Book Title: Gaudavaho
Author(s): Vakpatiraj, Narhari Govind Suru, P L Vaidya, A N Upadhye, H C Bhayani
Publisher: Prakrit Text Society Ahmedabad
Catalog link:

Page #1 -------------------------------------------------------------------------- ________________ Prakrit Text Series No. 18 G A ÜD A V A HO by VĀKPATIRĀJA Edited by Prof. N. G. SURU. M, A. Poona. PRAKRIT TEXT SOCIETY. Ahmedabad - 9; Varanasi-5. 1975 Page #2 -------------------------------------------------------------------------- ________________ Prakrit Text Society Series No. 18 General Editors : P. L. VAIDYA A. N. UPADHYE H. C. BHAYANI GAUDAVA HO VĀKPATIRĀJA Edited With an Introduction, Sangkrit Chāya, English Tranglation, Notes, Appendices, and Glossary by Prof. N. G. SURU. M. A. Poona. PRAKRIT TEXT SOCIETY, Ahmedabad - 9; Varanasi -5. 1975 Page #3 -------------------------------------------------------------------------- ________________ Published by Pt. DALSUKH MALVANIA Secretary, PRAKRIT TEXT SOCIETY, L. D. Institute of Indology, Ahmedabad-9. Price Rs. 25. Available from: 1 MOTILAL BANARSIDAS, VARANASI 2 MUNSHIRAM MANOHARLAL, DELHI :3 SARASWATI PUSTAK BHANDAR, Rantanpole, AHMEDABAD. 4 ORIENTAL BOOK CENTRE, Manekchowk, AHMEDABAD, Printed by Dr. R. G. Kakade, Aryabhushan Press 915/1 Shivajinagar Poopa 411004. Page #4 -------------------------------------------------------------------------- ________________ प्राकृत - ग्रंथ - परिषद् - ग्रंथाङ्क १८ कइराअ बप्पइरा अस्स ग उडव हो प्रा. नरहर गोविंद सुरु, एम. ए. इत्यनेन भूमिका - आङ्ग्लभाषानुवाद - टिप्पणी - परिशिष्ट - शब्दकोशादिभिः सह संपादितः प्रकाशिका प्राकृत ग्रंथ परिषद् अहमदाबाद - ९, वाराणसी - ५ Page #5 -------------------------------------------------------------------------- ________________ प्रकाशक : दलसुख मालवणिया, सेक्रेटरी, प्राकृत टेक्स्ट सोसायटी, अहमदाबाद - ९. मूल्य रु.२५-०० मुद्रक : डॉ. र. गो. काकडे, आर्यभूषण प्रेस, १५ शिवाजीनगर, पुणे ४११००४, 1 Page #6 -------------------------------------------------------------------------- ________________ माहिज्जइ गउडवहो एस मए संप महारंभो । णिसुए मुअंति दप्पं जम्मि गरिंदा कइंदा अ॥ गउडवतो --- १०७४. “ Now will be narrated this " Gaiidavaho", a big enterprise ( indeed ), which, when listened to ( by them ), great kings and great poets shed their own pride." Gaiidavaho - 1074. Page #7 -------------------------------------------------------------------------- ________________ Page #8 -------------------------------------------------------------------------- ________________ FOREWORD Vākpati, or Vakpati-rajā, was attached to the court of Yasovarman of Kanauj and enjoyed his patronage. He has paid high compliments to his patron's "great prowess, handsomeness and impetuosity". He was well read in earlier classics of Bhāsa, Kalidasa and Subandhu, and was close to Bhavabhuti. He was honoured by the title of Kaviraja, possibly by his patron. His literary activities are to be assigned to the first half of the 8th century A. D. He has bestowed high praise on the Prakrit language in which he wrote two poems. His Mahumahavijaya was composed earlier than the Gaüdavaho; and, in his opinion, it was far superior to the latter, but its Mss. have not come down to us. His Gaüdavaho reminds us of the Ravaṇavaho of Pravarasena, but it has a form of its own: a continuous whole with Gathas grouped into Kulakas, but having no divisions of cantos etc. This form is later adopted by Kutühala in his Lilavati. It was in the seventies of the last century that G. Bühler came across a Ms. of the Gaüdavaho in the Jaina Bhandara at Jaisalmer, which, along with Pattan, is well known for ancient Mss. It is at his instance that S. P. Pandit edited it, after securing three more Mss. (all of them from Western India and Jaina Collections), along with the Sanskrit commentary of Haripala, in the Bombay Sanskrit and Prakrit Series, 34, Bombay, 1887. Pandit equipped his edition with an unusually lengthy Introduction., various readings and Index Verborum. In his Introduction, besides giving an abstract of the poem, he elaborately discussed the framework of the Poem, date of Yasovarman, slaying of the Gauda king and cultural gleanings from the poem. His additional Notes I-V give a good bit of data on historical and chronological problems connected with the author and his age. His observations on Prakrit Studies and genuineness of the language exhibit his keen interest in the Prakrit languages. A reprint of Pandit's Page #9 -------------------------------------------------------------------------- ________________ (viii) edition, with supplementary Notes, setting forth the critical views of Bühler and Jacobi on this poem, was brought out by N. B. Utgikar in the same Series, Poona, 1927. : A study of the poem has shown that it does not possess as much historical material as we expected in the beginning. It is full of descriptions of mythological episodes, scenes of nature, seasons, sports, pastimes, march of armies and such other items usual in Mahākāvyas. Descriptions outweigh the narrative portions and eclipse the theme suggested by the title. The form of the poem, as it stands to-day, has been a subject of controversy, which is not likely to be decisively cleared, unless some more Mss. of the Gauðavabo come to light. Pandit takes the view that the present work is only a prelude to what the author planned, but possibly never completed. Bühler agrees with him on the whole; Jacobi, on the other hand, considers that the present Text is all that the author wrote or planned to write, but he adds that the Text has suffered epitomisation, eschewing all that was narrative and historical and keeping only that much as is of permanent interest for the poets. Vākpati, no doubt, is a gifted poet, worthy of being ranked with Māgha and Bhāravi. Even a few Gāthās, which Pandit has rendered into English in his Abstract of the Poem, point out to the originality, keen observation and imaginative flights of Vākpati. They bear testimony to his 'poetical imagery and lively yet philosophical observations', and mature worldly wisdom. His style is precise and pregnant with meaning. If Kālidāsa is well-known for his Upamās, Vākpati stands unrivalled in his Utprekşās. He often rises above the usual conventions of classical poets and has something characteristic of his own in delineating natural scenes, countryside, and village folk etc. There is a touch of personal experience in his descriptions. The poetic merits of Vākpati, in a way, get sidetracked by the controversy about the form of the poem, about the relation Page #10 -------------------------------------------------------------------------- ________________ (ix) -- between Vākpati and Bappa Bhatti etc. There are some reasons why Vākpati's poetic abilities were not duly appreciated. First, as Jacobi puts it, S Vakpati is a first-rate poet and would have been generally acknowledged as such, but for the language in which he composed his works. Secondly, there is no good Sanskrit commentary on the Gaüdavaho to explain the poetic niceties in the Gāthās. Thirdly, although Pandit was aware of Vākpati's merits while presenting his observations on the Prakrit language etc. and he even prayed in conclusion : May Vākpati's merits be recognised by the reader', he could not add the explanatory Notes planned by him. • Under the circumstances the Authorities of the Prakrit Text Society yearned to have a good edition of the Gaüdavaho, an edition which marks a further progress on what was done earlier and also goes a long way to help the reader to understand and appreciate Väkpati's poetic abilities. It was extremely good of Professor N. G. Suru to have kindly agreed to give such an edition of the Gaüdavaho for publication in the Prakrit Text Society's Series. He has more than fulfilled the expectations. In Professor Suru, we have a mature scholar of Sanskrit and Prakrit. He is a gifted literary critic and a balanced connoisseur of poetic sentiments and embellishments. He has an eye for polished expression and for depth of thought and feeling. And thus, indeed he has, by this edition, put Vākpati's Gaüdavaho on a better footing for further study and appreciation both by scholars and students. The Prakrit Text is neatly presented along with the Sanskrit Chāyā on the same page below. Professor Suru's English translation is at once faithful and fluent, and would certainly help the reader for understanding the text clearly. His Notes are scholarly and cover a wide range of his classical studies. The Appendices are valuable accessories for a further study of Vakpati. His Introduction is a scholarly piece, judiciously touching almost all . .. Page #11 -------------------------------------------------------------------------- ________________ (x) the aspects of the poem and its author. His exposition of the choice topics from the poem, his observations on the stark realism of Vākpati's descriptions, and his sketch of the Society, as revealed in the poem, have really raised Vākpati to a higher pedestal in the galaxy of our classical poets. , The General Editors are quite happy over this valuable edition of the Gaüdavaho by Professor Sura and earnestly hope that it would inaugurate a fresh study of Vakpati from various points of view, P. L. Vaidya Joint General Editor and President, Prakrit Text Society of India. Page #12 -------------------------------------------------------------------------- ________________ PREFACE The Gaüdavaho of Vākpatirāja is a unique Mahākāvya, on. par with Bhāravi's Kirātārjuniya and Māgha's Siśupālavadha and in Prakrit literature it attracts by its merits along with Pravarasena's Rāvanavaho (Setubandha ) in a golden setting of twin gems, as it were. If Kālidäsa is a master of simile, Vākpatirāja is a master of Utpreksā. He remained unnoticed, however, just because he wrote in Prakrit. The attention of scholars, both in India and abroad, was drawn to him, when that eminent, erudite scholar S. P. Pandit brought out his edition of the Gaüdavaho in 1887 and then, learned men like Jacobi, Bühler, Hertel wrote about him in journals in appreciation of the poet. No effort, however, was made to give a full translation of the Poem in English, French, German or any other language in India and abroad. A fullfledged edition of the Gaüdavaho with an Introduction, Translation, Notes, etc. was thus a long felt need. When, therefore, a proposal was made to me by my friend, Dr. A. N. Upadhye that I should undertake this task on behalf of the Prakrit Text Society, I readily agreed and immediately started the work in this connection in right earnest. I had before me the excellent edition of the Gaüdavaho by S. P. Pandit, which gives the Text and the commentary of Haripāla, an alphabetical Index of words occurring in the Text and a long Introduction dealing mainly with the historical aspects of the Poet and his Patron, King Yasovarman. The same was reprinted by N. B. Utgikar in 1927, with a few additions of supplementary Notes to the Introduction of Pandit. For the preparation of the Text of the Gaudavaho, Pandit utilised four different Manuscripts, one of which gave Haripāla's Commentary. That was long back in about 1880 A. D. It was, therefore, hoped that some more manuscripts of the Gaüdavaho may be traced in Gujarat or roundabout. Inquiries were made in this connection by Pt. Dalsukh Malvania, the Secretary of the Prakrit Page #13 -------------------------------------------------------------------------- ________________ (xii) Text Society, in 1965, but he wrote to me to say that no Mss. of the Gaüdavaho were to be had. I got hold of two Mss from the Bhandarkar Oriental Institute and both Dr. Upadhye and I examined them thoroughly, only to find that they were among the four Mss already used by Pandit for his own Text. We, therefore, decided that the Prakrit Text of the Gaüdavaho, as given by Pandit, should be fully utilised for my edition, with a few orthographical changes, such as the dropping of the Ya-śruti, ‘Na' to be invariably changed to ' Ņa' and the semicircular sign (°) to indicate the shortness of vowels of letters ending in *O'(317) to be replaced by an inverted sign . There is no unanimity among the editors of the Prakrit texts as to whether enclitics like pi, vi, ccia, ccea, jeva etc. are to be spaced off from, or joined to-gether, with the previous words. In the present Text, generally, they are joined to-gether. The additional Gāthās given at the end by Pandit in his edition as an Appendix have been incorporated in the body of my Text. No translation of them, however, has been attempted. The Sanskrit construction or the Chāyā word for word, in the order of the Prakrit Text has been given for every Gāthā on the same page as that of its Text. The English Translation, which follows