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कादम्बरी
PLRVABHAGA: PART II
WITH IN RODUCTIOY ENGLİSH TRANSLATION, ETC.
All Rights Reserved
1952
- PUBLISHER:.
R. SREENIVASACHAR
SAMSKRITA SAHITYA SADANA
211, Visvesvarapuram, Bangalore-4

·THE GENEALOGY OF BANA
Jinsi 278,- son of Two and a
.
2int
अन्युन
इर
पागपत
अथपति
भरा हंस अच कंद मनन
जनवंदन
लक्ष आहदत विश्वप
चित्रभानु m जरयंदवी
याणमा
भूषणभट्ट
Portion Prescribed for the
Mysore University B.A.. B.Sc., and Honours Exms. 54
Para Xo. .st to para No. 61 inclusive
-
- PRINTERS
SREE BHARATH POWER PRESS, MYSORE
2. SREE SHAKTI ELECTRIC PRESS. MYSORE

·INTRODUCTION Preliminary-A literary composition is generally termed karja in Sanskrit. This is of two kinds 1. Dris, i and 2. S1.11:a. Utir Lore we have the Drama and such other serable literary writings, while under Sauna, we hat. 1. li... Prose, 2. Poetry and 3. A mixed variety of Prus- and Poetry called the Channa. In Sanskrit, we have on airy small numser of prose romances. Out of them only four, viz. Suban. dhu's Vasavadatta. Bana's Kadambari and Harshacharita, and Dandin's Dasak...racharita, are fanious. These prose works are considered to be of two kinds-1. fintha and 2. ithasit:. Bana's Kadambari is a good example of Katha and his Harshacharita of the Akhyayika. Bapa --Bana, the author of the Kadambari (Purra. hhagel is generally taken to represent a landmark in the history of Sanskrit Proy. literature, as prose romances were very scarce before him. Hc hiniself gives us an account of his life in the prefutory verses to Kadambari and in the first few pages of the Harsha. charita which is the history of king Harshavardhana of Thanesyar from whose reign (A, D. 66.) dates the Harsha Era used in Nepal. Bana traces his lincage from Vats., cousin of Sarasvata, son of Dadhicha and Sarasati. Thus in this Vatswan z racc, he was born as the son of Chitrabhanu and Rajyadevi. He lost his mother in his infancy and so he was brought up with all motherly affection by his own father. That father also passed away when Bana was just fourteen years old. This event changed Bana's career completely. He had inherited considerable wealth from his ancestors and was educated also. He was self-willed and eager to travel all over the country. Hence he set out on a long travel in the company of a number of his friends of heterogeneous proficiencies. After some time, he returned ' rich in wisdom and experience and lived in his own home. Once he had a call to the court of Harsha. vardhana who was then encanping on the Ajiravati > ·river: On the recommendation of Krishna, brother of Harsha, Bana was received cordially and in a short time becanic the king's favourite. Bana's Date. From the account given in the Harshacharita of Bana, and the description of Harsha. vardhana Siladitya given by Hiouen Tsang, Bana's patron is identified with the king who ruled in Kanoj from 606-618 A. D. Mor over his name is mentioned in various inscriptions which corroborates the above dato Hence, we can conclude that the date of Bana inust be assigned to the closing part of the sixth and the early part of the seventh centuary A. D. Bana's WorksBesides Kadambari and Harsha. charita, five other works. viz. Chandisaraka, Sirasataka, Saradachandrika, Mukutataditaka, and Parvatiparinaya. natakam, are generally attributed to Bana. General In literary mcrit Kadambari is supreme. The work was left unfinished by Bana, as death snatched him away quite unexpectedly. But his own son Bhushana Bhatta (Pulinda) continued the story on the same plan and in the same style as of his father and finished it. The Story of Kadambari-A certain parrot named Vaisampayana who was versed in all lores was brought by a Chandala maiden to king Sudrala. Beins questioned by the king who was surprised at the flawless *peech of it, the parrot related to him its own story. The parrot was born in the Vindhya forest, where, on a large silk.cotton tree, it lived with its father, as its mother had died soon after its birth. Once when its wings were not fully developed. a Sabara army passed through that forest and one of the Sabaras climbed up the tree, seized all the birds that lived thereon, and killed every one of them. Along with other birds the father of this parrot also was killed; but the young bird was not noticed by the Sabara by its good luck, as it clung to the bosom of its father. The Sabara threw down all the birds that he had killed; and the young parrot somehow fell on a heap of leaves and escaped the notice ·ill ره :151 ثانة , of the Sabara. After some time the Sabar3 a:herer! the dea: birds and departed. When he was 2050, the young parrot, being very thirsty. cravica towards a rool where Jabali: son Harita found it and pitsing it, made it drink water and took it in his haroritat. There, from sage Jabali, tie parr 'earned its story of a former birth which was astollows:- Chandrasida and his friend Vaisaninay atiet were Tip cively the souls of kir, Tal.pia und his win.ister Su :: .4 of Ujj:=i. Th": 30: set 1: 2:1 una orld con le... and the end of it, Kailsa, Chandrapida was led ana; repair vi Kirnarus to th sacre oi a la naned Ac.via, wherhe beeld a youn; ascetic woman named "labas' t. She related to him how she was a Ganuhurtit princess: how she loved a Brahmrin named Pundazika, o no doubl rriturned the loss, but brin: under a rigid vai dich bi the torments of loc: hos mediately after that. a divine being carried off his body tri th. sky; hox she was assurer! by airea ruly voice. of. reunion with him and how she, hoping for th't bright day, was passing her time in penan.e. Alier that Hulaasveta invited him to go with her to her friend. Kadambari. another Gandharva princess who had taken u rash vow not to marry so long as Mahasreta renailure iniserable. She hoped that he might be of some help to her in dissuading Kadambari from that foolish vow her surprise, even at first sight Kadambari and the prince fell in love with each other. After a lery short stay of them together, the prince was taken away to Ujjaini by a sudden call from his father. Kadambari, thus deserted, became as miserable as Mahasveta, if not But to more. Meanwhile, Vaisampayana who was in charge of the army was much affected by the sight of the Acehoda lake. Hearing this, the prince set out to find him and met Mahasveta wh) was brooding in misery and who told him how, cursing a young Brahman to become a parrot when he rashly approached her, she had slain her own lover (Vaisampayana). This made the prince ·vi fall down dead in grief. Just then Kadambari came there and was about to kill herself at that sight; buc she was disuaded by a heavenly voice which assured her of a reunion with her lover sud advised her to prexer ve his body which was apparently bereft of life, Hearing this tale from Jabali, the parrot remembered the incidents of its former life. Thus its love for Mahasveta being re-awakened, it managed to fly away from the hermitage and was caught and taken to the Chandala princess who took it to king Sudraka. With this the parrot concluded its account. Then the Chandala maiden declared that she herself was Goddess Lakshmi and the mother of Vaisampayana who was no other than Pundarika, and that the curse on Sudraka and the parrot was over. Sudraka immediately remembered his former life and his love for Kadambari. Meanwhile a touch from the hand of Kadambari restored Chandrapida's body to life. at last Mahasveta and Kadambari were reunited with their lovers. Source--The story of Kadambari is found in Vamana Bhatta Bana's Brihatkathamanjari, at the end of which it is stated इयमेव कया बाणेन बहुलीकुता कादम्बरीकथात्वेन. The manuscript of this work is only a fragment dealing with the story of Kadambari, and is in the Adyar Libra. ry. Somadeva's Katha saritsagara and Dandin's Avanti. sundarikatha also contain this story. The story found in the latter agrees with the narrative of Bana, so far as the former part of it goes. Style Speaking of the style of Bana, Prof. Ridding observes-" The first thing that strikes the reader is that the sense of proportion, the very foundation of style as we know it, is entirely absent. No topic is let go till the author can squecze no more from it. In descriptions every possible minor detail is given in all its fullness; then follows a serics of similes, and then a firework of puns. In speeches, be they lamentations or exhortations, grief is not assuaged, nor advice ended, till the same thing has been uttered with every existing variety ·1 of synonym Prof. Ridding remarks that this is a defect in the stvlc of kana. *thuch it springs frun the author's richness oi resource and readiness of it. Prof. Kane has stressid upon another primus islemnish, that in the Kacias'a:i ve mert with a defect in ronstructive art, which is due to the device of wearing stories within storits. The rrader is unalne io ciuity in his head beildri. turns and con olutions of th: Torv anri the nativia, races and contes curses. In fuci tha: the guest. plit of the wir is pre in thi: month of a parintii si rious drau-bark tie the serisi. militude of the work'. Although these deret's of B.ina's style cannot be denied, it inust be adınitied that Bant's smouth and luxuriun. diction, forceful stoli, spurdant variety of alinars, tiowior discriptions of chase isse, great still in characterisation, gorgeous pictures of the beauties of Nature, and a number of uther things usershadow the one or tx, defects and ieave a de-p im. pression on our min is that Bina is undoubtedly a very great poet. Anon45Sanskrit Prose-writers Bana is easily the very first. Sanskrit crit.cs have nothing but appreciation for his style and uphold his Kadainbarias the finest specimen of the Panchal style of composition. Only the modern critics juage his woris rom the western stand point and remark that they fall short of ses eral excellences of good prose style. For instance, Prof. De observes Bana's power of observation and picturesque description, his love of nature, his cye for colour and ear for music, the richness of his fancy and his wealth of words are excellences which are uoquestioned: but they are seldom kept within moderate bounds. His choice of subject may be good, but his choice of scale is fatal. The readiness of his resources is truly astonishing, but the exaggeration often swanips the reality of his picture........ His prose has been compared to an Indian jungle where progress is rendered impossible by luxuriant under-growths, until the traveller cuts out a path for himself, and where wild beasts lie in wait for him in the shape of recondite words, far-fetched allusions, vast sentences. undiscrimi. nated epithets upon epithets in a multitude of aggressive ·compounds and of a whole battalion of puns, similes, hyperboles, alliterations and assonarces. His erudition, it is complained, is hevy in its sutrageous tendency to overloading nd subtlety; his sense isi proportion is faul.y in its excessive use of literary embellishments and in the construction of really enormous sentences, in which the verb or the subject is held over to the second, third, nay, even to the sixth page of print, all the interval being filled with more dazzling than illuminating series of phrases upon phrases; his Weakness for play upon thought or word is incessant and irri. tating. he is dominated by the perverse desire of producing the graces of pcotry in prose: the grandeur of his style is ponderous and affected and often falls into the grandiose, in fact he has all the worst faults of verbal and mental bombast which can characterise a prosc writer." But while estimating, the literary merits of any Sanskrit writer, fairness demands that Indian tastes and Indian canons of criticism should also be taken into consideration. From Bana's times to the present day, in India, Bana's Kadambari is recognised as supreme in literary merit. Reiterating Bana's proverbial repute, in Dr. Krishnamachari's words The rcader (of Kadambari) loses himself in a poetic trance, The name is true to the grace, for kadambari mcans also liquor. If liquor makes one forget himself, so docs the Romance of Kadambari". कादम्बरी रसज्ञानामाहारोऽपि न रोचते।

·॥श्री॥ ॥ कादम्बरी ॥ [Continued from Part I ] २९ आसीच्च मे मनसि-'अहो, मोहप्रायमेतपां जीवितं साधुजन- गहिनं च चरिनम् । नथा हि । पुम्पपिशिनोपहारे धर्मबुद्धिः, आहारः साधुजनहितो मधुमांसादिः, श्रमो मृगया, शाम्नं शिवास्तम्, समुपदेष्टारः सदसतां कौशिकाः, प्रज्ञा शकुनिज्ञानम् , परिचिताः श्वानः, राज्यं शून्याम्बटवीपु, आपानकमुत्सवः, मित्राणि ऋरकर्मसाधनानि धनूंपि, सहाया विपदिग्धमुखा भुजङ्गा इव सायकाः, गीतमुत्साहकारि मुग्ध मृगाणाम्. कलत्राणि बन्दीगृहीताः परयोषितः, कृरात्मभिः शार्दूलः सह संवासः, पशुरुधिरेण देवतार्चनम्, मांसेन बलिकर्म, चौर्येण जीवनम् , भूषणानि भुजंगमणयः, वनकरिमदैरङ्गरागः, यस्मिन्नेव कानने निवसन्ति तदेवोल्यातमूलमशेषतः कुर्वते '—इति चिन्तयत्येव मयि शबरसेनापति- रटवीभ्रमणसमुद्भवं श्रममपनिनीषुरागत्य तस्यैव शाल्मलीतोरधश्छायाया- मवतारितकोदण्डम्त्वरितपरिजनोपनीतपल्लवासने समुपाविशत् । अन्यतरस्तु शवरयुवा ससंभ्रममवती तस्मात्करयुगलपरिक्षोभिताम्भसः सरसो वैडूर्य- द्रवानुकारि प्रल्यदिवसकरकिरणोपतापादम्बरैकदेशमिव विलीनम्, इन्दु- मण्डलादिव प्रस्यन्दितम् , दुतमिव मुक्ताफलनिकरम् , अत्यच्छतया स्पर्शानुमे हिमजडम् , अरविन्दकोशरज:कषायमम्भः कमलिनीपत्र- पुटेन प्रत्यग्रोद्धृताश्च धौतपकनिर्मला मृणालिकाः समुपाहरन् । आपीत- सलिलश्च सेनापतिस्ता मृणालिकाः शशिकला इव सैहिकेयः क्रमेणादशत्। अपातश्रमश्चोत्थाय परिपीताम्भसा सकलेन तेन शवरसैन्येनानुगम्यमानः शनैः शनैरभिमतं दिगन्तरमयासीत् ।

·૨ कादम्बरी यनः ३० एकतमन्नु जरच्छचरम्नम्मात्पुलिन्दवृन्दादनासादितहरिणपिशितः पिशिताशन इव विकृतदर्शनः पिशितार्थी तस्मिन्नव तम्तले मुहूर्तमिव व्यलम्बन । अन्तरिते च शबरसेनापता स जीर्णशबरः पिबन्नि- .. बाम्माकमायूपि रुधिरविन्दुपाटलया कपिलमूलतापरिवेषभीषणया दृष्ट्या गणयन्निव गुरुकुलकुलायस्थानानि श्येन इव विहगामिपस्वादलालसः मुचिरमारुरुक्षुसं वनस्पतिमा मूलादपश्यत् । उत्क्रान्तमिव तस्मिन्क्षणे तदालोकनमीतानां शुककुलानाममुभिः । किमिव हि दुष्करमकरुणानाम् । स तमनेकतालनुगमग्रंकपशाम्बाशिखरमपि सोयानैरिवायतेनैव- पादस्मारय ताननुपजातोयनशक्तीकांश्चिदल्लदिवसजातान्गर्भच्छविपाट- लान्छाल्मलीकुसुमशहामुपजनयतः, कांधिदुद्भिद्यमानपझतया नलिन- संवर्तिकानुकारिणः, कांश्चिदर्कफलसदृशान् , कांश्चिल्लोहितायमानचञ्चु- कोटीनीपद्विघटितदलकुटपाटलमुखानां कमलमुकुला नां श्रियमुद्हतः, कांश्चिदनवरतशिर:कम्पञ्चाजेन निवारयत इव प्रतीकारासमर्थानेकैकतया फलानीव तम्य वनस्पतेः शाखान्तरेभ्यश्च शुकशावकानग्रहीत् । अप- गतासूश्च कृत्वा क्षितावपातयत् । ३१ तातस्तु तं महान्तमकाण एव प्राणहरमप्रतीकारमुपप्लवमुपनतमा- लोक्य द्विगुणतरोपजातवेपथुर्मरणभयादुद्धान्ततरलतारको विषादशून्या- मश्रुजलतां दृशमितम्ततो दिक्षु विक्षिपन् , उच्छुप्कतालुरात्मप्रतीकारा- सामवाससम्तसंधिशिथिलेन पक्षसंपुटेनाच्छाद्य मां तत्कालोचितं प्रती- कारं मन्यमानः बेहपरवशो मदक्षणाकुलः किंकर्तव्यताविमूढः क्रोड- विमागेन मामवष्टभ्य तस्खौ। असावपि पापः शाखान्तरैः संचरमाणः फोटरद्वारमागल्य जीगासितभुजंगमोगमीषणं प्रसार्य विविधकनवराह- ·कादम्बरी ३ वसाविनगन्धिकरतलं कोदण्डगुणाकर्षणवणानिप्रकोष्ठमन्तकदण्डानुकारिणं वामबाहुमतिनृशंसो मुहुर्मुहुर्दत्तचञ्चुग्रहारमुन्कूजन्तमाकृष्य तातं गतासुम- करोत् । मां तु स्वल्पत्वाद्भयसंयिण्डिताङ्गत्वासावशेषत्वाच्चायुपः कथमपि पक्षसंधुटान्तरगतं नालक्षयत् । उपरनं च तमवनितले शिथिलशिरोघर- मधोमुग्यममुश्चत् । अहमपि नच्चग्णान्नरे निवशिशिरोधरो निभृतमक- निलीनम्नव सहापतम् । अवशिष्टपुण्यतया तु पवनवशसंपुञ्जितस्य महतः शुष्कपत्रराशेरुपरि पतितमान्मानमपश्यम् । अङ्गानि येन में नाशी- यन्त । यावच्चासौ तस्मात्तशिखरान्नावतरति तावदहमवीणपत्रसवर्ण- त्वादस्फुटोपलक्ष्यमाणमूर्तिः पितरनुपरतमुत्सृज्य नृशंस इव प्राणपरित्याग- योग्येऽपि काले बाललया कालान्तरभुवः स्नेहरसम्यानभिज्ञो जन्मसहभुवा भयेनैव केवलमभिभूयमानः किंचिदुपजाताभ्यां पक्षाभ्यामीपत्कृताविष्टम्भो लुठन्नितस्ततः कृतान्तमुखकुहरादिव विनिर्गतमात्मानं मन्यमानो नातिदूर- वर्तिनः शबरसुन्दरीकर्णपूररचनोपयुक्तपल्लवम्यसंकर्पणपटनीलच्छाययोपहसत इव गदाधरदेहच्छविम्, अच्छैः कालिन्दीजलच्छेदैरिव विरचितच्छदस्य, वनकरिमदोपसिक्तकिसलयस्य, विन्ध्याटवीकेशपाशश्रियमुद्हतः, दिवाप्य- न्धकारितशाखान्तरम्य, अप्रविष्टसूर्यकिरणमतिगहनमपरस्येव पितुरुत्सङ्गम- तिमहतम्तमालविटपिनो मूलदेशमविशम् । ३२ अवतीर्य च स तेन समयेन क्षितितलविप्रकीर्णान्संहृत्य शुक- शिशूनेकलतापाशसंयतानाबध्य पर्णपुटेऽतित्वरितगमनः सेनापतिगतेनैक वर्त्मना तामेव दिशमगच्छन् । मां तु लब्धजीविताशं प्रत्यग्रपितृमरण- शोकशुष्कहृदयमतिदूरपातादायासितशरीरं संत्रासजाता सर्वाङ्गोफ्तापिनी बलवती पिपासा परवशमकरोत् । अनया च कालकलया सुदूरमतिकान्तः ·स पापकृदिति परिकलय्य किंचिदुन्नमितकन्धरो भयचकितया दृशा दिशोऽवलोक्य तृणेऽपि चलति पुनः प्रतिवृत्त इति तमेव पदे पदे पाप- कारिणमुन्नमाणो निष्क्रम्य तन्मात्तमालनातलमूलात्सलिलसमीपं सर्तु प्रयजमकरवम् । ३३ अजातपक्षनया नातिन्थिग्नरचग्णसंचारस्य मुहुर्मुहुर्मुखेन पततो मुहुम्निवनिपतन्तमान्मानमेकया पापाच्या संधारयतः क्षितितलमसर्पण- अमानुग्म्यानभ्यासक्शादेकमपि दत्त्वा पदमनवरतमुन्मुखस्य स्थूलंम्थूलं श्वसतो धूलिधूमरम्ब मंसफ्नो मम समभून्मनसि-'अतिकष्टास्ववस्था- म्वपि जिवितनिरपेक्षा न भवन्ति बलु जगति प्राणिनां प्रवृत्तयः । नास्ति जीवितादन्यदभिमततरमिह जगति सर्वजन्तूनामेव, उपरतेऽपि मुगृहीत- नानि ताते यदहमविकलेन्द्रियः पुनरेव प्राणिमि । घिमामकरुणमति- निष्टुरमकृतज्ञम् । अहो पितृमरणशोकदारुगं येन मया जीव्यते, उपकृत- मपि नापेक्ष्यते, खलं हि बलु मे हृदयम् । मया हि लोकान्तरगताया- मंबायो नियम्य शोकबेगमा प्रसवदिवमा परिणतवयसापि सता तैस्तैरुपायै- संबधनक्लेशमतिमहान्तमपि मेहबशादगगवता यतातेन परिपालितस्तत्सर्व- मेकपदे. विम्मृतम् । अतिकृपणाः कल्वयी प्राणाः, यदुपकारिणमपि तात कापि गच्छन्तमद्यापि नानुगच्छन्ति । सर्वथा न कंचिन खलीकरोति जीविततृष्णा, यदीगवस्थमपि मामयमायासयति जलामिलाषः । मन्ये चागणितपितृमरणशोकल निपुंगव केवलमयं मम सलिलपानबुद्धिः । अवापि दूर एव सरम्नीरम् । तथा हि । जलदेवतानपुररवानुकारि दूरे- ज्यापि कलहंसविरुतमेतत् । अस्फुटानि श्रूयन्ते सारसरसितानि । विप्रकर्षा- दाशामुखविसर्पणविरल: संचरति नलिनीखण्डपरिमलः । दिवसस्येयं कष्टा ·कादम्बरी N दशा वर्तते । तथा हि । रविरम्बरतलमध्यवर्ती म्फुरन्नमानयमनवरतमनल- धुलिनिकरमिव विकिरति कैरः । अधिकामुपजनयति तृषाम् संतप्तपांमुपटल- दुर्गमा भूः। अतिप्रबलपिपासावसन्नानि गन्तुमल्पमपि मे लमङ्गकानि। अप्रमुरम्म्यामनः । मीदति मे हृदयम् । अन्धकारनामुपयाति चक्षुः अपि नाम पलो विधिरनिच्छनोऽपि मे मरणमद्योपपादयेत् । ३४ इत्येवं चिन्तयत्येव मयि, तम्मान्सरसोऽदूरवर्तिनि तपोवने जाबालि- नाम महातपा मुनिः प्रतिवसति स्म । तत्तनयश्च हारीतनामा मुनिकुमरक: सनत्कुमार इव सर्वविद्याक्दातचेताः, सक्योमिरपरेतपोधनवुमारकैरनुगम्य- मानतेनैव पथा, द्वितीय इव भगवान्विभावपुरतितेजस्वितया दुनिरीक्ष्य- मूर्तिस्यतो दिवसकरमण्डलादिवोत्कीर्णम्तडिद्भिरिव रचितावयवस्तप्तकनकद्र- वेणेव बहिरुपलिप्तमूर्तिः, आपिशझावदातया देहप्रभया फुरत्या सबालात- पमिव दिवस सदावालनमिव वनमुफ्दर्शयन् , उत्तप्तलोलोहिनीनामनेक तीर्थाभिषेकपूतानामंसस्थलावलम्बिीनां जटानां निकरेणोपेतः, सम्मितशि- खाकलापः खाण्डववनदिधक्षया कृतकपटवटुवेष इव भगवान्पाक्कः, तपो- वनदेवतानू पुरानुकारिणा धर्मशासनकटकेनेव स्फाटिकेनाक्षवलयेन दक्षिण- श्रवणविलम्बिना विराजमानः, सकलविषयोपमोगनिवृत्त्यर्थमुपपादितेन, ललाटपट्टके त्रिसत्येनेव भस्मत्रिपुण्ड्केणालंकृतः, गगनगमनोन्मुखबलाकानु- कारिणा स्वर्गमार्गमिव दर्शयता सततमुद्रीवेण स्फटिकमणिकमण्डलुनाध्या- सित-बामकरतलः, स्कन्धदेशावलम्बिना कृष्णाजिनेन नीलपाण्डुमासा तप स्तृष्णानिपीतेनान्तनिषतता धूमफ्टलेनेव परीतमूर्तिः, अमिनवबिससूत्रनिर्मि- तेनेव परिलघुतया पवनलोलेन निर्मासविरलपार्धकपारमिव गणयता वामां- सावलम्बिना यज्ञोपवीतेनोद्भासमानः, देवतार्चनार्थमागृहीतकालताकुसुम- ·परिपूर्णवर्ग:पुटसनाथशिवरेणापाढदण्डन ब्यापृतसत्र्येतरपाणिः, विषाणोखा- तामुदुहना मानमुपजातरिचयेन नीधारमुष्टिसंवर्धितन कुशकुसुमलता- यापमानलोलटिना नमोवनमृगगानुपातः, विटप इव कोमलवल्कलावृत- शरीरः, गिरिवि समेखलः, गहुरिवासकृदाम्बादितसोमः, पानिकर इव दिवसकरमरीचिरः, नदीतटतर्खरब सततजलझालनविमलजटः, करिकलम इव विकचकुमुददलनिकल सनदशनः, द्रौगिरिख कृपानुगतः, नक्षत्रराशिरिख चित्रमृगहक्तिकाश्योपशोभितः, घनकालदिवस इव क्षपितबहुदोषः, जल- भासमय इव प्रशमितरजःप्रसरः, वरूण इव कृतोदवासः, हरिरिवापनीतनरक भाषः, प्रदोषारम्भ इव संध्यापिङ्गलतारकः, प्रभातकाल इव बालातपकपिलः, रविस्थ इव दृढनियमिताक्षचक्रः, सुराजेव निगूढमन्त्रसाधनक्षपितविग्रहः, जलनिधिरिव करालशङ्खमण्डलावर्तगर्नः, भगीरथ इवासकदृष्टगङ्गावतारः, अमर इवासकृदनुभूतपुष्करवनवासः, क्नचरोऽपि कृतमहालयप्रवेशः, असं- यतेऽपि मोक्षार्थी, सामग्रयोगकरोऽपि सनतावलम्बितदण्डः, मुप्तोऽपि प्रबुद्धः संनिहितनेद्वयोऽपि परित्यक्तवामलोचनस्तदेव कमलसरः सिमासुरुपागमत् । ३५ प्रायेगाकारणमित्राग्यतिकरुणाद्राणि सदा खलु भवन्ति सतां चेतांसि । यतः स मां तदवस्थमालोक्य समुपजातकरुणः समीपवर्तिनमृपि- कुमारकमन्यतममब्रवीत्-'अयं कथमपि शुकशिशुरसंजातपक्षपुट एव तरु- शिखरावस्मात्परिच्युतः । श्येनमुखपरिभ्रष्टेन वानेन भवितव्यम् । तथा हि। अतिदवीयस्तया प्रातस्याल्पशेषजीवितोऽयमामीलितलोचनो मुहुर्मुहुर्मुखेन फ्नति, मुहुर्मुहुरत्युत्वगंश्वसिति , मुहुर्मुहुश्चक्षुपुटं विवृणोति । न शक्नोति शिरोधरा धारयितुम् । तदेहि, यावदेवायमसुमि विमुच्यते, तावदेवगृहाण इमम् । अवतारय सलिलसमीपम्' इत्यमिभाय तेन मां सरस्तीरमनाययंत् ।

