Another Benares ed. in litho 1867 and also from Kāśi Sariskota Press, 1877). Ed. Madana Mohana Tarkālamkāra. Sanskrit Press : Calcutta 1850. Ed. Väg-viśva-mudra Press : Calcutta 1850. M-6 ·82 MEGHA-DŪTA Ed. in Telugu characters. Vivekādarśa Press : Madras 1859. [Other Telugu ed. from Vibudha-manohāriņi Press, Madras 1876 and from Ādi-sarasvatī-nılaya Press, Madras 1877). Ed. Krishna Sastri Bhátavadekar. Bombay 1866. (With a glossary). Ed. Iswarachandra Vidyasagara. Sanskrit Press : Calcutta 69, [With an appendix containing variants from Bengal commentaries). Ed. Vavilla Ramasyami Sastri. Madras 1863. [Also another edition in Grantha characters from the Hindu-bhāşā-samjīvanī Press : Madras 1870 ; also from Vidya-kalpataru Press, Palghat 1889]. 'Ed. Ajita Nátha [Bhattacharya) Nyáyaratna. Calcutta 1870. Ed. Pránanáth Pandita. Valmiki Press : Calcutta 1871. [With Bengali metrical translation). Contains also Ghatakarpara. Ed. Kolārada Nārāyaṇa Sāstrigal. In Kannada characters. Vicāradarpana Press : Bangalore 1876. Ed. Kâsînâtha Pandurang Parab. Nirnay Sagar Press : Bombay 1877. [2nd ed. 1883; 3rd. ed. 1887). Ed. V. S. Islampurkar. Bombay 1889. [Contains extracts from six commentaries). Ed. Gopal Raghunath Nandargikar. 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 commentaries). [There is a large number of other and later editions with Mallinātha's commentary, but it is not necessary to notice them here). Meghadūta, with the commentary Arthabodhini of Kaviratna Chakravartin. Printed in Bengali characters. Calcutta 1850. [With a Bengali transl.). Megha-data, with the commentary (Avacūri) of Kanakakirti-gani. Printed in litho. Benares 1867. Megha-sarndeśa, with the commentary Vidyullatā of Pürnasarasvati. Ed. R. V. Krishnamachariar. Sri-Vani-vilas Press : Srirangam 1909. [Edited from two MSS). Meghadūta, with the commentary Pañjikā of Vallabhadeva Ed. E. Hultzsch. With Sanskrit-English vocabulary. Royal Asiatic Society : London 1911. (Edited from four-MSS). Megha-samdeśa, with the commentary Pradīpa of Dakşināvartanātha Ed. T. Ganapati Sastri. Trivandrum Sanskrit Series : Trivandrum 1919. [Edited from two MSS). Meghadūta, with the commentaries Samnjivanī of Mallinātha and Cäritravardhani of Caritravardhana, and a modern commentary Ed. Narayan Sastri Khiste. Chowkhamba Sanskrit Series : Benares 1931. Reprint 1953.

·SELECT BIBLIOGRAPHY 83 Megha-dūta, with the commentary of Sthiradeva Ed. V. G. Paranjpe. Poona 1935. [Edited from one MS in the Mandlik collection of Fergusson College, Poona). Megha-samdeśa with the commentary Sumanoramaņī of Parameśvara Published by the Travancore University Oriental Manuscripts Library, Trivandrum 1946. [Edited from three MSS). Meghadūta, with the commentary Subodhā of Bharata-mallika Ed. Jatindra Bimal Chaudhuri. Prācyavāni Mandira Series : Calcutta 1951. [Edited from four MSS). Meghadüta, with the commentary Tātparya-dīpikā oí Sanātana Gosvamin and Kavipriyā of Sāśvata Ed. Jatindra Bimal Chaudhuri in Pracyavāni x, pt. 2 and xi Calcutta 1953-54 [Edited from two MSS from IQ and one MS from ASB collection). [For other commentaries not yet in print, see under Manuscripts. Text with modern commentaries are not mentioned here). 2. ADAPTATION, TRANSLATION AND PARAPHRASE Meghadūta, as embodied in Nemi-dūta of Vikrama, ed. Kävyamālā, Gucchaka ii. Nirnay Sagar Press : Bombay 1886. Meghadúta. A Sanskrit Poem by Kálidása. With a Sinhalese Paraphrase, ed. Hon. T. B. Pánabokke. G. J. A. Skeen : Colombo 1893. [The text in Sinhalese characters). Meghadŵta, as embodied in the Pársvábhyudaya, with the commenatry of Mallinátha, a literal English translation and introduction, ed. Kashinath Bapu Pathak. Aryabhusan Press : Poona 1894. [2nd ed., Poona 1916). Die tibetische Übersetzung von Kālidāsas Meghadūta, nach dem roten und schwarzen Tanjur herausgegeben und ins Deutsche Übertragen von Herman Beckh. Berlin 1907. (Aus dem Anhang zu den Abhandlungen d. Koenigl. Preuss. Akad. vom Jahre 1906). Meghadūta, as embodied in Megha-samuccaya or Meghadüta-samasyia-lekha of Meghavijaya, ed. Jaina Atmānanda-granthamālā, Bhavnagar 1914. Meghadūta, as embodied in Sila dūta of Caritrasundara-gani, ed. Haragovinda Das and Becara Das. Yaśo-vijaya Jaina-granthamälā, no. 18, Benares 1915. [The Jaina Megha-duta of Merutunga is an independent work written in imitation of Kálidāsa's poem). 3. MODERN TRANSLATIONS For English Metrical Translation by H. H. Wilson, 1813, see under Editions. Meghadůta oder der Wolkenbote, eine altindische Elegie dem Kalidasa nachgedichtet und mit Anmerkungen begleitet von Dr. Max Müller. [Metrical German Translation). Adolf Samter : Königsberg 1847.

·84 MEGHA-DŪTA Kalidasa's Wolkenbote übersetzt und crläutert von C. Schutz. (Nebst H. H. Wilson's englischer Übersetzung). Velhagen und Klasing : Biclcfeld 1859. Meghaduta in Oeuvres complètes de Kalidasa, traduites du Sanscrit en françasis....par Hippolyte Fauche, 2 vols. [Megha in vol. 1] Librairie de A. Durand : Paris 1859-60. (Also in the same author's Oeuvres choisis de Kalidasa. Librairie Internationale : Paris 1865). Meghadūta, English Translation in the Pandit, Old Series, ir 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 français, avec un commentaire, par le Colonci IIcnry Aimé Ouvry. Williams and Norgate : London 1869. Meghadúta by Kálıdása. Literally translated by G. A. Jacob. Dnyan Prukash Press : Poona 1870. Meghaduta, das ist, der Wolkenbote, metrisch übersetzt von Ludwig Fritze, Ernst Schmeitzner : Chemnitz 1879. Meghadüta, the cloud messenger, a pocm of Kalidasa. Translated (into verse] by Thomas Clark. Trübner and Co.: London 1882. Meghadūta o la nube messaggera. Tradotto da Giovanni Flechia. [With a note on the geography of the poem by F. L. Pulle). Bibl. degli studi italiani di Filologia Indo-iranica. G. Carnesecchi e Figli : Firenze 1897. Meghadūta, le nuage messager. traduction français, par A. Guérinot. Ernest Leroux : Paris 1902. Meghadůta or the cloud-messenger by Kalidasa. Translated from Sanscrit into Ukrainian verse, with preface and notes, by Prof. Paul Ritter. Ukrainian Society of Oriental Research : Kharkow 1928. [The Appendix contains a translation from Rabindranath Tagore's Bengali essay on Meghadūta). The Cloud-messenger, an Indian love lyric. Translated from the original Sanskrit of Kalidasa by Charles King. The Wisdom of the East Scries. John Murray : London 1930. Kalidasa, Translations of Shakuntala and other works (viz. Raghuvamſa, Kumārasambhava, Meghadüta and Rtusamnhāra). 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 Nadargikar, as well as in other popular editions. 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 Search of ·SELECT BIBLIOGRAPHY 85 MSS are generally not mentioned, as well as MSS in private possession or existing in private libraries. Only MSS to be found in important libraries are listed here. I am indebted to Dr. V. Raghavan of Madras University for help in compiling this list. The abbreviations are as given in his New Catalogus Catalogorum. C= Commentary ; inc = incomplete ; fr = fragmentary] a. The Text, occasionally with Gloss or Commentary Adyar II, p. 105-11a (19 MSS, eight 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 (with C), 6098 (with C) ; Annamalai Univ. 30; AU 29665, 32705 ; Baroda, Accession nos. 756, 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 Țippana) ; Br. Mus. 224-25 (with C) ; Burnell 160b (2 MSS), 161a (5 MSS) ; Cabaton I Nos. 659 (2), 716, 717 ; Chanı 2837, 2853, 3555 ; Cranganore Palace I 98, 148, II 428, 463 (with C); Cs VI 108, 109 (with C. inc), 207-210; CU Add. 2110 ; Dacca 33E, 256A, 321F, 408F, 1016B, 1079B, 1994, 2280 (inc) ; Delhi p. 10, no. 125; Firenze 432; 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, 5771/2737, 3772/2019, 3773/1491d, 3781/2650 (with C), 6998-7003 (two with C); Jodhpur p 10, no. 242 ; Jones 410 ; Kāmakoti Matha p. 11, no. 441 (with C); Kandy I p. 45, nos. 3, 13; Kandy II p. 8, E8 (with C, called Sanne) ; Karkal 22(f); Katm 6 (with C); Keonjhar State No. 6(b); Kotah 721, Kāvya sec. No. 10; LZ 411-13, 415 (fr) ; Mad. Univ. 24 (Pūrva-m.), 476 (Uttara-m.), also 8 MSS15 (Uttara-m.), 409, 551, 558, 592, (Pūrva-m.), 749, 768 (Purva-m.), 919 (same inc) ; Mandlik Libr. List p. 69 (2 MSS, one with C); MD 11869-11873, 11874 (inc), 11875 (inc), 11876, 11877 (Uttara-m.) 11881 (inc with C), 11882 (Pūrva-m. with C), 11883 (inc) ; Moodbidri II, 605 (inc), 717 (inc) ; MT 1171 (Uttara-m.), 4520a (Pūrva-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. Cal. nos. 119-24 (one MS fr.) ; Sri. Dev. 338 ; SSPC II, C. 17, 22, 50, 59, 62 (all with C), 64, 91, 116, 156 : Stein 71 ; TA 1173, 1176. 1838, 1842, 1903, 1907, 1955, 2112, 2147, 2763 ; TD 3864-69 (6 MSS, same as noted by Burnell, except Burnell 160b), 3870-73 (4 MSS, all inc, not noticed by Burnell), 23552;