afterwards, is almost literal, as far as possible and difficult Prakrit words have been noted in italics therein within brackets. Notes have been added after the Translation only for such Gāthās as were considered difficult to comprehend even with the aid of the Translation and, wherever necessary, extracts from the Commentary of Haripāla have been given in the Notes for elucidating the central ideas of the Gāthās. The Appendices contain an extract from the Rājatarangiņi, describing the campaign of Lalitāditya, Yasovarman as a Poet, Verses attributed to Vākpatirāja in Anthologies, and a note on the commentator Haripāla. In the Glossary, only such words, as would be found difficult to understand, are noted with their meanings in English and the Introduction deals with all pertinent topics regarding the Gaüdavaho proper. Page #14 -------------------------------------------------------------------------- ________________ (xiii) I have been working on this edition off and on since 1961 and it was a pleasure to be associated with this remarkable Poet for such a long period, during which I was living, as it were, two existences, the present one and that of Bhavabhūti and Vākpatirāja. in the eighth century. Dr. Upadhye stood by me all along through thick and thin, spurring me on from time to time whenever he found me slack in my efforts. Himself an eminent high-ranking scholar of Indology, he plays the laudable rôle of a mentor to many of us, giving us inspiration for work by his own example and guiding us all along in our difficulties. An outward expression of a few words of gratefulness would be quite inadequate to tell him what I feel about him for all the help he gave me in my work. I am also indebted to Pandit D. Malvania, the Secretary of the Prakrit Text Society, for including my Edition of the Gaüdavaho in the Society's plan to bring out new editions. of ancient Prakrit literary works and I do sincerely thank him for it. Dr. P. L. Vaidya, President of the Prakrit Text Society of India and an eminent savant of Indology has graced my edition of the Gaüļavaho with a Foreward, for which I am deeply grateful to him. As the work went to the press, the problem of proof-reading stood before me like a bug-bear in my present physical condition, handicapped as I was, by age and impaired eye-sight. I was relieved, however, when my cousin, Prof. N.V. Vaidya, Professor of Prakrits, Fergusson College Poona, (retired), offered to help me in. this connection and I am glad to say that he did this job very well. I feel it is my duty to thank him for this help, although he may, not like it. The printing work has been expeditiously. done in the Aryabhushan Press under the vigilant supervision of its meticulous. Manager, Shri. V. A. (Shasaheb ) Patwardhan, who guided and goaded me throughout during the last year and half. I am Page #15 -------------------------------------------------------------------------- ________________ (xiv) extremely grateful to him for his uniform courtesy and kindness in this respect. The Gaüdavaho is no doubt a tough literary work and I have stumbled against not a few Gäthās, about the meaning and interpretation of which I feel' diffident. I would gladly welcome suggestions, if any, from my readers, offering different interpretations. N. G. Suru 25 December, 1974.. Madhuranjan', Poona 4. Page #16 -------------------------------------------------------------------------- ________________ GAÜDVAHO vji-x xi-xiv ii ---xxxviii xxxviii-xliv .. Flix lix---Ixxi lxxi-lxxiv : lxxv--\xxxvi : CONTENTS Foreward -- Dr. P. L. Vaidya Preface --- Introduction | Synopsis of the Gaüļavaho II Character and Composition of the Gaüdavaho III King Yasovarman and his Date IV Vākpatirāja --Some Personal Details and his Date V The Date of the Composition of the Gaüdavaho VI Vākpatirāja, as a Poet VII Picture of the Society, as revealed in the Gaüdavaho VIII The Language of the Gaüdavaho Text with Chāyā Gaüļavaho --(Translation) Gaüdavaho – ( Notes) Appendices — I Alphabetical Index of Gāthās II Extract from Rājatarangini III King Yasovarman, a Poet IV Vākpātirāja - Verses attributed to him in Anthologies V The commentator Haripāla Glossary of Notable Words : : 1xxxvi—xcv хсүнс 2-8ve 1-135 136–289 : : : : 291-309 310–311 312–315 : : : : : 316–317 318—319 320–339 340 Errata : Page #17 -------------------------------------------------------------------------- ________________ Page #18 -------------------------------------------------------------------------- ________________ GAÜDAVAHO INTRODUCTION The Gauḍavaho of Vakpatiraja is a unique historical Poem in Prakrit. It is a stupendous work, comprising, as it does, 1209 Gāthās in an Āryä metre, not to mention the additional 26 Gāthās, noted by Pandit in his edition of 1887. It is no doubt a Maha-Kavya having a wide variety of topics, but unlike its prototypes in Sanskrit or Prakrit like the Raghuvamsa, the Kirātārjunīya, the Śiśupālavadha or the Setubandha (alternately called Ravana-Vaho), the Gaüḍavaho has no chapters, variously called Sargas, Adhyāyas or Utchhāvāsas, to indicate its division in different topics. It is just one long, continuous composition and thus looks like a magnificent mound of floral garlands and boquets in the form of Gathās, individually knit together in Kulakas and piled in a heap one over the other. The purpose of this Poem, a Prasasti-Kāvya, as it is, is obviously to celebrate the glory of his patron, King Yasovarman, with particular reference to his slaying of the Gauda King. This most important incident which should, therefore, have been the main theme of the Poem, has been only cursorily mentioned in the whole Poem, and strangely enough, the last Gatha of the Poem ends with an assurance by the poet that 'the life of this great King, so purifying, picturesque, astonishing and unparalleled, will now be narrated. So listen ye all !'1 1. The question of the character and the composition of the Gaüdavaho is discussed later. Page #19 -------------------------------------------------------------------------- ________________ (ii) I Synopsis of The Gaüdavaho Invocations : In the true spirit of catholicism, Vākpatirāja, unlike many of his predecessors, shows no preference or predilection for any particular deity from among the Paurānic pantheon. To him almost all the gods and the goddesses are equally worthy of invocation. Like a cameraman projecting his slides, he moves before our eyes, word-pictures of the various divinities in concrete form and shape, that people of his age cherished and idolised in deep devotion. He begins with Brahmā, seated in meditation in the lotus springing through the navel of Visnu, a white sacred thread across his torso and a rosary of crystal beads revolving in the palm. Then comes the dark-complexioned Vişnu, leisurely reposing on the luminous surface of the oceanic floodwaters of the deluge. This is followed by the description of Visnu's incarnations : the Man-Lion who threw the Demon on his lap and in his fury tore open his chest with His claws; the great Boar who supported the submerged earth on His tusk, the Dwarf who tried to compress the worlds in His small belly; the Tortoise who bore the earth's burden on His back; the young Damsel (Mohini) whose breasts and buttocks came to be formed and fashioned out of the worlds, sliding up and down inside His body; Kļşna, the child of Yasodā, the young lover of Rādhā, the God who had earlier lopped off the head of Rāhu ( before he could swallow the nectar ). Kļşna, in the company of his elder brother Balarāma, who brought the river Yamunā at His feet; Vişnu, with His consort Lakşmi, who leaves traces of her embrace on the bosom of her yellow-clad Lord. Next comes god Siva, the last of Page #20 -------------------------------------------------------------------------- ________________ (iii) the Trinity, who burnt and reduced to ashes Kāma, the god of love, who wields the crescent moon on top of his matted hair, who swallowed deadly poison which discoloured His throat, who in worship exchanged His own eye with that of Visnu, who portioned off half of His body to accommodate the softer half of His consort Gauri within Himself and who sustains on his head the mighty heavenly river jumping down from the heaven. Nearby is the third eye of the God, situated on His forehead which deserves your homage. And now the Poet turns his attention to the members of Śiva's Family. The son Kartikeya whom the Love-god leaves untouched through mortal fear, His consort Parvati in her blissful and fearful aspects, as the slayer of the Demon Mahiṣa, as Kālī, the Night of destruction and as hideous Camunḍā. Saraswati, the goddess of Learning, who stealthily moves on the tongues of poets. The lovely moon's orb with a colourless dark spot on it, the Sun-god whose chariot is driven by his seven horses in the firmament, the great Seşa who bears the earth's burden on his multiple hoods, Ganapati with His elephantine tusk protruding over the left mouthcorner, the goddess Laksmi emerging out of the ocean with a lotus in her hand, Kāma the god of love and finally the river Ganga on the lap of the Himalaya, who incurs Parvati's jealousy and in whose waters, on the head of Śiva, floats the skull of Brahma, the Grand-father! Praise of Poets : After Invocations, in the next 36 Gāthās (62-97), Vāk patirāja talks in general about poets, great and small, old and new, the impact and the response they get from readers, their difficulties and handicaps, the language, Page #21 -------------------------------------------------------------------------- ________________ (iv) Sanskrit or Prakrit, used as medium, their aspirations and disappointments. Says he— "Blessed indeed are these poets who show us the omniferous world as reflected in their poetic words, to be either meaningful and full of joy or absolutely hollow and unsubstantial" (62). "They establish their greatness solely by their words and thus evoke admiration” (63). “The hearts that truly delight in poetry, forget their own conditions of poverty or prosperity and become one with the poet in his moods of happiness and misery as expressed in his poetry" (64). "Prakrit lends charm to the words in Sanskrit, while Sanskritisation gives dignity to the Prakrit words " ( 65 ). “Good poets are like magicians, showing the real and the concrete as unreal, giving solid shape to an airy nothing or presenting things just as they exist ' ( 66 ). “Modesty and manifestation of punitive strength, though contradictory, heighten the king's glory and dignity. Similarly, pompous style, associated with sweet simple diction, embellishes the poet's speech " (67). “Note, however, the difference between Lakşmi and Saraswati. A little of the former gives to the man some charm and pleasure. Learning, meagre and imperfect, makes the man a laughing stock ” (68). “How can your style, which was at one time virile and vigorous, as in your first work Madhumatha-Vijaya, become soft ( maülaü) now?” If such a question were asked, I would say in reply that the first blossoms of a forest-creeper are always wild and thick compared to the later ones, which are thin and soft” ( 69 ). Speaking about vile critics and detractors, he observes that “ blasphemous utterances of the wicked do not affect the good ones; on the other hand, they recoil on the very persons who speak them out " ( 70 ). “Even men, good and pure, feel a pang of jealousy to hear others being extolled for their excellences, like elephants Page #22 -------------------------------------------------------------------------- ________________ (v) 53 getting a tooth-ache because of the moon's rays" (72). It matters very little whether they are censured or praised by the low and the inferior. Their condemnation, therefore, does not in the least depress them" ( 73 ). "Most people, in general, have a low or average level of intelligence and, therefore, they acclaim poets of a mediocre calibre, whom they easily understand and appreciate and who thus become undeservedly famous (75). "While ordinary poets have to make a frantic search for topics, great poets have no difficulty in this respect, because themes themselves rush to their hearts (86). "Talking in praise of the Prakrit language, the Poet observes, "It is only in Prakrit that we have, in an abundant measure, a presentation of ever fresh themes and a rich variety of styles (92). For those who have remained ignorant of the excellent features of the Prakrit, we only have pity, but no sad feelings" (95). "All languages merge in Prakrit and emerge from the same. Waters flow into the ocean and flow away from it " (93). "My heart (as I start to write this Poem) is somehow apprehensive, embarrassed, benumbed, exhausted, distressed, overwhelmed and yet elevated with elation (98). The Poem begins : "Rules there the Lord of Earth, King Śrī Yasovarman (Jasavammo) who, having removed all sin from the whole world, delighted great Indra and the fame of his virtues reached the ends of directions" (99). Thus does the Poet begin, in a subservient attitude of a dependent towards his patron-monarch. He believes, as people of those days did, that the king is an incarnation of Visnu and accordingly in his glorification of him, he deifies him, identifying him with Visnu or his incarnation of Child 99 Page #23 -------------------------------------------------------------------------- ________________ (vi) Krsna and closely associating him with Indra, the lord of gods, who often invites him to sit by his side on the same throne. It is in this strain that the Poet continues with his description of the King Yašovarman, telling us how, when he moves with his big army on expedition, the great Snake flutters his hoods in agony, but will not shake off the earth firmly fastened on them” (101). “His feudatory kings bow down their foreheads in supplication and thus hide the angry frowns on their faces" (103). 