·उपमृत्य च जलसमीपमेकदेशनिहितदण्डकमण्डलुगदाय स्वयं मामामुक प्रयत्नमुत्तानितमुम्बमङ्गुल्या कतिचिसलिलबिन्दूनपाययन् । अम्भःक्षोदकृत- से चोपजातनवीन्प्राणमुफ्तरप्रसादस्प नवनलिनीदलस्प जलशिशिरायो छयायां निधाय म्वोचितमकगेम्नानविधिम् । अभिपकावसाने चानेकप्राणा- यामतो जपचवित्राण्यघमर्षगानि प्रन्याभग्नम्न्नुवो रक्तारविन्दैनलिनीपत्र- पुटेन भगवते सवित्रे दत्वार्धमुद्रतिष्ठन् । आगृहीतधातधवलवल्कलश्च सह ज्योत्स्न इव संध्यातपः करतलनिधूननविशदसटः प्रत्यामानाईजटेन सकलेन तेन मुनिकुमारकदम्बकेनानुगम्यमानो मां गृहीत्वा तपोवनामिमुखंशनैरगच्छन् ३६ अनतिदूरमिव गत्वा दिशि दिशि सदा संनिहितकुसुमफलताल- तिलकतमालहिन्तालवकुल बहुलेरेलालताकुलितनालिकेरीकलापर्लोललोध्र- लवलीलवगपल्लवैरुल्लसितचूतरेणुपटलरलिकुलझकारनुखरसहकारैरुन्मदकोकि लकुलकलाफ्कोलाहलिमिरुत्फुल्लकेतकीरज:पुजपिञ्जरै: पूगीलतादोलाविरूद्ध- वनदेवतैस्तारकावर्षमिवाधर्मविनाशपिशुनं कुसुमनिकरमनिलचलितमनवरत- मतिधवलमुत्सृजद्भिः संसक्तपादपैः काननैरूपगूढम्, अचकितप्रचलितकृष्ण- सारशतशबलामिस्त्फुल्लकमलिनीलोहिनीमिर्मारीचमायामृगावलून-रूढवीरू- हलामिर्दाशरथिचापकोटिक्षतकन्दगत-विपमिततला मिर्दण्डकारण्यस्खलीमि- रुपशोभितप्रान्तम्, आगृहीतसमित्कुशकुसुममृद्भिरध्ययनमुखरशिप्यानुगतः सर्वतः प्रविशद्भिर्मुनिमिरशून्योफ्कण्ठम्, उत्कण्ठितशिखण्डिमण्डलश्रूयमाण- जलकलशपूरण वानम्, अनवरताज्याहुतिप्रीतश्चित्रभानुभिः सशरीरमेव मुनिजन्ममरलोकं निनीषुभिरुद्धूयमानघूमलेखाच्छलेनाबध्यमानस्वर्गमार्ग- गमनसोपानसेतुभिरिवोपलक्ष्यमाणम्, आसन्नवर्तिनीमिस्तपोधनसंपर्कादिवाफ- गतकालुप्यामिस्तरंगपरंपरासंक्रान्तरविबिम्बपङ्क्तिमिस्तापसदर्शनागतसप्तर्षि ·कादम्बरी मालाविगायमानाभिग्वि विकचकुमुदवनमृषिजनमुपाम्मितुमवतीणग्रहगण- मित्र लिशान्तभिर्दाधिकाभिः परिवृतम् , अनिलाबनमितशिवराभिः प्रणयमानमिव बनन् नाभिः अनबग्नमुक्तकुमरभ्यर्चमानमिव पादपैः आ- बद्धपाट्याज़ालिभिम्पाम्यमानमिव विटपः, उटगाजिरप्रकीर्णशुप्पच्छ्या- माकम्. उपभंगृहीतामलकरवीन्यूकदलीलकुचचूतफ्नसतालीफलम्, अध्ययनमुन्वरवटुजनम्, अनवग्नश्रवणगृहीतवषट्कारवाचालशुककुलम्, अ. नेकसारिकोदुधमाजसुब्रमन्यम्, अरण्यकुकुटोपभुज्चमानवैश्वदेवबलिपिण्डम् आमनवापीकल सपोतमुन्यमाननीबारबलिम्, गणीजितापल्लयोपलिममान- मुनिबालकम, अमिकातदिग्धसिमसिमानमानसमिन्कुशकुमुमम्, उपलभम- नालिकरामनिग्धशिलानलम्, अचिरक्षुण्णवल्कलरसपाटलभूतलम्, रक्त- चन्दनोपलिप्सादित्यमण्डलकनिहितकरवीरकुन्मुमम्, इतन्ननो विक्षिप्तभस्म- लेखाकृतमुनिजनमोजनभूमिपरिहारम्, परिचिनशाखामृगकराकृष्टिनिष्काम्य- मानप्रवेश्यमान जग्दन्बनापसम्, इभकलभा? रभुक्तपतितः सरस्वतीभुजल- ताविगलितैः शवलग्वि मृणालशकलः कल्मापितम्, ऋषिजनार्थमेण- कैर्विषाणशि वरोःसन्धमानविविधकन्दमूलम्, अम्बुपूर्णपुष्करपुटैर्वनकरिमि- रापूर्णमामविटपारवालकम, ऋषिकुमारकाक्रममाणवनवराहदंष्ट्रान्तराल लमसालकम, उपजातपरिचयः कलापिभिः पनपुटपवनसंधुक्षमाणमुहिोम- हुताशनम्, आरब्धामृतचरुचारूगन्धम्, अधपकपुरोडाशपरिमलामोदितम्, अविच्छिनाज्यधाराहुतिहुतमुपादारमुखरितम्, उपचर्यमाणातिषिवर्गम् , पूज्यमानपितृदैवतम्, अर्चमानहरिहरपितामहम्, उपदिश्यमानश्राद्धकल्पम्, मारूमायमानयज्ञविद्यम्, आलोच्यमानधर्मशास्त्रम्, वाच्यमानविविधपुस्तकं, विचार्यमाणसकळसासार्धम्, आरभ्यमाणपर्णशालम्, उपलिप्यमानाजिरम्, ·उपमृज्यमानोटजाभ्यन्तरम्, आवध्यमानध्यानम्, साध्यमानमन्त्रम्, अन्य- सामानयोगम्, उपगृधमाणक्नदेवतावलिम्, निर्यमानमौजमेखलम् , क्षाध्यमानक्कलम्, उपसंगृह्यमाणसमिधम्, उपन्क्रियमाणकृष्णाजिनम्, गृममाणगवेधुकम, भोप्यमाणपुष्करबीजम्, प्रव्यमानाक्षमालम्, न्यस्थमा- नवेत्रदण्डम्, मन्क्रियमाणपरिव्राजकम, आपूर्वमाणकमण्डलुम्, अदृष्टपूर्व कलिकालस्य, अपरिचितमन्नस्य, अश्रुतपूर्वमनङ्गस्य, अब्जयोनिमिव त्रिभुवनवन्दितम्, अमुरारिमिव प्रकटितनरहरिवराहरूपम्, सम्ध्यिमिव कपिलाधिष्ठितम्, मधुरोपवनमिव बलावलीढदर्पितधेनुकम्, उदयनमिवान न्दितवत्सकुलं, किंपुरुषाधिराज्यमिव मुनिजनगृहीतकलशामिपिच्चमान- द्रुमं, निदाघसमयाक्सानमिव प्रत्यासन्नजलप्रपातं, जलघरसमयमिव कन- गहनमध्यमुखमुप्तहरि, हनूमन्तमिव शिलाशकलपहारसंचूर्णिताक्षारिखसंचय, खाण्डवकिनाशोधतार्जुनमिव प्रारब्धाभिकार्य, सुरमिविलेपनपरमपि सतता- विर्भूतहबघूमगन्ध,माताकुलाध्यासितमपि पवित्रम्उल्लसितधूमकेतुशतमपि प्रशान्नोपद्रवं, परिपूर्णद्विजपतिमण्डलसनामममि सदासंनिहिततरूपहनान्ध- कारं, अतिरमगीरमपरमिव ब्रह्मलोकमाश्रममपश्यम् । ३७ यत्र च मलिनता हविर्धूमेषु न चरितेषु, मुखरागः शुकेषु न कोपेषु, तीक्ष्णता कुशाग्रेषु न स्वभावेषु, चञ्चलता कदलीदलेषु न मनःपु, चक्षुरागः कोकिलेषु न परकलत्रेषु, काठमहः कमण्डलुषु न सुरतेड, मेखलावन्धो व्रतेषु नाकसहेषु, स्तनस्पों होमनुषु न कामिनीड, पक्षपात: कृकवाकुषु न विद्याविवादेषु, प्रान्तिरनलप्रदक्षिणासुन शाखा, कसंकीर्तन दिव्यकथामु न तृष्णानु, गणना स्ट्राइक्लयेषु न शरीरे, मुनिबालनाशः क्रतुदीक्षवानं मृत्युम्ना, रामानुराम रामायणेन न यौक्ने, ·मुलमविकारो जरया न धनामिमानेन । यत्र च महाभारते संकुनि- वरः, पुराणे वायुप्रलपित, क्यःपरिणामेन द्विजपतनम्, उपवनचन्दनेषु जा- बम्, ममीनां भूतिमय, एणकानां गीतश्रवणयसनं, शिखण्डिनां नृत्य- पापातः, भुजामानां भोमः, कपीनां श्रीफलामिलापः, मलानामधोगतिः। ३८ तस्य विषस्य मध्यभागमण्डलमलंकुणिस्पालतलोहितपल्लवस मुनिजनालम्बिकृष्णाजिनजलकरकसनामशाखस्य तापसकुमारिकामिराल- बालवीतपिष्टपचालस्य हरिणशिशुमिः पीयमानालवालकसलिलस्य मनिकुमारकाबद्धकुशचीरदासो हरितगोमयोपलेपनविक्तितलस्य तत्क्षणकृत- कुनुमोपहाररमणीयस्य नातिमहतः परिमण्डलतया विस्तीर्णावकाशस्म रका- शोकवरोरपनायायामुपविष्टम्, उरतोमिर्मुक्नमिव सागरैः कनकगिरिमिव कुलपर्वतैः कनुमिव वैतानिकबाहिमिः कल्पान्तदिक्समिव रविमिः कालमिव काः समन्तान्महर्षि मिः परिवृतम्, उप्रशाफ्कम्पितदेहया प्रणयिन्येव विहितकेशग्रहया क्रुद्धयेव कृतभूभक्या मत्येवाकुलितगमनया प्रसाधितयेव प्रकटिततिलकया जरया गृहीतवतयेव भस्मधवलया धवलीकृतविग्रहम्, आयामिनीमिः पलितपाण्डुरामिस्तपसा विजित्य मुनिजनमखिलं धर्मपता- कामिरिवोच्छ्तिाभिरमरलोकमारोहुँ पुण्यरज्जुभिरिवोपसंगृहीताभिरतिदूरप्र- वृद्धस्य पुण्यतरोः कुसुममञ्जरीभिरिवोद्गताभिर्जटामिरुपशोभितम्, उपरचित- भरमत्रिपुण्ड्रकेण तिर्थक्प्रवृत्तत्रिपथगास्रोतलयेण हिमगिरिशिलातलेनेव सलाटफलकेनोपेतम् अधोमुखचन्द्रकलाकाराभ्यामवलम्बितवलिशिथिलाभ्यां अन्ताभ्यामवरम्यमानदृष्टिम्, अनवरतमन्त्राभराभ्यासविकृताधरपुटतया नि- प्यतविरतिशुचिभिस्सत्यप्ररोहरिवस्वच्छेन्द्रियवृत्तिभिरिव करुणारसप्रवाहैरिख दहनमयूखैर्षवलितपुरोभागम्, उदुमदमलगनाप्रवाइमिव जडुम्, अनवरत- ·कादम्बरी सोनोगारमुगन्धिनिश्वासावकूटमतिमद्भिः शापारिरिव सा मुखामागसनि- हितैः परिस्फुरद्भिरलिभिरविरहितम्, अतिकृशनया निम्मतरगण्डगतमुक्तसर- हनुधोगमाकरालतारकमवशी माणविरलनयनपक्ष्ममालमुद्तदीर्घरोमरुदन- वणविवरमानामिलम्बकूर्चकलापमाननमादधानम्, अतिचपलानामिन्द्रिया- श्वानामन्तःसंयमनरज्जुभिरिवातताभिः कण्ठनाईमिनिरन्तरावनद्धकन्धरं समुन्नतविरलास्थिपञ्जर सावलम्बियशोवी वायुवराजनिततनुतरामामुल- वमानमृणालमिव मन्दाकिनीप्रवाहमकलुपमङ्गमुद्रहन्तम्, अमलम्फटिका- कलघटितमक्षवल्यमत्युज्ज्वलस्थूलमुक्ताफलाथि सरस्वनीहारमिव चलद- गुलिविचरगतमावर्तयन्तम्, अनवरतभ्रमिततारकाचक्रमपरमिव ध्रुवम्, उन्नमता शिराजालकेन जरत्कल्पतखमिव परिणतलनासंचयेन निरन्तरनि- चितम्, अभलेन चन्द्रांशुभिरिवामृतफ्नैरिव गुणसंतानतन्तुभिरिव निमितेन मानससरोजलक्षालितशुचिना दुकूलवल्कलेनाद्वितीयेनेव जराजालकेन सच्छादितम्, आसन्नवर्तिना मन्दाकिनीसलिलपूर्णेन त्रिदण्डोपविष्टेन स्फा- टिककमण्डलुना विकचपुण्डरीकराशिमिव राजहंसेनोपशोभमानम्, स्थैर्येणा- चलानां गाम्भीर्येण सागराणां तेजसा सवितुः प्रशमेन तुषाररश्मेनिर्मल- तयाम्बरतलस्य संविभागमिव कुर्वाणम्, वैनतेयमिव स्वप्रभावोपाचद्विजाधि- पत्य, कमलासनमिवाश्रमगुरु, जरच्चन्दनतरुमिवभुजङ्गनिर्मोकधवलजटाकुलं, प्रशस्तवारणपतिमिव प्रलम्बकर्णवाल, बृहस्पतिमिवाजन्मसंवर्धितकचं, दिव- समिवोद्यदबिम्बमास्वरमुखं, शरत्कालमिव क्षीणवर्षम्, शन्तनुमिव प्रिय- सत्यव्रत, अम्बिकाकरतलमिव रुद्राक्षवलयग्रहणनिपुण, शिशिरसमयमूर्यमिव कृतोत्तरासों, बडवानलमिव संततफ्योमक्ष, शून्यनारमिव दीनानाथविपन- शरणं, पशुपतिमिव भस्मापाण्डुरोमाश्लिष्टशरीरम् भगवन्तं जाबालिमपश्यम् ।

·कादम्बरी. ३९ अवलोकन चाहमचिन्तयम् -'अहोप्रभावम्तपसाम् । इत्रमस्य शान्तापि महितमकनकावदाता परिन्कुरन्ती सौदामिनीव चक्षुषः प्रतिहन्ति नेजासि । सततमुद्दासीनापि महाप्रभावतया मयमिवोपजनयति प्रथमो-. पगतम्य । शुष्कनलकागकुसुमनिपतितानलचटुलवृत्ति नित्यमसहिष्णु तपस्वि- नां तनुनपसामपि तेजः प्रकृत्या मवति । किमुत सकलमुक्नतलवन्दित-. चरणानामनवरतना अपितमलानां करतलामलकवदखिलं जगदालोकयता दिव्येन चक्षुषा मगवतामेवंविधानामघशयकारिणाम् । पुण्यानि हि नाम- ग्रहणान्नपि महामुनीनां, किं पुनर्दर्शनानि । घनमिदमाश्रमपदमयमकि. पतित्र । अथवा भुवनतलमेव धन्यमखिलमनेनाधिष्टितमवनितलकमल- योनिना । पुण्यमानः सल्वमी मुनयो बदहर्निशमेनमपरमिव नलिनासन-. मपातान्यव्यापारा मुखावलोकन निश्चलदृष्टयः पुण्याः कथाः शृण्वन्तः समु- पासते । सरस्वत्यपि धन्या यास्य तु सततमतिप्रसन्ने करुणाजलनिस्यन्दि- वगाधगाम्भी रुचिरद्विजपरिवारा मुम्बकमलसंपर्कमनुभवन्ती निवसति हंसीव मानसे । चतुर्भुम्वमुखकमलवासिभिश्चतुर्वेदैः मुचिरादिवेदमपरमु-- चितमासादितं स्थानम् । पनमासाद्य शरत्कालमिव कलिजलदसमयकलु-. पिताः प्रसादमुफ्गताः पुनरपि जगति सरित इव सर्वविद्याः । नियतमिह सर्वात्मना कृतावस्थितिना भगवता परिभूतकलिकालविलसितेन धर्मेण न सनते कृतयुगस्य । घरणितलमनेनाधिष्ठितमालोक्य न वहति नूनमिदानी सप्तर्षिमण्डलनि शसाभिमानमबरतलम् । अहो महासत्वेयं जरा यास्य प्रलयरविरश्मिनिकरदुनिरीक्ष्ये रजनिकरकिरणपाण्डुशिरोरुहे जटाभारे फेन-. पुजपवला गझेव पशुपतेः क्षीराहुतिरिव शिखाकलापे विभावतोनिपतन्ती न मीता । बहलामधूमपटलमलिनीकृताश्रमस्य भगवतः प्रभावाद्भीतमिद ·रविकिरणजालमपि दूरनः परिहरति तपोक्नम् । एते च पवनलोलपुञ्जीकृत- शिखाकलापा रचितान्त्रलय इवात्र मन्त्रपूतानि हवींपि गृहन्त्येतत्प्रीत्याशु- शुक्षणयः । तरलितदुकूलवल्कलो चाश्रमलताकुसुमसुरमिपरिमलो मन्द- मन्दचारी सशक इवाम्य समीपमुपसर्पति गन्धवाहः। प्रायो महाभूतानामपि दुरभिभवानि भवन्ति तेजांसि । सर्वतेजस्विनामयं चाग्रणीः। द्विसूर्यमिबा- भाति जगदनेनाधिष्ठि महात्मना । निष्कम्पेव क्षितिरेतदवष्टम्भान् । एष प्रभवः करुणारसस्य, संतरणसेतुः संसारसिन्धोः, आधारः क्षमाम्भसाम् , पशुस्तृष्णालतागहनस्य, सागरः संतोपामृतरसम्य, उपदेष्टा सिद्धिमार्गस्य, अस्तगिरिरसदहकस्य, मूलमुपशमतरोः, नामिः प्रज्ञाचक्रम्य, स्थितिवंशो धर्मध्वजम्म, तीर्थ सर्वविद्यावताराणां, वडवानलो लोभार्णवस्य, निकषोपल: शाम्बरनानां, दावानलो गगपल्लवस्त्र, मन्त्रः क्रोधभुजङ्गस्य, दिवसकरो मोहा- न्धकारस्य, अर्गलाबन्धो नरकद्वाराणां, कुलमुवनमाचाराणाम्, आयतन मजलानाम्, अभूमिर्मदविकाराणां, दर्शकः सत्पथानाम्, उत्पत्तिः साधुतायाः, नेमिल्साहचक्रम्य, आश्रयः सत्त्वस्व, प्रतिपक्षः कलिकालस्य, कोशस्तपसः, सखा सत्यस्त, क्षेत्रमार्जनस्य, प्रभवः पुण्यसंचय, अदाक्काशो मत्सरस्य, अरातिविपतेः, अस्वानं परिभूतेः, अननुकूलोऽमिमानस्य, असमतो दैन्यस्य, अनायत्तो रोषस्य, अनमिमुखः सुखानाम् । अन्य भगवतः प्रसादादेवोप- शान्तवैरमपातमत्सरं तपोवनम् । अहो प्रभावो महात्मनाम् । अत्र हि शाश्वतिकमपहाय विरोधमुपशान्तात्मानस्तिर्वञ्चोऽपि तपोवनवसतिमुखमनुः भवन्ति । तथा हि । एष विकचोत्पलक्नरचनानुकारिणमुत्पतच्चारुचन्द्रक- शतं हरिणलोचनद्युतिशबलममिनक्शाद्वलमिव विशति शिस्विनः कलाप- मातपाहतो नि:शङ्कमहिः । अयमुत्सृज्य मातरमजातकेसरैः केसरिशिशुभिः ·कादम्बरी सहोरजानपरिचयः क्षरत्क्षीरधारं पिबति कुरङ्गशावकः सिंहीस्तनम् । एष मृगालकलापाशतिभिः शशिकरधवलं सटाभारमामीलितलोचनो बहु मन्यते द्विरदकर्षभराकृप्यनाणं मृगपतिः । इदमिह कपिकुलमपगतचापलमुफ्नयति मुनिकुमारकेभ्यः नातेभ्यः फगनि । एते च न निवारयन्ति मदान्धा अपि गण्डस्थलीमाजि मदजपाननिश्चलानि मधुकरकुलानि संजातदयाः कर्गतालैः करिणः । किंबहुना, तापसामिहोत्रवूमलेखाभिल्सन्तिीभिरनिश- मुपपादितकृष्णाजिनोत्तरासङ्गशोमा:फलमूलभूतो वल्कलिनो निश्चेतनास्तर- वोऽपि सनियमा इव लक्ष्यन्तेऽस्य भगवतः । किं पुनः सचेतनाः प्राणिनः' इति । ४० एवं चिन्तयन्तमेव मां तस्यामेवाशोकतरोरधश्छयायामेकदेशे स्थापयित्वा हारीतः पादावुफ्गृह्य कृताभिवादनः पितुरनतिसमीपवर्ति नि कुशासने समुपाविशत् । आलोक्य तु मां सर्व एव मुनयः 'कुतोऽयमासा- दितः शुकशिशुः' इति तमासीनमध्च्छन् । असौ तु तानब्रवीत्.-- 'अयं मया खातुमितो गतेन कनलिनीसरस्टीरतरनी नितितः शुकशिशुरातप- जनितकान्तिरुतप्तपांमुपटलमध्यगतो वृरनिफ्तनविहलतनुरल्पावशेषायुरासा- दितस्तपस्विदुरारोहतया च तस्य वनस्पतेन शक्यते स्वनीइमारोपयितुमिति जातदयेनानीतः । तद्यावदयमप्रसढपक्षतिरक्षमोऽन्तरिक्षमुत्यतितुं तावदत्रैव कस्मिंश्चिदाश्रमतरूकोटरे मुनिकुमाररिस्माभिश्चोपनीतेन नीवारकणनिकरण 'फलरसेन च संवर्धमानो धारयतु जीवितम् । अनाधपरिपालन हि धर्मोऽस्म- द्विधानाम् । उद्विपक्षतिम्तु गगनतसंचरणसमर्थों यास्यति यत्रास्मै रोचियते । इहैव वोपजातपरिचयः स्थास्यति' इत्येवमादिकमस्मत्संबद्धा- अपमाकार्य किंचिदुपजातकुतुहलो भगवाजाबालिरीपदावलितकंधरः पुण्य- ·कादम्बरी जलैः प्रक्षालपन्निव मामतिप्रशान्तया दृष्टया दृष्ट्या मुचिरमुानातप्रत्यमि- ज्ञान इव पुनःपुनर्विलोक्य 'स्वम्यैवाविनयम्प फलमनेनानुभूयते' इत्य- वोचत् । स हि भगवान्कालत्रयदर्शी तपःप्रभावादिव्येन चक्षुषा सर्वमेव करतलगनमिव जगदवलोकयति । बत्ति जन्मान्तगण्यतीतानि । कथयत्या- गामिनमप्यर्थस् । ईक्षणगोत्ररगतानां च प्राणिनामायुषः नल्यानावेदयति । सर्वैव मा तापसपरिपन् श्रुन्वा विदिततत्प्रभावा कीदृशोऽनेनाविन्यः कृतः, किमर्थ वा कृतः, क्व वा कृतः, जन्मान्तरे वा कोऽयमासीत्' इति कौतू- हलिन्त्रभवत् । उपनाथितवती च तं भगवन्तम् ‘आवेदय, प्रसीद भगवन्, कीदृशस्याविनयस्य फलमनेनानुभूयते । कश्चायमासीजन्मान्तरे । विहग- जातो वा कथमस्य संभवः । किमभिधानो वायन् । अपनयतु नः कुलू- हलम् । आश्चनीणां हि सर्वेषां भगवान्प्रभवः' । ४१ इत्येवमुपयाच्चमानम्नयोधनपरिपदा स महामुनिः प्रत्यवदत्- 'अतिमहदिदमाश्चर्यमाग्यातव्यम् । अल्पशेषमहः । प्रत्यासीदति च नः स्वानसमषः । भवताममतिकात देवार्चनविधिवेला । तदुत्तिष्ठन्तु भवन्तः । सर्व एवाचरन्तु यथोचितं दिवसव्यापारम् । अपराह्नसमये भवतां पुनः कृतमूलफलाशनानां पित्रव्योपविधानामादितः प्रभृति सर्वमा- वेदयिष्यामि, योऽयम्, यच्चानेन कृतमपरस्मिञ्जन्मनि, इह च लोके यथास्य संभूतिः । आंच तात्रयगतक्कमः क्रियतामाहारेग । विपतमपमप्यात्मनो जन्मान्तरोदन्तं स्वप्नोपलब्धमिव मयि कथयति सर्वमशेषतः स्मरिप्यति इत्यमिदधदेवोत्थाय सह मुनिभिः स्नानादिकमुचितदिवसव्यापारमकरोत् । ४२ अनेन च समयेन परिणतो दिवसः । खानोत्थितेन मुनिजनेनार्ष- विधिमुपपादयता यः क्षितितले दत्तस्तमम्बरतलगत: साक्षादिव रक्तचन्द- ·नागगर्ग रविन्दवहन् । ऊर्ध्वमुम्वरक बिम्बविनिहितदृष्टिमिरुप्मापैस्तपोधन- रिव परिपीवनानंतनःप्रसरो विरलातपस्तनिमानमभजद्दिक्सः । उद्यत्सप्तर्षि- माधम्पर्शपरिजिहीर्पयव संहृतपादः पारावतपादपाटलरागो रविरम्बरतला- दवालम्बत । आलोहितांशुजालं जलशयनमध्यगतस्य मधुरिपोर्विगलन्मधु- धारमिव नामिनलिन प्रतिमागतमपरार्णवे सूर्यमण्डलमलक्ष्यत । विहाया- बस्तलमुन्नुच्य च कमलिनीवनानि शकुनय इव दिवसाक्साने तरुशिखरेषु पर्वताग्रेषु च रविकिरणा: स्थितिमकुर्वत । आलमलोहितातपच्छेदा मुनि- मिरालम्बितलोहितवल्कला इव तरकः क्षणमदृश्यन्त । अस्तमुपगते च भगवति सहसदीषितावफरार्णवतलादुल्लसन्ती विद्रुमलतेव पाटला संध्या समदृश्यत । यस्यामाबध्यमानध्यानम्, एकदेशदुबमानहोमधेनुदुग्धधार- ध्वनितधन्मतरातिमनोहरम्, अभिवेदिदिकीयमाणहरिकुशम्, ऋषिकुमारि- कामिरितस्ततो विक्षिप्यमाणदिग्देवताबलिसिक्थमाश्रमपदमभवत् । क्वापि विहृत्य दिवसावसाने लोहिततारका तपोवनधेनुरिव कपिलापरितमाना संध्या तपोधनैरश्यत । अचिरप्रोषिते सवितरि शोकविधुरा कमलमुकुल- कमण्डलुधारिणी हंससितदुकूलपरिधाना मृणालधवलयज्ञोपवीतिनी मधु- करमण्डलाशवलयमुनुहन्ती कमलिनी दिनपतिसमागमव्रतमिवाचरत । अपरसागराम्भसि पतिते दिवसकरे वेगोत्थितमम्भ सीकरनिकरमिव तारा- गणमम्बरमधारयत् । अचिराच सिद्धकारकाविक्षिप्तसंन्यार्चनकुसुमशबल- मिव तारक्तिं वियदराजत । क्षणेन चोन्मुसेन मुनिजनेनो विप्रकीर्ग: प्रणामाङ्गलिसलिलैः क्षाल्यमान इवागलदखिल: संध्यारागः। ४३ क्षयमुफ्गतायां संध्यायां तद्विनाशदुःखिता कृष्णाजिनमिव विभा- की तिमिरोगमममिनवमवत् । अपहाय मुन्दियानि सर्वमन्यदन्धकारतां ·5 कादम्बरी तिमिरगनयन् । क्रमेण च रविरम गत इन्युदन्ननुपलभ्य जानवैगग्यो ঘনত্বস্ত: নােয়ালঃলনিন্দিলিল- लेंज समर्पिमण्डला युपिनमधतीनंचग्णप्ननुपहिनापाहमालध्यमाणमूल- मेकान्नम्धिनत्रास्तारकाम्गममरलोकाश्रामिव सनतलनमृतीधितिर ला- तिष्ठन् । चन्द्रामणभृतम्तारकाकपालगकलाकृतादम्बग्नलाव्यम्बकोत्त- मानादिव गङ्गा मागगनारयन्नी हंसधवला धरण्यामपनमोनमा । हिमकर- सरमि क्किचपुण्डरीकसिते चन्द्रिकाजलपानललेभाइवतीर्गा निश्चरमूतिरमृत- पकलम इवाहशत हरिणः। तिमिरजलधरसमयापगामनन्तरमभित्वमित्त- सिन्दुवारकुसुमपाण्डुगरणवागतैरवगाहन्त हंसरिव कुमुदसगंसि चन्द्रपादः विगलिनसकलोदयरागं रजकिरबिम्बमम्बरापगावगाहानसिन्दुग्मैरावत- कुम्भस्थलमिव तत्क्षणमलक्ष्यन । शौःशनैश्च पूगेदित भगवति हिमनतिमुति, मुधाधूलिपटलेनेव धवप्रकृते चन्द्रातपेन जगति, अवश्यायजलविन्दुमन्द- गतियुविघटमानकुमुदवनकपायपरिमलेपु समुपोहनिद्राभरालसतारकैरन्योन्य- प्रथितपक्ष्मपुरारब्धरोमन्धमन्धरमुमदासीनैराश्रममृगैरमिनन्दितागमनेषु प्रवहत्सुनिशामुम्बममीरणेप्वधयाममात्रावलग्डितायां विभावर्या हारीत कृता- हार मामादाय सर्वैस्तैर्महामुनिभिरुपमृत्य चन्द्रातपोद्भासिनि तपोवनैकदेशे वेत्रासनोपविष्टमनतिदरवर्तिना जालपादनामा शिष्येण दर्भपवित्रधवित्रपा- णिना मन्दमुपवीज्यमानं पितरमवोचत् 'हे तात,सकलेयमाश्चर्यश्रवणकुतूहला- कलितहृदया सनुपस्थिता तापसपरिपदाबद्धमण्डला प्रतीक्षते । व्यपनीत- श्रमश्च कृतोऽi पतत्रियोतः । तदावेद्यतां यदनेन कृतम् । अपरस्मिजन्मनि- कोऽयमभूद्धविष्यति च' इति । एवमुक्तस्तु स महामुनिरग्रतः स्थित मामवलोक्य तांश्च सर्वानेकापाञ्छ्रवणपरान्मुनीन्बुद्ध्वा शनैःशनैरब्रवीत्- 'श्रूयतां यदि कौतूहलम्- - ·कादम्बरी १४ अग्नि सकलत्रिभुवनललामभूना, प्रभव मिरिव कृतयुगस्यात्म- निकालो चिता भगवता महाकालभिधानेन भुवनवासर्गस्थितिसंहारकारिणा प्रमथनायनेयाय पिनी ननुवादिता, द्वितीयपृथिवीशया जलनिधि- ख बातमीन पवावलयन परिवृत्ता, पशुपतिनिवासप्रीत्या गगन- परिमाशिवरमालेन कैलासगिरिणेव सुधास्तिन प्राकारमण्डलेन परि- वृता, प्रकटशक्तिमुक्ताप्रवालमरकतमणिराशिभिश्चानीकर चूर्णसिकत- निकानिचिनेरामानिभिरगम्त्यपरिधीतसलिलः सागरेरिख महाविपणिपधैरुप- शोभिना, मुरासुरसिद्धगन्धर्वविद्याधगेरगाव्यारि तामिश्चित्रशालाभिरविरतो- त्सवानदावलोकन कुतूहलादम्बरनलाइवतीर्गामिबिविमानपङ्क्तिभिरिवा- लंकृता, मथनोद्धतदुग्धधवलितमन्दरद्युतिभिः कनकमयामलकलशशिखर- निलदोलायितसित-वरुपरिपतदभ्रगडैरिव तुपारगिरिशिखररमरमन्दिरैर्वि- राजिनाटका, मुघावेदिकोपशोभितोदपानरनवरतचलितजलघटीयन्त्र- सिच्यमानहरितोपवनान्धकारैः केतकीधूलिधूमरैरुपशल्यकैरुपशोभिता, मद- मुम्बरमधुकरकुलान्धकारितनिष्कुटा, स्फुरदुपवनलताकुसुमपरिमलसुरभि- समीरणा, रणितसौभाम्यघण्टैरालोहितांशुकपताकैराबद्धरक्तचामविद्रुममरैः प्रतिगृहमुच्छ्तैिर्मकराः सदनयष्टिकेतुभिः प्रकाशितमकरध्वजपूजा, सततप्रवृत्ताध्ययनवनिधीतकल्मषा, स्तिमितमुरजरवगम्भीरगर्जितेषु सलिल- सीकरासारस्तवकरचितदुर्दिनेषु पर्यस्तरविकिरणरचितसुरचापचारुषु धारा- गृहेषु मतमयूमण्डलीकृतशिखण्डैस्ताण्डवत्र्यसनिमिराबध्यमानकेकाकोला- हला, विकचकुवलयकान्तैरुत्फुल्लकुमुदधवलोदररनिमिपदर्शनरमणीराखण्ड- ललोचनैरिव सहस्रसंख्यरुद्भासिता सरोमिः, अविरलकदलीवनकलितामि- स्मृतफेनयुक्षपाण्डुराभिर्दि शि दिशि दन्तवलमिकामिर्षवलीकृता, यौवन- मदममालवीकृषकलशललितसलिलया मगवतो महाकालस्य शिरसि १ ·कादम्बरी सुरग्निमालोक्योमात्र मननसमावहत कुटिन्वया म्वमिव शालान्त्या निमा परिक्षिमाकम वन्दम्बानमा हरजटाचन्द्रेणेव कोटिलारेन मनानेवाचिदिना मानिनीयवाय प्रकटिनकनक- पाकिस्तानका मान-प्रयागन गगनुवन्त्रप्रवर्तकन मन्त्री तमन्नामागम हमारे महानापि भुजङ्गभीरणा खलोपीविनापि प्रमिननेपाव्यमान विभवन धीरेणापि बिनयवता किंवदेनापि सत्यवादिनभिरणारि दानानिधिजनाभ्यागमार्थि- नापि परमार्थसमिनेन कामावर गापि धर्मग्रमानेा महारापि पर- लोकभीलगा सकलविज्ञानविशेषविदा वदान्यन दुःण स्मिनपूर्वाभिमापिणा परिहासंपेशलेोग्यण मिश्रितापग-नाश वोक्तिनिपुगेनाम्च्या- यिकाच्यानपरिचपचरेण लिपिजन महाभारत गणरामायणानुगगिणा बृहत्कथाकुशलेन बूतादिकलाकलापपारगेग श्रुनगगिणा मुभापितत्र्यसनिना प्रशान्तन सुरभिमासमारतेनेव सततदक्षिणेन हिमगिरिकाननेनेवान्तःसर- लेन लक्ष्मणेनेव रामाराधननिपुणेन शत्रुमेनेवाविष्कृतभरतपरिचयेन दिव- सेनेव मित्रानुवर्तिना बौद्धेनेव सर्व म्तिवादशूरेण सांध्यागमेनेव प्रधानपुरुषो- पेतेन जिनधर्मेणेव जीवानुकम्पिना विलासिजनेनाधिष्ठिता, सशैलेव प्रासादैः सशाखानगरेव महाभवनैः, सकल्पवृक्षेव सत्पुरुषैः, दर्शितविश्वरूपेव चित्र- मित्तिभिः, संन्येव पद्मरागानुरगिगी, अमराधिपमूर्तिग्वि मग्यशतानलधमपूना पशुपतिलास्यक्रीडेव सुधाधवलाहासा, वृद्धव जातरूपक्षया, गरुडमूर्तिरिवा च्युतस्थितिरमणीया, प्रभातवेलेब प्रबुद्धसर्वलोका, शबरवसतिरिवावलम्बि- तचामरनागदन्तधवलगृहा, शेषतनुरिव सदासन्नवमुघाघरा, जलनिधिमथन- वेलेव महाघोरपूरितदिगन्तरा, प्रस्तुताभिषेकभूमिरिव संनिहितकनकपट.