·86 MEGHA-DUTA Tirupati 589; Tra. Ad Rep. 1104, App. B p. 29 no. ,160 ; Trav. Univ. 428B, 461B, 471C, 754A (inc), 999B (inc), 2536B, 4602 (with C), 6960 (with C); Triv. Cur, collection IV, p 23 ; Trippuſillua A 357, 365, 372, 387 ; Tüb. 16; Ujjain p. 41, nos. 1074-76 ; Vañgiya p. 202 (inc), 203 (Pūrva-m.) ; Viśvabhāratī 315 (with gloss), 831 (with gloss), 2332 (with gloss) ; W 1537, 1544. b. Commenturies und Commcnlators Anvaya-bodhinī, Avacūri, Avacūınī or Kathambhuti. These are the descriptive names by which some of the Commentarie's mentioned above arc called. Aşada : Tīkā. Mentioned by Balacandra on Viveka-manjari Perhaps the same as Asaha or Asaha incutioned by thc commentator Janārdana (Peters, iii, 102, 324). Son of Katuka ; wrote the Viveramañjari in 1192 A.D. (P. K. Gode, Calcutta Oriental Journal, ii, 1991). Uddyotakara : Tikā. Quoted by Kalyānmalla on 47. Nāgoša or Nagoji Bhatta (beginning of the 18th century) wrote a commenlary called Uddyota on Govinda Thakkura's Pradīpa commentary on Mammata's Kavya-prakāśa. Are these two Uddyotakaras identical ? Kanakakirti-gani : Tīkā or Avacūri. Pupil of Jayamandira, who was pupil of Jinacandra Sūri of Kharatara-gaccha. Br. Mus. 224/Or. 2145b (MS dated 1462 A.D.) ; L2 416 (no date). (For edition, see above). Kamalākara : Srñgāra-rasa-dīpikā. Son of Caturbhuja and Mahlayi. Pays homage to Gangādhara and Seisa Nasimha (about the end of the 16th century). Also wrote a comm. on Ghatakarpara-kävya and Harivilāsa. Bh 1904-6, p. 43. Kalpa-lata Peters. iv. 28; BORI 747 of 1886-92. Kalyāņmalla : Malati. Styled Rājarşi, son of Gajamalla and grandson of Karpūra of Padmabandhu family. Patron of Bharata-mallika (q. v.). IO nos. 3774/1584, 3777/529; Oxf 125b; L 2383 (vii, p. 148) Kavicandra : Manorama L 3174 (ix, p. 251) in Bengali characters Kaviratna Cakravartin : Artha-bodhini Dacca 1994 (70 G); RASB 4956/10802 (the title Cakravartin is here omitted) (For edition, see above), Krsnadāsa Vidyāvāgiša : Tikā. Also wrote a comm. on the Gita-govinda. Sucīpattra 12. Kaumudi and Kaumudi-kāra, quoted by Bharata-mallika on 60, 87, 90, 104, etc.

·SELECT BIBLIOGRAPHY 87 Kşemahamisa-gani : Tīkā. Pupil of Jinabhadra-sūri of Kharatara-gaccha. Also commented on Vägbhatālamkāra and Vrtta-ratnākara. Peters. iii. 395, vi. 346 ; BORI 329 of 1884-86, 346 of 1895-98. Cārıtravardhana or Căritravardhana-gani : Tikā. Son of Rāmacandra Bhisaj; had the title of Vidyādhara or Sahitya-vidyādhara. Probabiy belonged to the Kharatara-gaccha. Flourished between 1172 and 1385 (ABORI, XV, pp. 109-11). Also commented on Raghuº and Kumāraº, as well as on Siśupālaº, Naişadhaº and Rāghavapāņdaviya. Peters vi. 345 ; RASB 4954/10070 , BORI 345 of 1895-98. (For edition see above.) Cintamani : Tikā B 2, 98. Jagaddhara : Rasa-dīpikā. A well known Maithili scholiast and son of Ratnadhara. Lived after the 14th century. Also commented on Kumāraº as well as on Mälati-madhava, Vāsavadattā, Veni-samhāra. Sarasvati-lanthābharana, etc. Gives an account of himself in his Con Mälatī-madhava. L 1966 (v, p. 287) (in Maithili characters). Janārdana or Janārdana Vyāsa : 111ā or Bhāsya. Pupil of Ananta. Also commented on Raghuº, as well as on Vitta-ratnākara and Kävyaprakāśa. Date probably between 1192 and 1385 A.D. (P. K. Gode, Calcutta Or. Journal ii, 1888). Refers to three previous commentators by name, Vallabha, Asaha or Asaha and Sthiradeva. Peters. iii. 324; Baroda 2176. Janendra : Tikā NW 616. Jinaharsa : Tikā. Pupil of Dharmasundara-gani. CPB 7777 ; Jinaratnakaśa 314a enters one MSS. Tattva-dipa Navadwip 694. Dakşiņāvarta or Dakşinăvarta-nātha : Pradīpa. Referred to by Mallinātha, Dinakara and Caritravardhana. Quotes the lexicographer Keśavasviāmin (end of the 12th century; author of Nānārtharnava-samkşepa) and is quoted by Arunācalanātha who is earlier than Mallinātha. Belonged probably to the 13th century. Triv. Curr. III, p. 11, no. 86 (Dīpa), v, p. 32, no. 231 : Cranganore Palace I, 361. (For edition, see above). Dinakara Miśra : Tikā. Son of Dharmañgada and Kamalā. Also commented on Raghuº, a MS of which in BORI is dated Samvat 1441 (= c. 1385 A.D.); commented also on Siśupāla. (Baroda 11364. Divākara or Divākara Upādhyāya : Fikā or Meghadüta-dyotikā. A protégé of a king of Mithila. Quotes Kapthābharaṇa Wrote before 1385 A.D. Also commented on Raghuº and Kumāraa.

·88 MEGHA-DŪTA IO no. 3780/1516d ; Mithila 3580 ; Mithila II p. 114 (inc); Hpr. ii, 237, Niruktakūra, quoted by Mallinātha (Oxf 126a). Parameśvara : Sumanoramanī. Son of Rşi and Gauri of Payyur Bhattalui 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). Sce Intivd. to the cd. of his work and Poona Orientalist, ix, p 148. GD 1875; Granthappura, p. 89, 110 1875 ; Trav. Ad Rep. 1101, App, B, p 29 (no. 160) ; Trav. Univ. 615, 5114. The comm. cxists in a longer and a sholer recension (Sco Adyar Libr. Bulletin, Feb. 1945 and C. Kunhan Raja Presentation Volume). (For edition, sce above). Pūrna-sarasvati : Vidyullată. Pupil of Pūrnajyotir-muni. Also author Rju-laghvi Mālatīmādhava-Kathā (ed. N. A. Gore, Poona 1913), Hamsa-samdesa (cd. Trivandrum Skt. Series, 1937), and Rasamañjarī commentary on the Mülati-madhava (cd. same scrics, 1953). Lived probably in the second half of the 14th century, or the first hall of the 15 century. Since he quotes Citsukha by name lie should be later than the first half of the 14th century. Annamalai Univ 36 ; Avanapparambu Mana 183B ; Cherp. 150(1) ; Elankulattu Kurkūr Bhattatiri 7; GD 1873-74 ; Granthappura p. 89, nos. 1873 (inc), 1874, p. 92, no. 1948 ; Krangat Mana 150A ; PUL II p. 262, no. 4510 ; TCD no. 1486 ; Trav. Ad. Rep. 2600 ; Trav. Univ. 99 A (inc), 142 (inc), 180, 267, 5983 ; Trippunittura A 184, 185, D 150a. (For edition, see above) Brhaspati. Quoted by Bharata-mal ika on 70. Surnamed Miśra. Also commented on Raghuº and Kumāraº. Bhagiratha Kavi : Tikā Varendra p. 3, no. 76. Bhagiratha Miśra : Tattva-dipikā. Son of Harsadeva of the Pitamundi family, lived under Jagaccandra of Kūrmācala (Auf I, p. 394b). Also commented on Raghuº, Kirāta", Saśupālaº and Naişadhaº. May be the same as above. L 221 (i, p. 127) ; SSPC II, C. 23 (both in Bengali characters). Bharata-mallika or Bharatasena : Subodhã. A Bengali Vaidya or physician, son of Gaurānga-mallika, descended from the family of Vaidya Harihara Khān; protégé of Kalyana-malla (q.v). Lived about 1750 AD. Had also the title of Kaviraja. Commented on the standard Mahākāvyas including Raghuº and Kumāra", and wrote works and commentaries on grammar, lexicon etc. AS p. 152; IO 3774/1584, 3775/994, 3776/415 ; Mithila II, p. 117: Oxf 125b; RASB 4958/4028. (For edition, see above).