'His voice, deep and demanding great action, roams over worlds and reaches the oceans like the great river Bhāgirathi " ( 107 ). “Even heavenly nymphs pine for love of him, inspired at the sight of his heroic deeds on battle-fields” (113). “And then even Indra honours him by offering him a seat by his side on the throne. Oh ! the mighty Indra, who cut away the wings of flying mountains and made them immobile” (160). This episode is now described. ( 114-160). Indra the Wing-cutter of Flying Mountains : The very idea of mountains having wings, flying through the air from place to place and halting for rest at intervals, is quite fantastic?. It catches the Poet's Fancy which he now lets loose in visualising and depicting scenes of destruction. The mountains are imagined to be sentient living beings, with families consisting of males, females and young ones, on the analogy of humans or that of the Papa-bear, Mama-bear and Baby-bear of the Fables. The female mountains are even supposed to have conceived and be in advanced stages of pregnancy at the time of this disaster ! “The mountains ” says he "allowed themselves to be burnt, having nowhere else to go to, 2. The legend has its origin in the fight of Indra with Vstra who blocked the waters, as described in the Rgveda. Page #24 -------------------------------------------------------------------------- ________________ (vii) although they lifted themselves up a little for flight" (114). “The thunder-bolt, swinging up and down at every resistance, gets itself whetted on those very mountains on whom its edge got blunted, as it came down with a crashing sound in its violent, bouncing impact " (117). “The mountain-beloveds suddenly start rolling on the ground in an agony of miscarriage due to fright, when they see big birds coming back the moment they flew out from the caves " (118). “The mountain-beloveds, heavy with young ones, hiding inside their (womblike) caves, fearfully reach the outskirts of the sky, grown lazy and languid because of pregnancy, as it were "(125). “ Wings loosely spread out, the mountains are seized by the rushing thunderbolt and then falling down finally after a high upward flight, they are unable to jump up even slightly" (128). "Thunderbolt strikes the mountains, mountains,slashed by the thunderbolt and collapsing, strike the earth and the earth also, hit by the falling mountains, smites Sesa's circle of hoods" (129). “Mountains, struck by the thunderbolt, had their flowers, fruits and foliage turned into burning pieces of charcoal and the creeperbowers, places of Love's assignment of the heavenly couples, became objects of mourning to them " (136). “The thunderbolt would not leave even those mountains which threw themselves in the sea, their long downward descent not yet completed and hence their peaks are to be seen stretched far and high in the sky" (145). “One would imagine, it was not the mountain that entered the ocean, but that the ocean entered the mountain, in its impetuous haste, flooding its inside of valleys and caves, huge like the interior of the nether world” (147). “A mountain-couple gives up their life in the blissful satisfaction of their bodies in the grip of a final cold embrace, as the warmth-giving wings are burnt up” ( 157 ). "The Page #25 -------------------------------------------------------------------------- ________________ (viii) earth disintegrated, the circle of mountains smashed and the seas pushed far back, the three worlds were thus brought to universal destruction by Indra, wanting ultimate peace and stability " (156). "The thunderbolt goes back in the hand of Indra, light in body but gaining in weight (respect), by the discharge of its mission, its sharp edge destroyed while breaking the tough wings of the mountains" (159). After this, he goes back to the main theme and gives a short description of the water-sports (161-162 ), indulged in by the King's courtesans in the bathing tanks (Vapis) of his vanquished enemies. Thereafter he digresses again to give us a picturesque description of Pralaya or a periodic dissolution of the Universe, the sole survivor of which is Lord Visnu or Bālaka-Hari, now incarnated in the human form of King Yasovarman. Pralaya Scenes (167-181): 66 As the heavenly grove of trees started burning, the swarms of bees were screened by thick smoke and their bunches of tender leaves were clasped by the sylvan deities with their palms (in an effort to save them)' (168). "The moon's orb blazes in flames, its spotlike deer running away and the attendant planets dropping off in the guise of flying sparks" (169). "The fire approaches the Lord of gods who is trembling with fear, as it were, the flames fluttering with the breeze stirred by chowries being waved over him by the nymphs" (173). Śesa holds aloft the circling mass of smoke, which loooks like a canopy of Visnu's bodily complexion, as He reposes on him" (176). "Such playful activity (līlā) was displayed by our King who assumed the form of the enemy of Kamsa (KṛṣṇaVinsu) at the time of the universal destruction" ( 181 ). (( 35 Page #26 -------------------------------------------------------------------------- ________________ (ix) Then follows, in a Kulaka of 10 Gāthās ( 182-191 ), a short description of the lamentable condition of the wives of the King's enemies, unaware, as they are, of their condition of widowhood” (191). Yašovarman's Expedition for world conquest : Back to the main theme, the Poet tells us that the King's Abhişeka ( Coronation ) ceremony was done and as soon as the rainy season was over, the King started on his triumphant march for world conquest ( 192 ). What happened when the march began ? : (i) All the gods were delighted. Cool, heavenly breezes started blowing. Celestial nymphs moved with graceful, dancing steps. The underground treasures also moved along, escorted by their attendant serpents and Indra opened out his thousand eyes in joy ( 199 ). (ii) The city-beauties stood collected in graceful poses on the terraces of their mansions to have a glimpse of the King (207) and he too fixed his eyes on their faces (211). (iii) The bards and poets eulogise him for his great accomplishments ( 209 ), mentioning the fact that even Indra nodded his head in admiration, as he thought. of the King-the great Indra who lopped off the mountains' wings ( 235). This gives an occasion to the Poet to describe this miraculous event of wing-cutting once again ( 224-234 ), in some more poetic fancies, with-· out repetition. (iv) The Army has four constituents viz. infantry, cavalry, chariots and elephants (Hasti-Ašva-Ratha-Padāti). Of these, the Poet describes the King's army horses in 8 Gāthās ( 255-262) and his victorious elephants in 6 Gāthās ( 263-268). Page #27 -------------------------------------------------------------------------- ________________ (x) “Now come gradually with their charm the days of the cold season (winter), the swans cackling at midnight and the sunlight bereft of its bright strength " ( 270). Thus follows the description of winter for over six Gāthās ( 270 - 276 ) and the King, “casting his eyes on the village-borders thriving in the cold season, gradually reached the region distinguished by the big Sona river" ( 276). From there he goes to the Vindhya mountain where ascends the sun with great difficulty' (280 ) and which, with its peaks penetrating the sky and the sky filling the caves, has screwed up and steadied, as it were, the surfaces of the sky and the earth'( 283 ). The Vindhya-Vāsini Goddess : Here," directed by the Sabaras clothed only in leaves, he goes to the temple of the Goddess situated in the cave of the Vindhya mountain and pays his homage to her with requisite ceremonies " ( 338 ) in a long Kulaka of 53 Gathās ( 285–337). She is variously called by him as Madhavi, Bhairavi. Candi, Nārāyanī, Sankarī, Kālī, Sabarī, Gauri and Tāpass in the course of his homage, in which he says, “The arched entrance of your temple is embellished with strings of bells, snatched, as it were, from the whole family-herd of the buffalo-Demon seized: by you" ( 285 ). “The head of the buffalo-Demon, hit by the brilliance of your toe-nails, looks like a foot-stool in the form of a block of snow placed by your father Himālaya for helping you to ascend” (286). "The mountain Himālaya, being your father, has been elevated in dignity; so, too, is the mountain Vindhya, by the grace of your residence in its cave" (290). "Physically you stay in just half of the body of the crescent-decorated God ( Siva ); in His heart, however, O Sankarī, you have complete, undivided scope (to occupy)” (292). "Not Page #28 -------------------------------------------------------------------------- ________________ (xi) even for a second, your temple-park is left by the peacocks, out of affection, as it were, for the peacock of Kārtikeya near at hand” (299). “You shine with your bosom besmeared between the breasts with red sandal paste, bleeding as it were, by the pricking thorns of the garlands of Bilva leaves" (304). “The inner hall of your temple, darkened by the blue lustre of swords and daggers gifted by warriors, leaves the owls, during the day even, free from fear" (306). "The stone-slabs (of the pavement), with reflections inside of the red banners, are licked by female jackals under the illusion of the flow of blood from the easily available (animal) offerings" (310). “The dim rows of lamps in the interior of the hall, O Goddess, reel and falter, as if blinded by the darkness of the hair of the offered heads" (318). “Your female worshippers (of the Kaula sect ), mounting one over the other in their excitement to see the great beast (man) being slaughtered, raise up, as it were, a house of perfumes in the air” (319). “ With your feet characterised by people bent down (at your feet), looking much reduced in size in their reflections in your jewel-like toe-nails, you look beautiful, O Mother, being bowed, as it were, by the thumb-sized gods (Valakhilya )" (320). " In youț maidenhood, for the propitiation of god Siva, a veritable Bilva sacrifice, as it were, was done by you, with the help of your tiny breasts over your heart inflamed by love" (325). King's Reflections at the Sight of a dead Body: After such a homage ( namakkāra ) to the Goddess Vindhya-Vāsini with all its gruesome, blood-curdling details, the King steps out and on the precincts of the temple he sees a human corpse reduced to a bony skeleton, observing which he is filled with sad Page #29 -------------------------------------------------------------------------- ________________ (xii) thoughts (347), which have, indeed, a Shakespearean touch about them, as also a touch of Omar Khayyam. This is what he says: "Alas! the head, that formerly was caressed when lying on his beloved's arm, comely like a bamboo shoot, rolls now on the slope of an ant-hill that serves as his pillow" (342). "How strange is this glossy transformation of a lovely braid of hair into a hollow skull, matted with dry grass sprouting from its interior filled with mud! (343). Alas! Alas! This row of teeth, overspread' with greenish dirt, appears as if it is emitting even now the juice of many a betel chewed before" (344). "By the presence of the feathers of bees here, it looks as if the Cupid's blossom-darts ( mañjarī—bāņa ) were discharged by him (even on this dead body)!" (345). For him, dead as he is, the whole world becomes at once enveloped in impenetrable darkness, although we (on the earth) still have the sun rising, the friendly moon shining, the fire burning and the jewels shedding their lustre' (346). "" 66 33 66 From the temple, the King advanced over the slopes of the Vindhya mountain, regaled by the notes of peacocks and glanced at from a distance by the frightened Sabara women holding peacock feathers over their eyes and dropping clusters of Gunja fruit on the way (352-353). 