·कादम्बरी सहना, नमिव महानिहामचिनापूर्तिः, अदितिग्नि देवकुलमहलमेन्या, महावराहलिव इशिहरमायाता. करियानन्दिनभुजङ्गलोरा, हरि- वंशयवानकवालारमशीया. प्रकटावना रमजयनिचन्त्रिा, रक्त- वर्गापि मुकाबला, अवनिमुनाकम्पाणि विकागभूषणा, बुहुप्रतिरपि खिरा, विजिनामग्लोकधुनिन्वन्नाजयिनी नाम नगरी । ४५ यम्याउनु मायोमहीनमहिनीनामङ्गलानामतिमधुरेण गीत- रत्रेणाकृष्यमाणाधोमुत्रग्थनुरः पुरपर्यन्तरपना कापटः कृतमहाकालप्रणाम इन प्रतिदिन लक्ष्यते गच्छन्दिवसकरः । यस्यां च संन्यारागारणा इव सिन्नूरमणिकुट्टिमेषु प्रारम्भकमलिनीपरिमण्डला इव मरकतवेदिकानु, गगन- पर्यम्ता इव वैडूर्यमणिभूमिपु, तिमिरपटलविघटनोद्यता इव कृष्णागुरुधूम- मण्डले', अमिभूननारकापतर इव मुक्ताप्रालम्बेषु, किचकमलचुम्बिन हब निलम्बितीनुयु, प्रभानचन्द्रिकाम-गपतिना इव म्झटिकभित्तिप्रभासु, गगासन्युनरावलम्बिन इब सिनपताकांशुऋषु, पन्द्रविता इव सूर्यकान्तोप- लेषु, राहुमुवाहरपत्रिष्टा इंवेन्द्रनीलदातायनविकरेषु विराजन्ते रवि- गभस्तः । यस्यां चानुपजानतिमिरत्वादधिटनचक्रवाकनिथुना अर्थाकृत- मुग्नप्रदीगः संजालमदनानलदिनाहा इव पान्ति कामिनीनां भूषणप्रभा- भि लातपिजरा हब रजन्मः । यां च मंनिहिनविषमलोचनामनवरतमति- मधुरो रतिम लप इव प्रपन्मुम्बरीकरोति मकरोतुदाहहेतुभूतो भवनकुल- हंसकुलमोलाहलः । यस्यां च निशि निशि पत्रनविलोले?कुलपल्लवैरुल्लसद्धि- मेल्बीमुखकमलकान्तिलज्जितम्येन्दोः कलकमिवापनयन्तो दूरप्रसारित- अजनुमाः प्रासादा लक्ष्यन्ते । पस्यां च सौधशिश्चरशायिनीनां पान् मुलानि पुरसुन्दरीणां मदनपरवश इव पतितः प्रतिमाच्छलेन लुटति बहल- ·6 कादम्बरी चन्दनजलसेकशिशिरेषु मणिकुट्टिमेषु मृगलाञ्छनः । यस्यां च निशाव- सानप्रबुद्धस्य तारतारमपि पटतः पञ्जरभाजः शुक्रसारिकासमूहस्यामिभूत- गृहसारसस्वरामृतेन विस्ताग्मिा विलामिनीभूषणरवेण विभाव्यमाना व्यर्थी- भवन्ति प्रभातमङ्गलगीतपः । यम्यां चानिवृत्रिमणिप्रदीपानाम्, अन्तम्तरलता हाराणाम्, अस्थितिः संगीतमुरजम्वनीनाम् द्वन्द्ववियोगश्चक्रनाम्नाम्, वर्ण- पीक्षा कनकानाम्, अस्थिरत्वं ध्वजानाम, मित्रद्वेषः कुमुद्रानाम्, कोश- गुप्तिस्मीनाम् । किंबहुना । यस्यां सुरासुरचूडामणिमरीचिचुम्बितचरण- नखमयूखः, निशितशूलदारितान्धकमहासुरः, गौरीनूपुरकोरिघृष्टशेन्वरचन्द्र- शकल:, त्रिपुरमस्मरजःकृतारागः, मकरध्वजध्वंसविधुरया रत्या प्रसाद- यन्त्या प्रसारितकरयुगविगलितवलयनिकराचिंतचरणः, प्रल्यानलशिखा- कलापकपिलबटाभारम्रान्तमुरसिन्धुरन्धकाराति: भगवान्, उत्सृष्टकैलास- वासप्रीतिर्महाकालामिधानः स्वयं वसति । ४६ तम्यां चैवंविधायां नगर्या नलनहुषययातिधुन्धुमारमरतमगीरक- दशरथप्रतिमः, भुजबलार्जितभूमण्डल:, फलितशक्तित्रयः, मतिमान् , उत्साहसंपन्नः ,नीतिशास्त्राखिन्नबुद्धिः, अधीतधर्मशास्त्रः, तृतीय इव तेजसा कान्त्या च सूर्याचन्द्रमसोः, अनेकसप्ततन्तुपूतमूर्तिः, उपशमितसकलजग- दुपप्लवः, विहाय कमलवनान्यवगणय्य नारायणवशःखलवसतिमुखमुत्फुल्ला- रविन्दहस्तया शूरसमागमव्यसनिन्या निर्याजमालिनितो लक्ष्म्या, महा- मुनिजनसंसेवितस्य मधुसूदनचरण इव सुरसरित्प्रवाहस्य प्रमवः सत्यस्य, शिशिरस्थापि रिपुजनसंतापकारिणः स्थिरस्यापि नित्यं प्रमतो निर्मलस्यापि मलिनीकृतारातिवनितामुखकमलद्युत्तरतिघवलस्यापि सर्वजनरागकारिणः मुधासूतेरिव सागर उद्भवो यशसः, पाताल इवाश्रितो निजपसमातिमीत - .

·कादम्बरी भिनिभृकुटिलैः, ग्रहगण इव बुधानुगतः, मकरध्वज इवोत्सन्नविग्रहः, दशरथ इव नुमित्रोपेनः, पशुपतिरिव महासेनानुयातः, भुजगराज इव क्षमाभरगुरुः नर्मदाप्रवाह इव महावंशप्रभवः, अवतार इव धर्मस्य, प्रति- निधिग्वि पुरुषोतमस्य, परिहतप्रजापीडो राजा तारापीडोऽभूत् । ४७ यस्तम:प्रसरमलिनवयुपा पापबहुलेन कलिकालेन चालितमामूलतो धर्म दशाननेनेव कैलासं पशुपतिरिवावष्टभ्य पुनरपि स्थिरीचक्रे । यं च रतिप्रलापजनितदयाहृदयहरनिर्मितमपरं मकरकेतुममस्त लोकः । यं च जलनिधितरंगौतमेखलात्सत्रान्तविचारितारागणद्विगुणिततटतरुकुमुमप्रकरा दुधदिन्दुविम्बविगलदमृतबिन्द्वासारार्द्रचन्दनादशिशिरकरस्थतुरगखुरशिख- रोलेखखण्डितोल्लसल्लविज्ञपलवादैरावतकरलनसलकीकिसलयदलादाशैलादु- दयनामः, कपिवलविलुसविरललवलीलताफलादुदपिविनिर्गतजलदेवतावन्ध- मानरामवपादादचलपातदलितशकुलशकलतारक्तिशिलातलान्नलकरतल- कलितशैलसहरसंभूतादासेतुबन्धात् , अच्छनिरिजलधौततारकासार्थाद- मृतममनोबतवैकुण्ठकेयूरपत्रमकरकोटिकषणमणितप्राव्णः सुरासुरहेलावल- वित्वामुकिसमाकर्षणप्रारम्मचलितचरणभरदलितनितम्बकटकादमृतसीकर - तिकसानोरामन्दरात्, नरनारायणचरणमुदाहितबदरिकाश्रमरमणीयात्कुबेर- पुरसुन्दरीमपणरवमुखरशिखरात्सप्तर्षिसंध्योपासनपूतप्रसवणाम्भसो वृकोदरो- दलितसौगन्धिकखण्डमुगन्धिमण्डलाद्गन्धमादनात्, सेवाञ्जलिकमलमुकुल- दन्तुरैः शिरोमिश्चरणनसमथूलमाथितमुकुटपत्रलताग्रन्थयो भयचकिततरल- तारदो भुजबलविजिताः प्रणेमुरवनिपाः । येन चानेकरतांशुपल्लविते व्या- सम्मुिताफलजालके दिग्गजेनेव तल्पतराबाक्रान्ते सिंहासने भरेण शिलीमुलनतिकर कम्पिता लता इव नेमुरायामिन्यः सर्वदिशः । यस्मै च ·कादम्बरी २३ मन्ये मुरपतिरपि स्पृहयांचकार । यस्माच्च धवलीकृतभुवनतलः सकललोक- हृदयानन्दकारी क्रौञ्चादिव हंसनिवहो निर्जगाम गुणगणः । यस्य चा- मृतामोइसुरमिपरिमलया मन्दरोद्धतबहुलदुग्धसिन्धुपेनलेखयेव धवलीकृत- सुरासुरलोकया दशमु दिक्षु मुखरितभुवनमभ्रम्यत कीर्त्या यस्य चातिदुः सहप्रतापसंतापविद्यमानेव क्षणमपि न मुमोचातपत्रच्छायां राजलक्ष्मीः । तथा च यस्य दिष्टिवृद्धिमिव शुश्राव, उपदेशमिव जग्राह, मालमिव बहु- मेने, मन्त्रमिव जजाप, आगममिव न विसरमार चरितं जनः । यस्मिंश्च राजनि गिरीणां विपक्षता, प्रत्ययानां परत्वम्, दर्पणानाममिमुखावस्थानम्, शूलपाणिप्रतिमानां दुर्गाश्लषः, जलधराणां चापधारणम्, ध्वजानामुन्नतिः, धनुषामवनतिः, वंशानां शिलीमुम्वमुग्वक्षतिः, देवतानां यात्रा, कुसुमानां बन्धनस्थितिः, इन्द्रियाणां निग्रहः, वनकरियां वारिव्रवेशः, तैयमसि- धाराणाम्, तिनाममिधारणम् ग्रहाणां तुलारोहणम्, अगम्त्योदये विषशुद्धिः केशनखानामावतिभङ्गः, जलददिवसानां मलिनाम्बस्त्वम्, रलोपलानां भेदः, मुनीनां योगसाधनम्, कुमारस्तुतिषु तारकोद्धरणम्, उष्णरश्नेग्रहणशका, शशिनो ज्येष्ठातिक्रमः, महाभारते दुःशासनापराधाकर्णनम्, वय:परिणामे दण्डग्रहणम्, असिपरिवारेप्वकुशलगोगः, कामिनीमङ्गेषु वक्रता, करिणां दानविच्छित्तिः, अक्षकीडासु शून्यगृहदर्शनं पृथिव्यामासीत् । ४८ तस्य च राज्ञो निखिलशास्त्रकलावगाहगम्भीरबुद्धिः, आशैशवादु- पारूढनिर्भरप्रेमरसः, नीतिशास्त्रप्रयोगकुशलः, भुवनराज्यभारनौकर्णधारः, महत्स्वपि कार्यसंकटेप्वविषण्णधीः, धाम धैर्यस्य, खानं स्थितेः, सेतुः सत्यस्य, गुरुर्गुणानाम्, आचार्य आचाराणाम्, धाता धर्मस्य, शेषाहिरिव महीमारधारणक्षमः, सलिलनिधिरिव महासत्त्वः, जरासंध इव घटितसंकि- ·विहः सम्यक इव प्रमाधितदुर्गः, युधिष्ठिर इव धर्मप्रभवः, सकलवेद- कदाचिन्. गेराजमहालकमारा, हम्पतिरिव सुनासीरम्य, कविरिव वृषपर्वणः, बलिष्ठ इव दशरथान, विश्वामित्र इव रामम्य, धौम्य इवा- ..जातमत्रोः, दमन्क इव नलन, सर्वकार्येष्वाहितमतिरमात्यो ब्राह्मणः गुकनासो नामासीत् । यो नरकासुरशरूपहारभीपणे प्रमन्मन्दरनितम्ब- नियनिष्पेषकाटनांसपीटे नारायणवक्षःस्थलेऽपि स्थितामदुष्करलाभाममन्यत प्रज्ञालन लक्ष्मीम् । ५ चासाद्य दर्शितानेकराज्यवला लतेव पादपमनेक- प्रतानगहना विन्नामुपयवा प्रज्ञा । या चानेकचारपुरुषसहस्रसंचारनि- चिते चतुरदाधिवेलावलयपरिधिप्रमाणे धरणीतले भवन इवाविदितमहरहः समुच्छ्वसितमपि रक्षां नासीत् । ४९ स राजा बाल एव मुरकुञ्जरकरपीवरेण राज्यलक्ष्मीलीलोपधानेन सकलजगदभयदानयज्ञदीक्षायूपेन स्फुरदरिलतामरीचिजालजटिलेन निखि- लारातिकुलप्रलमधूमकेतुदण्डेन बाहुना विजित्य सप्तद्वीपवलायां वसुंधरा तमिछुकनासनाग्नि मन्त्रिणि मुहदीव राज्यभारमारोप्य मुस्थिताः प्रजाः हला कर्तव्यशेषमपरमपश्यत् । प्रशमिसाशेषविपक्षतया विगताश: शिथिलीकृतवसुंधराव्यापारः प्रायो दौवनसुखान्यनुबभूव । तथा हि । कदाचिदुल्लसत्कटोरकपोलपुलकजर्जरितकर्णपल्लवानां प्रणयिनीनां चन्दन- बलच्छटामिरिव स्मितसुधाच्छविमिरमिपिच्यमाणः, कर्णोत्पलैरिव लोच- नांशुभिस्ता धमानः, कुडुमधूलिमिरिवाभरणप्रभामिराकुर्ली क्रियमाण- लोचनः, धवलांशुकरिव करनखमयूखजालकैराहन्यमानः, चम्पककुसुमदल- मालिकाभिरिव मुजलताभिराबव्यमानः, दष्टाधरपूतारतलचलन्मणियमय- सरमणीयम्, मतिरमसदलितदन्तपत्रदलदन्तुरशयनम्, उत्क्षिप्तचरण- ·7 तलगलदलतकरतशेम्वरम् , सरमसकचप्रहचूर्णितमणिकर्णपूरम्, उन्नसित- कुचकृष्णागुरुपक्कपत्रलतादिनप्रच्छदपटम् , अच्छश्रमजलकणिकाटुलितगो- रोचनातिलकपत्रभङ्गम्, अनङ्गपरवशः सुरतमाततान । कदाचिन करकेतु- कनक नागचपरम्पराभिरिव कानिनीकरपुटविनिर्गतामिः कुडुमजलधागमिः पिनरीक्रियमाणकायो लाक्षाजलच्छटप्रहारपाटलीकृतदुकृलो मृगमदजल- बिन्दुशबलचन्दनस्थासकः कनकशृङ्गको शश्चिरं चिक्रीड । कदाचिकुच- चन्दनचूर्णधवलितोर्मिमालम् , चटुलतुलाकोटिवाचालचरणालतकमिक्तहंस- मिथुनम् , अलकनिपतितकुसुममारम् , प्लवमानकर्णपूरकुवलयदलम् , उन्नत- नितम्बोमजर्जरितनरंगम्, उद्दलितनालपस्तनलिननिपतितधूलिपटलम् , अनवरतकराम्फालनम्फुरन्फेनविन्दुचन्द्रकिनं सावगेधजनो जलक्रीडया गृह- दीर्घिकाणामम्मश्चकार । कदाचित्संकेतवश्चितामिः प्रणयिनीमिराबद्ध- भङ्गुरभृकुटिमिरारणितपारिहार्यमुखरभुजलताभिर्वकुलकुसुमावलीभिः संयत- चरणो नखकिरणविमित्रैः कुसुमदामभिः कृतापराधो दिवसमताब्यत । कदाचिद्वकुलतरुरिव कामिनीगण्डूषसीधुधारास्वादमुदितो विकासमभजत। कदाचिदशोकपादप इव युवतिचरणतलप्रहारसंक्रान्तालतको रागमुवाह । कदाचिम्मुसलायुध इव चन्दनधवलः कण्ठावसक्तोलसल्लोलकुसुममाल: पानमसेवत । कदाचिद्गन्धगज इव मदरक्तकपोलदोलायमानकर्णपल्लवो मदकल: काननं विकचवनलताकुसुमसुरभिपरिमलं जगाहे । कदाचित्कणित- मणिनू पुरनिनादानन्दितमानसो हंस इव कमलवनेषु रेमे । कदाचिन्मृग- पतिरिव स्कन्धावलम्बिकेसरमाल: क्रीडापर्वतेषु विचचार । कदाचिन्मधुकर इव विजृम्भमाणकुसुममुकुलइन्तुरेषु लतागृहेषु बनाम । कदाचिन्नील- पटविरचितावगुण्ठनो बहुलपक्षप्रदोपदत्तसंकेताः सुन्दरीरमिससार । कदा- ·कादम्बरी . - निच विर्घाटतकनककपाटं प्रकटवातायनेप्वनवरतदह्यमानकृष्णागुरुधूम- रकरिव पागव नरधिष्ठितविटक्केषु प्रासादकुक्षिषु कतिपयाप्तसुहृत्परिवृतो वीगावणुमुरजमनोहरमवरोधसंगीतकं ददर्श । किंबहुना। यद्यदतिरमणीय- मविरुद्धमायन्यां तदात्वे च तच्दनाक्षिप्तचेताः परिसमाप्तत्वादन्येषां पृथि- वीव्यापाराणां सिपेवे, नत्वतिव्यसनितया । प्रमुदितप्रजस्य परिसमाप्तसकल- महीप्रयोजनम्य नरपतेविषयोपभोगलीला भूषणम् , इतरस्य तु विडम्बना । प्रजानुरागहेतोरन्तरान्तरा दर्शनं ददौ , सिंहासनं च निमित्तेप्वारुरोह । ५० शुकनासोऽपि महान्तं राज्यभारमनायासेनैव प्रज्ञाबलेन बभार । यथैव राजा कार्याण्यकार्षीच्छदसावपि द्विगुणीकृतप्रजानुरागो राजकार्याणि के । तमपि चलितचूडामणिमरीचिमञ्जरीजालिमिौलिमिरावर्जितकुसुम- शेखरच्युतमधुसीकरसिक्तनृपसभं राक्नतिप्रेलोलितमणिकुण्डलकोटिसंघट्टि ताबदं राजकमाननाम। तस्मिन्नपि चलिते चलितचटुलतुरंगबलमुखरखुररव- बधिरीकृतभुक्नान्तरालाः, बलभरप्रचलवसुधातलदोलायमानगिरयः, गलन्म- दान्धगन्धाजदानधारान्धकाराः, संसर्पदतिबहुलधूलिपटलघूसरितसिन्धवः, प्रचलत्पदातिवळकलकलरक्स्फोटितकर्णविवराः, सरभसोदुष्यमाणजयशब्द- निर्मराः, प्रोद्यमानमवलचामरसहससंछादिताः, पुञ्जितनरेन्द्रवृन्दकनक- दण्डातपत्रसंपनष्टदिवसा दश दिशो बभूवुः । ५१ एवं तस्स राज्ञो मन्त्रिविनिवेशितराज्यभारस्य यौवनसुखमनुभक्तः पालो जगाम । मयसा च कालेनान्येषामपि जीवलोकसुखानां प्रायः सर्वेषामन यौ । एकं तु सुतमुखदर्शनमुखं न लेमे । तथोपभुज्यमान- मपि निष्फलपुष्पदर्शनं शरवणमिवान्तःपुरममूत् । यथा यथा च यौवनमति- काम, तवा ता विफळमनोरमस्यानपत्वताजन्मावर्धतास्य संतापः ।