·SELECT BIBLIOGRAPHY 89 Makaranda Miśra : Megha-saudāmini Alph. List. Ben. Govt. p. 91, 10761 ; RASB 4955/1076 (in Devanāgari characters). Mallinātha : Samjīvani. Also called Kolācala Mallinātha Suri (Pedda Bhatta), a well kr.own scholiast who commented on the five standard Mahākāvyas including Raghuº and Kumāraº. Lived about the end of the 14th century. Also wrote a C on the Ektāvali of Vidyadhara. Adyar II, p. 11a (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) ; Burncil 160b, 161a (8 MSS) ; Chani 2312, 2902 ; Copenh. 13; Granthappura p. 93, no. 1993; IO nos. 3774/1584, 3778/1398C, 7001 ; Jodhpur p. 10, no. 243 ; Kainur 13; Kizhakkumbāgattu Mana 51A; LZ 414 (ſr); MD 11878, 11879 (inc), 11880, 11884 (inc), 11885 (inc), 11886, 15829 (7 MSS in all) ; Mithila 3581 ; MT 177,1b, 4943c (both Uttara-m, inc) ; Oxf 125b; PUL II p. 262, nos 4505-08 , Rajapur 575 ; Sri. Dev. 338; Singeri Mutt 311a; Stein 71 (2 MSS, one inc); TD 3874-84 (11 MSS. all noticed by Burnell, except the first and last, some inc) ; Trav. Univ. 856, 1344A (inc), 2536A, 3107, 3569A, 4002, 5516 (inc) ; Viśva-bhārati 1388, 2067 (inc). Mahimasimha-gani : Tikā. Pupil of Sivanidhäna of Kharatara-gaccha. The C was composed in Samvat 1693 (= c. 1637 A.D.). BORI no. 389 of 1884-87 ; Jinaratnakośa enters three MSS. Mahimeru : Bālāvabodha-vrttı Jaina Granthāvali p. 335. Meghadūta-sthūla-tātparya IO no. 3774/1584 (appended to the MS in two leaves giving an analysis, verse by verse, and a list of authorities). Megharāja, Megharāja-gani or Megharāja-sadhu : Subodhikā or Sukhabodhikā. Between 1172-1404 A.D. (P. K. Gode in Poona Orientalist, i, no. 3, pp. 50-51) BORI 479 of 1899-1915, 390 of 1884-87 (dated Sarvat 1460 C. 1404 A.D.). Meghalatā BORI 160 of 1882-83; L 3076 (ix. p. 163) ; Jinaratnakośa 314a (one MS) Motājit Kavi: Tikā BORI 392 of 1884-87. Ravikara : Tikā. Perhaps the same as Ravikara, son of Harihara, and commentator on Pingala and Vịtta-ratnakara. L 3371 (x, p. 112) in Bengali characters. Rasika-rañjani Pallurutti 19B. Rāma Upadhyāya : Tikā. Rice 238.

·90 MEGHA-DŪTA Rāmanātha Tarkalamkāra : Muktavali IO 3774/1584; Oxf 125b. Lakşmīnivāsa : Sışya-hitaişiņi. Son of Sriranga and pupil of Ratnaprabha Sūri. Wrote before 1458 A.D. America 1635 ; BORI 344 of 1895-98, 159 of 1882-83 (dated Saniyat 1713 c. 1657 AD.) ; II 76 ; Oxf II, no. 1252 ; W 1545 (gives the date Sanivat 1514 c. 1458 A.D.). Vatsa-vyāsa (or Srivatsa Vyrāsa) · Sisu-lulaişiņi. Also commented on Raghu" and Kumāra". BORI 748 of 1886-92 ; Barucha 6049, Stein 71. Vallabhadeva : Pañjikā. Surname Marainārlhacihnu. Son of Rājānaka Anandadeva, father of Candrāditya and grandſather of Kayyața. (Oxf 113b). Belonged probably to the first half of thc 10th century. Commented on Rudrata's Kāvyālamkāra and thic several standard Kávyas of Mägha, Mayūra and Ratnākara, as well as on Raghuº and Kumāra. America 1633 ; Baroda 1837(b), 1844 ; BORI 82 and 84 of 1883-84 ; Br. Mus. 226 (C called Vitti, Pañjika or Tikā); H 74 ; PUL II, p. 262, no. 4509. (For cdition, scc above) Vijaya Sūri or Gani : Tikā. The C was composcd in Samvat 1709 1653 A.D. Also commented on Raghuº and Kumāra", where he is said to be a pupil of Rāmavijaya-gapi. BORI 443 of 1887-91 (C called Sukha-bodhikā) Viſvanatha : Durbodha-pada-bhañjikā NW 626: Trav. Univ. 6960. Visvanath Miśra : Meghadütartha-muktavali L 399 (i, p. 224) in Bengali characters ; Oudh xvii, 14 (Muktāvali) Sarva. Quoted by Bharata-mallika on 88. Sāśvata : Kavi-priyla. Refers to Vallabha. L 2740 (viii, p. 187) ; RASB 4953/5646 (fr.). (For edition see above) Srikantha and his Pupil : ſīkā PUL II, p. 262, no. 4511. Sanātana Gosvāmin : Tātparya-dūpikā. Son of Kumāra, brother of Rūpa and Vallabha and disciple of Caitanya whom he met about 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 Jinacandra. Also commented on Raghuº, as well as on Vitta-ratnākara. He composed his Vāgbhatālammkära-vrtti in 1636 A.D. at Ahmedabad. PUL II, p. 262, no. 4513. Sarasvatītirtha : Vidvajjananurañjini. Narahari-Sarasvatitirtha, born in Sarivat 1298 ( 1242 A.D.) in Tribhuvanagiri in the Andhra ·SELECT BIBLIOGRAPHY 91 country. Describes himself as the son of Mallinātha and Nāgammā and grandson of Narasimha, who was son of Rāmeśvara of Vatsa-gotra. Described as Paramahamsa Parivräjakācārya. The C was written at Benares. Also commented on Kumāraº. Author also of the Bālacittanurañjini comm. on Mammata, where he gives an account of himself. BORI 442 of 1887-91 (inc); Cambridge Univ. Libr. (Auſ I, p. 466b) ; CU Ādd. 2110; RASB 4957/10414. Säroddhāriņi BORI 157 of 1882-83 (dated Samvat 1617 = c. 1561 A.D.). Sumativijaya : Sugamānvayā. Pupil of Vinayameru, he is said to have completed his C on 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 enters 4 MSS. Sthiradeva : Bäla-prabodhini. Mentioned by the commentator Janārdana (Peters. iii, 324), 4.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 : Sargatā. Son of Vañkavihārin Gangopadhyāya of Krishnanagar in the Rādha country. Keith would identify him with Haragovinda Vācaspati, the author of Jñāpaklāvali 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 Kálidāsas 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 Panabokke's edition. Notes variants from this Sinhalese paraphrase). A. A. Macdonell in JRAS, 1913, pp. 176-83. [Review of Hultzch'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 : Kálidāsa. Brestau 1921, pp. 69f.

·92 MEGHA-DŪTA Harichand Sastri : Kälidāsa et l'Art poétique de l'Inde. Paris 1917, pp. 238f. A. A Macdonell: A History of Sanskrit Literature. London 1905, pp. 335-36. M. Winternitz: Geschichte der indischen Litteratur, vol. iii. Leipzig 1920, pp. 105-7. A. B. Keith : Classical Sanskrit Literature. Oxford Univ. Press (Heritage of India Scries), 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 Ilistory of Classical Sanskrit Litcrature). Calcutta University 1947, pp. 132-34. M. Krishnamachariar : History of Classical Sanskrit Literaturc. Madras 1937, pp. 359-64. Tarapada Chowdhury : Linguistic Aberrations in Kalidāsa's Writings. Reprinted from the Journal of the Bihar Rescarch Society, xxxvi, pts. 3-4. Patna 1951. [Notes somc grammatical irrcgularities from the Meghadūtal. T. Foulkes : Kálidása. A complete Collection of the various Readings of the South Indian Manuscripts, vol. i. Madras 1904. :

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·Pada-Index of Stanzas अंसन्यस्ते सति हलतो मेचके वाससीव 59 d. अङ्गग्लानिं सुरतजनितां तन्तुजालावलम्बा: 675 अङ्गेन्नाङ्गं तनु च तनुना गाढतक्षेन तक्ष 99 a. अत्यादित्यं हुतवहमुखे संभृतं तद्धि तेजः 43 d. अद्रेःशृङ्ग हरति पवनः किं स्विदित्युन्मुखीभिः 14 a. अन्तःशुद्धस्त्वमसि भविता वर्णमात्रेण कृष्णः 49 d. अन्तःसारं धन तुलयितुं नानिलः शक्ष्यति त्वां 20 c. अन्तर्बाप्पश्चिरमनुचरो राजराजस्य दध्यो 3 b. अन्तस्तोयं मणिमयभुवस्तुङ्गम_लिहाया: 64 c. अन्वास्थैनां स्तनितविमुखो याममात्रं सहस्व 94b. अप्यन्यस्मिञ्जलधर महाकालमासाद्य काले 34 a. अर्चिस्तुङ्गानभिमुखमपि प्राप्य रत्नप्रदीपान् 69 c. अहंस्यन्तर्भवनपतितां कर्तुमल्पाल्पभासं 78c. अर्हस्येनं शमयितुमलं वारिधारासहस्त्रैः 53 c. अध्यापन्नः कुशलमबले पृच्छति त्वां वियुक्तः 98 c, अव्यापन्नामविहतगतिर्द्रक्ष्यसि भ्रातृजायां 10 b. अस्त्रेस्तावन्मुहुरुपचितैदृष्टिरालुप्यते मे 102 c. आकाङ्क्षन्ती नयनसलिलोत्पीडरुद्वावकाशां 87 d. आ कैलासाद्धिसकिसलयच्छेदपाथेयवन्त: 11 c. आत्मानं ते चरणपतितं यावदिच्छामि कर्तुं 102 b. आथे बद्धा विरहदिवसे या शिखा दाम हित्वा 88 a. आधिक्षामा विरहशयने संनिषण्णेकपार्थी 86 a. आपन्नार्तिप्रशमनफलाः संपदो झुप्तमानां 53 d. आपृच्छस्व प्रियसखममुं तुङ्गमालिङ्गय शैलं 12 a. आमन्द्राणां फलमविकलं लप्स्यस गर्जितानां 34 d. आमोक्ष्यन्ते त्वयि मधुकरश्रेणिदीर्घान्कटाक्षान् 35d. आराध्यैनं शरवणभवं देवमुलचिन्ताध्वा 45 a. आलिजयन्ते गुणवति मया ते तुषाराद्रिवाताः 104c. आलेख्यानां सलिलकणिकादोषमुत्पाध सद्यः 68 b. आलोके ते निपतति पुरा सा बलिव्याकुला वा 82a.