19 33. Hearing of the King's approach, the Lord of Magadha fled away in fear (354). The Summer: Now comes Summer with its scorching heat and the Poet treats us to some very fine, unconventional ideas with reference to this season. Page #30 -------------------------------------------------------------------------- ________________ (xiii) 66 66 The earth warms up, oppressed by summer, thick heaps of chaff falling in showers and then clearing away, the ponds made muddy upto their bottoms, and grassy sprouts rare and withering " ( 356 ). The travellers pass off the summer (night) sleeping inside the temples, cooled by the holy ablutions of Śiva's limga (during worship) and filled with the fragrance of the Kadamba and Arjuna blossoms wafted inside" (361). "The days are lovely, the city-roads being heated, while the sun's orb is overcast with hanging clouds. The heat of summer is confined to the earth. In the sky the (clouds of the impending) rainy season stand suspended" (363). "A bevy of beauties moves about on terraces, their vigour diminished as a result of (the heat of) summer and the surface of their cheeks cooled by a few drops of water (sprinkled over)" (370). (L "Men of the Army, too, softened by the longings of love in their home-sick condition, spoke thus in appreciation of the characteristic symptoms of the season" (371380). The forest-grounds here look beautiful, bristling with Palasa fruit soiled with fine sands and making noise when ejecting water (under trampling feet) and appearing darkish even when slightly sprinkled (with a shower)" (375). "These southern women with their bound tresses of hair scented by fresh Ketaka flowers, look beautiful in their turmeric pigment, the yellow brightness of which is heightened without effort (having the same natural complexion )" (379). "How and why would Cupid, who vanquishes only with his fine, flowery bow, not flash forth (triumphant) all the more, having obtained (additional aid) from the bow of Indra (i. e the Rainbow)"? (380). Page #31 -------------------------------------------------------------------------- ________________ (xiv) The Rainy Season : Then come the rains. At first, occasional light showers which thicken the dust in clods and cool the surface of the earth (383). This is followed by heavy showers and now " the rivers start flowing their yellowish and undrinkable waters, being splashed by showers, as the cranes (flying above ) pick up the floating fish" 384). “The rainbow appears in the sky, lovely like a strip of lawn and there moves a curving line of cranes resembling a herd of white cattle " (388). “The lustre of sugar-cane crops brightens up after the first shower, as the dust is washed away, although their twigs are browned off by the summer heat ” ( 392). “The travellers enjoy their rest under the cool-shaded trees, noisy with ( chirping) birds and with sandy mounds (nearby by the sides of rivers full of rippling streams of water " (385). "The (village ) borders look lovely with their slightly yellow rice-fields moistened with drops of fresh water, while the tracts of land (in between ) appear grayish like the backs of tortoises " (397). “With fresh clouds (in the sky ) the day appears to have just begun, although the sun has risen high, while even when the close of the day was far off, it appeared, the sun was. about to set " ( 400). “The nights present a brighter twilight glow, the gurgling sound of the mountain-streams becomes doubly increased and the shrill notes of crickets ( and such other insects ) go on continuosly " (402). “The cities look pleasant with their smelling, soiled grounds, producing a bright, yellowish glow ( up above) and the notes of musical instruments are carried over long ( distances) by the peculiar ( pattering ) sound of the rainy day” ( 403 ). “The nights present the scene of rain-water being drained out in noisy streams over the roads when showers have ceased and the clouds in the Page #32 -------------------------------------------------------------------------- ________________ (xv) sky are observed in their clear demarcation, when illumined by lightning flashes " (404). “The villages with their groves of trees, discernible only at their tops owing to the up-heaving overgrowth of grass on the forest borders, appear to have sunk down, as it were, by the coiling columns of smoke" ( 409). “The forest-borders, with cool breezes ( blowing) after a break in showers, delight the heart (at the sight) of the herds of cattle returning by their land-paths" (411). King Yašovarman slays the Magadha King : The group of kings, allies of the Gauda king, who had earlier deserted him and fled away ( 414), now returned and joined him in a fight which was fierce (415). Blood of soldiers flowed profusely and the gods sent down showers of Mandara flowers to the accompaniment of the sounds of big, heavenly drums ( 416 ). In such a furious fight, the King Yaśovarman seized the Magadha King as he was running away and made a morsel of him (417). After having slain the Magadha (or the Gauda ) king, Yasovarman marched ahead through the outskirts of the coastal forests of the sea'smelling the fragrance of cardamom'( 417). “There he wandered through the cocoanut palm forests, studded with stones massed on the shore and smelling sweet with the broken pieces of cocoanuts”, 418). Defeat of the King of the Vangas and the Southern King : In the course of his expedition, he meets the king of the Vangas, who clashes with him with his mighty elephants. The brave Vangas are, however, defeated and made' to bow down in homage by him' (420). He moved on in the South, 'casting his eyes on forest lands bristling with pumpkin gourds, with herds of deer Page #33 -------------------------------------------------------------------------- ________________ (xvi) squatting down unconcerned' (421). The Southern king submitted and gave him a cordial salutation, after which he proceeded 'by the path over the Malaya mountain' (423). Vāli and Rāvaṇa : After the defeat of the Southern king, he lands with his army on the shore of the sea where Vāli, the son of Indra, roamed about, thrusting the mighty ten-faced Rāvaṇa under his armpit (430)- the great Ravana who, at one time, uprooted the Kailasa mountain and balanced it on his hands (428) and who cut off his heads and offered them at the feet of god Śiva to obtain the favour of a boon (424). The defeat of the Parasikas: From there the King marched against the Parasīkas, as did Raghu in the course of his world-conquest3 and 'there was a fierce ( tumula) fight between the two opposing forces' (439), in which the armies with their bodies, lifeless and heavy, scattered over the battlefield, became a heavy burden for Seșa to support on his head' (438). The Feat of Earth-levelling by the King Pṛthu: After defeating the Parasīkas, the King came down to the difficult regions of the Western mountain-ranges, from where he collected his tribute. These tracts had become inaccessible on account of the fact that in ancient days the King Pṛthu levelled up the earth, pushing back, east and west, the intervening mountain-ranges, with the tips of his mighty bow (459). This was a feat, more miraculous than that of Indra who cut the wings of the 3. Cf Raghuvamsa-IV. 59. 4. Ibid-IV..62. Even the word 'Tumula', occurring in this verse, appears to be taken over by Väkpatirāja. Page #34 -------------------------------------------------------------------------- ________________ (xvii) mountains and the Poet takes this opportunity to indulge in fine poetic fancies, the scenes of which he visualises in his powerful imagination extended over 19 Gāthās ( 440-458). Says he "the masses of mountains are being driven along, their bottoms grating, their trees and water-streams set in motion, big boulders tumbling down, the mountains, rising and falling in 'waves', Cross over the uneven surfaces of the earth" (445). These lofty mountains, proceeding onward under the driving pressure of the bow's tip, are being smashed by quarterelephants, suspecting them to be their rivals, rushing to attack' (446). The places where the mountains were removed and the places where they were lodged by the King-both these looked quite different now, having completely changed their appearance' (450). 'Greater damage was done to the mountains by their enforced movement, than by the outrage of their wing-cutting, after which they had been happy, having secured stability and having grown, in due time, forests and grass' ( 456 ). 6 66 Yasovarman then comes over to the bank of the river Narmadā, who at one time had fallen in unrequited love for the royal sage Kārtavirya. The love-sick condition of the river, imagined as a fair lady, is described by the Poet in the next 6 Gāthās (460-465)'. Parts of her body become yellowish-pale in spots where the sandalpaste is applied (to give her relief) in her agony of love's torment, looking as if her sandy mounds are exposed to view, because of her debility (as observed in her thin stream)' (462). "Often times her restless bodily activities in the form of waves terminate just in her heart, greatly agitated by her longings of a union with her lover, the pleasure of which is relished, having been conjured in memory but lost soon after' (463). $ 2 Page #35 -------------------------------------------------------------------------- ________________ (xviii) March across the Marudesa (Marwar): : From the banks of the Narmadā river, where he encamped for some time in an atmosphere charged with romantic memories of the legendary love of the River ( 465 ), the King goes over to that part of the seashore, where the gods witnessed the miracle of the emergence of the nectar-jar from inside the ocean (470). Having stayed there for a while,' he trudged onward over the dreary paths across the desert of the Marudesa, where great elephants happened to be killed by haughty lions and the water of the small wells was made turbid by his soldiers, crowding over to draw it from them '( 471). The legend of the Sarpa-Satra (Snake Sacrifice) : : He now arrives in the vicinity of the suburbs of the city of Srikantha (Thanesar ) 'where Janamejaya, the descendent of Pandu, performed a serpent-sacrifice in revenge of the murder of his father and he stays there for a long time' ( 484). This episode inspires the Poet to give a graphic description ( 472–483 ) of this sacrifice. Says he, “Strips of sloughs in rows were cast off by the serpents, getting prematurely old through panic, having been afraid of being speedily burnt " ( 475). “The female cobras, trailed by the red glow of jewels on their pink, spread-out hoods, drop themselves in fire, wearing decorations, as it were, in their endeavour to die ( as Sati) soon after their mates ” (479). “ With his belly fully stuffed with coiled clusters of burning snakes, the fire appears to have his circling entrails bloating and wriggling after his feast (on serpents ) ” (481). “The lord of gods (Indra), whose feet are clasped by the king of snakes with his. twisted hoods, trembles in fear, as if mounted on the ladle dispatched to the heaven to bring him down as an Page #36 -------------------------------------------------------------------------- ________________ (xix ) offering in the fire ) by the angry king ( Janamejaya)" ( 483 ). Visit to the famous lake in Kuru-kşetra : Leaving the place of the serpent-sacrifice, he moves over to the famous lake in Kuru-kşetra, in which he relaxed in the enjoyment of water-sports with his beloveds ( 486). The lake was the scene of the final fight between Bhima and Duryodhana who, as he lay hidden, submerged under water, was dragged out from its bottom like a big fish ( 485), after having reviled him for his folly of attempting to trap and strap Mādhava (Krsna), for his lecherous act of disrobing Draupadi and his obscene gesture of stroking his thigh, 'on which alone lies the strength of cowards' and which was smashed by Bhima ( 489 ). All this the King remembered at this site, as also the last fight between Karna and Arjuna, fought here - of which the princes assembled talked among themselves, praising the magnanimity of Karna who refused to fix again to his bow the serpent-shaft, which failed to hit the mark on Arjuna and who gifted away to Indra the precious armour that had been as an inseperable part of his bodily skin' (493). It was here that the