·. विषयोपभोगमुत्रेच्छामिश्च मनो विजने । नरपतिसहरूपनिवृतमप्यसहाय- मित्र, चनुमन्तमप्यन्धमिव, भुवनालम्बनमपि निरालम्बमिवान्मानममन्यत । ५२ अथ तस्य चन्द्रलेखेव हरजटाकलापस्य, कौस्तुभप्रमेव कैटभारा- तिवक्षःस्थलम्य, वनमालेव मुसलायुधस्य, वेलेब सागरम्य, मदलसेव दिमाजम्म, लतेव पादपाय, पुप्पोद्दतिरिव सुरभिमासस्य, चन्द्रिकेव चन्द्र- मसः, कमलिनीव मग्मः. तागपतिरिव नभसः, हंसमालेव मानसम्य, चन्दनवनराजिरिव मलयस्प, फणामणिशिव शेपम्य, भूषणमभूत्रिभुक्त- विस्मयजननी जननीव वनिताविप्रमाणां सकलान्तःपुरप्रधानभूता महिषी विलासवती नाम । ५३ एकदा च तदावासगतस्तां चिन्ताम्निमिनदृष्टिना शोकमूकेन परि- जनेन परिवृताम्, आरादुपस्थितैश्च ध्यानानिमिषलोचनैः कञ्चकिभिख्यास्य- मानाम्, अनतिदूरवर्तिनीभिश्चान्तःपुरवृद्धाभिराश्वास्त्रमानाम् , अविरलाश्रु- पातार्दीकृतदुकूलाम्, अनलंकृताम्, वामकरतलविनिहितमुखकमलाम्, असंयताकुलालकाम्, मुनिबिडपर्वडिकोपविष्टाम्, रूदतीं ददर्श । कृता- भ्युत्थानां च तां तस्यामेव पर्यविकायामुपवेश्य स्वयं चोपविश्याविज्ञात- बाष्पकारणो भीतभीत इव करतलेन विगतबाप्पाम्भ:कणौ कुर्वन्कमोल भूपालस्तामवादी-: देवि, किमर्थमन्तर्गतगुस्शोकमारमन्धरमशब्द रुद्यते । प्रश्नन्ति हि मुक्ताफलजालकमिव बाप्पबिन्दुनिकरमेतास्तव पक्ष्म- पङ्क्तयः । किमर्थ च कृशोदरि, नालंकृतासि । बालातप इव रक्तारविन्द- कोशयोः किमिति न पातितश्चरणयोरयमलतकरसः । कुसुमशरसर कल- हंसको यस्मात्पादपकजस्पर्शेन नानुगृहीती मणिनूपुरौ । विनिमिटमयमप- गतमेखलाकलापमूको मध्यभागः । किमिति च हरिण इव हरिणाम्छने ·कादम्बरी न लिखिनः कृष्णागुरुपत्रभङ्गः पयोधरभारे । केन कारणेन तन्वीयं हर- मुकुटचन्द्रलेखेव गङ्गास्रोतसा न विभूपिता हारेण वरोरु, शिरोधरा । किं वृधा वहसि विलासिनि स्रवदश्रुजललवधौतपत्रलतं कपोल्युगम् । इदं च कोमलाङ्गुलिदलनिकरं रक्तोत्पलमिव करतलं किमिति कर्णपूरतामा- रोपितम् । इमां च केन हेतुना मानिनि, धारयम्पनुपरचितगोरोचनाबिन्दु- तिलकामसंयमितालकिनी ललाटरेखाम् । अयं च ते बहुलपक्षप्रदोष इव चन्द्रलेखाविरहित: करोति मे दृष्टिग्वेदमतिबहुलतिमिरपटलान्धकारः कुसु- मरहितः केशपाशः । प्रसीद, निवेदय देवि, दुःखनिमित्तम् । एते हि पल्लवमिव सराग मे हृदयमाकम्पयन्ति तरलीकृतस्तनांशुकास्तवायताः श्वा- समरुतः । कचिन्मयापाद्धमन्येन वा केनचिदमदनुजीविना परिजनेन । अतिनिपुणमपि चिन्तयन्न पश्यामि खलु स्खलितमप्यात्मनस्त्वद्विषये । त्वदाय हि मे जीवितं राज्यं च । कथ्यतां सुन्दरि, शुचः कारणम्' इत्येवममिधीयमाना विलासक्ती यदा न किंचित्र तिवचः प्रतिपदे तदा विवृद्धवाष्पहेतुमाः परिजनमच्छन् । ५४ अध तस्त्रास्ताम्बूलकरहवाहिनी सततप्रत्यासन्ना मकरिका नाम राजानमुवाच-देव; कुतो देवादलमपि परि-खलितम् । अमिमुसे च 'देवे का शक्तिः परिजनन्यान्यस्य वा कम्वचिदपराद्धम् । किंतु महाग्रह- प्रसव विफलराजसमागमास्मीत्ययमस्या देव्याः संतापः । महांश्च काल: संसयमानायाः । प्रथममपि स्वामिनी दानवधीरिव सततनिन्दितसुरता शरनवानभोजनभूपणपरिग्रहादिषु समुचितेष्वपि दिवसव्यापारेषु कथंकथ- मपि परिजनप्रासात्वामाना सशोकेवासी । देवहृदयपीडापरिजिहीर्षया चनदर्शितवती विकारम् । अद्य तु चतुर्दशीति-भगवन्तं महाकालमचितुम् ·8 इतो मतका तत्र महामास्ते वाच्यमाने श्रुतम्- 'अपुत्राणां किल न सन्ति लोकाः शुमाः। पुनानो नरकात्रायत इति पुत्रः' इत्येतत् श्रुत्वा भकामागत्य परिजनेन सशिरःप्रणाममभ्यर्थ्यमानापि नाहारममिनन्दति, न भूषणपरिग्रहमाचरति, नोत्तरं प्रतिपद्यते। केवलमविरलबाष्पदुर्दिनान्धका- रितमुखी रोदिति । एतदाकर्ण्य देवः प्रमाणम्' इत्येतदभिधाय विरराम । ५५ विस्तवचनायां तस्यां भूमिपालस्तूष्णीं मुहूर्तमिव स्थित्वा दीर्घमुष्ण च निःश्वस्य निजगाद 'देवि, किमत्र क्रियतां दैवायत्ते वस्तुनि । अलमतिमात्रं रुदितेन । न वयमनुग्राह्याः प्रायो देवतानाम् । आत्मज- परिप्वनामृतास्वादसुखस्य नूनमभाजनमस्माकं हृदयम् । अन्यस्मिञ्जन्मनि न कृतमवदातं कर्म । जन्मान्तरकृतं हि कर्म फलमुपनयति पुरुषस्येहजन्मनि । न हि शक्यं दैवमन्यथा कर्तुममियुक्तेनापि । यावन्मानुष्यके शक्यमुपपाद- यितुं तावत्सर्वमुपपाद्यताम् । अधिकां कुरु देवि, गुरुषु भक्तिम् । द्विगुणामुप- पादय देवतासु पूजाम् । ऋषिजनसपासु दर्शितादरा भव । परं हि दैवत- मृषयः यत्नेनाराधिता यथासमीहितफलानां दुर्लभानामपि वराणां दातारो भवन्ति । श्रूयन्ते हि पुरा चण्डकौशिकप्रभावान्मगधेषु बृहद्रथो नाम राजा जनार्दनस्य जेतारमतुलभुजबलमप्रतिरथं जरासन्धं नाम तनयं लेभे। दशस्थश्च राजा परिणतवया विभाण्डकमहामुनिसुतस्यर्थ्यशृङ्गस्य प्रसादा- नारायणमुजानिवाप्रतिहतानुदधीनिवाक्षोभ्यानवाप चतुरः पुत्रान् । अन्ये च राजर्षयस्तपोधनानाराध्य पुत्रदर्शनामृतास्वादसुखभाजो बभूवुः । अमोषफला हि महामुनिसेवा भवन्ति । अहमपि खलु देवि, कदा समुपारूढगर्भभरालसामापाण्डुमुखीमासन्नपूर्णचन्द्रोदयामिव पौर्णमासीनिशां देवी द्रक्ष्यामि । कदा मे तनयजन्ममहोत्सवानन्दनिर्भरो हरिष्यति पूर्णपात्रं ·कादम्बरी परिजनः । कदा हरिद्रवसनधारिणी मुतसनायोत्सना द्यौरिवोदितरवि- मण्डला मवालानग मामानन्दयिप्यति देवी । कदा सर्वोपविपिञ्जरजटिल को निहितरक्षावृतबिन्दुनि तालुनि विन्यस्तगौरसपोन्मिश्रभूतिलेशो गोगेचनाचित्रकण्ठमूत्रग्रन्थिरुत्तानशयो दशनशून्यस्मिताननः पुत्रको जन- यिष्यति मे हृदयाह्मदम् । कदा गोरोचनाकपिलद्युतिरन्तःपुरिकाकरतल- परम्पगसंचार्यमाणमूर्तिरशेषजनवन्दितो मङ्गलप दीप इव मे शोकान्धकार- मुन्मूलयिष्यति चक्षुषोः । कदा च क्षितिरेणुधूसगे मण्डयिप्यति मम हृदयेन दृष्टया च सह परिभ्रमन्भवनाङ्गणम् । कदा केसरिकिशोरक इव संजातजानुचक्रमणावस्थः संचरिप्यतीतस्ततः स्फटिकमणिभित्त्यन्तरितान् भवनमृगशावकाजिघृक्षुः। कदान्तःपुरनू पुरनिनादसन्तान्गृहकलहंसकाननु- सरकमान्तरप्रधावितः कनकमेललाघण्टिकारवानुसारिणीमायासयिष्यति धात्रीम् । कदा कृष्णागुरुपहलिखितमदलेखालंकृतगण्डस्थलकः मुखडिण्डि- मध्वनिजनितप्रीतिरूर्वकरविप्रकीर्णचन्दनचूर्णधलीधूसरः कुञ्चिताङ्गुलि- शिखराहुशाकर्षणविधूतशिराः करिप्यति मत्तगजराजलीलाक्रीडाः । कदा मातुश्चरणयुगलरागोप्युक्तशेषेण पिण्डालक्तकरसेन वृद्धकञ्चकिनां विडम्ब- यिष्यति मुखानि । कदा कुतूहलचञ्चललोचनो मणिकुट्टिमेवधोदत्तदृष्टि- रनुसरियति स्खलगतिरात्मनः प्रतिबिम्बानि । कदा नरेन्द्रसहस्रप्रसारित- मुजयुगलामिनन्धमानागमनो भूषणमणिमयूखाकुलीक्रियमाणलोलदृष्टिरा- स्थानस्थितस्त्र में पुरः सर्पिष्यति समान्तरेषु । इत्येतानि मनोरथशतानि चिन्तययतोऽन्तःसंतप्यमानस्य प्रयान्ति रजन्यः । मामपि दहत्येवायमह- निशमनल इवानपत्यतासमुद्भवः शोकः । शून्यमिव मे प्रतिभाति जगत् । मफलमिव पयामि राज्यम् । अप्रतिविधेये तु विधातरि किं करोमि ।

·कादम्बरी तन्मुच्यतामयं देवि, शोकानुबन्धः। आधीयतां धैर्षे धर्मे च धीः । धर्मपरायणानां हि समीरसंचारिण्यः कल्याणमंदो भवन्ति' इत्येवममिधाय सलिलमादाय स्वयं करतलेनामिनवपालवनव विकचकमलोमानमाननमस्याः साश्रुले ममान । पुन:पुनश्च प्रियशतमधुरामिः शोकापनोदनि गृणामिः धर्मोपदेशगांभिर्वाग्भिगवाम्य मुचिर स्थिन्वा नरेन्द्रो निर्जगाम । ५६ निर्गत च तस्मिन्मन्दीभूतशोका विलासवनी क्याक्रियमाणाभरण- परिग्रहादिकमुचितं दिवसव्यापारमन्वतिष्ठन् । ननःप्रभृति सुतरां देवतारा- धनेषु ब्राह्मणपूजामु गुरुजनसपर्यास्वादरवती बभूव । यद्यच्च किंचित्कुत- श्चिच्छुश्राव गर्भतृष्णया तत्तत्सर्व चकार । न महान्तमपि क्लेशमजीगणत् । अनवरतदह्यमानगुग्गुलबहुलधूमान्धकारितेषु चण्डिकागृहेषु धवलाम्वरेण शुचिमूर्तिरुपोपिता हरितकुशोपच्छदेषु मुसलशयनेषु मुष्वाप । पुण्यसलिल- पणैर्वि विधकुसुमफलोपतेः क्षीरतरुपल्लवलाञ्छनैः सर्वरत्नगर्भः शातकुम्भ- कुम्भर्गो कुलेषु वृद्धगोपवनितालंकृतमगलानां लक्षणसंपन्नानां गवामधः सन्नौ । प्रतिदिवसमुत्थायोत्थाय सर्वरलोपतानि हैमानि तिलपात्राणि ब्राह्मणेमो ददौ । महानरेन्द्रलिखितमण्डलमध्यवर्तिनी विविधबलिपानानन्दितदिन्देव- तानि बहुलचतुर्दशीनिशामु चतुप्पथे स्वफ्नमङ्गलानि भेजे । सिद्धायतनानि कृतविचित्रदेवतोफ्याचितकानि सिषेवे। दर्शितप्रत्ययानि संनिधानमातृका- भवनानि जगाम । प्रसिद्धेषु नागकुलहदेषु ममज्ज अश्वत्थप्रभृतीनुपपादित- पूजान्महावनस्पतीन्कृतप्रदक्षिणा क्वन्दे । दोलायमानवलयेन पाणियुगलेन खाता स्वयमखण्डसिक्यसंपादितं रजतपात्रपरिगृहीतं वायसेभ्यो दथ्योदन- बलिमदात् । अपरिमितकुसुमघूपविलेपापूपपललपायसबलिलाजकलिताम- हरहरम्बादेवीसपर्यामाततान । स्वयमुपहृतपिण्डपात्रान्भक्तिप्रवणेन मनसा ·१२ सिबादेशानमनपगकापच्छ । विप्र भिकादेशवचनानि बहु मेने । निमितमानुस्वचार । शकुनज्ञानविदामादरमदर्शयत् । अनेकवृद्धपरम्पराग- मागतानि रहम्पान्यहीचकार । दर्शनागतद्विज जनमात्मजदर्शनोत्सुका वेद- शुनीरकारयन् । अनवरतवाच्यमानाः पुण्यकथाः शुश्राव । गोरोचनालि- खितभूर्जपत्रगर्मान्मन्त्रकाण्डकानुबाह । रक्षाप्रतिसरोपेतान्योषधीसूत्राणि बाध । परिजनोऽपि चास्याः सततमुपश्रुत्यै निर्जगाम । तन्निमित्तानि च जग्राह । शिवाभ्यो मांसबलिपिण्डमनुदिन निश्युत्ससर्ज । स्वप्नदर्शनाश्च- र्याण्याचार्याणामाचचो । चत्वरेषु शिवबलिमुपजहार । ५७ एवं च गच्छति काले कदाचिदाजा क्षीणभूयिष्ठायां रजन्यामल्पा- वशेषपाण्डुनारके जरत्यारावतपक्षले नभसि स्वमे सितप्रासादशिखरखि- नाया विज्ञासवत्याः करिण्या इव विसवलयनानने सकलकलापूर्णमण्डलं शशिनं प्रविशन्तमद्रासीत् । प्रबुद्धश्चोत्थाय हर्षविकाशम्फीततरेण चक्षुषा धवलीकृतवासभवनम्तस्मिन्नेव क्षणे शुकनासं समाहूय स्वप्नमकथयत् । स तं समुपजातहर्षः प्रत्युवाच- 'देव, संपन्नाः मुचिरादस्माकं प्रजानां च मनोरथाः। कतिपयैरेवाहोमिरसंदेहमनुभवति स्वामी सुतमुखकमलावलोकन- मुखम् । अद्य खलु मयापि निशि स्वप्ने धातवल्कलवाससा शान्तमूर्तिना दिव्याकृतिना द्विजेनक्किचचन्द्रकलावदातदलशतमालोलकेसरसहस्रजटाल- मकरन्दबिन्दुसीकरवर्षि पुण्डरीकमुत्सके देव्या मनोरमाया निहितं दृष्टम् । आवेदयन्ति हि प्रत्यासन्नमानन्दमओपातीनि शुभानि निमित्तानि । किं चान्यदानन्दकाारणमतो भविष्यति । अवितथफला हि प्रायो निशाक्सान- समयदृष्टा भवन्ति स्वमाः। सर्वथा न चिरेण मान्धतारमिव धौरेयं सर्व- राजर्षीणां भुवनानन्दहेतुमात्मजं जनयिष्यति देवी । शरत्कालकमलिनी- ·वाभिनवकमलोद्गमेन गन्धगजमानादयिष्यति देवम् । येनेयं दिग्गजमद- लेनेवाविच्छिन्नसंताना क्षितिमारधारणोचिता भविष्यति कुलसंततिः स्वामिनः' इत्येवममिदधानमेव न करेण गृहीत्वा नरेन्द्रः प्रविश्याभ्यन्तर- मुमाभ्यामपि ताभ्यां स्वमाभ्यां विलासवतीमानन्दयांचकार । कतिपयदिव. सापगमे चदेवताप्रसादात्मरामिव प्रतिमाशशी विवेश गर्भो विलासवतीम्। येन नन्दनराजिरिव पारिजातन मधुसूदनवक्षःस्थलीव कौस्तुभमणिना सुत- रामराजत सा । दर्पणश्रीरिव गर्भच्छलेन संक्रान्तमवनिपालप्रतिविम्बमुवाह। सा शनैः शनैश्च प्रतिदिननुपचीयमानगी निर्भरपरिपीतसागरसलिलभर- मन्थरेव मेघमाला मन्दं मन्दं संचचार । मुहुरनुबद्धजृम्भिकमाजिमित- लोचना सालस निशधास । तथावस्थां नामहरहः स्वयमनेकरमवान्छिन- पानभोजनां प्रावृषमिव श्यामायमानपयोवरमुवी केतकीमिव गर्भच्छवि- पाण्डुरामलोक्येजितकुशल; परिजनो विज्ञातवान् । ५८ अथ तस्याः सर्वसेवकवर्गप्रधानमूना, सदाच राजसंनिकर्षप्रगल्भा, सर्वमङ्गलकुशला कुलवर्धना नाम महत्तरिका प्रशस्ते दिवसे प्रदोषोतर- वेलायामभ्यन्तरास्थानमण्डपगतम्, गन्धतैलावसेकज्वलितदीपिकासहस्रपरि- वारम् , उड्डुनिकरमध्यवर्तिनमिव पौर्णमासीशशिनम् , उस्गराजफणामणि- सहस्रान्तरालस्थितमिव नारायणम्, मूर्धावसिक्तैः प्रधाननरेन्द्रैः परिमितैः परिवृतम्, अनतिदूरावस्थितपरिजनम्, अनन्तरमुत्तुङ्गवेत्रासनोपविष्टेन धौत- धवलाम्बरपरिधानेनानुल्बणवेषेण जलनिधिनेवागाधगाम्भीर्येण समुपारुह- विश्रम्भनिर्भरास्तास्ताः कथाः शुकनासेन कुर्वाणं भूमिपालमुपसृत्य रहः कर्णमूले विदितं विलासवतीगर्भवृत्तान्तमकार्षीत् । ५९ तेन तु तस्या वचनेनाश्रुतपूर्वेणासंभाव्येनामृतरसेनेव सिक्तसर्वाङ्गस्य ·सध:प्रस्तुरोमाश्चनिकरकप्टकिनतनोरानन्दरमेन विह्वली क्रियमाणस्य म्मित- विकसितकयो कस्थलम्य परिपूरिनदयातिरिक्तहर्षमिव दशनांशुवितानच्छलेन विकिरनो राज्ञः शुकनाममुग्वे लोलतारकमानन्दजलबिन्दुल्लिन्नपक्ष्ममालं तत्क्षण पयान चक्षुः । अनालोकिताव तु हर्षप्रकर्षममिसमीक्ष्य भूपतेः कुलवधनां च सिनविकसितमुम्बीमागतां दृश नम्य चार्थस्य सततं मनसि विपरिवर्तमानवादविदितवृत्तान्तोऽपि तत्कालोचितमपरमतिमहतो हर्पस्य का- रणमपश्यञ्कनासः स्वयमुद्रक्ष्य समुत्सर्पिनासन: समीपतरमुपमृत्य नाति. प्रकटमावभाषे--- 'देव, अम्नि किंचितस्मिन् वामदर्शने सत्यम् । अत्यन्त- मुत्कुडलोच ना हि कुलयर्थना दृश्यते । देवस्यापीई प्रियवचनश्रवणकूतू- हलादिव श्रवगमूलनुपसर्वदुपरचयदिव नीलकुवलयकर्णपूरशोभामानन्दजल- परिष्लुतं तरलनारकं विक्रमदावेदवति महन्त्रहर्षकारणमीक्षणयुगलम् । उपा- सहमहोत्सवश्रवणकुतूहल मुल्मुकोल्सुकं क्लाम्यति मे मनः। तदावेदयतु देवः किमिदम्' इत्युनवति तस्मिन्राजा विहम्याब्रवीत्---- 'यदि सत्यमनया यथा कथित तथा सर्वमवितवं स्वप्नदर्शनम् । अहं तु न श्रद्दधे । कुतोऽस्माक- मियती भाग्यसंपन् । अभाजनं हि वयमीदृशानां प्रियवचनश्रवणानाम् । अवितथवादिनीमप्यहं कुलवर्धनामेवंविधानां कल्याणानामसंभावितमात्मानं मन्यमानो विपरीतामिवाद्य पश्यामि । तदुत्तिष्ठ । म्वयमेव गत्वा किमत्र सत्यमिति देवी पृश्न ज्ञास्यामि' इत्यभिधाय विसृज्य सकलनरेन्द्रलोकम- न्मुच्य स्वाङ्गेभ्यो भूषणानि कुलवर्धनाय दत्वा तया च दत्तप्रसादानन्तरमव- मितलाश्लिष्टललाटरेखया शिरःप्रणामेनाभ्यर्चितः सह शुकनासेनोत्थाय हर्ष- विशेषनिर्भरेण त्वर्यमाणो मनसा पवनचलितनीलकुवलयदललीलाविडम्बकेन इसिनेनावना परिस्फुरतामिनन्धमानस्तत्कालसेवासमुक्तेिन विरलविरलेन ·कादम्बरी परिजनेनानुगम्धमानः पुर:समर्पिणीनामनिललोलम्धुलगिन्शनां प्रदीपिकाना- मालोकेन समुन्सार्यमाणकक्षान्नतिमिसिंहनिरन्तःग्मयामीत् । ६० नत्र च मुकनरक्षामंविधाने, नवसुधानुलेपनवनिने, प्रचलितमा- लप्रदीप. पूर्णकलगाधिष्ठिनपळके, प्रन्यमलिग्विनमङ्गन्यालेयोचलिन- भितिभागननोदागिण, उपरचिनभिनविनाने बिनानपर्यन्नावबद्धमुक्तागणे, मणिप्रदीपप्रहततिमिरे वासभवने भूनिलिग्वितरलतानरक्षापरिक्षेपम् , शयनशिरोभागविन्यम्नववलनिद्रामङ्गलकलशन्. आबद्धविविधौषधिमूल- यन्त्रपवित्रम्, अवस्थापितरक्षाशक्तिवलयम्, इतम्ननो विप्रकीर्णगौरसर्पपम्, अवलम्बितबालयोक्त्रप्रथितलोलपिप्पलपत्रम्, आमक्तहरितारिष्टपल्लवम्, उत्तुङ्गमावर्षीटप्रतिष्ठिनन्. इन्दुदीधितिधवप्रच्छदपटम् , अचलगजशिला- तलविशालम्, गर्भोचितं शयनतलमधिशयानां कनकपात्रपरिगृहनिरवि- च्छिन्नविरलावस्थितदधिलर्जलतरणतरलचनशालिस्क्यिनिकरग्रथितकुसुम सनाथैः पूर्णभाजनैरवण्डिताननमत्स्यपटलश्च प्रन्यग्रपिशितपिण्डमिरवि- च्छिन्नसलिलधागनुगम्यमानमार्गः पटलकप्रज्वलितश्चशीतलप्रदीगोरोचना- मिश्रगौरसर्वश्च सलिलास्त्रलिमिश्चाचारकुशलेनान्तःपुर जरतीजनेन क्रिय- मागावतरमकमङ्गलाम्, धवलाम्बरविविक्तवेषेण प्रमुदितेन प्रस्तुतमालपापा- लापेन परिजनेनोपास्यमानाम्, उपारूढगर्भतवान्तर्गतकुलशैलामिव क्षितिम्, सलिलनिमनैरावतामिव मन्दाकिनीम्, गुहागतसिंहामिव गिरिराजमेखलम्, जलधरपटलान्तरितदिनकरामिव दिवसश्रियम्, उदयगिरितिरोहितशशि- मण्डलामिव विभावरीम्, अभ्यर्णब्रह्मकमलविनिर्गमामिव नारायणनामिम्, आसन्नागस्त्योदयामिव दक्षिणाशाम, फेनावृतामृतकलशामिव क्षीरोदवेलाम्, गोरोचनाचित्रितदशमनुपहतमतिधवलं दुकूलयुगलं वसानां विलासक्ती :