·96 MEGHA-DŪTA आविर्भूतप्रथममुकुलाः कन्दलीश्चानुकच्छम् 21 b. आशाबन्धः कुसुमसदृशं प्रायशो ह्यङ्गनानां 10c. आषाढस्य प्रथमदिवसे मेघमाश्लिष्टसानुं 2 c. आसीनानां सुरभितशिलं नाभिगन्धर्मंगाणां 52 a. आसेवन्ते मधु रतिफलं कल्पवृक्षप्रसूतं 66c. इत्थं चेतश्चटुलनयने दुर्लभप्रार्थनं मे 105c. इत्थंभूतां प्रथमविरहे तामहं तर्कयाम 91 b. इत्याख्याते पवनतनयं मैथिलीवोन्मुखी सा 97 a. इत्यौत्सुक्यादपरिगणयन्गुह्यकस्तं ययाचे 5 c. इन्दौदैन्यं त्वदुपसरणालष्टकान्तेर्बिभर्ति 81 d. इष्टान्देशान्विचर जलद प्रावृषा संभृतश्रीः 111 c. इष्टे वस्तुन्युपचितरसाः प्रेमराशीभवन्ति 109 d. उत्पश्यामि त्वाय तटगते स्निग्धभिन्नाअनामे 59a. उत्पश्यामि द्रुतम प सखे मत्प्रियार्थ थियासोः 22 a. उत्पश्यामि प्रतनुषु नदीवीचिषु भूविलासान् 101 c. उत्सङ्गे वा मालिनवसने सौम्य निक्षिप्य वीणां 83 a. उद्दामानि प्रथयति शिलावेश्मभियौवनानि 25d. उद्यानानां नवजलकणैयूँथिकाजालकानि 26 b. उष्णोच्छ्वासं समाधिकतरोच्छ्वासिना दूरवर्ती 99 c. एक मुक्तागुणमिव भुवः स्थूलमध्येन्द्रनीलं 46 d. एकः सख्यास्तव सह मया वामपादाभिलाषी 75c एतत्कृत्वा प्रियमनुचितप्रार्थनावर्त्मनो मे 111 a. एतस्मान्मां कुशलिनमाभिज्ञानदानाद्विदित्वा 109 a. एभिः साधो हृदयनिहितैर्लक्षणैर्लक्षयेथा 77 a. कः संनद्धे विरहविधुरां त्वय्युपेक्षेत जायां8c. कञ्चित्सौम्यं व्यवसितामदं बन्धुकृत्यं त्वया मे 110a. कच्चिद्भर्तुः स्मरसि रसके त्वं हि तस्य प्रियति 82 d. कण्ठाश्लेषप्रणयिनि जने किं पुनर्दूरसंस्थे 3 d. कर्णे लोलः कथयितुमभूदाननस्पर्शलोभात 100 b. कर्तुं यच्च प्रभवति महीमुच्छिलीन्ध्रामवन्ध्यां 11a. कल्पन्तेऽस्य स्थिरगणपदप्राप्तये श्रद्दधानाः 55d. कश्चित्कान्ताविरहगुरुणा स्वाधिकारप्रमत्तः 1 a.

·PĀDA-INDEX OF STANZAS 97 कस्यात्यन्तं सुखमुपनतं दुःखमेकान्ततो वा 106c. काङ्क्षत्यन्यो वदनमदिरां दोहदच्छद्मनात्याः 75 d. कान्तोदन्तः सुहृदुपनतः संगमाकिंचिदून: 97 d. कामार्ता हि प्रकृतिकृपणाश्चेतनाचेतनेपु 5 d. काय येन त्यजति विधिना स त्वयैवोपपाध: 29d. कालक्षेपं ककुभसुरभौ पर्वते पर्वते ते 22 b. काले काले भवति भवता यस्य संयोगमेत्य 12 c. किंचित्पश्चाइज लघुगतिर्भूय एवोत्तरेण 16 d. कुन्दक्षेपानुगमधुकरश्रीमुषामात्मबिम्बं 47 c. कुर्वन्कामात्क्षणमुखपटनीतिमैरावणस्य 62 कुर्वन्संध्याबलिपटहतां शूलिनः श्लाघनीयां 34c. कृत्वा तासामभिगममपां सौम्य सारवतीनां 19. के वा न स्युः परिभवपदं निष्फलारम्भयत्नाः 54 c. कैलासस्य त्रिदशवनितादर्पणस्यातिथि: स्याः 58 b. क्रीडालोलाः श्रवणपरुषैर्जितर्भाययेस्ता: 61 d. क्रीडाशैलः कनककदलीवेष्टनप्रेक्षणीयः 74 b. क्रीडाशैले प्रथमकथिते रम्यसानो निषण्ण: 78 b. क्रीडाशैले यदि च विहरेत्पादचारेण गौरी 60 b. क्रूरस्तस्मिन्नपि न सहते संगम नौ कृतान्त: 102 d. क्षामच्छार्य भवनमधुना माद्वियोगेन नूनं 77 c. क्षीणः क्षीणः परिलधु पयः स्रोतसा चोपयुज्य 13 d. क्षेत्रं क्षत्रप्रधनपिशुनं कौरवं तडजेथाः 48 b. खद्योतालीविलासितनिमा विधुदुन्मेषष्टिं 78 d. खिन्नः खिन्नः शिखरिपु पर्द न्यस्य गन्तासि यत्र 13 c. गच्छन्तीनां रमणवसति योषितां तत्र नक्तं 37a. गण्डस्वेदापनयनरुजालान्तकोत्पलानां 26c. गण्डाभोगात्कठिनविषमामेकवेणी करेण 88d गत्युत्कम्पादलकपतितैर्यत्र मन्दारपुष्पैः 70 a. गत्वा चोवं दशमुखभुजोच्छासितप्रस्थसंधेः 58 a. गवा सद्यः कलभतनुतां शीतसंपातहेतोः 78a. गत्वा सद्यः फलमपि महत्कामुकत्वस्य लब्धा 24b. गन्तव्या ते वसतिरलका नाम यक्षेश्वराणां 7 c. गम्भीरायाः पयसि सरितश्चेतलीव प्रसाने 40a. ML-7 ·98 MEGHA-DŪTA गर्भाधानक्षणपरिचयानूनमाबद्धमाला: 9 c. गाढोत्कण्ठां गुरुषु दिवसेप्वेषु गच्छत्सु बालां 80 c. गाढोष्माभिः कृतमशरणं त्वद्वियोगव्यथाभिः 105 d. गौरीवक्त्र कुटिरचना या विहस्येव फेनैः 50 c. चक्षुः खेदात्सलिलगुरुभिः पक्ष्मभिश्छादयन्ती 89 c. चूडापाशे नवकुरवकं चारु कर्णे शिरीषं 65 c. छन्नोपान्तः परिणतफलयोतिभिः काननान्नैः 18 a. छायात्मापि प्रकृतिसुभगो लप्स्यते ते प्रवेशं 40 b. छायादानाक्षणपरिचितः पुष्पलावीमुखानां 26d . छायाभिन्नः स्फटिकविशदं निर्विशेस्तं नगेन्द्रं 62 d. जम्बूकुअप्रतिहतरयं तोयमादाय गच्छेः 20.b. जह्वोः कन्यां सारतनयस्वर्गसोपानपाडं 50 b. जातां मन्ये शिशिरमथितां पद्मिनी वान्यरूपां 80d. जातं वंशे भुवनविदिते पुष्करावर्तकानां 6 a. जानामि त्वां प्रकृतिपुरुष कामरूपं मघोनः 6 b. जाने सख्यास्तव मयि मनः संभृतस्नेहमस्मात् 91a. जालोगीणरुपचितवपुः केशसंस्कारधूपैः 32 a. जीमूतेन स्वकुशलमयीं हारयिष्यन्प्रवृत्ति 4 b. ज्ञातास्वादो विवृतजधनां को विहातुं समर्थः 41 d. ज्योतिलेखावलाय गलितं यस्य बर्ह भवानी 44 a. ज्योतिश्छायाकुसुमरचनान्युत्तमस्त्रीसहायाः 66 b. तं चेद्वायौ सरति सरलस्कन्धसंघजन्मा 53 a. तच्छ्रुत्वा ते श्रवणसुभगं गर्जितं मानसोत्काः 11 b. तत्कल्याणि त्वमपि सुतरां मा गमः कातरत्वं 106 b. तत्र व्यक्तं दृषदि चरणन्यासमर्धेन्दुमौले: 55 a. तत्र स्कन्दं नियतवसति पुष्पमेधीकृतात्मा 43 a. तत्रागारं धनपतिगृहादुत्तरेणास्मदीयं 72 a. तत्रावश्यं वलयकुलिशोनोगीर्णतोयं 61 a. तत्संदेशान्मनसि निहितादागतं त्वत्समीपं 96 b. तन्त्रीराः नयनसलिलै सारयित्वा कथंचित 83c. तन्मध्ये च स्फटिकफलका काञ्चनी वासयष्टिः 76a. तन्वी श्यामा शिखरदशना पक्रबिम्बाधरोष्ठी 79a.