great Karna met his death when he was engaged in extracting his chariot-wheel that tore into the earth'( 494). Ayodhyā, former city of Hariscandra, bodily lifted and lodged in Heaven : From the Kuru-kşetra the King goes over to the city of Ayodhyā 'where he built a palatial temple in one day' (508). This was in ancient days the city of the famous king Hariscandra, who accepted a place in heaven on condition that his city also was transported to the heaven. The gods acceded to his request and accordingly Page #37 -------------------------------------------------------------------------- ________________ (xx) the whole city, with all its appurtenances viz. mansions with terraces and turrets, wells, gardens, snakes, men and women, was suddenly uprooted, lifted and like a giant spacecraft, transported and lodged in the heaven! It is no wonder that this legendary miracle of a flying city (507) catches the imagination of our Poet, who vividly depicts this wonderful phenomena in graphic penpictures in the following words : “ The sky became a curved rampart for the city, being observed by its frightened citizens coming out only on balconies ' ( 495 ). “The snakes, recoiling from the path of descent, as they observed clear open space through the cracks (in the subsoil), stayed put, huddled in fright, just in their holes ” ( 496). “The wells, with their (feeding) springs uprooted, became dried up, developing deeper, hollow depths" (498). “The eyes of ( loving ) couples, remaining big and wide open, in the absence of the blinking action, are painful (to observe), having been deprived of dalliance even at the pleasure of seeing each other” (500). “The city becomes lighter day after day, as its supporting earthfoundation is gradually crumbling because of the vioelnt winds beating against it” (501). "Even with a (celestial) park ( Nandana ) full of trees of heavenly branches and juicy blossoms and fruits (at hand ), the earthly trees ( of the city ) were favoured and fondled ( by the citizens), because of the bond of their first friendship” (505). “Even as the earth's surface ( down below ) had darkened with the enveloping darkness of the night, there was day only in this city on account of the overspreading bright light of the sun" (506). (A case of the midnight sun, as in Sweden and Norway ). Visit to the Mandara mountain and tracts in the North : From the city of Ayodhyā, he advances further and reaches the slopes of the Mandara mountain 'shaded blue Page #38 -------------------------------------------------------------------------- ________________ ( xxi ) by its towering peaks, where he receives presents offered to him by rich country-folk' (510). Then he proceeds in the Northern direction 'indicated by the Lord of Yaksas, the tracts of which are perfumed by the juicy exudation oozing from deep cuts on the Devadāru trees and cooled by the fragrance of wines freshly distilled ' (512). What the Army-men saw in their trek : The Army-men, marching through different territories, East, South, West and North came across various lovely scenes and objects of nature, such as a lake, its environment, the forests and the flora and fauna thereabout, the forest villages and their inhabitants, the spring season, the mountainous parts, caves and the villages and rivers therein, the sea and its coastal region, the Himalayan tract including the Kailāsa mountain and luminous herbs therein, the seasons of summer and autumn etc. In a long Kulaka of 146 Gāthās (513-658), the Poet, a great lover of Nature, depicts their lovely aspects as observed by the soldiers of the King's Army'(658). One is led to believe that Vākpatirāja must have traversed these parts in person to observe them minutely and collect the details thereof with a view to poetising them later. The following are a few of the interesting features, as described by the Poet : "Here are these (lake) tracts, that look lovely, as cries of the swans get blended with the sweet, throaty (notes) of the intoxicated geese and the clumps of Nicula reeds are penetrated by female cranes" (517). Vain cries (of frustration) from ospreys, hovering over in the sky (to catch fish), emanate here on the pools of water (thickly covered ) with lotus leaves kicked up by the gambolling fish ( underneath ) " (520). " Here these bordering areas Page #39 -------------------------------------------------------------------------- ________________ (xxii) of the banks (of lakes ) where crows come down ( to feast on ) worm-riddled, dehydrated, flattened frogs and where tiny conch-shells and moss are gathered (in nets) and drawn (to the bank ) by fishermen " (521). The heart finds relief on paths over the forest-skirts, being filled with the fragrance of sun-plants in full bloom, (carried) by the breezes along with the fragrance of lotuses" (535). “The jackals (going) through the scared, thinning (ranks ) of vultures, approach a bony skeleton of a buffallo, while the crows, having moved away in fear, collect together in another direction" (541). “The summer nights look charming, the sky above being screened off by a thick film of dust, the fog being absent during evening time and the moon's pleasing orb ( shining) in the other half of the sky" (569). “Here comes out of the pond ) a herd of boars, with bodies made more formidable, as it were, and with lazy, blinking eyes as their eyelids are soiled in the act of wallowing in mud” (576). "Strolls over sandy mounds here during evening give peculiar pleasure, an additional delightful feature being the sight of birds ( in the vicinity ) casting furtive glances, as they recede with slanting necks" (579). “A traveller sucks an inner piece of orange, thinking it to be his beloved's lower lip, downy and reddish-gray as it looks, with a skin from which the threads are loosened" (591). "Blessed (and happy) are the days of village festivals, when children are decorated and women feel the pride of (wearing) pink sārees, while (poor farmers (look on disinterested) without even a tremour (of excitement)” (598). “The forest villages here, where children are delighted to get fruits (as gifts) and which look beautiful with well-planned timber houses, attract the heart by the fact that they are not thickly crowded with people” (607). “The heart, for some peculiar reason, lingers in the deserted villages, Page #40 -------------------------------------------------------------------------- ________________ (xxiii) shattered by the growth of trees (over dilapidated houses), while columns of smoke are now confined only to the habitations of cowherds with a few crows loitering in between" (608). “Here is a grove of trees nestling by the hillside, where in a vacant ( solitary temple), Siva's tirga is bathed by a religious man coming (by chance ) to the village and which, stinking of leaves ( dry and rotten), has a pool of water (Kunda ), deep and bluish" (609). "Squatting on their feet, chin uplifted and their mouth-line extended-such a slumbering pose of lions here looks charming, (especially) as the sharp tips of thir claws protrude under pressure (on paws :) " (622). The wide, reverberating echo of the loud, tinkling sounds of cymbals beaten, takes a long time to quieten, being halted and sent back through a series of surrounding ) caves " (623). The tracks of boars shot by arrows are here pursued by the hunters, marked, as they are, with seal-like drops of blood looking brighter further and further” (627). “Here on the mountain-ridges, monkeys go on licking their own sweet-smelling hands, thickly smeared with the juice (toddy) of the mountain-palms cracked by the force of winds" (633). “And now the mountain Kailāsa passes by-Kailasa, where the orb of the moon, on account of the snowy frost, fades away, feeling distressed, as it were, by the grief at the memory of his friend) Cupid's downfall" (638). "Here on its ridges, even during nights, the blazing twigs of highly ( potent) medicinal herbs, enveloped in their own jewel-like lustre, cannot be clearly distinguished, although the cobras (nearabout) have been repelled by their (anti-venom) smell ” (638). “The mountain-caves here (illumined) by the light radiating from the sages in still meditation and concentration ( of the mind ), become dark as soon as their meditation ceases” (642). “Fapry are the evenings when grassy regions are cooled by the (falling) Page #41 -------------------------------------------------------------------------- ________________ (xxiv) shadows and paths on the forest outskirts (echo) the songs of cow-herdesses ( Gopīs) returning from cities " (644). The moon, shedding off the rising glow, his rays now yellowish like an old piece of ivory, looks beautiful, as his orb rests on the mountain-peak” (646). “At the time of the first shower of rain, water (in different pools), which becomes cool at the surface but (hot down below) because of its retention over heated grounds, is drunk by the forest deer, touching their mouths just a bit (hesitatingly) to the surface of the water” (649). Desolation of Enemies' Cities : • Having fully satiated himself with his, ramblings in the various lovely spots of nature over wide areas of lands, the Poet resumes his task with a graphic description of the sad, lamentable conditions of desolation to which the homes, cities and territories of the kings, who joined Yašovarman in his expedition, were reduced. He devotes 30 Gāthās (659-688) to this description, for which he, perhaps, has a parallel in a similar description of the city of Ayodhyā, given by Kālidāsa in R. V. XVI. “The interior halls of houses, with their roofs demolished and their walls sloping outwards, now look like dry, big wells" (662). “In the parks, the swings underneath the trees have their ropes snapped and the remnant parts are tied in knots and left over their boughs, where the grass grown, has become thin and old” (669). “The structural monuments of past kings have collapsed and are now reduced to fine reddish dust, their existence now to be inferred from old reptiles crawling about " (670). “The premises of houses cause distress, when it is observed that their palms and date-trees are despoiled and left bare by people in their greed for fruits and foliage, while the old, water-drawing wheels on the wells have their iron-bars Page #42 -------------------------------------------------------------------------- ________________ (xxv) removed and their wooden spokes lying broken and thrown about" (685). “The terraces of houses strike terror and are hair-raising, because of the fear of ghosts, which conjures imaginary sudden sounds where none exist” (684). “The streets during nights are enveloped in pitchy darkness and are greatly reduced in width by the houses crumbling over them.” (687). . After this the Poet switches on to describe a few erotic scenes ( 689-693), indulged in by the army-men, when they met their wives after the expedition was over. Bards' Eulogy : The joyful occasion of the King's victory is hailed by the panegyrists, who shower their profuse praise on him in poetic fancies full of exaggeration. 