·दश । मसंभ्रमपरिजनप्रसारितकग्नलालम्बनावष्टम्भेन वामजानुविन्यस्त- हम्नाव प्रचलिनभूषणमणिग्वमुम्बग्मुत्तिष्ठन्ती विलासवतीम् 'अलमल- मन्यादरेग । देवि, नोन्यातव्यम्' इन्यभिधाय सह तया तस्मिन्नेव शय- नाये पार्थिवः मनुगाविशत् । प्रमृटचामीकरचारूपादे धवलोपच्छदे चासन्ने बनान्तरे शुकनामोऽपि न्यपीदत् । ६. अथ तामुमहगभीमालोक्य हर्पभरमन्थरेग मनमा प्रस्नुतपरिहासो गजा 'देवि, गुकनामः पृच्छति यदाह कुलवर्धना किमपि तल्कि तथैव' इन्युवाच । अधायक्तम्मिनच्छुग्निकपोलवरलोचना लज्जया दशनांशुजाल- कव्याजेनांशुकेनेव मुम्बमाच्छादयन्ती विलासवती तत्क्षणमधोमुखी तस्थौ। पुनःपुनश्वानुबध्यभाना 'किं मामतिमात्रं त्रयापरवशां करोपि । नाहं किंचि- दपि वेद्मि' इत्यभिदधाना तिर्यम्बलिननारकेण चक्षुपावनतमुखी राजानं साभ्यसूयमिवापश्यत् । अपरिम्फुटहासज्यो माविशदेन मुखशशिना भूभुजां पतिरनां भूतो भाये ----मुतनु, यदि मदीयेन वचसा तव त्रपा विनन्यते तदयमहं स्थिनो निभृतम् । अस्य तु किं प्रतिविधास्यसि विघट- मानदलकोशविशदचम्पकातेः सवर्णतया परिमलानुमीयमानस्य कुङ्कुमाङ्ग- रागस्य पाण्डुरतामापद्यमानस्य, अनयोश्च गर्मसंभवामृतावसेकनिर्वाप्यमान- शोकानलप्रभवं धूममिव वमतोहीतनीलोत्पलयोरिव चक्रवाकयोस्तमाल- पल्लवलानिमुखयोरिव कनककलशयोः, सकृदिवालिखितकृष्णागुरुपङ्कपत्र- लतयोः श्यामायमानबूचुक्योः पयोधरयोः, अस्य च प्रतिदिनमतिगाढतर- तामापद्यमानेन काञ्चीकलापन दूयमानस्य नश्यत्रिवलिरेखावलयस्य ऋशि- मानमुन्झतो मध्यभागस्य । इत्येवं ब्रुवाणमवनिपालमन्तर्मुखहासः शुकनासः 'देव, किमायासयसि देवीम् । इयमनया कथयापि लञ्जते । त्यज कुल- ·10 कादम्बरी वर्धनाकथितवार्तासंबद्धमालापकम्' इत्यब्रवीत् । एवंविधाभिश्च नर्मप्रायाभिः कथामिः सुचिरं स्थित्वा शुकनासः स्वभवनमयासीत् । नरेन्द्रोऽपि तस्मिन्नेव वासगृहे तया सह तां निशामत्यवाहयत् । ६२ ततः क्रमेण समीहितगर्भदोहदसंपादनप्रमुदिता पूर्णे प्रसवसमये पुण्ये ऽहन्यनवरतगलन्नाडिकाकलितकालकलेबहिरागृहीतच्छायेंगणगृहीतें लमे प्रशस्तायां वेलायामिरंमदमिव मेघमाला सकललोकहृदयानन्दकारिणं विलासवती सुतमसूत । तस्मिजाते सरभसमितस्ततः प्रधावितस्य परिजनस्य चरणशतसंक्षोभचलितक्षितितलो भूपालामिमुखप्रसृतम्खलद्गतिशून्यकञ्चुकि- सहस्रो जनसमर्दनिष्पिप्यमाणपतितकुब्जवामनकिरातगणो विस्फार्यमाणान्तः पुरजनाभरणशङ्कारमनोहरः पूर्णपात्राहरणविलुप्यमानवसनभूषणः संक्षोमित- नगरो राजकुले दिष्टिवृद्धिसंभ्रमोऽतिमहानभूत् । अनन्तरं च मन्दरमथ्यमान- जलधिघोषगम्भीरदुन्दुमिवानपुरःसरेण प्रहतमृदुमृदगशङ्खकाहलानकनि- वहनिमरेण मङ्गलपटहपटुरवसंवर्धितेनानेकजनसहस्रकलकलबहुलेन त्रिभुवन मापूरयतोत्सवकोलाहलेन ससामन्ताः सान्तःपुराः सप्रकृतयः सराजलोकाः सवेश्यायुवतयः सबालवृद्धा नन्तुरागोगलमुन्मत्ता इव हर्षनिर्भराःप्रजाः। प्रतिदिनमवर्धत चन्द्रोदयेनेव जलधिः कलकलमुखरो राजसूदोर्जन्म- महोत्सवः। (सावशेषम्) श्लेषे केचन शब्दगुम्फविषये केचिद्रसे चापरेड: लडारे कतिचित्सदर्थविषये चान्ये यावन । आ सर्वत्र गभीरधीरकविनाविन्थ्याटवी चातुरी- सञ्चारी कविकुम्भिकुम्भमिदुरो बाणस्तु पश्चाननः ॥

·BANA AND HIS KADAMBARI
--
.. युक्त कादम्बरी ध्रुवा कवयो में नमाश्रिताः ।
बमध्वनावरध्ययो भवति स्मृतिर्थतः ।। -कौतिकौमुदी-१५
२. कादम्बरी- रमज्ञानामाहारोऽपि न रोचते।
कादम्बरी -रमज्ञानामाहागेऽपि न रोचते ॥
३. केवलोऽपि स्फुरन बाणः करोनि विमदान कवीन ।
किं पुनः काममन्यानपुलिन्ध्र(न्द)कृतविधिः॥-तिलकमबरी
४. रुचिरस्वरवर्णपदा रसभाववी जगन्मनो हरति ।
तत् किं नरुणी! न है नहि वाणी बाणम्य मधुरशीलस्य ।।
-विदग्धमुखमण्डनम्
५. बागीश्वरं हन्न भजेमिनन्दम् , अर्धेश्वरं वाक्पतिराजमीहे।
रसे वरं नौमि च कालिद म, वणं तु मर्वेश्वरमानतोऽस्मि ।।
अवन्तिमुन्दरीकमा
६. इदि लमेन बाणेन यन्मन्दोऽपि पदक्रमः।
भवेत्कविकुराणां चापलं नत्र कारणम् ।।---त्रिलोचनः
जाता शिखण्डिनी प्राग्यथा शिखण्डी तथावगच्चमि ।
प्रागल्भ्यमधिकमाप्तुं वाणी बाणो बभूवेति ।।
८. वाणीपाणिपरामृष्टवीणा निक्वणहारिणीम् ।
भावयन्नि कयं वान्ये भवाणस्य भारतीम् ।।
सुबन्धुर्बाणभट्टश्च कविराज इति त्रयः ।
वक्रोक्तिमार्गनिपुणाश्चतुर्थो विद्यते न वा ॥-राघवपाण्डवीयम्
१०. यस्याः...हृदयवमतिः पञ्चबाणः स बाणः ।
केषां नैया कथय कविताकामिनी कौतुकाय ॥ जयदेवः
Printed at Sri Shakthi Electric Press, Mysore

·Kadambari-English Translation Continuez, Bur! I: 29. And there came to n.y mind this thought :-" Ah, the life of these men is full of folly and their conduct is despised hy good men: For, their conception of dharma (rivhicous duty; is in maling offerings of human ficsh. Iheir food is winc, meat and such things condemned by the good. Their excercise is hunting. Their xstra is the howling of jackets. Their teachers of guru and had are the owls. Their wisdom is (in) knowing birds. Their acquaintances are dogs. Their kingdom is over the secluded forests. Their festivity is a drinking bout. Their friends are the bows that are their instruments to do cruel deeds. Their assistants are the arrows with poison-smeared tips resembling serpents with poisonous fangs. Their music is such as brings aisout the destruction of the simple deer. Their wives are others' wives madc captive by them). Their dwelling is along with the cruel-natured tigers. Their worship of gods is with the blood of beasts. Their offerings (made to deities) are with meat. Their livelihood is by stealing. Their ornaments are the serpent-gems and their cosmetics the ichor of clephants. In whichever forest they dwell, they tear it up completely by (pulling out all roots." -While I was still thinking thus, that ·2 Kadambari came Sahara gennal, dr-rous of removing his fatigue cauca ; nring in the forest, and under the sharma brincath that very silk-cotton tree tou ty lis 10. and sat on scat of tender lettes hurry!; br»ught (10 him) by his servants. One of thn a young Sahara lad, quickly des. randed into the lakes, and from that lake, whose water wer distrird with both his hands to clear the noin , 1 bitsläglat to the gencral), in a cup-like Izf, hater which resembicd liqui. fird vaidumu. Tas la::??'. which looked like portion of his mrised by the heat of the rays of the the tiine of) World-annihilation, (Or like it. Wier, that had oozed forth from the moon's eris. for; like a cluster of pearls liquified, and which hud to be known only by touch on account of its clearncss, was cool like and fragrant because of the pollen of lotus-buds; hc (also brought) fresh-plucked lotus-fibres which were clean, as (their) mud was washed off (by him). And that general, having drunk the water, atc those lotus-fibres after another, just as Rahu swallows the digits of the moon. When his fatigue was removed, he got up and slowly procceded in another direction he liked, being followed by the whole of that Sabara army which (also) had refreshed itself with water. 30. But an old Sabara amongst them, who had not obtained from that savage host any deer's flesh (for himself) and who was of an extremely horrid appearance like that of a flesh-eating demon, tarried for a while beneath that very tree sceking some flesh. Snow one ·English Translation 3 ...در این وب :t 11t \*?**? he very When the Sahara general was out of siglit, that old Sabara desirous of clirubinet, free survived it long from its r: 100 minds, as thouzh he were drinking up our lives with his eye ance, which was rid like blood-sirjes and dreadlul vitla alle tawny creeper-like eye istun erririins it, and is though he were) counting ihe places of the nruts 019 JUITO-failies like Mon 016644x18 citating Innent the lives of the parrot-fumilies. crislitinud at his sight, dr puried from them, as it were, Ilat, indird, is there that is dillicult for the nursi. ssl. do' For. üs though by means of Hight of steps, easily climbed up tisat irre without any effort, although it was unbe: oftala trees, and had cioud-inny brats: and he took Out, one by one. the young ones of the parrots, as though they Were fruits, from the hollows and the spaces isetween the branı hes of that tree; the strength to tly up had not yet been developed in those birds; some, who were only a few days old and hence red with the colour of the fretus, were creating the impression of (iseing) the blossoms of the Salmali tree; somc, as they were with wings just sprouting out, were resembling the tender lcaves of the lotus; some were like the ark7 fruit; some, the tips of whose beaks werc reddish, were bearing up the beauty of the lotusbuds with tips pink (in colour) owing to tha slightly opened folds of leaves; some, under the guise of the continued shaking of their heads, were forbidding him as it were; and (all of them) were ·Kadambari unable to offer y resistance and after depriving than of their live.me he threw them down to the ground. was vacant Was 31. My father, however, sceing that great and remedile calamitv, destructive to life and befallen all of a sudden, got doubly tremulous; he was casting in different directions his look which with pupils rolling and restless from fear of death, account of grief, and bedimmed bi tears; his palate hecame quite parched; he unabic offer any resistance to save himself : (sn) having rovered me with the folds of his wings that had becoine Inose as their joints had relaxed in terror, cunsidering that to be the only remedy proper at that time, he remained holding me fast to his bosma, (as he was) overcome by love, highly concerned in protecting me and confused as to what was to be done. That wicked fellow his part, moving gradually from one branch to another, came to the entrance of the hollow and stretched forth his left arm --which was fierce as the body of an old black serpent, whose palm was stinking with the smell of flesh and marrow of various wild boars, the wrist-region of which was marked with the scars made by drawing the bow-string, and which resembled the staff of the God of Death; most cruel as he was, he dragged out and killed my father who repeatedly gave him many a blow with his beak and wailed. But somehow, he did not notice me as I lay within the folds of (my father's) wings, because, I was on as raw ·English Translation 5 a same as was very small and all my limbs had shrunk into ball out of fear, and (also) because I had yet to live my life. And when he (my father) was dead, he threw him down to the earth, with his neck hanging loose and the head turned downwards. I too, having iny neck inserted betwcen his feet clinging close to his lap, fell down along with hiin. As my good luck was still in store, I found myself fallen on a large heap of dry leaves drawn together by wind; thus my limbs were not broken. And by the time he got down from the top of that tree, I, whose form could not be distinguished clearly because of my colour being the that of the fallen leaves, abandoned my dead father, like a heartless fellow, at that time which even fitting for me to die; being very young, I was (then) ignorant of the sentiment of affection which takes its birth at a late age; I was simply overpowered solely by fear which is born along. with one's birth; and tottering along, supporting (myself) as best as I could on my wings which had hardly grown and considering myself as having escaped out of the (open) hollow of the moutb of death, I resorted to the root-region of a very large Tamala tree, into which (region) sun's rays had never found entrance, which was very dense and which was (to me) the lap of a second father, as it were, The tree was one whose shoots were used by Sabara women as ear-rings; with its colour, dark as that of Balarama's garment, it was mocking as it were, the (dark) complexion of Vishnu's body; it was clad (pun—it had leaves fashioned), as it were, ·6 Kadambari with pure wrips of the dark water of Yamuna; its twins were arriver with the icbor of wild cleposts: it for the duty of the long rosses of the Vimayat it still space betwpılı its branches was shrow.leci in dat niks van by day. 32. But tine, at time, he (the Sahara) came down, gathered ар all those young porrnis scattered on the grund, hunt than in an cuvelope of leaves after tvolgt: 140mg) 119...her with a rope like crerper, and went away witão vagy husty 518ps in that very direction by the polip path taken by his General. Meanwhile, a violent thi. it which was raux-d by fright and which torud uil the limis overpowered me, who h..d just wainrinne hope for life, whose heart had dried up with the fresh grief of the father's death, and wiose body was in pain on account of the long By ili, much of time that villain must have gone a very lor dist.11cc '--thus thinking, and raising up my meet little, having looked in all the directions with my eyes tremulous with fear, I made effort to creep nrar the water leaving the foot of the tamala tree, imagining, at every step, even when a blade of grass shook, that the sainc villain had returned. # 33. As my winys had not (yet fully) grown, I walked with ny legs (but) not very firmly; again and again I stumbled on my face; often I supported myself on the edge of one of my wings when I was fall- -ing sideways: I was afflicted by a giddiness produced by my creeping along the surface of the ground, for want of practice (in walking); after taking even single step. I constantly turned my face upwards a ·English Translation 1 and breath d very haru: as I, grey with: duit, 122* moved on, (these thuck's) come ti rrindo * Truly, cren in the 136e«!, distriawin's rirrum?,"128, the inclinations of all lia int liringe in this worid are never regarliess of lariri life dearer than life in all t'rrature in his wrid. iven winn my father, not a 'x? l14p'in Irannt, is dead. 1 il 1: with urinair. ] !" Who wili pitiless, most cruel and grateful' An, that I am living a life whirl is painful as the grirt of (my) father's death has been somehow lune. Even the favours (conferred by him un me) are in paid heed to. My heart is indeed vile. For all that has incon altogether forgotten by me,- all that, siz. I was brought up by iny father, who, when my anthrr died, restrained his bitter grief and, frun the day of my birth, paid 110 heed, out of love for ine, even in the greut toil of rearing me up by various means, though (he wasilur advanced in age. Most wretched is this life, as it even now does not go forth to follow such on obliging father who is going to some (unknown) place! Surely there is no one whom the des.re to live does not turn into a villain; for, this thirst for water is troubling me even when I ani reduced to this plight. And I consider that this desire to drink water is simply heartlessness in mne hecdless of grief of my father's death. Still, the shore of the lake is only far off. For.--this cackling of the Kalahamsas, imitating the jingling of the anklets of water-nymphs, is still far away: the notes of the crancs are heard indistinctly; and this fragrance of the lotus-beds comes here, (becomiog) rare after spreading through the faces of all directions, because of remoteness. And the condition (at this hour) ·8 Kadambari 31. Tiius, I 7-2.nelittering in his inanner; at that time, there liv.at ni yra at pince (to nis credit), Juli hy ruine, ili at penale grove not far away from that lake; and his son Harita, a young ascetic, who was like Snotkunara (i.6. Brauna's sun), with a mind puri. find by the neweg of all lures, being followed by soine other axrir-yonths of his own age, came, by the samr path as i lay), in go to that very lotus-pond with the intention of hathing. With a form hard to gaze upon on account of excessive brilliance, he appeared a second sun risen up, carved as it were out of the solar orb, (endowed) with limbs fashioned as if from lightning, and the (whole) body anoin.cd externally as though with molle'n yold; with the yellowish white flashing lustre of his body he was exhibiting (the beauty of) the day with its early sunlight (or) a wood on wild fire; he had a mass of inatted hair, red as heated iron, sanctified by (his) abiutius in many holy waters and hanging on his shoulders: with his knotted tuft of hair (on the head), he scend to be the Fire-god, who, having suppressed his flames, had nut on the disguise of an ascetic-boy ·12] Filish Translation 9 with a desire to consume the Khudava forest: he hone with a crystal rosary hanging from his right ear, as if it were le lororrolet (empowering him to command all religious rites, aral Tegambling (in shape) the anklets nie goddess of the per:ce-grnye: on his broad with or he was adornent with a threc-lined 12 47yi Yith the holy axloes, a3 though it were a th rice conforind vow taken in altain from the enjoy. ment : Il stris:al pleasure in his left hand he carried a crysta: ourd withi:s neck held ever upwards, which thence, rosenlled a crat a huu to fly into the sky and was siro: iny, os it were, the path to heaven; his body was covered by a blant antc pe-skin hanging down fruin his sluvulder-region, as if by a thick screen of szno'. : of a !:Taish white wur, curing cut again after berg swallowed in his thirst fur doing) penance; hr loo'sed lor he wth his sacred thread, which hung down across his left shoulder, which «cenied froin its extreme lightness in be made of fresh lotus-fibres, and which waved in thr wind as if counting the frame work of his feshless and Jig'inct ribs; he held in his right hand an Ashadwa stail, the top end of which bore a leafy basket full of Howers gathered from wild creepers for the worship of the deities; he was followed by a dcer of the penance-grove, with eyes wandering as they were being atracted by the l'usa grass, flowers and creepers, and hearing clay for his bath having dug it up with its own horns, (as) it was quite familiar with him having been reared with handfuls of mirara grairs; like a branch (of a tree) with its stem covered with soft bark, he had his body covered with fine bark-garments; like a mountain with sloping sides, he was with a girdle;

·IO Kadambari like Rahu who has often swallowed the moon, he had often tasted the Soma juice; like a grove of day-lotuses he had drunk in the rays of the sun (while doing penance); like a trec on the bank of a river, whose fibrous roots are clean being washed constantly by the water, he had his matted hair which was clean on account of (his) constant ablutions in water; he had teeth as white as pieces of the full-blown night-lotus, like a young clephant with tusks of the same lind; like Drona's sou Asvatthaman who was accompanied by Kripa, he was full of compassion like the starry eXpanise adurard witla che constell: 1101 Citra, Mrisasirsa, Kritlika, and Aslesa, he isoled beautiful as lie lield (firmly under his arm) a variezad dcer-skin; like a summer day in which the long right is cut short, he had divested himseit of many fuis: like the rainy season in which the spreading of Jus! is put down, he had put down the prevalence of passion; like Varuna, he had lived in water (while doing penance); like Vishnu who had dispelled the fear due to the demon Naraka, he had removed the fear of hell; like the beginning of the evening in which the stars are yellow on account of the trvilight, he had the pupils of his eyes tawny as the glow of twilight; like the early morning time tawny with the early sun-shine, he was as taway in complexion) as the morning sun shine; like the sun's chariot with axle and wheels securely fixed, he had firmly controlled the whole group of the sense organs; like a good king who removes (the possibility of) wars by means of secret Councils and forces, he had his body rendered lean by practising the most secret mantras ; like the ocean which has feugh conches

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·12 Kadambari by his life; and carry him down to the water-side. Having said thus, he had mc taken to the shore of that lake. And going ncar the water, he placed his staff and gourd on one side; (and) himself taking me up when I had given up all effort on my part, he raised my beak and made me drink a few drops of water with his finger. And when some particles of water were sprinkled on me and I had gained fresh life, be placed me on the wet and cool shade of a fresh leaf of a lotus plant and perforined the rite of bathing as befitted him. When his ablutions were over, he purified himself by doing many Pranayamas and repeating the holy aghamarshanus, offered with upraised face Arghya to the divine Sun with freshly plucked red lotuses (placed) in a cup of lotus-leaves; and then, he rose up. Then) having put on a clean white birch garment and (thus) looking like the evening sun-light blended with the moon's light, he cleaned his matted hair by rubbing it with his palms; and being followed by that band of ascetic youths whose matted hair was yet wet on account of their recent bathing, he took me up and slowly walked towards the penancegrove. 36. After going over a distance not very great, I beheld a hermitage which was in every direction encircled by woods of densely-grown trees. The woods were with flowers and fruits ever present in them; they were full of tala, tilaka, tamala, hintala, and vakula trees; there were groves of cocoa-nut palms over.grown with ela crccpers; the leaves of the lod hra, lavali and lavanga Creepers were waving there; clouds of the pollen of ·English Translation 13 the mango-blossoms there were rising up; the woods were with the Sahakara (mango) trees resonant with the hums of swarms of becs; they were noisy with numerous flocks of infatuated cuckoos; they were white with a mass of the pollen of the full-blown Ketaki flowers; they were with sylvan deities riding on the swings of pugi creepers; and they were always pouring forth very white heaps of wind-shaken flowers, which seemed to be a shower of meteors foreboding the complete destruction of adharma. The out-skirts of the hermitage were adorned with the Dandaka forest-grounds which were spotted with hundreds of antelopes fearlessly moving about and reddened with blossomed lotus plants: wherein the leaves of creepers had grown again after they had been nibbled by Maricha in the form of the illusory deer; and whose surface was made uneven with pits, the bulbous roots where of had been dug up with the end of his bow by Rama. Its precincts were filled with sages entering from all sides, carrying the holy fuel-sticks, Kusa grass, flowers and clay and follo:ved by pupils loudly reciting the Vedas. There the sound of filling the vessels with water was being heard by flocks of peacocks with their necks raised up. It seemed to be with a bridge-like flight of steps leading to the road to Heaven, being constructed under the guise of the rows of smoke issued forth upwards by the sacred fires who were pleased with the ceaseless offerings of ghee and (hence) were desirous of taking the sage-folk even in their bodily forms to the world of gods. It was surrounded by oblong tanks lying in its vicinity; which (tanks) had their turbidness (sin) removed by contact with the sage-folk, as it were; which, with the series ·it Kadambari of their waves containing a row of the (reflections of the) sun's orb, appeared as if they were being plunged into by the circle of the Seven Sajes come there to visit the asreticu. and which, during nighis, bore a grove of full-blown night lotuses which looked like a cluster of constellations descended to wait on the sages. The hernitace was being salutrd, as it were, by creepers with their tops hent down by the wind. It was being worshiprrd. 3• it were, by trees with their ceaselessly dropping locsoris, It vas being waited upon, as it were, ints vith the folds of their foliage serving as foided lands. ..la sumakna grains getting dry as they were prel in the court-yards of huts there. It had the fruits of the analaka (myrabolan), lavali, karkandhu(jujube 1 kadali banana),lakucha (bread tree), panara (jack tret) and t.li (palm) trees, collected. It was with the B:uh sin lors loudly reciting the Vedas; with florks of parro:s garrulous with the Vashatkara sounds which they had learnt by constant hearing; (and) with the alrhman!, a invocation eloquently recited by numerous Sarikas. The balls of rice offered during the l'atsradera rite were being eaten there by wild cocks; (and) the „Virara offerings were being eaten by the young halahamsas bclonging to the pools nearby. The ascetic-boys there, were being licked by the leaf. like tongues of the female deer. The holy fuel-sticks, kusa grass and flowers were giving out a simering sound there, being half-burnt during the Fire oblations. The surfaces of the rocks there, were greasy with the juice of cocoa-l uts broken against the stones. The surface of the ground was pink with the juice of the recently crushed tree-barks. It (the hermitage) had ke Karadira