·PĀDA-INDEX OF STANZAS 99 तस्मादस्याः कुमुदविशदान्यहसि त्वं न धैर्यान् 40 c. तस्माद्गच्छेरनुकनखलं शैलराजावतीणां 50 a. तस्मिन्काले जलद यदि सा लब्धनिद्रासुखा स्यात् 94 a. तस्मिन्काले नयनसलिलं योषितां खण्डितानां 39a. तस्मिन्नद्रौ कतिचिदबलाविप्रयुक्तः स कामी 2 a. तस्य स्थित्वा कथमपि पुरः केतकाधानहेतोः 3 a. तस्या एव प्रभवमचलं प्राप्य गौरं तुषारैः 52 b. तस्याः किंचितत्करपृतमिव प्राप्तवानीरशाख 41 a. तस्याः पातुं सुरगज इव ज्योन्नि पश्चार्धलम्बी 51a. तस्याः सिन्धोः पृथुमपि तर्नु दूरभावाप्रवाहं 46 b. तस्यारम्भश्चतुरवनिताविभ्रमैरेव सिद्धः 71 d. तस्यास्तिक्तैर्वनगजमदैर्वासितं वान्तवृष्टिः 20 a. तस्यास्तीरे रचितशिखरः पेशलैरिन्द्रनीलैः 74 a. तस्योत्सङ्गे प्रणयिन इव स्रस्तगङ्गादुकूलां 63 a. तामायुष्मन्मम च वचनादात्मनश्चोपकर्तुं 98a. तामुत्तीर्य ब्रज परिचितभ्रूलताविभ्रमाणां 47 a. तामुत्थाप्य स्वजलकणिकाशीतलेनानिलेन 95a. तामुन्निद्रामवनिशयनासन्नवातायनस्थः 85 d. तामेवोष्णैर्विरहमहतीमश्रुभियापयन्तीं 86 d. तां कस्यांचिद्भवनवलभौ सुप्तपारावतायां 38 a. तां चावश्यं दिवसगणनातत्परामेकपत्नी 10 a. तां जानीयाः परिमितकथां जीवितं मे द्वितीयं 80 a. तान्कुर्वीथास्तुमुलकरकावृष्टिहासावकीर्णान् 54 c. ताभ्यो मोक्षस्तव यदि सखे धर्मलब्धस्य न स्यात् 61c. तालैः शिजवलयसुभगैर्नर्तितः कान्तया मे 76 c. तीरोपान्तस्तनितसुभगं पास्यसि स्वादु यत्तत् 24 c. तेनार्थित्वं त्वयि विधिवशाहूरबन्धुर्गतोऽहं 6c. तेनोदीची दिशमनुसरेस्तिर्यगायामशोभी 57 c. तेषां दिक्षु प्रथितविदिशालक्षणां राजधानी 24a. तोयक्रीडानिरतयुवतिस्नान तितैर्मरुद्भिः 33 d. तोयोत्सर्गद्रुततरगतिस्तत्परं वम तीर्ण: 19 b. तोयोत्सर्गस्तनितमुखरो मा स्म भूर्विकवास्ताः 37 d. त्वं चेदच्छस्फटिकविशदं तर्कयस्तियंगम्भः 51 b.

·100 MEGHA-DŪTA त्वत्संपर्कात्पुलकितमिव प्रौढपुष्पैः कदम्बैः:25 b. त्वत्संरोधापगमविशदैश्योतिताश्चन्द्रपादैः 67 c. त्वद्गम्भीरध्वनिषु शनकैः पुष्करेष्वाहतेषु 66 d. त्वनिष्यन्दोच्छसितवसुधागन्धसंपर्करम्यः:42 a. त्वय्यादातुं जलमवनते शार्जिणो वर्णचौरे 46 a. त्वय्यायत्तं कृषिफलमिति भ्रूविकारानभिज्ञैः 16 a. त्वय्यारूढे शिखरमचलः स्निग्धवेणीसवणे 18 b. त्वय्यासले नयनमुपरिस्पन्दि शके मृगाक्ष्या 92 c. त्वय्यासन्ने परिणतफलश्यामजम्बूवनान्ताः 23 c. त्वामप्यत्रं नवजलमयं मोचयिष्यत्यवश्यं 90c. त्वामाख्दं पवनपदवीमुगृहीतालकान्ताः 8 a. त्वामालिख्य प्रणयकुपितां पातुरागैः शिलायां 102.a त्वामासारप्रशमितवनोपप्लवं साधु मूनी 17 a. त्वामुत्कण्ठाविरचितपदं मन्मुखेनेदमाह 100d. त्वामुत्कण्ठोच्छसितहृदया वीक्ष्य संभाव्य चैव 97 b. दग्धारण्येष्वधिकसुरभिं गन्धमाघ्राय चोर्ध्याः 21 c. दोल्सेकादुपरि शरभा लवयिष्यन्त्यलवयं 54 b. दिङ्गागानां पथि परिहरन्स्थूलहस्तावलेपान् 14 d. दी/कुर्वन्पटु मदकलं कूजितं सारसानां 31 a. दूराल्लक्ष्यं तदमरधनुश्वारुणा तोरणेन 72 b. दूरीभूते मयि सहचरे चक्रवाकीमिवैकां 80 b. दृष्टः स्वमे कितव रमयन्कामपि त्वं मयेति 108d. दृष्टे सूर्ये पुनरपि भवान्वाहयेदवशेष 38 c. दृष्टोत्साहश्चकितचकितं मुग्धसिद्धाङ्गनाभिः 14 b. द्वारोपान्ते लिखितवपुषौ शङ्खपद्मौ च दृष्ट्वा 77 b. धारापातैस्त्वमिव कमलान्यम्यवर्षन्मुखानि 48 d. धुन्वन्वातैः सजलपृषतैः कल्पवृक्षांशुकानि 62 c. धूतोद्यान कुवलयरजोगन्धिभिर्गन्धवत्याः 33c. धूमज्योतिःसालिलमरुतां संनिपातः क मेधः 5a. धूमोदारानुकृतिनिपुणा जर्जरा निष्पतन्ति 68 d. धौतापाहरशशिरुचा पावकेस्तं मयूरं 44 c.

·PĀDA-INDEX OF STANZAS 101 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 पराधीनवृत्ति: 8 d. निद्रां गत्वा किमपि रुदती सस्वरं विप्रबुद्धा 108 b. निर्विन्ध्यायाः पथि भव रसाभ्यन्तरः संनिपत्य 28 c. निर्वेक्ष्याव: परिणतशरच्चन्द्रिकासु क्षपासु 107 a. निहादी ते मुरज इव चेत्कन्दरेषु ध्वनिः स्यात् 56c. निःशब्दोऽपि प्रदिशसि जलं याचितश्चातकेभ्यः 110c. निःश्वासानामशिशिरतया भिन्नवणधिरोष्ठं 81 b. निःश्वासेनाधरकिसलयक्लेशिना विक्षिपन्तीं 87 a. नीचैराख्यं गिरिमधिवसेस्तत्र विश्रामहेतोः 25 a. नीचैर्गच्छत्युपरि च दशा चक्रनेमिक्रमेण 106 d. नीचैर्वास्यत्युपजिगमिषोदेवपूर्व गिरिं ते 42 c. नीडारम्भैर्गृहबलिभुजामाकुलग्रामचैत्या: 23 नीता रात्रिः क्षण इव मया सार्धमिच्छारतैर्या 86c. नीता लोध्रप्रसवरजसा पाण्डुतामाननश्री: 65 b. नीत्वा मासान्कनकवलयनशरिक्तप्रकोष्ठ: 2 b. नीत्वा रात्रिं चिरविलसनात्खिन्नविद्युत्कलनः 38 b. नीत्वा रात्रिं ललितवनितापादरागावितेषु 32 d. नीपं दृष्ट्वा हरितकपिशं केसरैरभरूलैः 21 a. नीवीबन्धोच्छसितशिथिलं यत्र यक्षागनानां 69 a. नूनं तस्याः प्रबलरुदितोच्छूननेत्रं बहूनां 81 a. नूनं यास्यत्यमरमिथुनप्रेक्षणीयामवस्थां 18 c नृत्तारम्भे हर पशुपतेराईनागाजिनेच्छां 36c. नेत्रा नीतः सततगतिना यद्विमानाप्रभूमी: 68a. नेष्यन्ति त्वां सुरयुवतयो यन्त्रधारागृहत्वं 61 b. नेशो मार्गः सवितुरुदये सूच्यते कामिनीनां 70 d. पक्ष्मोत्क्षेपादुपरिविलसत्कृष्णशारप्रभाणां 47 b. पत्रच्छेदैः कनककमलैः कणविधिभिश्च 70 b. पश्चादद्रिग्रहणगुरुभिर्जितैर्नर्तयेथाः 44 d. पश्चादावां विरहगुणितं तं तमात्माभिलाष 107 c.