41 Gāthās (695-736) are devoted by the Poet to this topic, in which, incidentally, the legendary episode of the god Sun, trimming himself to make his lustre bearable to his wife Avarcā, is described to show that even the blazing Sun-god, with his orb doubly lustrous because of his being chiselled by Tvaşts, the gods' sculptor, does not fully come up for comparison with the brilliance of our King's prowess !” (704). Note, for instance, some of these fancies :-"It is true that when you are seen, it looks as if there is none like you; for your sight alone establishes your greatness of the era " ( 706 ). “If, (as is supposed ) Vāsuki has a thousand tongues, then why does he not fully praise you? (That were possible, however, ) if he were competent enough to grasp all your merits in one single mind of his " (710). “The bright-red vermilion used for seals on your commandments is received by your servants as a symbol of your affection, but your adversaries look upon it as a glow of the fire of your wrath "(715). "The merits of the people, O Master Page #43 -------------------------------------------------------------------------- ________________ (xxvi) do not become known merely by their eminence, but only after having been decorated with honours by you" (717). “Some of your enemies exhausted themselves and (breathed their last) on your sword; some others surrendered and sought refuge with you. The remaining ones escaped to the sea, while a few found shelter -( God knows where )" (721). "The censure of fickleness (atta. ched) to Lakşmi has been completely wiped out by you alone. She gave you overlordship, without, however, the evil traits of a dictator" ( 723). “Vanity was passed on by you to your supplicants, who now strut about, stiff and erect, with the fulfilment of their great desires; hence it is that no such trait (of vanity) persists in you even in your position of supreme authority” (728). In the end they describe in minute details the act of the removal of bodice by his beloveds (731-736), before they get into bed with him, 'dressed in thin, flimsy apparel.' . Thus, as the Poet tells us, “ the King stopped all other activities with a view to concentrating on the pleasures of love" (737). Among the ladies that stood in attendance on him were those of the king of the Magadhas, whom he had slain and whose wives he had captured as prisoners and collected them in his hareni. They were made to wave chowries over him as so many slave-girls and, as a result of such a woeful plight, says the Poet, “the streams of tears (flowing down) on the cheeks of these ladies, which bear reflections of the hairy strings of chowries (wielded and) waved by them in his service, are not observed, having been already absorbed inside ( the cheeks ) through fear " ( 697). Love Scenes : The Poet seizes this opportunity to satisfy one of the requirements of a Mahākāvya by depicting scenes of Page #44 -------------------------------------------------------------------------- ________________ (xxvii) love's enjoyment of the King with his beloveds. The incident of the Madanadahana or the burning of the Lovegod by God Siva is described in 4 Găthās ( 738-741 ).... "But although reduced to a body-less condition as a result of his being burnt by Siva, he still depends for the victory of his arrows on these women" (742). “The gallant King, with his broad neck caressingly pressed by the encircling arms of his beloveds, puts on an assortment of a summer dress" (744). “He is looked for by the ladies with longing eyes, which rush up towards him with streaming tears of joy, (the eyes) extending their delicate arms, as it were, to hold him in an embrace" ( 749 ). “ Dressed in an attractive, green apparel, put on for the special occasion of a love-tryst, they exhibit by their straight (tapering) thighs, the inside stems of plantain trees with their equipment (of fluttering, green leaves )" (755). “They look beautiful with a pair of their rounded breasts, swelling at the prospect of getting from their lover a close embrace, which look very much like a pair of wheels of the Cupid's chariot heading towards their lover” (759). “With the rays of their teeth, tinged slightly red by the rosy lustre of their lower lip, it appears as if they have white bandages, soaked in blood, tied over the wounds on their bosom inflicted by Cupid" (762). “They bathe and wash clean, as it were, even the image of their sinful lover ( reflected) in their broad cheeks, (thinking it be) polluted by his close contact with another woman " (764). “ With their bosom filled with a thick accumulation of pollen (fallen) from flowers on their ears tossed in anger, they appear to be sprinkling (healing) powder, as it were, over wounds (inflicted) by Cupid, but now in the process of getting cured" (766). “Their eyes, with eye-lashes throbbing in the tremulous grace of love's dalliance, appear to be Page #45 -------------------------------------------------------------------------- ________________ (xxviii) flying towards their lover, with the flapping ends of their caving wings ” (770). “With the rays from their bright teeth, meeting the lower lip of their lover who is sitting near them, they appear to be sipping the nectar of his mouth with tender ( straws of ) lotus fibres " ( 771 ). Playful Acts of Gallantry: Next 23 Gāthās (773-795) are given to a description of the playful acts of the King as a gallant lover with these ladies inside the palace or in parks outside the city and in his summer-resort. “The rounded (plump) breasts of a pretty, young girl, becoming wheel-shaped on his chest under the pressure of an embrace, attained the charm of moist lotus-leaves placed on the bosom" (773). "A girl's laughter, a face with rolling eyes, cheeks pale-white like a fresh Bakula flower and buttocks with a girdle, constitute the life-breath of love's romance " (776). Then in a Kulaka of 11 Gāthās (777-787), the Poet describes the beautiful features of the toilette and make-up of these ladies after bath. “Bright flashes a crest-decoration of flowers (of a girl) placed on the head, when moist locks of hair (after bath) have spread all along the earrings overreaching her shoulders ” (777). “The lotus-like face (of a girl) looks attractive, with saffron rouge wiped off over the lower-lip (but) preserved on the fringes and with eye-brows emerging in black lustre, having been combed with nails " (778). "The broad bosom (of a girl) presents a happy sight, with its white upper garment overspread with the glitter of the inner necklace of gems, (beautified) with a decoration of a garland of black and white flowers placed above" (780). "A saffron-shade, soft and delicate like the rising moon, shines on their faces, bristling with the lines of brownish, dotted drops of musk" (785). “Thus attracts the bevy of his beloveds breathing the Page #46 -------------------------------------------------------------------------- ________________ (xxix ) fragrance of (chewed) betel leaves, mingled with the smell of wine sipped in small quantity" (781). "Thus does his eye rest on these young girls, who, in their innocence, indulged in love's continuous enjoyment (to satisfy ) their sexual desire for the first time, languid in their covert dalliance (with him )” (796). Personal Account : Now follows an important chapter of the Gaüdavaho in which the Poet strikes an autobiographical note and gives us some details of his personal life. He tells us that “he, Bappai-rãa, ( Vākpatirāja ) a drop in the ocean of the King Yašovarman's favourites, was decorated with the distinctive title of Kavirāja (797) and that he was held in high esteem by the Poet Kamalāyudha" (798). “ His special features as a poet are but the spray-particles of poetic nectar churned out from the ocean of Bhavabhūti's (works) " (799). “ He found great delight in (the works of Bhāsa - Jvalanamitra, Kuntideva, ( Kālidāsa ) -- the author of Raghuvamsa, Subandhu and Harichandra" (800). * Scriptures, works on Grammar or Mimāmsā, Prosody, Bharata's Nātyasāstra, Gautama's Nyāya System, legendary narratives (such as Mahabharata and Purānas), as also the works of many other outstanding poets have been his source of great delight” (802). "His own graceful display of poetic speech, full of sentiment, is full of substance, brilliant and solid in thought (801) and hence his listeners, (as they hear), nod their heads in wonder, pushing down, what they have heard, to make room, as it were, for more poetic excellences that would follow" (803). A Request made : (On one occasion) they preferred their request to the Poet to tell them about our King Yašovarman, as Page #47 -------------------------------------------------------------------------- ________________ (XXX) they were seated in an assembly, to hear the life-stories of great and good men being narrated by the learned '(804). The reasons why they made their request to him, were, according to them, the following:(A) Our King, with his nick-name 'Vigraha-tunga," is an emanation of Hari or Murāri (Visnu), who, at the time of the Universal Deluge, became the safe resort of the three worlds (805–814). . (B) This King,"in his incarnation as Kțsna, used to be carried respectfully by Garuda, the son of Vinatā, who acquired prominent glory for having shaken off multitudes of poisonous cobras” (817-826). (C) When dreadful portents, such as an eclipse of the moon and the sun, neighing of horses etc. occurred, this King had his eye-corners twitching in frowns at that time" (827-832). (D) (Like Lord Krsna), he enjoyed “the celebration of Madanotsava in the company of a band of his beloveds, indulging in novel forms of love-sports in pleasure-houses (panai-bhavana)” (837) and even the captive women of his enemies looked up to this King with impetuous longing, conjuring the image of the God of Love in their agonies of bereavement” (843). For all these reasons," these people (assembled here) wish to be told by you, leaving no detail, (the narrative of) how the Magadha King was put an end to by our lofty monarch " (844). The Poet's reply: Then, smiling a little, he said, “In my effort to praise our Master, my speech just wriggles and rolls round in my throat, having been choked by the distressing delight Page #48 -------------------------------------------------------------------------- ________________ ( xxxi) thus appearing as if it is incapable (of the task)" (847). "Our King stands no comparison, even with the Lord of the Earth, Pṛthu, who earlier came to the rescue of the Earth when, in utter chaos, she ran away, assuming the graceful form of a cow" (848-855). "What of other kings then, insipid stories about whom, narrated in glorification, would be least entertaining" (856). "A priceless reward may fall to the lot of the people who are living such a dry and insipid wordly life, when they listen to the narration of our Master's sanctifying. merits" ( 1006 ). Ways of the World: C Then in a Kulaka of 150 Gāthās, the longest in the whole Poem, the Poet dilates upon this dry and insipid "This worldly life' of his times. As Pandit observes, is one of the best and most remarkable parts of the Poem and abounds in sentiments of the very highest order." As a Poet Laurete enjoying the patronage of the ruling monarch, he must always have moved in a highly elite circle of intellectuals, nobility, courtiers, sycophants and men belonging to the rich, upper classes of the society. The varied experiences, mostly unwelcome, that he had of them in his dealings with them, left him, on the whole, a bitter man and he seizes an opportunity in this Poem to give vent to his sad feelings. He tells us how merit, even of the highest order, is always deprecated and devalued, as there is nepotism everywhere with high men in authority. There are very few good men and even these few have lost all interest in their worldly life and would rather take to the forest. The rich men, who can afford to give, are stingy, close-fisted misers. There is fraud and wickedness all round and "All this there is no such thing as happiness in life. Page #49 -------------------------------------------------------------------------- ________________ (xxxii) Form in the guise of the universe is a clear manifestation of Abhāva or Non-existence, like the blue appearance of the sky, which is just an illusion of occular perception" (1005). Such are the reflections of Vākpatirāja, as given by him in this longest Kulaka. His criticism of the society, however, is very guarded and he speaks the language of a man of caution, who cannot afford to be blunt and outspoken for fear of offending the susceptibilities of the people who count. He wants to strike, but is afraid to wound. His expression, therefore, takes a devious, roundabout, twisted turn and is at times difficult to comprehend. Here are some gems of thoughts that one would like to cull from this book of life':-“With vain, (flattering) praises, men in authority are (so played upon and) mocked by rascals, that they (begin to entertain peculiar notions about themselves, although what actual merits ( they have ) are too patent" (858). "It is surprising that kings who are so suspicious and vigilant in guarding the privacy and ) secrecy of their wealth and wives, keep a class of low people in attendance ( on themselves )” (863). Every day good men are filled with two-fold grief : that they had not (the good fortune ) to be born in an age when good men prospered and that they are now born in the age (dominated by the vile and the wicked" (872). “Bad men delight in the company of the low people, although good people are at their disposal. It is a frivolous whim of those, for whom jewels are easy to have, to wear glass beads” (917). “The misers stay away without even touching Lakşmi, although within reach by their side, looking upon her as their wife (in menses) to be avoided, having an unclean person " ( 921 ). “Attachment to Page #50 -------------------------------------------------------------------------- ________________ (xxxiii) pleasures constantly throbs within, although the mind has been forcibly taken away from them. Sound, uninterrupted, is ( heard ) inside the ears, though blocked by fingers" (937). “O fool, how can there be any relaxation ( and release ) for you, when you are fastened by the bonds of love? They would only tighten up firmly on