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·16 Kadambari meditation was being firinly taken to, mantras accomplished, and yoga practised. Offerings were being made to sylvan deities thre, by calling them out. There the girdles of munja grass were being prepared, bark-gurineris were being washed, the holy fire-sticks were being gathered, the hides of the black antclope were being cured, the gaved huka corn was being stored, the lotus-sreds were being dried, rosaries were iring strang, cane-staves were being laid (together). ascetics were being received respectfully, and gourds were being filld (with water). It had ncyer yet bren visited in the Kali age, not acquainted with falspulsou and unheard by (the bodiless) Cupid. Like the lotus tonn Brahina. it was respected by all the three worlds Like (Vishnu) the enemy of the asuras, who exhibited the forms of the man-lion and the Great Bar. ir sliv. ed (within its precincts) the bodily forms of inen, lions and wild boars, Like the Sankhya syster of philosophy founded by the sage Kapila, it was alsounding in brown cows. Like the garden of the city of Madhura where the proud demon Dhenuka was vanquished by Balarama, it contained infatuated she-elephants possessed of great strength. Like (king) Udayana by whom the Vatsa race was delighted it had a herd of rejoicing young calves. Like the sover eignty of the country of the Kimpurushas, in which king Druma was being consecrated by sages holding the water pots, it had its trees watered by ascetics holding the water pots. Like the close of the hot season where the rain fall is near at hand, it had water-falls in its vicinity. Like the cloudy season in which Vishnu sleeps peacefully in the midst of the deep ·English Translation 17 occan, it had itu lio:s sleeping at carr in the interiors of its dense woods Like Hanian.miom the whole set of the boncs uf Alsha muy crushed 1: puder is nicans of pelting pieces of rock at hin.. itd heap of the kernels of shiuis crusind wire surok's from stones. Like Arjuna. w? Pady to droy the Klandava furest, had taken the use of firy, it ..1 Gre-rites legun (by the ascetin. Althorn is T.:21** "ere with the smcaring oi row.dung p19i-thit iwe fragrant unguents), stiii it had the sale'll of the consantly canitting smoke of the sacrificial iTering. Althuuuh uucupied by troops of clepharits ( 3'92-alzhough occupied by the Chandala families, it was holy. Although with hund. reds of burning firis**-with hundreds of comets appearing there's, it wides free freina ralarnities. Although containing a grou, of very learned Brahminchiefs (jun-having the orb of the full moull, it w with the ever-present darkness due to the sense Rises of trees. It was inost charming and, like a second Brahina-loka. 37 And in that hermitage, there was dar ness in the sacrificial smokes, not in Leeds: fucial reiness in parrots, not in anger: «sharpness in blades of Kasha grass, not in dispositions; wavering in plantain, leaves, not in minds; redness of the cye in the cuckoos, no lustful glance towards others' wives; clasping by the neck in the case of the gourds, not in cohabitation; tying of the girdle in (the observance of) vows, but no fettering in envious quarrels; touching of the breasts (udders) in the case of sacrificial cows, but not in the case of lovely women; shedding of fcathers (i. e, moulting) in cocks, ·18 Kadambari (but) no partisanship in learned discussions; walking round and round while circumambulating Fire, (but) no mistaking in the import of) sastras; talk of the (Eight Divine) Vasus in the course of divine legends, (but) no talk of wealth out of longing (for the same); counting (of beads) in the Rudraksha rosaries, (but) no concern (shown) towards the physical bodies; removal of a sage's hair by initiation for a sacrifice, (but) no loss of the child of a sage by death; love for Rama got by (reading) Ramayana, (but) no passion for women on account of youth; and contortion (of face) with wrinkles through oldage, (but) not with frowns through conceitedness due to wealth. And (in that hermitage) there was the killing of Sakuni (=1. the warrior Sakuni; 2. birds) only in the Mahabharata; the talk of Vayu (=1 delirium; 2. wind-god) only in the (Vayu) purana; the falling of dvijas (=1. teeth; 2. Brahmins) only in oldage; the state of being jada (=I. dull 2. cool) only in the sandal trees of gardens; the possession of Bhuti (=1.. wealth, 2. ashes) only in the case of fires; the passion for listening to songs only on the part of the deer; (there was) Pakshapata (=1. shedding of feathers; 2. special liking) during dancing only in the case of pea-cocks; Bhoga (=I. expanded hood; 2. sensual enjoyment) only in the case of cobras; the desire for Sriphala (1. the Bilva fruit; 2. the benefits of wealth) only in monkeys; and there was) going downwards only in the case of roots (of trees). 38 And I saw the divine Jabali seated in the shade beneath a red Asoka tree which, adorned the circular central region of that hermitage of the said description, ·English Translation 19 a whose tender leaves were as red as alakta paint, whose branches were with deer-skins and water-gourds suspended (from them) by the sage-folk, at the waterbasin of which marks of all the five fingers were made with yellow powder by ascetic-maidens, the water in whose basin was being drunk by young deer, from which garments of Kusa fibres were suspended in a line by the ascetic boys, the ground underneath which was marked out with a coating of green cow-dung, which was beautiful with flower-offerings made just then, and which was not very large, but had spread over large area on account of its circular shape. He (Jabali) was on all sides surrounded by (other) great sages of rigorous penance, just as the earth is by the oceans, or as the Gold-mountain Meru is by the Kula mountains, or as a sacrifice is by sacrificial fires, as the day concluding a Kalpa is by the suns, or as (even) the (Kala) time is by the Kalpas. His body was whitened by old age which, like a lady under a vow, was white with ashes; which, shuddering bodily out of fear of a terrible curse (from him), caused the severe curse of tremor in his body; which, like a lady of his love, took him lovingly by his hair; which, like an angry woman frowning, had caused wrinkles on his brows; which, like an intoxicated woman walking unsteadily, had made him (also) walk unsteadily; and which, like an adorned lady showing a tilaka mark (on the forehead), had produced moles (on his body. The sage was beantiful with his matted locks of hair which were long and grey by oldage and thus seemed to be banners of Dharma hoisted high (by him) after conquering all the ascetic folk by his penance; which seemed to be ropes of merit collected in order to ascend to the ·20 Kadambari world of gods; and which appeared as the sprouted clusters of flowers of the tree of his merit that had grown to a lofty height. He had a broad fore-head with the three-lined (horizontal) sacred mark made with ash, which (hence) looked like the surface of a rock of the Himalayas with the three streams of the Ganges flowing obliquely accross it. His eyes were over-hung with creeper-like eye-brows which were of the shape of a digit of the moon with its face turned downwards, and which were flabby with the loosely hanging folds of skin (there). His fore-part was whitened by the exceedingly white rays of his teeth, which (rays) issued forth as his cup-like lips were open on account of his constantly repeating the Mantras, and looked like the sprouts (of the tree) of Truth, or like the pure functions of the sense organs, or like the streams of the sentiment of compassion; (and hence) he was like Jahnu emitting the clear stream of the Ganges river. He was never without the bees which were attracted by his breath fragrant on account of his continuously exhaling the Soma (smell), and which, as they remained dancing close to the region of his mouth, appeared as if they were the syllables of (his) curses in bodily form. He bore a face which, on account of his being exceedingly emaciated, had deeply sunken hollows of the cheeks; of which (face), the chin and the nose were very prominent, the (eye-) pupils were slightly fierce-looking, the long line of hairs of the eye-lashes had become sparse by their dropping off (one by one), the earcavities were blocked by the long hairs grown (over them), and the massive beard so long as to reach his ·English Translation 21 navel. He possessed a body of which, the neck was closely inlaid with the veins of the throat that looked like longstretched reins for controlling within the horses in the form of senses which are exceedingly restless; of which the frame-work of bones that were apart from one another, was prominent; in which the sacred thread hung accross the shoulder; and which (body, therefore) appeared as if it were the clear stream of the heavenly river (Mandakini) with thin ripples of waves produced by the force of the breeze and with floating lotus.fibres. He was revolving a rosary of beads made of pieces of clear crystals, which was like Goddess Saraswati's necklace made of very bright big round pearls, as it lay in the space between his moving fingers; (and therefore) he looked like a second pole-star (Dhruva) round which there is the ever-rovolving cycle of stars. He was closely covered with a prominent net-work of veins, (and thus) resembled an aged (Kalpa) tree covered densely with abundant ripe creepers. He was clad in a bright silken birch-garment, which was clean being washed in the water of the Manasa lake which appeared as if made of moon-beams, (or) of nectar-foams, (or) of the threads of his perpetual virtues, and which seemed to be a second cloak of oldage. With the crystal gourd lying near-by, which was filled with the water of the Mandakini river and placed on a tripod, he appeared. beautiful like a heap of full blown lotuses with a royal swan by its side. He seemed to be sharing, as it were, his firmness with the mountains, his profoundness with the oceans, his lustre with the sun, his mildness with the moon (of snowy rays), and his purity with the ·22 Kadambari expanse of the sky. Like Garuda who obtained sovereignty over birds by his own might, he had obtained sovereignty over the Brahmanas by his own greatness. Like (the lotus-seated) Brahma who promulgated the four asramas, he was the preceptor in that hermitage. Like an old sandal tree with roots white with the sloughs of serpents, he was burdened with his matted hair which was white like the sloughs of snakes. Like a lordly elephant of the best breed, whose ears and tail are considerably long, he was with long-grown hairs on his ears. Like Brihaspati who brought up his son Kacha from his birth, he had grown his hair from his very birth. Like the day whose beginning is brilliant on account of the rising sun's orb, he had a face as brilliant as the rising sun's orb. Like the autumnal season in which rain has ceased, he was with the (term of the) years (of his life) diminished. Like (king) Santanu to whom Satyavrata (i. e. Bhishma) was dear, he was such that the vow of truth was dear to him. Like Ambika's palms adept in (blind--) folding the round eyes of Rudra in sport, he was proficient in holding the rosary of Rudraksha beads. Like the winter sun who is in close contact with the Northern quarter, he had put on an upper garment. Like the submarine fire (Badabagni) continuously subsisting on water, he always subsisted on milk. Like an evacuated city where the houses are miserable (-looking), ownerless, and ruined, he was the refuge of the poor, the destitute and the afflicted. And like Siva whose body is embraced by Uma who is as white as (or, who is white with) the holy ashes, he had his body over-grown with hair grey like ashes ·English Translation 23 very little 39 And having seen (Jabali), I thought thus- 'Oh, the efficacy of austerities ! This form of him, although serene, being bright as heated gold, dazzles the eyesight like a flashing lightning. Although ever indifferent, still, on account of its great majestic lustre, it inspires fear, as it were, in a person coming near for the first time. The lustre of even ascetics of penance is by nature ever intolerent (of other lustres), functioning as swift as fire which has fallen on dry reeds, or Kasa or flowers, How much more then (should be the lustre) of divine persons such as this (Jabali), whose feet are saluted by the entire world, whose sins are destroyed by continuous penance, who see with their divine vision the whole universe as if it were a myrabolan fruit (placed) on the palın, and who bring about the destruction of (others') sins (too). Even uttering the names of great sages is meritorious; how much more then would be the sight of them! Blessed is this hermitage, where he is the master. Or rather, the whole world is blessed in being inhabited by this lotus-born god of the earth. These sages are certainly fortunate, since they attend day and night upon him as if he were a second Brahma, abandoning all other duties and listening to holy narrations, with their eyes steady in looking at his face. Even Saraswati is blessed, since she, being surrounded by (his) beautiful teeth and enjoying the contact of his lotus-face, dwells in his mind which is always very calm, which is a spring of the water of compassion and which is of unfathomable depth (hence she is) like a female swan, who, being surrounded by (other) beautiful birds and experiencing the contact of its face with lotuses, resides in the Manasa lake which ·24 Kadambari is always very transparent, from which water streams forth out of compassion, as it were, and which is of an unfathomable depth. The four vedas residing in the four lotus-faces of Brahma, have obtained after a long time, as it were, another suitable dwelling-place. All the lores vitiated by the Kali Age in the world, have become once again pure by resorting to him, like rivers, which made turbid by the rainy season, become clear on the approach of autumn. Surely, the divine Dharma does not remember the Krita age here, as he (Dharma) dwells in his full form, having defeated the evil doings of the Kali Age. On beholding that the earth is occupied by this sage, the sky now surely bears not any pride for being the residence of the group of the seven sages. Oh! this oldage, which is white like a mass of foam, is highly powerful, since it has had no fear in descending on his heavy matted hair, like Ganges white with a mass of foam on Siva's head which consisted of hair as white as (or white with) moon-beams and which cannot be gazed upon as if it were a multitude of the rays of the sun at the time of world-annihilation; or like an offering of milk descending into the many flames of (a sacrificial) fire. Even the numerous rays of the sun ayoid from a distance, (this) penance grove, as if afraid of the powers of the divine sage whose her. mitage has been darkened by the clouds of smoke produced by plenty of ghee (poured into the sacrificial fire). And these fires here, with their numerous flames shaken by wind being collected into one mass gladly receive, with folded hands as it were, the oblations sanctified by mantras. And this breeze, which has shaken his silken bark-garments and is redolent of the ·[4] English Translation 25 sweet fragrance of the flowers of the creepers in his her. mitage, approaches him, blowing very gently as if in fear. Generally all lustres are such that they can hardly be overcome by even the great elements; and he is the foremost of all those endowed with lustre. The world which is occupied by this illustrious person appears to be with two suns, as it were. The earth seems to be motionless through the support of him, as it were. He is a spring of the sentiment of compassion, a bridge to cross the ocean of wordly life, a reservoir of the water (in the form of forbearance, an axe for cutting down) the dense creeper of desires, an ocean of the nectareous essence of contentment, a teacher of the path (leading) to success, the setting-mountain for the whole set of evil planets in the form of unworthy ideas, the (very) root of the tree of tranquility, the nave of the wheel of wisdom, the supporting pole of the banner of dharma, a ghaut for descents into all the lores, the subinarine fire to the ocean of greed, the touch-stone for the gems in the form of Sastras, the wild-fire to the foliage of passion, the subduing spell to the snake of anger, a sun to the darkness of ignorance the bolting bar to the gates of hell, the heriditory dwelling-place of traditional good behaviour, the abode of auspicious things, a desert to the evil effects of intoxication, a guide to (point out) good paths, the source of goodness, the felly of the wheel of energy, the main-stay of courage, the enemy of Kali-age, the trea. sure of penance, a friend of truth, the birth-place of straight-forwardness, the origin of all meritorious deeds; he is affording no room to malice; he is not a friend of misfortune, not the object of insult, not a harbourer ·26 Kadambari of pride,not an approver of low-spiritedness, not subservient to anger, and not disposed to (sensual) pleasures. By the very grace of this divine personage this penancegrove has become one where hostility has subsided and jealousy removed. Oh, the power of the great-souled persons ! For, here, even animals, having abandoned their ever-existing inimical feeling and possessing a tranquilised mind, enjoy the happiness of residing in the panance-grove. It is indeed so. Here, this sun-scorched serpent is entering, without any fear, (the shade of) a pea-cock's feathery tail which imitates the formation of a bed of full-blown blue lotuses, which contains hundreds of beautiful eye-mark spots flashing forth, and which, being variegated with the lustre of the glances of the deer, looks as if it were a spot with fresh green grass. Here, this youug antelope, who has left his mother, and, becoming familiar with the cubs of lions whose manes are yet not grown, is sucking lioness's udders from which streams of milk are streaming forth. Here this lion enjoys, with his eyes slightly closed, the pulling of his massive manes which are as white as moon-beams by young elephants mistaking them for a mass of lotusfibres. Here, this troop of monkeys, free from restive. ness, brings fruits to the young ascetic-boys who have finished their bathing And these elephants, although infatuated, do not, out of compassion, prevent by means of the flappings of their ears, the swarms of bees which are seated on their broad temples, and are motionless, having drunk their ichor-fluid. Why (say) more ? Even the in-animate trees (in the penance-grove) of this divine sage, to which (trees) the beautiful appearence of wearing an upper-garment of the skin of a black-antelope ·English Translation 27 1 is continuously imparted by the up-rising columns of smoke of the sacrificial fires of the aseetics, which bear (pun-subsist on) fruits and roots, which possess barks (pun-wear bark garments), and hence appear as if they are observing (ascetic-) vows: what to say of animate creatures ? 40 Even as I was thus reflecting, Harita, having placed me on one side in the shade underneath the same Asoka, made obeisance (to his father) by touching his feet and sat down on a seat of Kusa grass which was not very close to his father. Seeing me, all the sages asked him after he was seated,--“Whence was this young parrot found ?” He replied to them. By me who had gone from this place for bathing, this young parrot was found fallen down from his nest on the tree by the bank of the lotus-pond; much fatigue had arisen in him by the sun's heat; he lay upon a heap of hot dust; his body was distressed on account of his fall from a great height; and he was with a lingering life; but as that tree could not be climbed up by ascetics, finding it impossible to put him in his own nest, he was brought (here) by me taking pity on him. So, as long as he is unable to fly into the sky, being unfledged, so long, let him live here in the hollow of some tree in the her. mitage, being nourished with plenty of Nivara grain and juice of fruits brought to him by the sage-boys and myself. For, it is the duty of persons like us to protect those who are without a protector. Becoming fullfledged, when he is able to move about in the sky, he may'go anywhere he likes, or stay here alone, being attached (to us)". The curiosity of the divine Jabali was roused to an extent, on hearing this and similar ·28 Kadambari talks relating to me; he slightly bent his neck, and after looking at me long with his exceedingly calm look, thus cleansing me as it were with the waters of (his) meritorious deeds, and repeatedly looking at me as if he had begun to recognise me, said " He is reaping the fruit of his own mis-deeds. " He is indeed a divine person who can look into the three periods of time (viz. past, present and future); he visualises the entire uni. verse through the power of his penance and divine vision, as if it were on his own palm. He knows the several past births; he even fore-tells future events. He gives out the number (of the years) of the life of any beings that come within the range of his vision. The whole of that assembly of ascetics, having heard those words (of Jabali) and knowing his powers, became curious to know these- What was the sort of misdeed done by this parrot? Why was it done ? Or where was it done? Who again, was he in his past birth?” And they asked the divine sage Please, holy sir, tell us what sort of misdeed was committed by this (parrot), the fruit of which is being reaped by him (now). And who was he in his past birth? How again came his birth in the bird-species? And what is his name? Please satisfy our curiosity. For, you are the birth-place of all wonderful things” 41 That great sage, being thus requested by the assembly of asccties, said in reply- This wonderful story that I have to tell you is very long; and the day remaining (period of the fore-noon) is very short. It is getting late for my bathing. The time for your performing the rites of worship to deities is also passing ·English Translation 29 away. Therefore may you rise; may all (of you) observe the duties of the day as befitting you. In the afternoon, when you have dined on roots and fruits and are sitting at leisure, I will relate to you the whole story from the very beginning, as to who he is, what deeds were done by h m in his past birth, and how came his birth in this world. In the mean-time, let his fatigue be removed by feeding him with food. When I shall be relating. (his story), undoubtedly, he too will fully remember all the events of his previous birth as if he were going through the same in a dream." Even as he was saying thus, he got up; (and then), he, together with the other sages, performed the duties such as bathing, that were proper at that hour of the day. 42 By this time the day had drawn towards its close. The sun who was in the sky bore actually, as it were, the unguent of red sandal which was offered on the earth by the sage-folk, who, having finished their bath, were presenting the arghya to him. The day, became lean with very little sun-shine (left), as though its spread. ing lustre was being drunk by those sages, who, with upturned faces and with eyes fixed on the solar orb, draw in the solar heat, The sun hung down-wards from the sky being of a colour as red as the feet of the doves and hav. ing with drawn his rays (pun-feet) as if with a desire to avoid touching the group of the Seven Sages just rising up (in the sky). The sun's disc, with its net-work of reddish rays being reflected in the western ocean, appeared as if it were the lotus which springs from the navel of (the enemy of the demon Madhu i.e.) Vishnu who reposes on a watery couch, and which (lotus) is with a ·30 Kadambari shedding stream of (reddish) honey. Like birds at the close of the day, the rays of the sun abandoned the surface of the sky, left the lotus-groves, and be-took themselves to the tops of trees and the peaks of mountains. The trees (in the hermitage), with patches of red sunshine somewhat in contact with them, appeared for a while, as though they were with reddish bark-garments suspended there from by the sages. And when the divine sun had set, the red twilight of the evening was seen rising up from the western ocean, like a (red) coral creeper. At that time, the hermitage became one, where-in contemplation was being observed; which was exceedingly charming being very blessed on account of the sounds of the streams of milk of the sacrificial cows which were being milked there on one side; where green Kusa grass was being spread on the altars of sacrifiicial fires; and where offerings of cooked rice to the guardian-deities of the quarters, were being thrown in various directions by the ascetic-maidens. The tawny twilight with reddish stars was seen returning by the sages, as though it were the tawny cow of the penance-grove with reddish pupils, returning at the close of the day, after wandering some-where. Being over-whelmed with grief at the recent departure of the sun, the Kamalini (lotus-bed) observed a vow, as it were, for a re-union with (her lord) the sun, holding a gourd in the shape of lotus-buds, wearing a white silk in the form of swans, bearing the white yajnoparita (sacred thread) in the form of lotus-fibres, and holding a rósary in the form of a circular row of bees. The sky bore numerous stars, as though they were as many particles of water that flew up by the force of the sun's fall into the waters of the western ·English Translation 31 ocean. The starry sky shone very soon, as if it had been spangled with the flowers offered by the Siddha maidens in worship to the evening twilight. And in a moment, all that red-hue of the twilight disappeared, as if it had been washed away by the handfuls of water, thrown upwards during worship by the sage-folk with up-turned faces. 43 When the twilight came to an end, night, being sad over her loss, put on a new setting in of darkness, as if it were the skin of a dark dcer. The darkness rendered everything else dark, excepting the hearts of the sages. And in due course having heard the news that the sun had set, the nectar-rayed (moon) in whom excessive redness (pun-indifference to wordly things) had arisen, who made the sky look white like a clean silken bark-garment (pun-who wore a cleanly washed white silk-like bark-garment), and whose body remained close to his wives inclusive of Tara ('un-whose lingasariva remained within the thousand-petalled lotus of the Kundalini.nadi which with the sacred Om, occupied'the sky, as if it were a hermitage in the world of gods;-the sky, which had a row of (dark)tamala trees in the form of darkness, which was occupied by the group of the Seven Sages; which was holy on account of the movements of Arundhati (the wife of Vasistha, one of the Seven Sages), in which the Ashada constellation ( pun-rows of the Ashadha trees) was present, in which the Mula constellation (pun-roots of trees) was visible, and in which there was the Mrigasira constellation with its charming stars occupying a secluded part (pun-in one part of which there were deer with charming eye-balls). Just as the ·32 Kadambari Ganges, which is white with swans and fills the seas, falls upon the earth from Siva's head which bears the moon as an ornament and is decked with star-like pieces of skulls, so also moonlight which is as white as swans and causes tides in the seas, fell npon the earth from the sky which bears the moon as an ornament and is decked with the pieces of potsherds in the form of stars. The deer (mark on the moon) was then seen with a motionless form, as if it were stuck up in the mire of nectar when, with an eager desire to drink the water in the form of moonlight, it descended into the lake in thc form of the moon, which (lake) was white with (pun-as white as) full-blown lotuses. The night lotus-ponds were penetrated by moon-beams, as though they were so many swans, which were as white as the fresh white Sindhu. vara flowers, and which had come down to the ocean after the lapse of the rainy season in the form of dark- At that time the disc of the moon, from which all the redness due to its rise had vanished, looked as if it were the broad forehead of the elephant Airavata, from which the (red) Sindhura (paint) had been washed off by his bathing in the celestial river (Ganges). And when the moon (who sheds a stream of cold) had gra. dually risen high up (in the sky); when the world was whitened hy moonlight as if with a coating of chunam powder;--when the breezes at the early part of the night had begun to blow, (breezes) which were of a slow movement on account of the dew-drops, which bore the sweet fragrance of the beds of the blossoming night-lotuses, and whose coming was welcomed by the deer of the hermitage lying at ease, with their eye-balls languid with heavy sleep, their closed eye-lashes stuck ness.

·[5] English Translation 33 together, and their mouths slowly moving because of the rumination (they had just) begun;-(and) when the night had been shortened only by half a Yama (Yama=3 hours),-(then,) Harita took me up after I had eaten my food, and together with all those great sages, approached his father (Jabali) who was seated on a caneseat in a moon-lit part of the penance grove, and who was being fanned gently by his pupil named Jalapada holding in his hand a fan made of deer-skin which was as holy as Kusa grass and standing at no great distance from him; and he said to him -- O father, all this group of sages assembled here with their minds overwhelmed with a desire to hear that wonderful story are waiting, forming a circle. And this young bird also has been freed of its fatigue. Hence please tell us, what this bird did, or who he was in his past birth, and who he will be in his next birth. Being thus addressed, that great sage looked at me as I stood in front of him; and knowing that all those sages were attentively intent on listening (to him), he very slowly spoke thus-" Listen, if you are with curiosity. The Story begins 44 There is in the country of Avanti, a city called Ujjain, which excels the world of gods in splendour and is like the tilaka adornment to all the three worlds. It is the birth-place of the Krita Age, as it were. It is as if it were another earth, suitable for his residence, created by the divine lord of the Pramathas (i. e., Siva), who is called Mahakala, and who brings about the creation, preservation and destruction of all the threc worlds. It is surrounded by an encircling ditch (full of ·34 Kadambari water) so deep as to reach patala as though surrounded by an ocean mistaking it for a second earth. Is is enclosed with a circular rampart which is white with chunam and whose rows of turrets lick the skirts of the sky,- thus appearing as if it were the Kailasa mountain, which is as white as chunam and whose rows of peaks lick the skirts of the sky, surrounding it out of its attachment to any residence of Siva. It is made beautiful with long and wide bazaar roads which look as if they were the oceans (rendered bare). with all their waters drunk up by Agastya, as they exhibit heaps of conches, oyster-shells, pearls, corals and emerald gems, and as they are stacked with gold-dust and plenty of sand. It is adorned with picture-galleries which are full of (the pictures of) gods, demons, Siddhas Gandharvas, Vidyadharas and Nagas, and which (hence) look as if they were a fleet of heavenly aerial cars (full of gods, demons etc.,) descended from the sky out of curiosity to see the fair ladies enjoying continuous festivities. Its squares are decked with the shrines of of deities, which are of the shining of the Mandara mountain whitened by the milk tossed thereon during the churning (of the ocean), which are with towers bearing up bright Kalasas made of gold, and which, with their white banners fluttering in the wind, look like the peaks of the snowy mountain (Himalaya) which are with the (milk-white) streams of the heavenly Ganges falling on them from above. It is made beauti. ful with suburbs which contain ponds of drinking water furnished with raised seats built with mortar, which are with a darkness in the form of the green gardens watered by continuously working fountains, ·English Translation 35 and which are grey with the pollen of the Ketaki flowers. It has pleasure groves darkened by swarms of bees buz. zing with intoxication. It is with breezes fragrant with the sweet odour of the flowers of garden-creepers in blossoms. It is with the worship of the love-god openly declared through banners on staffs fixed to houses, marked with figures of sharks, raised aloft on every house, with auspicious bells tinkling, with flags of a reddish silk, and with red festoons made of coral fastened to them It (i.e. the city) has (all its) sins wiped off by the voices of vedic recitation which is always carried on there. It is with a loud tumult set up with their cries by intoxicated peacocks absorbed in dancing with their plumages unfurled into a circular form, in houses fornished with water-fountains, in which (houses) there is a deep rumbling of clouds in the form of the steady sound of the drums, where a rainy day is formed by columns of the jets of watery spray, and which are charming with the rain-bows produced by the rays of the Sun falling there. It is beautiful with ponds, a thousand in number, that are lovely with full-blown kuvalaya lotuses, that have their interiors white with blossomed kumuda lotuses, that are charming with the visible appearance of the fish, and that (hence) appear as if they were Indra's thousand eyes which are as lovely as the full-blown Kuaplayas, the interiors of which are as white as the Kumudas and which are charming as they look on without winking. It is whitened in every direction by ivory terraces which are as white as a mass of the foam of nectar, and which are surrounded by densely grown plantain-groves. It is encircled by the Sipra (river), the waters of which are disturbed hy ·36 Kadambari the pot-like breasts of the Malva ladies intoxicated by the pride of their youth, which has the wrinkles of a frown in the form of ripples that are continuously produced as if out of jealousyon beholding the heavenly river on the head of Mahakala, and which appears to be washing the sky, as it were. The city is inhabited by pleasure-loving people whose fame is known all over the world; who possess wealth in crores, like the moon on the matted hair of Hara, which has prominent ends; to whom partiality is unknown, like unto the Mainaka by whom the cutting of wings was not experienced; who exhibit heaps of gold and rubies, like the stream of the Ganges which exhibits innumerable golden lotuses (growing in it); who arrange for the construction of public halls, rest-houses, wells, booths where drinking water is freely distributed to the thirsty, gardens, temples, bridges and machanical contrivances, -like the codes of Smritis which ordain the construction of public halls, etc; who wear upon their persons all the choice gems that are found in oceans, like the Mandara mountain which brought forth from the ocean all its wealth of jewels; who, although they are masters of snake-charms, are yet afraid of snakes (Real sense--who are afraid of lewd persons, although they have collected together the garuda gems); who are with their wealth subsisted upon by loving persons, although they have only rogues as their dependents (Real sensewho live on (the grains got from) the threshing floor, their wealth being made use of by persons friendly with them); who are modest, although they are heroic; who, although they speak agreeably, utter (only) the truth; who, although they are handsome, are quite contented ·English Translation 37 with their own wives; who, although soliciting the visits of guests, are in-experienced in requesting others; who, although in the persuit of pleasure and wealth, are devoted pre-eminently to Dharma; who, although very powerful, are still afraid of their enemy-folk (Real sensealthough quite righteous, are still afraid of the next world); who know the crucial points of all branches of knowledge; who are bountiful; who are honest; who speak always smilingly; who are skilled in jokes; who put on a brilliant dress; who have learnt all the langu- -ages of the country; who are experts in witty repartees; who are wise because of their knowledge of (different) romances and historic tales; who know all (the different) scripts; who have a fascination for the Mahabharata, the puranas and the Ramayana; who are well-versed in the Brihatkatha; who have gained mastery over the several arts such as playing at dice etc., who have a liking for the sastras; who have a passionate fondness for fine-sayings; who are extremely calm; who are always courteous like the breeze of the Chaitra month which blows continuously towards the south; who are simple-minded like a Himalayan forest in the interior of which there are Sarala trees; who are skilled in winning the favour of ladies, like Lakshmana skilled in winning the favour of Rama; who reveal their familiarity with the Bharata (-natyasastra), like Satrughna who showed his attachment to Bharata; who follow their friends like the day which follows the (rise of the) sun; who are mighty saying 'yes' to all (suppliants) like the Buddhist doctrine upholding the 'Sarvastivada '; who have important men among them like the Samkhya philosophy which consists of Pradhana and Purusha;