·102 MEGHA-DŪTA पश्चादुच्चैर्भुजतरुवनं मण्डलेनाभिलीन: 36 a. पश्यन्तीनां न खलु बहुशो न स्थलीदेवतानां 103 c. पाण्डुच्छाया तटरुहतरुभ्रंशिभिजीर्णपणैः 29 b. पाण्डुच्छायोपवनवृतयः केतकैः सूचिभिन्नैः 23 a. पात्रीकुर्वन्दशपुरवधूनेनाकौतूहलानां 47 d. पादन्यासक्वणितरशनास्तत्र लीलावधूतैः 35 a. पादानिन्दोरमृतशिशिराञ्जालमार्गप्रविष्टान् 89 a. पुण्यं यायास्त्रिभुवनगुरोर्धाम चण्डेश्वरस्य 33 b. पुत्रप्रेम्णा कुवलयदलप्रापि कर्णे करोति 44 b. पुष्पासारैः स्वपयतु भवान्च्योमगङ्गाजला: 43 b. पूर्व स्पृष्ठं यदि किल भवेदशमेभिस्तयेति 104 d. पूर्वप्रीत्या गतमभिमुखं संनिवृत्तं तथैव 89 b. पूर्वाशास्यं सुलभविपदा प्राणिनामेतदेव 98 d. पूर्वोद्दिष्टामनुसर पुरीं श्रीविशालां विशालां 30 b. पृच्छन्ती वा मधुरवचनांसारिका पारस्थां 82 c. प्रत्यक्षं ते निखिलमचिराडातरुक्तं मया यत् 91 d. प्रत्यादेशादपि च मधुनो विस्मृतभ्रूविलासं 92 b. प्रत्यादेशान्न खलु भवतो धीरतां कल्पयामि 110 b. प्रत्यावृत्तस्त्वयि कररूध स्यादनल्पाभ्यसूयः 39d. प्रत्याश्वस्तां सममभिनवैर्जालकैर्मालतीनां 95 b. प्रत्यासन्ने नभासि दयिताजीवितालम्बनार्थी 4 a. प्रत्यासन्नौ कुरवकवृतेर्माधवीमण्डपस्य 75 b. प्रत्युक्तं हि प्रणयिषु सतामीप्सितार्थक्रियैव 110d. प्रत्युद्यातः कथमपि भवानान्तुमाशु व्यवस्येतू 22 d. प्रत्यूषेषु स्फुटितकमलामोदमैत्रीकषायः 31 b. प्रस्थानं ते कथमपि सखे लम्बमानस्य भावि 41 c. प्राचीमूले तनुमिव कलामानशेषां हिमांशोः 86 b. प्राप्ते मित्रे भवति विमुखः किं पुनर्यस्तथोच्चैः 17 d. प्राप्यावन्तीनुदयनकथाकोविदग्रामवृद्धान् 30a. प्रायः सर्वो भवति करुणावृत्तिरान्तिरात्मा 90 d. प्रायश्चापं न वहति भयान्मन्मथः षट्पदज्यं 71 b. प्रायेणेते रमणविरहेष्वङ्गनानां विनोदा: 84d. प्रालेयारुपतटमतिक्रम्य.तांस्ताविशेषान् 57 a. प्रालेयास्त्र कमलवदनात्सोऽपि हर्तुं नलिन्या: 39c.

·PÄDA-INDEX OF STANZAS 103 प्रासादास्त्वां तुलयितुमलं यत्र तेस्तैविशेषैः 64 d. प्रीतः प्रीतिप्रसुखवचनं स्वागतं व्याजहार 4d. प्रीतिस्निग्धैर्जनपदवधूलोचनैः पीयमानः 16 b. प्रेक्षिष्यन्ते गगनगतयो नूनमावयं दृष्टिः 46 b. प्रेक्षिप्यन्ते पथिकवनिताः प्रत्ययादाश्वसन्त्यः 8 b. प्रेक्ष्योपान्तस्फुरिततडितं त्वां तमेव स्मरामि 74 d. बन्धुप्रीत्या भवनशिखिभिर्दत्तनृत्तोपहारः 32 b. बन्धुप्रीत्या समरविमुखो लाङ्गली याः सिषेवे 49 b. बहेणेव स्फुरितरुचिना गोपवेषस्य विष्णोः 15d. बाधेतोल्काक्षपितचमरीबालभारी दवाग्निः 53b. बाह्योद्यानस्थितहरशिरश्चन्द्रिकाधौतहD 7 d. ब्रह्मावर्त जनपदमधश्छायया गाहमान: 48a. ब्रूया एवं तव सहचरो रामगिर्याश्रमस्थः 98 b. भक्तिच्छेदैरिव विरचितां भूतिमङ्गे गजस्य 19 d. भङ्गीभत्तया विरचितवपुः स्तम्भितान्तर्जलौघः 60c. भर्तुः कण्ठच्छविरिति गणैः सादरं वीक्ष्यमाण: 33 a. भर्तुमित्रं प्रियमविधवे विद्धि मामम्बुवाहं 96 a. भित्त्वा सद्यः किसलयपुटान्देवदारुह्यमाणां 104 a भूयश्चाह त्वमसि शयने कण्ठलग्ना पुरा मे 108a. भूयो भूयः स्वयमपि कृतां मूर्छनां विस्मरन्ती 83 d. मत्वा देवं धनपतिसखं यत्र साक्षाद्वसन्तं 71a. मत्संयोगः कथमुपनमेत्स्वप्नजोऽपीति निद्रा 87 c. मत्संदेशैः सुखयितुमतः पश्य साध्वी निशीथे 85 c. मत्सादृश्यं विरहतनु वा भावगम्यं लिखन्ती 82 b. मद्वहिन्याः प्रिय इति सखे चेतसा कातरेण 74 c. मगोत्राकं विरचितपदं गेयमुद्रातुकामा 83 b. मध्ये क्षामा चकितहारिणीप्रेक्षणा निम्ननाभिः 79 b. मध्ये श्यामः स्तन इव भुवः शेषविस्तारपाण्डः 18d. मन्दं मन्दं नुदति पवनश्चानुकूलो यथा त्वां 9 a. मन्दायन्ते न खलु सुहृदामम्युपेतार्थकृत्याः 38 d. मन्द्रास्निग्धैर्ध्वनिभिरबलावणिमोक्षोत्सुकानि 96 d. मामाकाशप्रणिहितभुजं निर्दयाश्लेषहेतोः 103 a.

·104 MEGHA-DŪTA मा कोलीनादसितनयने मय्यविश्वासिनी भूः 109 b. मा भूदस्याः प्रणयिनि मयि स्वमालब्धे कथंचित् 94c. मा भूदेवं क्षणमपि च ते विद्युता विप्रयोगः 111d. मार्ग तावच्छृणु कथयतस्त्वत्प्रयाणानुरूपं 13 a. मासानन्यान्मय चतुरो लोचने मीलयित्वा 107 b. मीनक्षोभाञ्चलकुवलयश्रीतुलामेप्यतीति 92 d. मुक्ताजालं चिरपरिचितं त्याजितो देवगत्या 93 b. मुक्काजालग्रथितमलकं कामिनीवानवृन्दं 63 d. मुक्ताजालैः स्तनपरिचितच्छिन्नसूत्रैश्च हारैः 70c. मुक्तास्थूलास्तरुकिसलयेप्वश्रुलेशाः पतन्ति 103 d. मूले बद्धा मणिभिरनतिग्रौढवंशप्रकाशेः 76 b. मेघालोके भवति सुखिनोऽप्यन्यथावृत्ति चेत: 3c. मोधीकर्तुं चटुलशफरोद्वर्तनप्रेक्षितानि 40 d. यः पण्यस्त्रीरतिपरिमलोद्वारिभिन गराणां 25c. यक्षश्चक्रे जनकतनयास्त्रानपुण्योदकेषु 1 c. यत्र स्त्रीणां प्रियतमभुजोच्छ्वासितालिङ्गिन्तानां 67 a. पन्न स्त्रीणां हरति सुरतग्लानिमानुकूलः 31 c. यस्मिन्दृष्टे करणविगमादूर्ध्वमुद्भूतपापा: 55 c. यस्यां यक्षाः सितमाणिमयान्येत्य हयंस्थलानि 66a. यस्यास्तोये कृतवसतयो मानसं संनिकृष्टं 73 c. यस्योद्याने कृतकतनयः:कान्तया वर्धितो मे 72c. यामध्यास्ते दिवसविगमे नीलकण्ठः सुहृतः 76d. याचा मोघा वरमधिगुणे नाधमे लब्धकामा 6d. या तत्र स्याधुवतिविषये सृष्टिराधेव धातुः 79 d. या वः काले वहति सलिलोद्वारमुच्चैर्विमाना 63 c. यास्यत्यूः सरसकदलीस्तम्भगौरश्चलत्वं 93 d. ये तक्षीरस्तुतिसुरभयो दक्षिणेन प्रवृत्ताः 104 b. ये त्वां मुक्तध्वनिमसहनाः स्वाङ्गभङ्गाय तस्मिन् 54a. बेन श्यामं वपुरतितरां कान्तिमापत्स्यते ते 15 c. यो वृन्दानि स्वरयति पथि श्राम्यतां प्रोषितानां 96c. रक्ताशोकश्चलकिसलयः केसरश्चात्र कान्तः 75 a. रक्षाहेतोर्नवशशिभृता वासवीनां चमूनां 43 c. रत्नच्छायाखाचितवादिभिश्चामरैः कान्तहस्ताः 35 b.