·38 Kadambari and who are compassionate towards living beings like the religion of the Jainas. With its big mansions, the city appears to be full of hills, as it were. With its large buildings, it seems to contain suburban cities as it were. With virtuous persons (dwelling there), it appears be having (as many) Kalpa-vrikshas (All-yielding trees). With its painted walls (of mansions), it seems to have shown the form of the entire universe. The city is red with rubies, like the twilight which is as red as rubies. Like the body of the lord of gods (Indra), which is sanctified by the sinoke of the fires of his hundred sacrifices, it is sanctified by the smoke issuing from hundreds of sacrificial fires. Like the sportive dance of Siva in which there is his loud laughter white like nectar, it smiles with its turrets white with chunam. It is the home of gold, like an old woman in whom all her beauty has come to an end. Like the body of Garuda, which is charming being ridden by Vishnu, it is charming being free from any lapse of righteous conduct. It has all its citizens enlightened, like the morning time in which all people are awake. Like the dwelling,-place of the sabaras where the houses are white with suspended tails of the chamari deer and elephants' tusks, it is with mansions white on account of pegs from which (white) chamaras are suspended. It bears up an ever-lasting fresh paint of chunam, like the body of Adisesha which supports the earth resting on it always. It has large colonies of cowherds occupying its remote ends in every direction, like the time of the churning of the ocean which filled all the remoie ends of the directions with a terrible din. It has ever at hand thousands of gold-smiths, like a spot where a royal ·English Translation 39 coronatiou is to take place, which is with thousands of golden water-pots. Like the goddess Gauri whose person is worthy of its big lion-seat, it possesses idols worthy of being installed on big golden pedestals. It is a city where thousands of temples are attended on like Aditi who is attended on by thousands of families of gods. It exhibits the throwing of golden dice (in gambling booths), like the exploits of the Great Boar (incarna. tion of Vishnu) in which the destruction of Hiranyaksha is displayed. Like Kadru who gives delight to the snake-world, it is a city where the gallants are delighted. Like the subject matter of the Harivamsa which is interesting because of the several juvenile sports of Krishna, the city is charming with the various sports of children. Although displaying intercourses with women, it is with unimpaired moral character. Although red in colour, it is white like nectar; (real-sense-it is with the different castes of people who are friendly with one another and it is white with chunam paint on all houses). Although with clusters of pearls suspended, it is without the ornaments of pearl-necklaces (real sense-it is decked with pleasuregrounds), And although with varied dispositions (real sense-with many citizens of different classes), it is firm. 45 In that city the sun is seen daily going (his way across the sky) after bowing down to Mahakala, as it were, with the banner-cloth of his chariot drooping before him, as the horses yoked to the chariot turn their mouths downwards being attracted by the very melodious sounds of the singing of ladies practising music on the terraces of lofty mansions. In that city, the rays ·Kadambari of the sun appear as if reddened by the hue of the twilight, while oni she Sindura jewelled pavements; as if commencing to roll on the (green) lotus plants, while on the raised seats of emerald; as if pervading the sky, while uponthe pavements of the lapis lazuli; as if engaged in dispelling the screen of darkness, while on the clouds of the smoke of the black aloe wood; as if over-powering the clusters of stars, while on the festoons of pearls; as if kissing the full-blown lotuses, while on the faces of beautiful women; as if fallen into the midst of moon. light at dawn, while upon the flashing brilliance of the crystal walls; as if clinging to the ripples of the celestial Ganges, while upon the white banner cloths; as if in the state of sprouting, while upon the Suryakanta stones; and as if entering into the cavity of the mouth of Rahu, while upon the lattices of the windows of sap. phires. In that city, on account of the lustre of the ornaments worn by women, the nights pass as if endowed with a gold colour by the morning sunlight, and are with pairs of chakravaka birds not separated as no darkness sets in; therein, the lamps lit up to burn at the time of sexual sports are rendered superfluous; and they are as if with the quarters set ablaze by the fire of love produced (in the minds of lovers). The sweet noice of the flocks of domestie swans, which causes the fever of love, and which, as it spreads on, looks like the very piteous lamentation of Rati caused by the burning of Cupid, -constantly causes that city, where Siva is present, to become loquatious. In that ciry, the palaces, having raised aloft their flag-arms, appear, night after night, to be wiping off by means of their gleaming silken fringes fluttering in the breeze, the blot on the ·[6] English Translation 41 Moon put to shame by the splendour of the lotus-faces of the Malva ladies. In that city, the Moon, fallen down overpowered by love on beholding the faces of the ladies of the city reposing on the tops of their mansions, rolls in the guise of his reflections, upon the jewel pavements (there) cool by the sprinkling of abundant sandal-water. In that city, the auspicious songs sung at dawn by the caged flocks of parrots and mainas awakened at the close of the night are rendered vain, although they sing in a very loud tone, as they (the songs) are not heard distinctly on account of the jingling sound of the ornaments of ladies, which, as it spreads, drowns even the nectareous notes of domestic Sarasa birds, In that city, there is absence of cessation (from burning) only in the case of jewel-lamps, (but no absence of cessation from evil practices in the case of men); there is the state of having a central gem in the case of necklaces, (but no fickle-mindedness in men); there is absence of steadiness only in the case of the drum sound during music, (but no absence of decorum in men); there is separation of couples only of the chakravaka birds, (but not of human beings); there is the scrutiny of Varna i. e, colour only of gold, (but not of the castes of people); there is unsteadiness only in the case of flags (but not in men); there is hatred of Mitra, i. e. the sun, only in the night lotuses, (but no hatred of friends in the case of men); and there is Kosagupti, i.e. concealing in sheaths only in the case of swords, (but no concealment of treasures among men). Why say more ? In that city, god Siva, the foe of Andhaka, having abandoned his fondness for residing in ·42 Kadambari Kailasa, dwells personally, bearing the name Mahakala, -he, who has the rays of the nails of his toes kissed by the rays of the crest-gems of gods and demons; who tore asun. der the mighty demon Andhaka with his sharp trident; the digit of the moon on whose crest is scratched by the edges of Gauri's anklets (while he bows down to her in propitiation, so that her anger in love-quarrel may be removed); who has smeared (all) his body with the ash-dust of the three cities (of demons, which he has burnt); who has his feet worshipped with a large number of bangles fallen down from both the arms spread out imploring for his fovour by Rati overwhelmed by grief at the death of (her husband) Cupid (at the hands of Siva); and in whose burdensome matted hair, tawny like a group of the flames of the fire causing universal destruction, the celestial river wandered (not finding an outlet). 46 In that city of such description, there was a king named Tarapida, who was an equal of Nala, Nahusha, Yayati, Dhundhumara, Bharata, Bhagiratha and Dasaratha; who had earned the whole of the earth through the might of his arms; to whom the three royal powers (Prabhu, Utsaha and Mantra saktis) had borne their fruits; who was wise, energetic and endowed with an intellect unhampered in the science' of politics; who had studied the law-codes; who, on account of his brilliance and splendour, was as if a third to the sun and the moon; whose person was sanctified by the numerous sacrifices (performed by him); who had removed all the calamities of the human) world; who was embraced, out of innate love, by the goddess Lakshmi after abandoning the lotus-groves and dis- ·English Translation 43 regarding the delights of residing on the bosom of Narayana, she being very fond of associating herself with the brave and holding a full-blown lotus in her hand; who'was the birth-place of Truth which is resorted to by all great sages, just as the foot of Vishnu is of the stream of the celestial river which is resorted to (for bathing etc.)-by all great sages; who was the source of glory, which although cool, still caused burning in his ene. -mies, which although steady, still always wandered spreading everywhere),-- which, although pure, still sullied the beauty of the lotus faces of his enemies' wives--and which, although very white, still roused the affection of all people; just as the ocean is the source of the moon who also, though cool, causes burning to his enemies (such as thieves etc.), --who, though ever-existing, still wanders daily;—who though quite pure, still darkens the beauty of the day-lotuses such that they resemble the darkened faces of the wives of one's enemies.--and who, though very white, still rouses passion in all persons; who (king Tarapida) was resorted to by fraudulant princes afraid of the destruction of their allies (or objects), just as palala was by the fraudulant mountains afraid of their wings being cut off (by Indra); who was followed by wise men, just as the group of plants is by mercury; who had completely ended all wars and thus resembled Cupid whose bodily form was completely destroyed; who, attended upon by true friends, was like Dasaratha attended upon by Sumitra (his wife); who, followed by a huge army, resembled Siva followed by Mahasena (his son); who, pre-eminent by his great forgiveness, looked like the serpent-lord (Adisesha) heavy with the weight of the ·44 Kadambari earth (supported on his head); who, born in an illustri. ous family, appeared like the stream of the Narmada river whose spring is in a clump of big bamboos; who seemed to be the (very) incarnation of Dharma, and the (direct) representative of Vishnu; and who had removed all the troubles of his subjccts. 47 He held up and firmly re-established Dharma which was shaken from its very roots by the Kali Age abound. ing with sin and having its body sullied by the spread of ignorance, just as Shiva restationed the Kailasa mountain when shaken to its very foundations by Ravana who had committed many sins and whose body was as dark as the enveloping darkness. People ught him to be another Cupid created by Siva whose heart melted with pity at the lamentations of Rati. Him saluted other-kings --who were conquered by the might of his arms, whose eyes were with terror-stricken unsteady pupils, and who, with their heads rendered uneven by their joined palms resembling lotus buds (placed there-on) in obeisance, bore up the ornamental knots of the leafy creeper (carvings) on their diadems inter-pierced with the rays of the nails of his toes,_all over the country that extended (in the east) up to the mountain called Udaya, whose ridges are washed by the waves of the eastern) ocean, which has the clusters of the flowers of the trees on its slopes doubled by the constellations of stars moving through the leaves, which has its sandal trees moistened by a shower of nectardrops oozing from the moon's orb rising over it, which has the bright fresh leaves of its lavanga creepers crushed as they are struck by the edges of the hoofs of ·English Translation 45 the horses of the chariot of the hot-rayed sun, and which has plenty of bits of the tender leaves of the Sallaki plants plucked by the elephant Airavata with its trunk; (the country that extended in the south) up to the bridge (across the south sea) which was built with thousands of mountains laid with his own hands by Nala, where the fruits of the Lavali creepers had become scanty being eaten by the monkey-hosts, where the feet of Rama are being saluted by the water-angels emerging from thc ocean, and where the surfaces of the rocks appear strewn with stars (as it were, on account of the pieces of numerous conches broken by the fall of mountains; (the country that extended in the west) up to the Mandara mountain by which the clusters of stars are washed with the clear water of its rivulets, the rocks of which are made smooth being rubbed against the tips of the fish-shaped Keyuras of Vishnu egaged in the churning for Nectar, the ridges around the middle portions of which were crushed under the weight of the feet set to move at the commencement of the pulling (backwards and forwards) of Vasuki coiled round it, by gods and demons with great ease; and whose peaks were sprinkled by a shower of nectar, and (that extended in the north) up to the Gand hamadana mountain which is charming on account of the Badarikashrama (there-on) marked with the foot-prints of Nara and Narayana, whose peaks are resonant with the jingling sound of the ornaments of the fair ladies of Kubera's city (Alaka), the water of whose rivulets are sanctified by the Seven Sages performing their Sandhyavand ana therein, and the regions around which are fragrant with the Saugand hika grove uprooted by Bhima. When he (Tarpida) ascended ·46 Kadambari the throne which was covered with the sprout-like rays of many gems and from which pearl-festoons were suspended, all the extensive directions bowed down with his weight, as it were, as they trembled at the (very thought of, a contact with his arrows;_just as, when a quarter-elephant attacks a Kalpa (All-yielding) tree covered with a dense foliage as bright as gems and bearing clusters of pearl-like fruits hanging low, all the long creepers (supported by the tree) bend down with their weight, even as they are shaken by the contact of the (disturbed) bees. Him, I think, even the lord of gods (Indra) envied. From him issued forth a multitude of virtues, like a flock of swans from the Krauncha mountain, whitening the surface of the earth and causing delight to the hearts of all people. His fame, which was as fragrant as the sweet smell of nectar, and whitened the region of gods and demons, wandered in all the ten directions such that the world was made noisy, just as a thick line of the foam of the milky ocean that was tossed up by the Mandara mountain, which was of a very fragrant odour due to the sweet smell of nectar and which whitened the world of gods and demons, moved in all the ten directions making the • whole world resonant. Regal splendour did not leave, even for a moment, the shade of his (Royal) umbrella, as though she were being tormented by the heat of his exceedingly unbearable valour. And the people listened to his deeds as if they were congratulatory words received them as if they formed an advice, thought high of them as if they were auspicious things, repeatedly muttered them as if they were a mantra, and did not forget them as if they were the Vedic texts. And while he was the ·English Translation 47 king, there was the wingless state only in the case of mountains, (but no feeling of opposition among people); there was posteriority only in the case of suffixes, (but no hatred anywhere); there was the 'face to face position' only in the case of mirrors, (but no standing in front of another either for begging or defence); there was close adherence to Durga only in the case of images of the trident-bearer, (but no resorting to fortresses in the case of men); there was the bearing of the (rain-) bows only in the case of clouds, (but no wielding of bows on the part of men); there was the rising aloft in the case of banners, (but no boosted state in men); there was bending down only in the case of bows, (but no going down in men); there was injury by the mouths of the bees only to the bamboos, but no injury by the pointed ends of arrows to men); there was going in a procession in the case of deities, (but no invasion of enemies); remaining in a wreathed state there was only in the case of flowers, (but no staying in prisons in the case of people); there was restraint only of sense organs, (but no punishment to any); there was the entering into the vari (=the place where elephants are tied) only in the case of wild elephants (but no diowning in water by any one); there was sharpness only in the blades of swords, (but not in the behaviour of men); there was the maintaining of fire in the case of those who were under vows, (but no holding of fire in the hand etc., as an ordeal on the part of men); there was ascending the Tula (Libra) sign only in the case of planets, (but no mounting the pan of a balance as an ordeal on the part of men); there was the clearing of water only when the Aygasta star ·48 Kadambari rose, (but no testing the purity of any one by the poison-ordeal); there was prevention of the growth only of hair and nails (but not of the prosperity of men); the state of having a dark sky was only in the case of cloudy days, (but not the state of being with a dirty garment in the case of people); there was perforation only in the case of precious stones but no discussions among people); there was the practice of yoga only in the case of sages, (but no fraudulant means employed by men); there was the destruction of Taraka only in the eulogies of Shanmukha, (but no pulling out of eye. balls, as a punishment to people); there was the fear of the eclipse of the Sun, (but no fear of imprisonment among the subjects); there was, going beyond the Fyesiha constellation only in the case of the Moon, (but no transgression of the orders or rights of the eldest brother anywhere); there was an account of the crimes of Duhsasana only in the Mahabharata, (but not of those of any incorrigible persons in the whole country); there was the holding of a staff only in old age, (but no taking of fines etc, from peoples); there was the contact of the sword only with scabbords, (but not of misfortune with people); there was curvedness only in the decorations on the breasts of women, (but no crookedness in people); there was the cessation of the ichor-flow in elephants (but not of gifts in men); and there was the appearance of vacant houses on the dice-board only during the dice-games, (but not elsewhere). 48 And that king had a Brahmin minister named Sukanasa; his mind had become sobre by his deep study ·[7] English Translation 49 of all Sastras and Kalas; from his very child-hood, he was full of a growing feeling of affection (for the king); he was skilled in the timely employment of the political science; he was the helmsman of the ship of the government of the world; his mind was never de. pressed even when very grave hardships came in the way of his duty; he was the abode of courage, the resi. dence of steadfastness, the bridge of truth, the teacher of virtues, the preceptor of good practices, the creator of Dharma; like the serpent Sesha, he was capable of bearing the burden of the earth; like the ocean, containing great animals, he possessed great worth; like Jarasandha of a body whose halves were joined together, he had effected peace and brought about war; like Siva adorning Durga, he had won (several) fortresses; like Yudhisthira, the son of Dharma, he was the source of Dharma; he knew all the Vedas and Vedangas; he was the essential gist of all the auspicious things in the kingdom; he was (to the king,) as Brihaspati to Indra, as Sukra to the demon-king Vrishaparvan, as Vasistha to Dasaratha, Viswamitra to Rama, Dhaumya to Ajatasatru (Yudhisthira), Damanaka to Nala; and he bestowed personal attention to every affair. He considered it not at all difficult to secure Lakshmi herself through the power of his wisdom, although she is stationed securely in Narayana's bosom which is fierce with the wounds caused by the weapons of the demon Naraka and the shoulder-region of which is hardened by the violent rubbings of the whirling Mandara mountain, Having come to him, wisdom, which shows the many fruits that a kingdom can yield and which is intricate ·50 Kadambari with many ramifications, obtained a vast scope, just as a creeper, which bears many fruits and sends out numerous tendrils, spreads wide when it obtains (the support of) a tree. And on the surface of the earth full of the movements of the many thousands of his spies and of a vastness bounded by the four encircling seas, there was not even a sigh breathed out by other kings unknown to him every day, as though it had taken place in his own house. 49 That king, when still young, conquered the earth consisting of the circle of seven continents by means of his own arm which was as stout as the trunk of the celestial elephant, which was the pillow on which Regal glory reposed sportively, which was she sacrificial post marking the initiation to the sacrificial rite of bestowing the gift of security (i. e'., fearlessness) to the entire world, which was densely covered with a net-work of rays shooting forth from his creeper-like sword, and which was, as it were, the long tail of the comet portending the annihilation of the entire group of his enemies; and having devolved the burden of the government on that minister named Sukanasa, as on a friend, and having made his subjects happy, he looked to the other things that were yet to be done. As all his enemies had been put down, he, being free from fear and slackening his duty of (governing) the Earth, mostly enjoyed the pleasures of youth. Tbus,--sometimes, over-powered by passion, he enjoyed the amorous sports which were charming on account of the jingling sound of the jewelled bracelets set to move on the hands of ladies shaken when their lower lips were ·English Translation 51 bitten; in which the bed became serrated with the pieces of the ear-ornaments crushed in great vehemence; in which the flowery wreaths worn on the head were reddened by the alaktaka-dye sticking to them when the feet (of the ladies) were lifted upwards; in which the jewelled ear-rings were shattered to pieces during the vehement seizures of hair; in which the bed-sheets got marked with the leafy-creeper-decorations painted on the stout breasts (of the ladies) with black agaru and in which the tilaka mark and the other) decorations made with Gorochana were disturbed by the clear water drops of perspiration; and he (during these sports) was being bathed with the lustre of the nectar-like smiles, as if it were the streams of sandal water, of his mistresses whose leafy ear-ornaments were perforated by the bristling rough horripilation on their cheeks; he was being struck with the rays of their eyes, as with the blue lotuses adorning their ears; his eyes were being blinded by the lustre of their ornaments, as by saffrondust; he was being beaten with the clusters of the rays of their nails, as with white silk-garments; and he was being bound (i. e., embraced) with their creeperlike hands, as with the garlands of the petals of champaka flowers. Sometimes, he sported for a longtime with horn-like gold syringes, getting his body rendered yellowish-red with showers of saffron-water issuing forth from the cup-like hands of sportive women, as if with a continuous out-pour of the golden arrows of Cupid; getting his silk-garment coloured red by the throw of streams of red-lac-water; and allowing the thick application of the sandal paste (on his body) get spotted by drops of musk-water (thrown). Some- ·52 Kadambari times, by his water-sport in the company of the ladies of his harem, he made the water of the oblong ponds of his palace become such that the line of its waves was whitened with the sandal powder applied to their breasts; the swan-couples were bespattered with the alaktaka dye of the (ladies') feet resounding with moving anklets; it had the essence of flowers dropped down from the (ladies') curly locks; it had the petals of the blue lotuses worn on the ears floating (on the surface); its waves were shattered by the agitation caused by the prominent hips (of the ladies); it had a layer of pollen dropped down from the lotuses thrown aside with broken stems; and it was made to bear moon-shaped marks with the bubbles of foam appearing (on the surface) on account of its being continually dashed against by the ladies') hands. Sometimes, by his mistresses,—who were disappointed by his not keeping his engagements with them and who, therefore, were frown. ing with knitted eye-brows and had their long slender arms resonant with the jingling of bracelets, he being an offender,--had has feet fettered during daytime with garlands of Bakula flowers and was beaten with flower. garlands mixed up with the rays of their nails. Sometimes he became highly gratified being delighted by tasting the streams of wine passed to him by the mouths of his sportive women, and (thus) resembled a Bakula tree which puts forth blossoms when regaled with the 'taste of the streams of wine spitted at it om their mouths by amorous women. Sometimes he was with inflamed love (redness), the alaktaka dye being transferred to him on account of the kicks (bestowed on him) ·English Translation 53 by young women with their feet, just as the Asoka tree which bears flowers when the alaktaka paint is transferred to it, as a result of the kicks bestowed on it by youthful women with their feet. Sometimes, white with sandal paste and having a bright waving flower garland hung round his neck, like Balarama, he drank wine. Sometimes, waving on his ears a leaf-ornament which dangled on his cheeks red with intoxication and looking charming on account of that intoxication, he strolled in forests filled with the sweet smell of the full-blown flowers of forest creepers, just like a scent-elephant which looks charming with infatuation (or grunting sweetly because of its infatuation) and having its leaf-like ears dangling on its temples covered with ichor. Sometimes, with a mind delighted at the tinkling sound of the jewelled anklets (of ladies), he sported in lotus. groves, like a swan that gladdens the Manasa lake with his notes resembling the tinkling sound of jewelled anklets. Sometimes, with Bakula-garlands hung down from his shoulders, he roamed on pleasuremountains, like a lion which has thick manes hanging down from his shoulders. Sometimes, like a bee. he wandered through creeper-bowers bristling with the just opening flower buds. Sometimes, veiling himself with a blue cloth, he went out to meet fair women with whom he had made appointments (to meet them) on the nights of the dark half of the month. Sometimes, in the company of a few intimate friends, he attended the music-concerts of the ladies of his harem, which was most entertaining on account of (the playing of) lutes, flutes and drums in the interior halls of the palace, the windows of which were wide as their golden panes were opened apart, and ·54 Kadambari the aviaries in which, occupied by pigeons, looked as if coloured by the smoke of the black aloe-wood constantly burning therein. Why say more? Whatever was delightful and not opposed (to his well-being) either in future or just then, all that he enjoyed without allowing his mind to be enticed only, because he had finished all his duties relating to the govornment of) the earth, and not at all because he was addicted to those (pleasures). The sportive enjoyment of sensual pleasures becomes an ornament only to a king whose subjects are made happy and who has fully accomplished the task of (governing) the whole earth; to any one else it becomes just a mockery. On account of his love for his subjects, he made his appearance (in public); and on occasions, he sat on the throne. 50 And Sukanasa, too, bore, without any trouble, all that burden of government, by the power of his intellect. Just in the same manner as the king he attended to all the affairs of government, (thereby) doubling the peoples' love (for him). Him, too, saluted the whole group of the (feudatory) princes with their heads bearing a net-work of clusters of rays of their crest-gems shaken (while bowing down);-the princes, by whom the royal hall was moistened with the honey drops falling from the flower-wreaths bent down (while bow. ing); and whose armlets rubbed against the tips of the jewelled ear-rings oscillating on account of their bowing down very low. When he (Sukanasa) too, made a move, all the ten quarters became such as they had the space of the world deafened by the sound of the clattering hoofs of the marching troops of unsteady ·&. English Translation horses; they had the mountains tottering on the surface of the earth shaking under the weight of the armies; they were with the darkness of the streams of ichor flowing from the scent-elephants blind with intoxication; their rivers were rendered grey with a very thick layer of dust floating on them; in them, the ear-cavities (of al beings) were deafened by the loud (indistinct) noise of the marching foot-soldiers; they were filled with the hail. sounds shouted aloud with vehemence; they were covered with thousands of white chamaras that were being waved; and in them, the daylight was shut off by the collision of the golden-staffed umbrellas of the crowded princes. 51 Time passed thus, while the king remained enjoying the pleasures of youth, having entrusted to his minister the responsibility of the government. After a good length of time, he came to the end of every one of the other pleasures of the mortal world. But, he did not get the one pleasure of beholding the face of a son. The ladies of his harem having only the menstrual flow that was not to bear any children, although being enjoyed by him thus, were like a thicket of Sara reeds putting forth flowers that bear no fruit. As youth passed away gradually, so also increased the anguish arising out of the childless state, of the king who was disappointed in his desires. And his mind abandoned all desires for enjoying sensual pleasures. He considered himself helpless, though surrounded by thousands of kings; blind, though endowed with eyes, and without any support, though supported by the whole world 52 Now, just as the lunar digit is to the clusters of the matted hair of Siva; as the lustre of the Kaustubha gem ·56 Kadambari a is to the chest of Vishnu, the foe of the demon Kaitabha; as the Vanamala (garland) is to the pestle.weaponed Balarama; as the shore is to the ocean; as the line of ichor is to the quarter-elephant; as the creeper is to a tree; as the appearance of flowers is to the Chaitra month; as the moonlight is to the moon; as the lotus plant is to a pond; as a row of stars is to the sky; as line of swans is to the Manasa lake; as a grove of sandal trees is to the Malaya mountain; and as the flaming lustre of the hood-gem is to the serpent Sesha; so was the queen named Vilasavali to the king;- the queen, who caused wonder to all the three worlds, who was as though the very progenitress of all womanly graces, and who was the chief among all the ladies of his barcm. 53 Once, having gone to her apartment, he beheld her weeping, surrounded by her servants whose looks were vacant on account of anxiety and who were silent through grief;-waited upon by the chamberlains who were present by her side and whose eyes did not even wink in anxious reflections;-being comforted by the aged women of the harem who were remaining not very far (from her);-her silk garments drenched by the continuous flow of (her) tears; -no wearing ornaments; -resting her lotus-face on the palm of her left hand;-with untied and dishevelled locks of hair;-and seated on a small couch, huddling herself together. As she got up to receive him, the king made her sit on the same pretty couch; and he too, sitting thereon, not knowing the cause for her tears, wiped off the tear-drops from her cheeks with his own palm, like one who is very ·[8] English Translation 57 much frightened, and spoke to her thus-“ My queen, why are you weeping silently, stupidly suppressing within yourself the heavy weight of (your) grief ? These long eye-lashes of yours are stringing together a number of tear-drops as if they were a cluster of pearls you with a thin waist! why have you not put on ornaments? How is it that the alaktaka dye is not applied to your feet, like the morning sun-shine (fallen) on the lotus-buds ? Why are the jewelled anklets,-the very (Kalahamsa) swans in the lake of the flowerarrowed Cupid, not favoured by you with the contact of your lotus-feet? For what reason is this waist (of yours) mute, having laid aside the girdle? Why is it that the leafy ornamental decoration with the black agaru paste is not painted on (your) stout breasts, like the deer (-inark) on the moon? O you with beautiful thighs ! For what reason is your slenderneck not adorned with the pearl necklace, like the thin lunar digit on Siva's crest with the stream of the Ganges? O graceful one, why do you bear in vain this pair of cheeks, the leafy paintings on which are washed off by the flowing tear-drops? Why is this (left) palm, with tender fingers resembling a cluster of petals, made to function as the ear-ornament, as if it were a red lotus ? And why is it, O proad one, that you bear this fore-head (of yours) without adorning it with the tilaka dotted mark of the gorochana paint, and with hair uncombed? And these tresses of yours, which are as black as dense darkness, being devoid of flowers, cause pain to my eyes, like the early part of a night of the dark half of a month, which without the lunar digit, is dark on account of a dense mass of darkness. Please, 'O queen, tell me the cause of ·58 Kadambari your grief, For, these long breaths of your sighs causing the fluttering of your breast-garments, are producing a tremor in my loving heart, as though it were a tender leaf with a red hue. Have I offended you in any way? Or has any servant in our service offended you? Even though I reflect very carefully, I do not at all see even the slightest offence of mine towards you. Both my life and kingdom depend on you. O fair one, please tell me the cause of your sorrow. "-Although thus ad. dressed, when Vilasavati gave no reply, then (the king) asked her servants the cause of her excessive tears. 54 Then, her betel-box-bearer, Makarika by name, who constantly waited on her, said to the king—" Sire, how can there be even slight offence from your Majesty ? And when your Majesty is graciously disposed (towards the queen), how can there be any power in a servant or any other person to offend (her Majesty)? But the queen's affliction is this, namely, that she has become of a fruitless union with the king (i. e. yourself), like one possessed of an evil spirit whose meeting a poison doctor will be of no effect. It is a long time since she has been suffering this affliction. From the very beginning (of this affliction) our queen seemed to be grieving as it were, always reproaching amorous sports like the Royal glory of the demons that reproaches always the (entire) group of gods, and being led, with great difficulty by the efforts of the attendants, to do even the most necessary daily duties such as sleeping, bathing, taking food and wearing ornaments. And she did not show out her amicted state only with the desire of avoiding pain to your Majesty's heart. But to-day, being the 14th day of the month, when she had gone from here to ·English Translation 59 no son. worship the divine Mahakala. she heard this in the Mahabharata as it was being read out there in that shrine) -"The blissful worlds are not for those who have A Putra is one who saves (his parents) from the hell known as Put." Having heard this, she returned to the palacc; and (since then) although entreated by the servants by bowing down ther heads, she neither accepts food, nor puts on ornaments, and not even gives a reply. She simply weeps, her face darkened by the clouds pouring down a continuous shower of tears. Having heard this, your Majesty may decide (the course of action), -Having said thus, she remained silent. 55 When she ceased to speak, the king, having remained silent for a while, and then having heaved a deep hot sigh said -"My queen, what can be done in a matter which depends (entirely) on Fate? Enough of excessive weeping. Perhaps, we are not to be favoured by the gods. Surely, it must be that) our hearts are not to be the receptaclus of the pleasures of tasting the nectar of embracing a son. No meritorious deed was done (by us obviously) in our previous life. For, it is the deed done by a man in a former life, that bears fruit (to him) in this life. It is quite impossible even for a learned man to alter Destiny. Whatever is possible for mortals to do, let all that be done. O queen, have greater devotion for elders. Double your worship to the deities, Show your regard ia paying homage to the sage-folk. For, the sages are great divinities; when propitiated with effort, they grant even such boons as difficult to obtain (otherwise) and bear the desired fruits. For, we hear that in days of old, in the country of the Magadhas, the king named Brhadratha obtained, are ·60 Kadambari throuh the power of (the sage) Chandakausika, a son called Jarasandha who became the conqueror of Janar. dana (Krishna), whose might of arms was unsurpassed and who became a matchless warrior And king Dasaratha, (though) advanced in age, got, by the favour of Risya- sringa son of the great sage Vibhandaka, four sons who, like the four arms of Narayana, were invincible, and like the four oceans, were unassailable. And (many) other royal sages, having propitiated great ascetics, became happy enough to enjoy the nectar in the form of the sight of a son. For, the service rendered to great sages never fails in (bearing) its fruits. O queen, indeed, when is it that I too will be able to behold you (my queen) lauguid with the weight of the growing foetus and with a whitish face, thus resembling the night ofa fullmoonday with the just rising full-moon? When will my servants filled with joy at the festive occasion of the birth of a son (to me), receive from me vessels full of presents? When will my queen gladden me, --she being clad in (turmeric) yellow-dyed gar. ments and with her lap occupied by a (fresh-born) son, (thus) resembling the sky covered with the morning sunshine and bearing the risen orb of the sun ? When will å son give delight to my heart? -- a son, having his uncombed hair rendered tawny (in colour) with the (application of the herbal juice called) Sarvausadhi; having a pinch of ash mixed with white mustard deposited on his head to which a few drops of protecting ghee are applied, having round his neck a thread with its knot dyed with gorochana; lying with the front part of his body (turned) upwards; and smiling with his teethless mouth. When will he, with his gorochana.

·English Translation 62 like yellow complexion, with his bodily foi m transferred succeessively from hand to hand by the ladies of the harem, and saluted by all people, remove completely the darkness of sorrow from both my eyes, just like the auspicious lamp (which removes all darkness), which gives out a gorochana-like yellow light, which is bodily transferred successively from hand to hand by the ladies of the harem, and which is bowed to by all people ? When will he, grey with the dust-particles on the ground and crawling all round along with my heart and gaze (fixed upon him), adorn the yard of the palace ? Com. ing to the state of being able to crawl on his knees, when will he move, in all directions, like a lion's cub, desirous of seizing the tame young deer separated by the (transparent) walls of crystal gems! Running swiftly from one room to another chasing the pet swans following the tinkling sounds of the anklets of the ladies of the harem, when will he cause trouble to his nurse who would be following him by the sounds of the tiny bells of his golden girdle? Having his beautiful cheekregions decorated with lines drawn with black agaru paint to resemble the ichor-lines (on the temples of an elephant), feeling delighted at the drum-sound produced by the mouth, being grey with the dust of sandal powder scattered over (himself) with his upraised hands, and shaking his head at the beckoning of the goad-like curved finger-tip, when will he show out the playful sports of a tusker elephant in rut, whose temple regions are decked with ichor-lines resembling lines drawn with black agaru paste, in whom delight is produced by the sound of the drum placed on his fore-head. who is grey with dust of the colour of sandal powder ·62 Kadambari scattered all over himself with his trunk raised up, and who shakes his head when urged with a goad resembling in its form the curved finger-tip? When will he render the faces of the aged Chamberlains appear ridiculous with the juicy dye of the alaktaka balls left behind after being utilized for painting both the feet of his mother? With eyes restless on account of curiosity, when will he follow his own reflections directing his looks downwards on the jewelled pavements and (hence) stumbling at every step? When will When will he move about through different chambers in front of me, when I am seated in the assembly hall, his coming being greeted by thousands of kings with their out-stretched pairs of arms, and his unsteady looks being disturbed by the (different) rays of the jewels in their ornaments ? While I cherish hundreds of desires as these and under. go mental suffering, my nights pass away. This grief due to childlessness, consumes me too, day and night, like fire. The world appears void, as it were, to me. I look upon the kingdom as fruitless. But what can I do against fale which is irremediable? Hence, O my queen, abandon this continued grief. Set your mind on fortitude and virtuous acts. For, abundant good. fuck moves close to those who are devoted to virtuousness,”-Having said thus, he took (some) water and himself wiped off her tear-lined face resembling a full blown locus, with his own hand as if with a fesh tender leaf. Having repeatedly comforted her with words which were sweet with hundreds of endearments, which were skilled in removing (her) grief, and which contained advices relating to virtuousness and having stayed there for a good length of time, the king went away.

·English Translation 63 56 And when he had left, Vilasavati, with lessened grief, attended to the necessary daily duties such as putting on ornaments etc, as was usual (with her). Since then, she took great interest in propitiating deities, in honouring Brahmins and paying homage to elderly persons. Whatever she heard from what-so-ever a source, she put all that into action, in her eager desire to bear a child. She did not mind any trouble, however great (it may be). Being of a pure bodily form (dressed) with white garments, herself fasting, she slept on beds of pestles covered with green Kusa grass, in temples of Chandika, which were darkened by the dense smoke of constantly burning guggula incense. Beneath the cows endowed with all auspicious marks and adorned auspiciously by the aged cow-herd women in cow-sheds, she bathed with golden pots filled with holy water, containing various flowers and fruits, decked with the tender leaves of the Kshira tree and having all kinds of gems within them. Daily, after getting up (from her bed) she invariably gave away (as gifts) to Brahmins, gold vessells filled with sesamum and contain. ing every kind of precious gems On the nights of the fourteenth day of the dark half of the (lunar) month, she took auspicious baths during which the deities of the quarters were gladdened by the gifts of several offerings, herself remaining within a mystic circle drawn by great magicians at the meeting place of four roads. She visited the shrines reputed to fulfil one's desires, where she made all sorts of promises to deities. She went to the nearby shrines of the goddesses of established faith. She bathed by dipping herself in the worthy pools presided over by Nagas. She bowed ·64 Kadambari down to the great trees such as the Asvattha, to which she had offered worship after respectfully going round them keeping thein always to her right. Having bathed, she personally offered to the crows balls of cooked rice mixed with curds, prepared out of unbroken rice grains and placed in a silver dish, with both her hands the jewelled bracelets of which were swaying. . Every day she offered to goddess Parvati a worship consisting of plenty of flowers, incense, unguents, sweets called apupa, palala, payasa, and obalations of fried paddy grains. With a mind full of devotion, she put questions to the naked Ksapanakas whose prophesies were believed to come out quite true, having herself offered to them vessels containing balls of cooked rice. She thought highly of the prophesies of the female fortunetellers. She offered service to those who knew the art of prognostication. She showed regard to those skilled in the interpretation of omcns. She learnt the secrets handed down through generations of several aged per- Peing eager to behold the face of a son (born to her), whenever any Brahmin folk came to see her, she made thein recite (the hymns of) the Veda. She - listened to the holy legends that were being continually She wore mystic talismans containing within them birch-leaves on which (mantras) were written with gorochana dye. She tied (round her arm etc.) herbal threads together with amulet-strings. Her servants too constantly went out to listen to supernatural voices predicting the futute and grasped those prognostications. She daily offered at nights, oblations of flesh-balls to jackals. She reported to her teachers sons. read out.

·[9] English Translation 65 the wonders relating to the sight of dreams. At all public squares, she placed offerings that would make (h:r) happy. 57 While time passed in this manner, ond day, when the night had almost come to an end, and when the sky, with only a few pale stars left, was grey like the wings of an aged pigeon, the king saw in a dream, the moon having his orb full with all his digits entering into the mouth of Vilasavati resting on the terrace of her white palace, like a roll of lotus-fibres entering into the mouth of a female elephant. When awake, he got up and whitening his chamber with his eyes .excessively white being enlarged through joy, summoned Sukanasa at once, and related (to him) the dream. Delighted.at this, he said to the king- ‘Sire, after such a long time, (at last) our desires as well as those of our subjects are fulfilled. In a very few days your Majesty will undoubtedly enjoy the delight of beholding the lotus face of a son. This very day, I too saw in a dream at night, that a lotus, having a hundred fully opened petals as white as the digits of the moon and pouring forth a spray of honey-drops through its clusters of thousands of quivering filaments, was deposited on the lap of my wife Manorama by a Brahmin, all of whose garments were washed white, who was of of a serene looking form and of a godly figure. For, auspicious prognostic incidents occurring before hand indicate that joy is near, at hand. And what else beyond this, can be the cause of delight ? Generally, dreams seen at the close of the night will be of unfailing results. By all means, Her Majesty will, before long, give birth to a son who will be like Mandhatr, the fore- ·66 Kadambari most of all royal sages and who will be the cause of delight to the (whole) world. She will gladden your Majesty, just like an autumnal lotus-plant gladdening the scent-elephant by means of the springing of a fresh lotus flower. Through that son, your Majesty's familyline, its continuity being unbroken like the ichor lines of a quarter elephant, will be able to bear the weight of (governing) the earth."-Even as he was speaking thus,, the king took him by the hand and entering the inner apartment, gladdened Vilasavati with both their dreams. After the lapse of a few days, by god's grace, a foetus entered (the womb of) Vilasavati, just as a reflection of the moon enters a lake. Thereby she looked very charming, like the Nandana garden with the Parijata tree, or like the broad chest of Madhu. sudana (Vishnu) with the Kaustubha gem. Like the reflecting surface of a mirror, she borc the image of the king reflected in her, under the guise of the foetus. With her foetus growing gradually everyday, she moved about very slowly, like a row of clouds (muving) slow on account of the weight of the ocean-water drawn in to the full. She heaved dull sighs repeatedly, yawning continually and closing her eyes slightly. Her servants skilled in knowing the actual state of affairs by mere outward indications, came to know her (true state), by observing her daily, as she herself desired for drinks and foods of different tastes, as she had the nipples of her breasts turning dark like the rainy season whose beginning is being darkened by clouds, and as she became pale with the lustre of the Ketaki which has a pale interior hue.

·English Translation 67 58 Now late at night on a very auspicious day, , an elderly lady named Kulavardhana, who was the chief of all the servants of the queen, who was clever by constantly residing in the palace, who was skilled in waiting on the king at all times, and who was pro. ficient in every auspicious thing. approached the king and whispered privately into his ear the news of Vilasavati being enciente;--the king, who at that time was seated in the inner court-hall, who had all around him thousands of pretty lamps burning being fed with scented oil and (hence) appearing like the moon of the full-moon day shining in the midst of numerous stars or like Narayana occupying the hollow of the thousand hood-gems of the serpent-king (Sesha); who was surrounded by a limited number of prominent crowned kings; whose servants stood at no great distance (from him); and who was conversing on various topics full of the highly developed intimacy with Sukanasa seated next to him on a high cane-seat, clad in clean white robes, not very gaudy in dress, and of an impenetrable gravity like the ocean whose depth is unfathomable. 59 At those words of her, such as were never heard before and seemed incredible, the king's limbs were sprinkled all over wilh ambrosial juice as it were; his body bristled with a suddenly rising horripilation; he was overwhelmed by a feeling of joy; his check-regions expanded on account of his smiling; and under the guise of an awning formed by the lustre of his teeth, he spread around him the excess of joy left behind after filling his heart, as it were; and at once his eyes, with their pupils restless and the long lashes moist with joyous tear drops, fell on the face of Sukanasa. Having observed such excessive joy of the king as before seen, and having seen also Kulavardhana who had come there with a face widened by smiling, and also because that particular thought was' constantly revolving in his mind, Sukanasa, seeing no other cause, as befitting the occasion of such excessive joy, himself divining it although he had known nothing of what had happened, drew his seat closer and moving very was never ·68 Kadambari as as close to him, spoke to him in a manner which was not too audible (thus).--"Sire, is there some truth in what was seen in our dreams ? For, Kulavardhana is seen having very widely opened eyes. These two expandiog eyes of even your Majesty announce some great cause of joy, as they approach the very root of the ears though out of cagerness to listen to some pleasant words, thus producing (there) the beauty of blue-lotus earornaments; and as they are filled with tears of joy and have restless pupils. My extremely eager mind is 'uneasy being anxious to listen to the great festive event that has befallen. Hence, may your Majesty annouce to me what it is." When he had said this, the king smiled and said "If what she has told me is true. then all that seen in the dream is not at all untrue. But, I cannot believe it. Whence would so much of good luck befall us? Surely, we are not worthy (repositories) of listening to such pleasing words. Although Kulavardhana has never been a liar, yet to-day I look upon her the otherway, as I consider myself unworthy of such fortunes. So, rise, Going personally to the queen, I will find out by asking her, what truth there is in this matter." Having said thus, he dismissed all that group of kings, removed the ornaments from his several limbs and gave them away to Kulavardhana; and when he had conferred his favour (on her with these gifts), he was thanked by her with a bow of her head such that her broad fore-head came in contact with the ground; (then) he rose with Sukanasa, and being hastened by his mind filled with extra, ordinary joy and greeted by his throbbing right eye which imitated the play of a wind-shaken blue-lotus petal, and followed by a very small number of attendants suited for that hour, he went into the harem, dispelling thc mass of darkness in the different rooms by the light of the burning torches which moved in front of him and whose big flames moved to and fro in the wind. 60 And there, in the bed-chamber, where the protecting rites were duly performed, which was whitened ·English Translation 69 with a fresh paint of chunam, where an auspicious bright lamp was set to burn prominently, the sides of the entrance of which were occupied by water-filled jars, which was charming with its wall-portion made to look bright with the recently painted auspicious pictures, which was over-hung with a white (silken) canopy, from the borders of the canopy of which pearl. strings were suspended, and the darkness in which was dispellei by bright jewelled lamps-in that bed chamber, he beheld Vilasavati reclining on a bed round which protecting lines were marked in the form of leafy designs drawn with (holy) ash; at the region where the head is kept while sleeping, of which, white auspicious silver pots expected to bring about sound sleep were deposited; which was with various herbs, roots, talismans and (other) sanctified things tied to it; at the side of which were placed protective rings presided over by (Katyayini and such other) Shaktis; where upon white mustard seeds were strewn here and there; from which the tremulous pippala leaves strung together with a thread made of hair were hung; to which the green morgosa leaves were fastened; which was spread on a high cot (supported by long legs); which had a coverlet as white as moon-beams; which was as spacious as a rocky surface of the mountain-king (Himalaya) and (hence) suited for a pregnant lady. She was (at that time) having the auspicious avataranaka rite performed (for herself) by the aged women-folk of the harem wellversed in traditional practices, with unbroken isolated pieces of curds held in gold dishes, with heaps of baked rice which were white and undulating like the rippies of water, with trays containing unwreathed flowers, with heaps of fishes whose mouths were not cut and which were mixed with balls of fresh flesh, with cool (camphor) lamps burning bright inside a cylinder of red cloth, whose track was being followed by a continuous pour of water, with white mustard mixed with gorochana, and with water held in their (hollowed) palms; she was being waited upon by servants who were clad in a white distinguished dress, who were extremely ·70 Kadambari delighted, and whose conversation mostly related to the auspicious rite that was going on; as she bore a child in her womb, she looked like the earth with a Kula mountain held within, or like the Mandakini river with the Airavata elephant merged in its waters, or like the central region of the Himalaya with a lion lying in its cave, or like the splendour of the day with the sun screened by a bank of clouds, or like the night with its lunar orb concealed behind the rising mountain, or like the navel of Narayana from which the springing up of the lotus bearing Brahma was near at hand, or like the southern quarter with the Agastya star about to rise, or like the shore of the milk-ocean with the pot of nectar covered by foam; she had put on (at that time) a pair of silk garments which were very white and brand new and with its borders decorated with figures drawn with gorochana. (On seeing him,) as Vilasa, vati was rising, supporting herself by holding the hand stretched out hastily by her maid, and placing her tender hand on her left knee, so that the whole place was resonant with the jingling of the jewels of her ornaments tossed about, the king said to her--'Enough of the great respect (you are slowing me); my queen, you should not rise,' and sat by her side on the same couch. On another couch furnished with beautiful legs of burnished gold and covered with a white coverlet, which was nearby, Sukanasa too sat down. 61 Then the king, noticing that she was enciente, with a mind languid with excessive joy, beginning a merry talk, said to her--"My queen, Sukanasa 'asks, whether that someting which Kulavardhana said is just the truth." Then, at once, Vilasavati had her cheeks, lips and eyes pervaded by her unrevealed smile, and covering her face with a silken veil, as it were, under the guise of a net-work of the rays of her teeth, remained with her face bent down. When repeatedly urged (by the king for a reply), saying—'Why do you render me to be over-whelmed by a feeling of shyness ? I know nothing what-sn-ever', she, with her bent face, looked ·English Translation 71 angrily, as it were, at the king with an eye whose pupil was turned sideways. With his moon-face bright with the moon-light in the form of his unrevealed laughter, the lord of kings spoke once again--"Fair (-bodied) lady, if my words make you feel shy, then here I remain silent. But what are you going to do against this saffron paint on your limbs which is getting pale, which has the lustre of the champaka flower bright on account of its bud having its petals opening wide, and both being of the same colour, which has to be inferred as such by (their induvidual) fragrance!--and (what are you going to do against) these two breasts of yours whose nipples are turning dark, which seem to be emitting the smoke arising from the fire of (your) grief being extinguished by the sprinkling of the nectar in the form of the appearance of the embryo in the womb, (or) which are like a pair of chakravaka birds (each) holding a blue lotus (in its beak), (or) like two golden pots whose mouths are decked with tamala sprouts, (or) which seem to be with the leafy decorations painted thereon-once for all with the black agaru pigment ?-- and (what are you going to do against) this waist of yours which is abandoning its thinness, which is pained by the.girdle-zone of several strings becoming tighter and tighter every day, and from which the encircling lines of the three skin-folds are disappearing? To the king speaking in this manner, Sukanasa, smiling inwardly said -Sire, why do you worry the queen? She feels bashful even by a mere talk of this. Drop the conversation relating to the news conveyed (to you) by Kula. vardhana". When they had stayed there engaged in such mostly jocular talks for a long time, Sukanasa went to his own residence. The king spent that night in her company in the same bed-chamber. 62 Then, in course of time, when the period for delivery was complete, Vilasavati who was highly joyful by having (all her) longings due to pregnancy fulfilled as per her desire, gave birth to a son who caused delight to the hearts of all people, just as a bank of clouds gives rise to a flash of lightning, on a holy day ·72 Kadambari and at an auspicious moment, while the Lagna (birth sign in the zodiac) was being noted by astrologers who marked the time correct to the Kalas by means of the nadika (clock) constantly working (sinking in water), and who also measured the shadows out-side (in the sun). When that son was born, there came up in that palace a great bustle due to congratulatory greetings, in which (bustle) the surface of the ground was shaken by the pressure of hundreds of feet of the servants hastily running hither and thither; in which thousands of chamberlains infirm with faltering steps were advancing towards the king; in which crowds of menials, hunch-backs, dwarfs and kiratas were being squeezed in that thronging of people;, which was charming with the resonant jingling of the ornaments of the people in the harem; in which. clothes and ornaments were being snatched away (by servants and friends) while seizing the Purnapatra (presents); and which created a flurry in the whole city. And then, the subjects including the feudatory princes, the inmates of the harem, the eitizens, the dependents of the king, the young courteyoung and old people right down to cowherds, -alſ, filled with joy. danced, like frantic people, 'at that tumult of the festivity which was ahead of the deep sound of drums resulting, the splashing roar of the ocean while it was churned with the Mandara mountain; which (tumult) was Alled with the sounds of numerous soft-sounding tabors, conches, and military drums that were beaten; which was swollen with the *clear rumbling of the auspicious kettle drums; which was enhanced by the din of many thousands of people; and which filled all the thrce worlds. The great festivity of the birth of that prince resoundiug with that tumult, increased daily, just as the 'ocean, resonant, with a rumbling sound, swells at ths rise of the moon, sans, the

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·Sanskrit works with English Translation, Introduction &c. unless otherwise specified 10 phot 1006 468 400 >> DRAMA 1. Pratijna Yaugandharayanam of Bhasa 2 0 2. Pancharatram of Bhasa 3 0 3. Svapnayasavadattam of Bhasa 2 8 4. Abhishekanatakam of Bhasa out of stock 5. Malavikagnimitram of Kalidasa 2 8 English Translation only 1 6 6. Abhijnana Sakuntalam of Kalidasa 2 8 7. Pratimanatakam of Bhasa 3 6 8. Naganandam of Sri Hrshaa 2 12 CHAMPU 1. Nilakantha Vijaya, Chapter III 1 8 2. Champu Ramayanam (Ayodhyakanda).... 1 10 3. Selections in Sanskrit Prose and Verse 1 8 PROSE 1. Upabaravarmacharitam of Dandin 1 8 2. Kadambari : Mahasveta-Vrittanta of Bana 4 0 3. Kadambari : Kadambari-Vrittanta of Bana 30 4. Kadambari : Purva Bhaga (Part I) 2 8 5. Kadambari : Purya Bhaga (Part II) 3 0 POETRY I. Raghuvamsa Canto XIV of Kalidasa 1 8 2. Buddhacharita Canto III of Asvaghosha 2 4 3. Kumarasambhava Cantos I, II & III 2 4. Kumarasambhava Canto V of Kalidasa.... 2 4 5. Buddhacharita I with Eng. & Kan 'l'rans. 6. Kumarasambhava Canto III with Kannada and English Translations 0 12 ೧, ಗದ್ಯ ತ್ರಯ ಮತ್ತು ಅದರ ಕನ್ನಡ ಅನುವಾದ ಶ್ರೀರಾಮಾನುಜಾಚಾರ ಪ್ರಣೀತ ೨. ಶ್ರೀಹರ್ಷನ ನಾಗಾನಂದ ನಾಟಕದ ಗದ್ಯಾನುವಾದ (ಪೀಠಿಕೆ ಟಿಪ್ಪಣಿ ಮುಂತಾದುವುಗಳೊಡನೆ) 1.3# ೩. ಅಶ್ವಘೋಷನ ಬುದ್ಧ ಚರಿತೆ-ಸರ್ಗ 0 (ಪ್ರತಿಪದಾರ್ಥ, ಟಪ್ಪಣಿ, ವ್ಯಾಕರಣ ವಿಷಯಗಳು ಕನ್ನಡ ಇಂಗ್ಲಿಷ್ ಅನುವಾದ ಮುಂತಾದುವುಗಳೊಡನೆ) 1 4 ಕಾಳಿದಾಸನ ಕುಮಾರಸಂಭವಪರ್ವ ೩ (ಕನ್ನಡ ಇಂಗ್ಲಿಷ್ ಅನುವಾದಗಳು, ಪ್ರತಿಹಫರ್ಘ, ವ್ಯಾಕರಣವಿಚಾರ, ಚಿತ್ರದ ಮುಹಾಕುವುಗಳೊಡನೆ) 3 4°C & 12 LOGO

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