·PĀDA-INDEX OF STANZAS 105 रत्नच्छायाव्यतिकर इव प्रेक्ष्यमेतत्पुरस्तात् 15a. राजन्यानां शितशरशतैर्यत्र गाण्डीवधन्वा 48c राशीभूतः प्रतिदिशमिव त्र्यम्बकस्याहालः 58d. रिक्तः सर्वो भवति हि लघुः पूर्णता गौरवाय 20 d. रुद्धापाङ्गप्रसरमलकैरञ्जनस्नेहशून्यं 92 a. रुद्धालोके नरपतिपथे सूचिभेद्यैस्तमोभिः 37 b. रेवां द्रक्ष्यस्युपलविषमे विन्ध्यपादे विशीर्णा 19 c. लब्धायास्ते कथमपि मया स्वमसंदर्शनेषु 103 b. लीलामः स्तिमितनयनप्रेक्षणीयां भवित्री 59c. लोलापा.यदि न रमसे लोचनैर्वञ्चितोऽसि 27d. वक्तुं धीरस्तनितवचनानिनी प्रक्रमेथाः 95 d. वक्तच्छायां शशिनि शिखिना बहभारेषु केशान् 101 b. वक्रः पन्था यदपि भवतः प्रस्थितस्योत्तराशा 27 a. वक्ष्यस्यध्वश्रमपरिगतं सानुमानान्नकूट: 17 b. वक्ष्यस्यध्वश्रमविनयने तस्य शृङ्गे निषण्ण: 52 c. वन्यैः पुंसां रघुपतिपदैरङ्कितं मेखलासु 12 b. वप्रक्रीडापरिणतगजप्रेक्षणीयं ददर्श 2d. वल्मीकानाप्रभवति धनु:खण्डमाखण्डलस्य 15 b. वाचालं मां न खलु सुभगंमन्यभावः करोति 91 c. वापी चास्मिन्मरकतशिलाबद्धसोपानमार्गा 73 a. वामश्चायं नदति मधुरं चातकस्ते सगन्धः 9b. वामश्चास्याः कररुहपदैर्मुच्यमानो मदीयैः 93 a. वासः कामादनिभृतकरेवाक्षिपत्सु प्रियेषु 69 b. विद्युत्वन्तं ललितवनिताः सेन्द्रचापं सचित्राः 64 a. विशुद्धर्भे स्तिमितनयनां त्वत्सनाथे गवाक्षे 95 c. विद्युद्दामस्फुरितचकितैस्तन्त्र पौराङ्गनानां 27 c. विन्यस्यन्ती भुवि गणनया देहलीमुक्तपुष्पैः 84 b. विश्रान्तः सन्त्रज वननदीतीरजातानि सिञ्चन् 26a. वीचिक्षोभस्तनितविहगश्रेणिकाञ्चीगुणाया: 28 a. वेणीभूतप्रतनुसलिला तामतीतस्य सिन्धुः 29 a. वेश्यास्त्वत्तो नखपदसुखान्प्राप्य वर्षाप्रविन्दून् 35c. ज्यालम्बेथाः सुरभितनयालम्भजां मानयिष्यन् 45 c. न्यालुम्पन्ति स्फुटजललवस्यन्दिनचन्द्रकान्ता: 67 d.

·106 MEGHA-DŪTA शङ्कास्पृष्टा इव जलमुचस्त्वादृशा यत्र जालै: 68c. शङ्के रात्रौ गुरुतरशुचं निर्विनोदां सखी ते 85 b. शब्दाख्येयं यदपि किल ते यः सखीनां पुरस्तात् 100 a. शब्दायन्ते मधुरमनिले: कीचकाः पूर्यमाणाः 56 a. शंभोः केशग्रहणमकरोदिन्दुलग्नोर्मिहस्ता 50 d. शय्योत्सङ्गे निहितमसकृहुःखदुःखेन गात्रं 90 d. शश्वसिद्धरुपहृतबालं भक्तिनम्रः परीयाः 55 b. शान्ति नेयं प्रणयिभिरतो वर्त्म भानोस्त्यजाशु 39 b. शान्तोद्वेगस्तिमितनयनं दृष्टभक्तिर्भवान्या 36 d. शापस्यान्ते विगलितशुचा तां मयोद्वेष्टनीयां 88 b. शापान्तो मे भुजगशयनादुत्थिते शार्ङ्गपाणौ 107 a. शापेनास्तंगमितमहिमा वर्षभोग्येण भर्तुः 1 b. शीतो वायुः परिणमयिता काननोदुम्बराणां 42 d. शुक्लापाडैः सजलनयनैः स्वागतीकृत्य केकाः 22 c. शुद्धस्नानात्परुषमलकं नूनमागण्डलम्बं 87 b. शृङ्गोच्छ्रायैः कुमुदविशदो वितत्य स्थितः खं 58c. शेषान्मासान्विरहदिवसस्थापितस्यावधेवी 84 a. शेषैः पुण्यैहृतमिव दिवः कान्तिमत्खण्डमेकं 30 d. शोभा शुभ्रत्रिनयनवृषोत्खातपङ्कोपमेयां 52 d. श्यामः पादो बलिनियमनाभ्युद्यतस्येव विष्णोः 57 d. श्यामास्वङ्ग चकितहरिणीप्रेक्षिते दृष्टिपातं 101 a श्रोणीभारादलसगमना स्तोकनन्ना स्तनाभ्यां 79 c. श्रोष्यत्यस्मात्परमवहिता सौम्य सीमन्तिनीनां 97c. संयोग वा हृदयनिहितारम्भमास्वादयन्ती 84 c. संरक्ताभित्रिपुरविजया गीयते किंनरीभिः 50 b. संसर्पन्त्या सपदि भवतः स्रोतसि च्छायया सा 51c. संसर्पन्त्याः स्खलितसुभगं दर्शितावर्तनाभे: 28 b. सौधोत्सङ्गप्रणयविमुखो मा स्म भूरुजयिन्याः 27 b. संकल्पैस्तैर्विशति विधिना वैरिणा रुद्धमार्ग: 99 d. संक्षिप्येत क्षण इव कथं दीर्घयामा त्रियामा 105a. संगीतार्थो ननु पशुपतेस्तत्र भावी समस्त: 56d. संगीताय प्रहतमुरजाः स्निग्धगम्भीरघोषं 64 b. सद्यः कण्ठच्युतभुजलताग्रन्थि गाढोपगूढं 94d.

·PĀDA-INDEX OF STANZAS 107 सद्यःकृत्तद्विरददशनच्छेदगौरस्य तस्य 59 b. सद्य:पाति प्रणयि हृदयं विप्रयोगे रुणद्धि 10d. सद्यःसीरोत्कषणसुरभिक्षेत्रमारुह्य मालं 16c. संतसानां त्वमसि शरणं तत्पयोद प्रियायाः 7a. संदेशं मे तदनु जलद श्रोप्यसि श्रोत्रपेयं 13 b. संदेशं मे हर धनपतिक्रोधविश्लेषितस्य 7 b. संदेशार्थाः क्व पटुकरणै प्राणिभिः प्रापणीयाः 5 b. स प्रत्यग्रेः कुटजकुसुमैः कल्पितार्थाय तस्मै 4c. सभ्रूभङ्गं मुखमिव पयो वेत्रवत्याश्चलोमि 24 d. सभ्रूभङ्गप्रहितनयनैः कामिलक्ष्येप्वमोधैः 71 c. संपत्स्यन्ते कतिपयदिनस्थायिहंसा दशा: 23d. संपत्स्यन्ते नभसि भवतो राजहंसाः सहायाः 11d. संभोगान्ते मम समुचितो हस्तसंवाहनानां 93 c. सर्वावस्थास्वहरपि कर्थ मन्दमन्दातपं स्यात् 105 b. सव्यापारामहनि न तथा पीडयेद्विप्रयोगः 85a.. सान्तहाँसं कथितमसकृत्पृच्छतश्च त्वया मे 108 c. सांध्यं तेजः प्रतिनवजपापुप्परक्तं दधानः 36 b. साभ्रेऽह्रीव स्थलकमलिनी न प्रबुद्धां न सुप्तां 89 d. सारङ्गास्ते जललवमुचः सूचयिष्यन्ति मार्ग 21 d. सा संन्यस्ताभरणमबला पेलवं धारयन्ती 90a. सास्त्रेणास्त्रद्रवमविस्तोत्कण्ठमुत्कण्ठितेन 99 b. सिद्धद्वन्द्वैर्जलकणभयाद्वीणिभिर्मुक्तमार्ग: 45 b. सिप्रावातः प्रियतम:इव प्रार्थनाचाटुकारः 31d. सीमन्ते च त्वदुपगमजं यत्र नीपं वधूनां 65 d. सूर्यापाये न खलु कमलं पुष्यति स्वामभिख्या 77 d. सेविष्यन्ते नयनसुभगं खे भवन्तं बलाकाः 9d. सोऽतिक्रान्तः श्रवणविषयं लोचनाम्यामदृष्टः 100c सोपानत्वं ब्रज पदसुखस्पर्शमारोहणेषु 60d. सौदामन्या कनकनिकषस्निग्धया दर्शयोवी 37 c. सौभाग्य ते सुभग विरहावस्थया व्यञ्जयन्ती 29 c. सौहार्दाद्वा विधुर इति वा मय्यनुक्रोशबुद्धथा 111 b. स्त्रीणामाचं प्रणयवचनं विभ्रमो हि प्रियेषु 28 d. स्थातव्यं ते नयनविषयं यावदत्येति भानुः 34 b.

·108
MEGHA-DŪTA
स्थानादस्मात्सरसनिचुलादुत्पतोदमुखः खं 14 c.
स्थित्वा तस्मिन्वनचरवधूभुक्तकुञ्ज मुहूर्त 14 c.
स्निग्धच्छायातरुषु वसतिं रामगिर्याश्रमेषु 1 d.
नेहव्यक्तिश्विरविरहजं मुञ्चतो बाष्पमुष्णं 12 d.
नेहानाहुः किमपि विरहे हासिनस्ते ह्यभोगात 109 c.
स्पर्शक्लिष्टामयमितनखेनासकृत्सारयन्तीं 88 c.
स्यादस्थानोपगतयमुनासंगमेवाभिरामा 51 d.
स्रोतोमूर्त्या भुवि परिणतां रन्तिदेवस्य कीर्ति 45d.
स्रोतोरन्ध्रध्वनितसुभग दन्तिभिः पीयमानः 42 b.
स्वल्पीभूते सुचरितफले स्वर्गिणां गां गतानां 30 c.
इंसद्वारं भूगुपतियशोवर्म योञ्चरन्ध्र 57 b.
हन्तैकस्थं कचिदपि न ते चण्डि सादृश्यमस्ति 101 d.
हर्येष्वस्याः कुसुमसुरभिष्वध्वखिन्नान्तरात्मा 32 c.
हस्तन्यस्तं सुखमसकलव्यक्ति लम्बालकत्वात् 81 c.
हस्तप्राप्यस्तवकनमितो बालमन्दारवृक्षः 72 d.
हस्ते लीलाकमलमलकं बालकुन्दानुविद्धं 65 a.
हित्वा तस्मिन्भुजगवलयं शंभुना दत्तहस्ता 60 a.
हित्वा हालामभिमतरसां रेवतीलोचनाको 49 a.
द्वत्वा नीलं सलिलवसनं मुक्तरोधोनितम्बं 41 b.
हेमाम्भोजप्रसवि सलिलं मानसस्याददानः 62 a.
हैमैः स्यूता कमलमुकुलैः स्निग्धवैडूर्यनालैः 73 b.
हीमूढानां भवति विफलप्रेरणा चूर्णमुष्टि: 69 d.

·Index of Interpolated Verses 12 (given in the footnotes) अध्वक्लान्तं प्रतिमुख्गतं 1 धारासिक्तस्थलसुरभिण- * 13 अन्वेष्टव्यमवनिशयने * पनश्यामा दिनकरहय- *9 अम्भोबिन्दुग्रहणचतुरान् * 2 प्रद्योतस्य प्रियदुहितरं * 3 अक्षय्यान्तर्भवननिधयः * 8 मन्दाकिन्याः सलिलशिशिरैः *7 आनन्दोत्थं नयनसलिलं *6 यत्रोन्मत्तभ्रमरमुखराः *5 आश्वास्यैवं प्रथमविरहो- " 14 वासश्चित्रं मधु नयनयो- * 10 इत्थंभूतं सुरचितपदं * 19 श्रुत्वा वाती जलदकथिता * 16 इत्याख्याते सुरपतिसखः - 17 स्निग्धाः सख्यः कथमपि* 11 तं संदेश जलधरवरी * 15 हारांस्तारांस्तरलगुटिकान् * 4 तस्माद।निगदितपथ: * 18 Total 19 verses [अलका 7, 63] अवन्ति 30 Index of Geographical Names नीचैः 25 निर्विन्ध्या 28 ब्रह्मावर्त 48 मानस 11,73 भानकूट 17 यमुना 51 उज्जयिनी 27 कनखल 50 कुरुक्षेत्र 48 कैलास 12,58 क्रौञ्चरन्ध्र 57 गङ्गा 50 गन्धवती 33 गम्भीरा 40 चरणन्यास 55 चर्मण्वती 45 रामगिरि 1,98 रेवा 19 विदिशा 24 विन्ध्य 19 विशाला 30 वेत्रवती 24 [ब्योमगङ्गा 43] चौलराज 50 सरस्वती 49 सिन्धु 29 सिप्रा 31 हिमालय 52, 57 दशपुर 47 । दशार्ण 23 देवगिरि 42 नव (or वन or नग ) नदी 26 ·110 MEGHA-DŪTA Index of Proper Names अर्धेन्दुमौलि 55 उदयन 30 गाण्डीवधन्वन् 48 गौरी 50, 60 चण्डेश्वर 33 जनकतनया 1 जाह्नवी 50 त्रिनयन 52 ध्यम्बक 58 बलि 57 भवानी 36,44 भृगुपति 57 मघवन् 6 मन्मथ 71 महाकाल 34 मैथिली 97 यक्षेश्वर 7 रघुपति 12 रन्तिदेव 45 रेवती 49 दशमुख 58 धनपति 7,72 धनपतिसख 71 नवशशिभृत् 43 पवनतनय 97 पशुपति 36, 56 पावकि 44 लागली 49 वासव 43 विष्णु 15,57 शंभु 50, 60 शापाणि 107 शानिन् 46 शूलिन् 34 शैलराज 50 सगर 50 सुरभि 45 स्कन्द 43 हर 7.44 हलभृत् 59 ·* GEOGRAPHICAL NOTES

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·GEOGRAPHICAL NOTES ON THE PLACES MENTIONED IN THE MEGHA-DUTA wn (Given in the order of the Stanzas) RAMA-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 Rama', 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. Miroshi, by an inscription of Pravarasena II. Some would identify it with Ramgarh hill in the Madhya Pradesa, situated near Amra-kūta, which is the source of the river Narmadā. Or, is the place as imaginary as the poct's mythical Alakā ? MALA. Perhaps Mallınātha 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 áruhya. Similarly Vallabhadeva would interpret it as an alluvial plateau. But some commentators understand by Māla niālākhyo deśah or māla-yogan mālava iti prasiddho deśah, while others explain it vaguely as ksetra-samaha, 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 Ratanpur, the chief town of northern Chattisgad. AMRA-KUTA. The hill is identificd by Wilson with Amarkantak. But Paranjpe demurs to this with the following remarks: "Anjarakantak is 200 miles to the east of the straight line joining Ramtek and Bhilsa (Vidišā), and the description drutatara-gatis tatparam varima tinah revām drakşyasi will be impossible in its case as it is the source of the Narmada. Amarakantak, further, is in the Maikala mountain, and therefore vindlya-päde viśīrām will be inapplicable to the river nearby, tho Vindhya range being far away to the west. It must be some hill to the north of the Mahadev hills and south of Sohagpur." REVA. This river is identified with the Narmadā, issuing from the Vindhya rocks. DASARNA. Eastern Malwa, including the kingdom of Bhopal, was probably the Western Daſarna, the capital of which was Vidiśã (Bhilsa) ; Eastern Dasārņa formed a part of Chattisgad district. There is also a river with a similar name (Dasan) flowing through it, and falling into the Betwa. VIDISĀ and VETRAVATI. This is modern Bhilsa, situated on the river Betwa. The river riscs on the northern side of the Vir.dhya range, traverses the province of Malwa, and falls into the Yamunā near Kalpee towards the north-east coiner of Allahabad. M.8 ·114 MEGHA-DÜTA NICAIU. Some hill ncar Bhilsa, but not necessarily a hill of small clevalion as the name implics. Some would take it as the low range of Bhojapura hil's lying to the south of Bhilsa. VANA-NADI, NAVA-NADI and NAGA-NADI. Probably the small river which is reached after crossing the Betwa and which is now called Parvati (a near enough equivalent of Naga-nadi). UJJAYINI and SIPRA. 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 VISALĀ. The temple of Siva, called MAHAKALA, stands in the city. SINDHU. Identified with Kāli or Kālā Sindh which flows into the Chambal. Some commentators, including Mallinātha, take Sindhu to mcan not a particular river, but iiver in general, and refer to the Nirvindhyā. See our critical notes on this point. NIRVINDHYA. It may be a small tributary of the Chambal between the rivers Betwa and the Kāli Sindh, probably the river called Newuj, (or according to others the river called Parwan), which flows into the Kāli Sindh. It is mentioned by Jinasena in his ūdipurāna. SIPRĀ. Sec above under Ujjayinī. GANDHAVATT. Probably a tributary of the Sipia, on which the temple of Mahākāla stands. GAMBHIRA. A small river in Malwa, which Paranjpe considers to be a tributary of Siprā, flowing into it south of Mchidpur. Ako mentioned by Jinasena. DEVA-GIRI. Situated obviously between Ujjayini and Daśa-pura (Mandasor). Pathak believes it to be the same as a place calleil in the map Devagara situated south of the Chambal in the centre of Malwa". There is a Devgarh situated 60 milcs 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 Rantiporc or Ratnampore lying a little to the north of the river Chambal. BRAHMAVARTA. It is the region lying between the rivers Sarasvati and • Drşadvatī, according to Manu ii, 17. Probably includes Sonepat, Amin, Karnal and Panipat. KURUKŞETRA. Contiguous to Brahmävarta, a little to the south-east of Thaneswar. Still a place of pilgrimage, especially at the time of eclipse. SARASVATI. One of the sacred rivers of India which flows a little to the north-West of Kurukşetra, and runs into the desert of Marwar where it is lost in the sands.

·GROONILINIC.11. NOTES KANAKITALA. It is mis ile silica of them *11111crunte !,! llardwar on the west bank of 112. (iiliga tenendline to N1. 11111..1. il relies to the hill then the more of which the Cane's descends, l»nt there is no surh hill at this plare, CARNA-NYASA, I need !!! in the limilyats ::called from it. having a fout.print of Vol. Wilan ichintale it with alur ku pu.xi (the stages of Sivil) ver lloc will, KRAUNCA-RANTIRA Finnsl in 1 1'11L": it's to wip? made in the Kanca mountain by !:"1.11171m.; I'm wall to liell lay flamingo as a passage to this Mantada lakeThe grouphical location is not known. KAILASA and MANASA. "The Kaili.it montain (altitude 23,028 ft.) is said to be the mythical mucha al Siva ani l'ir vati. It is situated dur north from the centre of the Mina lake (allilucke 11.934X2 11. ; arca 133 sq. miles), Kaila is Iti miles from the north celic and 32 inil. from the south edren of the like. ALAKA. The myUrical alxxl of Kurera and the Yaksas, supposed to b** situated on the slope} > Mount Kailisa.

·ERRATA
In spite of all care in proof-reading, it is to be
regretted that some misprints still linger, especially
in the footnotes and indices. Most of these are duc
to the breaking down of repha, anusvāra and
visarga, or of the vowel-signs for i, e and o. As
these can be easily made out, they are not listed
here, but there are a few serious misprints in the
which are listed below and which the reader
may kindly note :
Stanza 20, line 2. Read GEE.
32, line 3. Read TP:.
72, line 4. Read FT.
96, line 4. Read a forta.
text,

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