you, if you try to stretch them to extricate yourself” (942). "Is this also not love of pleasures, (prompted by which) men leave their houses full of fraud and deceipt and seek delight in the innermost recesses of the forests, abounding in perennial waterstreams”? (948). “Indeed, even his own beloved goes away from the man who has lost all his property. Does the night, with all her body (i. e. for all time ) unite with the moon, when he is not complete (with all digits ) ? " (953). “Let this tall talk of uplifting the afflicted masses stop. How is that possible for pygmies? These fellows are not capable of arranging for their own welfare even !" (955). “Since there is no respect for men who have not even an iota of wealth, although otherwise they are highly regarded for their merits, we pay our salutation to wealth! And for this reason, too, we say-Away with wealth” (969). How could these men, whose heart is always bowed low, being constantly pulled down by anxiety ( to find food) for their belly, look up with high and lofty minds, all their enterprises having come to naught?” (972) “ A man of affluence revels in special and novel forms (of enjoyment); while a man of limited extention (and addition to his property) desires only stability. The ( poor) man with no money seeks a sound body and a man with diseases is satisfied only to (breathe and ) survive" (991 ). Talking of old age, he says, "(With age ) man's hair becomes long and gray, which, I believe, are veritable s 3 Page #51 -------------------------------------------------------------------------- ________________ (xxxiv) paths for heart's emotions now going out every day, as they came ( before)” (999). “ The bodily stoop, bending the whole body, shows by its gray hair the fact of the whole body soon turning into an alms-bowl in old age " (1000). “The old man's body gets bent in all places, bowed and pulled by the tendrils of skin-folds, the face now turned down towards the earth ( soon to be its burial place)” (1001). “Such is this selfish, sordid world full of vanity. It would be rewarding to you all, if you hear our King's sacred virtues being dilated upon.” Our King's Greatness : To test his superhuman strength, even god Siva entered into an encounter with him, assuming a lion's forms ” ( 1007-1010). Along with heroism, he also combines in himself virtues of religiousity and benign, benevolent rule. For instance,“ The creeper-like columns of smoke from his sacrificial performances looked like the dark path of the thick fluid of ichor of the heavenly elephant of Indra, who is invoked on the earth) by his good deeds” (1013) and “ Although abiding strictly by the code of controls and restrictions ( imposed ) under his legal authority, he rules the world with their opposites (viz. love and sympathy)” (1015). He is an incarnation of Vişnu and even to-day he carries over his chest the goddess Lakşmi (1039), a gift from the ocean, when it was, in ancient days, churned by the gods and the demons to obtain nectar and Vişnu took the form of the Tortoise (1016-1038). . 5. “ It is possible that this self-imposed metamorphosis of Siva into a lion refers to some fancied or true encounter that Yašovarmā had with a lion ". Pandit- Gaüļavaho '-Introduction. P. XXXVIII. Page #52 -------------------------------------------------------------------------- ________________ ( xxxv ) The wives of his enemies were reduced to the deplorable condition of widowhood ( at the death of their husbands), 'smitten by the King's frowns in a casual outburst of anger' (1043). Our King is thus no other than god Visnu, 'whose famous conch Pāñcajanya bears resemblence with the primordial Egg' (1044). “He is Kesava incarnate, reposing on his own glory and on Sesa" (1045). To him, in his form as Visnu, approached the Goddess of Earth in the beauty of human form', when she was in trouble from her oppressors ” (1063). Yasovarman is born in the lunar race - the race of the Lord of Night and among the many renowned kings belonging to this race, he is great and outstanding (1065). He holds a great impassioned fascination for even the captive women of his enemies (1066-69) who, 'flushed red by (the flames of) fire inside the bowl, tried (without success ) a malevolent, magical ritual to do away with him' (1071). Such is our King for the narration of whose good deeds, even a thousand mouths of the Lord of snakes would be insufficient. Who are we then for this task (1072)! But at the end of this night you may listen to the 'Mirror' reflecting the glory of the haughtiness of his arms, which put an end to that of earlier kings (1073). Now will be narrated this Gaūdavaho, "a big enterprise indeed, which, when listened to (by them ), great kings and great poets shed their pride" (1074). Evening and After : The afternoon session of the learned men is over and the assembly disperses to meet next morning. As 6. Pandit is wrong to imagine that the earth assumed the form of a cow to approach Vişnu, as described in Gāthas (1046–1063). The cow form is described earlier in Gāthās ( 848–855) when she approached king Pệthu. Page #53 -------------------------------------------------------------------------- ________________ (xxxvi) Pandit observes, 'the refusal to narrate the story of the slaying of the Gauda king in the evening and not till next morning, is merely a contrivance to get an opportunity to describe the circumstances under which the evening (the night) and the morning present themselves to the eye of a poet, such as our Poet is ". He, therefore, describes first the beauty of the sunset" with the expanse of the sun's orb reeling down (in the west), the forest outskirts looking pleasant with flocks of pigeons returning to the trees (for rest)” (1076), “ the white cows, their udders pluinp and oozing milk, coming back from the forests lazily on account of their heavy haunches ” (1080) and “ the directions, darkened by dust at the end of the day, collecting together, as it were, drawn by their curiosity (to hear) the life-story of the King” (1106). And now the moon-rise. “Look at the moon's orb, reddish like a big lump of candied sugar” (1114). “Flushed red with (erotic) excitement, because of his companionship with Cupid, the moon steps out with his curved bow, now fully stretched (to form) a circle under the guise of his halo-ring” (1116). "The moon's orb, reddish like the interior, navel-like cavity of a conch, bursts ( on the horizon), the red colour having been imbibed, as it were, from the offerings of wine-filled glasses, made by lovers at that time" (1118). “The moon heaves upward in a state of flickering rays, appearing as if he is holding up, suspended (in his hands), clusters of lotus-fibres, uprooted impetuously with the idea of destroying day lotuses” (1119). After these descriptions," he reposes on his bed and surrenders himself to sleep, finding himself unable, as it were, to do the narration of His Majesty's exploits (1120), because the glories of the great just devitalise, if incorrectly narrated " (1121). Page #54 -------------------------------------------------------------------------- ________________ (xxxvii) Although in bed, he gets no sleep. He, therefore, utilises the time at his disposal till next morning to depict the 'Night Life' of lovers in a Kulaka of 42 Gāthās (1122-1163 ), fantasizing many a love-scene, mostly modelled, like that of his predecessors on Vātsyāyana's Kāma-Sūtra, which had almost served as a guide or a manual to them all. The special toilet and make-up of the young girls for this occasion (1122-1128), meeting of the loving couples and the flirtatious dalliance of these ladies (1129-1138), the couples drinking wines to-gether (1144–1148), the embrace, the kissing, sex-enjoyment and sleep afterwards ( 1151-1163) are some of the features of the Poet's description of these night-activities. The end of the night, heralding the advent of dawn, is the theme of the next 19 Gathās (1163-1181), followed by the sunrise ( 1182–83). The Poet has awakened by this time and having finished his morning duties, gets ready to narrate the life of the King, which is very much like the life of Canakya' (1184). The whole universe feels alerted by this great event and there follow interesting scenes of great excitement and enthusiasm on the part of the gods and celestial nymphs in the heaven (1186-89), the ascetics, the flocks of birds and all people on the earth (1190-92). "The whole surface of the sky was filled by the suspended, circling rows of aerial cars of gods, terraced one over the other " (1193). Having thus collected in a vast, open auditorium all gods, nymphs, men, women and clusters of birds, ( as, earlier, Bhavabhūti had done for his Garbha-Nătaka in the Seventh Act of the Uttararāmacarita, called Sammelana ), the Poet starts with eulogistic address sambohana ) from other poets, almost in the manner of Page #55 -------------------------------------------------------------------------- ________________ (xxxviii) Nāndi or Benediction. The moment he commenced his narration, there was perfect silence, as all people became mute and quiet. “This our King, at whose sprinkling ceremony (in celebration of his conquests, the enemies' captive queens, given the assignment of waving chowries over him, would hide their tears behind them ( 1208 ) the life of this great King, so picturesque and purifying is now being told. So listen, ye all". : Thus ends the Gathā-Pedestal of the Gaudavaho of Bappairāa, having the title of Kairāa. II. Character and Composition of the Gaüdavaho : Such is the synopsis or a general outline of the Poem, Gaüdavaho. It can be observed that it generally satisfies almost all the requirements of Mahākävya, except one viz. that it should be a composition with well-marked divisions called Sargas or Cantos. The hero is an illustrious King. The principal sentiment is Heroism of which the hero is · Yuddha-vira', while the other sentiments like those of Love, Pathos, Disgust etc. play supplemetary or subordinate rôles with reference to the main sentiment of Heroism. The theme of the Poem is historical and it begins with homage to a number of gods and goddesses, while men of merit are deservedly eulogised and the villains duly censured. The metre of the whole Poem is Aryā or Gäthā except in Gathās 60 and 61, where the metre is Samagalitaka.? The topics treated in the Poem are :7. “Dhruva holds that the verses No. 59 and 60 (it should be 60 and 61) have not been correctly edited and printed so far. He gives the correct reading and suggests that they to-gether form one verse of 25 Mātrās each in Samagalitaka metre". See Padyaracanāni Aitihāsika Ālocanā". Quoted from Sanskrit and Prakrit Mahākāvyas' by Ramji Upadhyāya, P.261. Page #56 -------------------------------------------------------------------------- ________________ (xxxix) The march of the army, fights on the battlefield, description of cities and villages with their festivals, seasons, forests, mountains, sea, tracts of lands, deserts, lakes and rivers, the sunrise and the moonrise, mornings, evenings, nights, nocturnal darkness, sacrificial performance, sex-delights, water-sports, the Poet's auto-biographical-account, mythological episodes etc. and the Poem is named after a historical event of the slaying of the Magadha king. ____ It is, therefore, strange that such a big poem, which fulfils almost all the requirements of a Mahākāvya, should not have its big bulk divided topic-wise into Sargas or Cantos and it is equally surprising that in its concluding Gatha (1209) the Poet should say that “ the life of this great King, purifying, picturesque and unparalleled, will now be narrated. So, listen, ye all." In this connection, it is interesting to note how the Poet was requested by his learned friends sitting with him in an assembly, to describe to them the incident of the slaying of the Gauda king and how every time he put them off by bringing in irrelevant digression with a view to 7A. सर्गबन्धो महाकाव्यमुच्यते तस्य लक्षणम् । आशीर्नमस्क्रिया वस्तुनिर्देशो वापि तन्मुखम् ॥ इतिहासकथोद्भूत मितरद्वा सदाश्रयम् । चतुर्वर्गफलायत्तं चतुरोदात्तनायकम् ॥ नगराणवशैलर्तुचन्द्रार्कोदयवर्णनैः । उद्यानसलिलक्रीडामधुपानरतोत्सवैः॥ विप्रलम्भर्विवाहैश्च कुमारोदयवर्णनैः। मन्त्रदूतप्रयाणाजिनायकाभ्युदयैरपि ॥ अलंकृतमसंक्षिप्त रसभावनिरन्तरम् । सगैरनतिविस्तीर्णैः श्रव्यवृत्तः सुसंधिभि: ॥ सर्वत्र भिन्नवृत्तान्तरुपेनं लोकरञ्जनम् । काव्यं कल्पान्तरस्थायि जायते सदलंकृति॥ . काव्यादर्श I. 14-19 . Page #57 -------------------------------------------------------------------------- ________________ (XL) diverting their attention from the main theme. In Gāthā 844, for instance, they request him to tell them at length how this great King killed the Magadha king'. Hearing this the Poet just smiles a bit and tells them "how difficult it is to find words to adequately praise our Master, since the very joy of it fills and chokes up the throat (847). He excels even the great king Prthu who cannot stand comparison with him " (856). Then he gives a long discourse about wordly life, the types of people one comes across and a sense of futility and frustration which life in this world breeds (857-1005). “You will, however, be cured of this sad feeling and this will be your precious reward, if you listen to the great merits of our Master being extolled by me" (1006). “To test his great strength, God Siva had once assumed the form of a lion (1011). Our King even now upholds on his bosom the goddess Lakşmi, coming out of the milky ocean churned long back by the gods and demons (1039). He is Kesava or Visnu incarnate, enveloped in his fair glory (1045). He it was who viewed and interviewed the goddess Earth when, harassed, she approached him in the form of a fair lady to tell him of her woes (1063). He is born in the race of the Moon which boasts of many an illustrious predecessor (1065). Such is this King, to describe whose greatness, even the great Snake would find it difficult with his thousand tongues (1072). How are we then competent to do so? I shall, however, tell you at the end of the night how the eastern King was killed by our Master (1073). This Gaudavaho, a great (literary undertaking,Mahārambha ), will now (i.e. next morning) be narrated by me, hearing which, both the great kings and the great poets will lose their own pride of achievements and (feel themselves small before our King and before me )” ( 1074). Page #58 -------------------------------------------------------------------------- ________________ (xli) We imagine that after this assurance from the Poet the meeting must have dispersed and all his friends must have retired to their homes for evening worship, to collect once again next morning for a recital of the Gaüdavaho. It was evening time when the sun was about to set and, therefore, the Poet utilises this respite to describe the sunset, with the sun's orb on the western horizon, the twilight glow, the darkness of the night, the rise of the moon and the moon's orb in the east, at which time "all directions converged together, as it were, attracted by curiosity to hear the life story of our King" (1106). And now here rises the inoon's orb. Saying this the Poet laid himself on his bed, promising to himself to accept the almost-impossible task of narrating the great deeds of the King” (1120). The moon-rise gives an impetus to the frenzied activities of lovers, which the Poet describes at length and in details, to await the time of the arrival of the early morning, "when the tiny stars drop down in a shower from the sky, like flowers released by gods on the occasion of the narration of our King's exploits " (1164). And then there was sunrise, the sun's orb appearing on the horizon, dispelling nocturnal darkness for good, as it were. “The Poet finishes his morning duties and feeling relieved and happy, prepares to narrate the King's heroic deeds, very much like those of Cănakya" (1184). At that time stood suspended in tiers the multitude of the aerial cars of gods who came down with nymphs to hear the narration. (1193). The court bards too started their songs of the King's praise. On such an auspicious golden day, the people, gathered, suddenly became quiet to hear him in whom, everything of the Goddess of Learning was, as it were, fully transferred.” (1206). Page #59 -------------------------------------------------------------------------- ________________ ( xlii) : From what has been stated above, especially with reference to the Poet's procrastination, suggesting his obvious reluctance to grapple with the main theme of the Gaüdavaho, viz. the slaying of the Magadha king in greater details than what he has cursorily done before, it is clear that the Poet had no intention to deal with this topic in this Poem. He would rather like to reserve the matter and the material thereof for another bigger ( Mahārambha ) poem of greater magnitude. It might preferably be a continuation of the present one and might contain topics like the march and the meeting of opposing forces, the fourfold constituents of the army, namely, infantry, cavalry, elephants and chariots, their encampment, the battle-array and scenes of warfare with the use of the available weapons and missiles of those times, later culminating in the slaying of the Gauda King, whom he encounters on the battle-field. Such has been the pattern of the earlier Mahākāvyas like Rāvanavaho Kirārārjuniya and Siśupālavadha, which, for its many features, might have served as models to our Poet. In the last two Āśvāsakas, for instance, viz. 14th and 15th of the Rāvanavaho, popularly known as Setubandha, Pravarasena deals with the warfare that raged between the army of monkeys and that of the demons, ending ultimately in the slaying of Rāvana by Rāma. In the Kirātārjuniya also, the last Sarga is devoted by Bhāravi to an encounter of Arjuna with god Siva in the guise of a Kirāta or a mountaineer. The same is the case with Māgha, a competitor of Bhāravi in every respect. Vākpatirāja, too, perhaps, wanting to emulate these earlier poets, had planned his Poem on these patterns and, therefore, he ends the present Poem with an assurance in his Gāthā 1209 that 'the life of this great Page #60 -------------------------------------------------------------------------- ________________ (xLii) King, so purifying, will now be told to you all, which you will do well to listen ". This evidently leads one to conclude that the present Poem is just prefatory or “a Prelude ", as Pandit prefers to call it. Says he?B “ It may be added that if we are to take the present poem as the whole poem and not merely as the prelude, then it is a singular one. For we have neither the name of the Gaudian king, nor that of his capital, nor the reasons why he was killed, nor the circumstances under which, nor the manner in which, he was killed. It is improbable in the highest degree that the killing of an unnamed and therefore, obscure king who is disposed of in three or four couplets, out of twelve hundred and more-most of which have no concern with him or his death -- could have given the name to the Poem which it bears "..."The conclusion, accordingly, ... is that what we now have of the poem is merely the preface or prelude, and that the real Poem, giving a full account of the circumstances under which Yašovarmā slew the king of Magadhas, has not been found, if it was ever written, or it may be, has not come down to us; and that the bare reference to and short mention, in one or two places, of the flight and death of the king of the Gaudas, before the second part of the present Poem begins, are merely made to serve as incidents, which make the learned friends of Vākpati prefer their request to him that he should narrate fully the story of the slaying by Yašovaramā; and that there is nothing either in MSS. or in the Commentary to militate against this conclusion; indeed the latter directly supports the conclusion, so far as it says anything on the subject."8 7B Pandit : Gaüdavaho' - Reprint, Pages xlvii — xlix. -78 Haripāla, commenting on the word 'zi? in Gathā 1073, explains it as - 7711 .. Page #61 -------------------------------------------------------------------------- ________________ (xiv) This view of Pandit has been accepted by Bühler, an eminent German scholar, who says of the Gaüdavaho that 'the author (Vākpatirāja ) bestows as much care as possible on the accessories and gives as little as possible on real history. He gives an additional reason in support of the view of the present Poem being a prelude. Of the four MSS of the Gaüdavaho, two style the work in their colophon as 'Kahāvidham' (peranti ), one calls it Gāhāvidham' (TEtató), while the fourth MS is silent about it. Bühler observes that giate, which is Prakrit for 1917, is the title of the first or introductory Lambaka of the Sanskrit rendering of the Gunādhya's BỊhatkathā, both by Kşemendra and by Somadeva and which, therefore, must have been found in the original Prakrit work of Gunādhya. “On this analogy we may hold that our present Poem too should be an introductory part of another larger Poem. The reading hietala is perhaps a mistaken reading for कहावीढं." १ Another Geman scholar, J. Hertel, also agrees with this view of Pandit. He relies on the concluding words of the colophon of one of the MSS, which are --- $1777लंछणस्स वप्पइरायस्स गउडवहे ॥ गाथावीढं समत्तं ॥ and says that the existing Poem is but the introduction-the 41418. Its author never carried out, however, his intention of writing the real Gaüdavaho. This view has, however, been controverted by the eminent German scholar, H. Jacobi. “He argues that if the existent work is to be looked upon as a prelude to another larger historical work, the former would have to be regarded as a very unique work indeed, without any like of it in the whole range of Indian literature. The present work is too great to have formed only one Āśvāsa, being only a little shorter than, for instance, the 9. 'Gaüdava ho' - Reprint by Utgikar, P ccxxxix. Page #62 -------------------------------------------------------------------------- ________________ (XLV) Rávanavaho, the most famous Mahakävya of the Prakrit literature. If the present 1209 (or 1233 ) verses of the work were to represent only the preface, what colossal extent we shall have to postulate for the whole poem proper !! If this objection be not regarded as very serious, still there is another difficulty that confronts us. What should have led the poet to put the best part of his work (description of nature etc. ) in the body of this (presumed) preface? In the case of other poets, we find, on the other hand, this item reserved for the main part of their work and gradually worked up with the subject-matter." "All such difficulties are removed, if we hold (says Jacobi ) that the present work was only an epitome i.e. an abridgment ( Auszug) of the original work, from which all that concerned historical incidents was dropped, as being neither of general nor of lasting interest. As an epitome of the original poem, the Gaudavaho must have come to lose its division into Āśvāsas etc., though the internal division of the subject-matter was preserved. Thus we can still recognise distinctly the successive parts of the poem :-(1) The poet's introduction, consisting of the usual Mangala and praise of poetry in general, (2) the work proper, of which, even though there are left now only the description of nature and such other secondary matter, still sufficient traces are left to enable us to formulate the general march of events, such as (a) the praise of Yašovarman (b) his triumphant march and (c) his life of enjoyment after his grand achievement and (3) as conclusion, the poet's own life. Bilhana's 'Vikramānka-devacarita' is composed on similar lines and this type seems to have been the usual one for historical poem." 10 . 10. "Gaüdavabo', Reprint by Utgikar - Introduction P. ccxlii. Page #63 -------------------------------------------------------------------------- ________________ (xLvi) Jacobi finds support for his argument also in the variation of the number of verses or Gāthās contained in each of the four manuscripts of the Gaüdavaho, one of which has only 1102 Gāthās, while the other three have 1235 i.e. 133 more Gāthās. Haripāla, the commentator also calls his commentary as finisiatfaisaxeeil'. Jacobi surmises that “Haripāla who, besides his father. had many predecessors, probably found in the old MSS, the colophon 17579TT i. e. an epitome of Gaüdavadha, and therefore he called his commentary na quarta1." Pandit bases his opinion on the last Gāthā, No. 1209, to conclude therefrom that the present work is just prefatory. There is, however, one more verse in Upajāti metre noted in two MSS. The verse is as under : करायलंछण( स्सव) वप्पइरायस्स गउड( वहम् )। (नामे )ण कहावीढं रइयंचिय तह समत्तं च ।। Pandit also has recorded this verse in his list of various readings. Jacobi observes, “So much is certain that after V, 1209 there followed only a verse or verses, which brought the Poem to its finish and that, therefore, it is not at all necessary to hold that after V. 1209, the history proper of Yašovarman was to follow." 11 · The arguments advanced by Jacobi are quite ingenious, indeed. But it is difficult to accept his view that the present Poem is merely an epitome. His contention regarding the bulk of the, Gaüdavaho, present and prospective, has not much substance. Poets, Post-Kālidāsian, like Bāna, Bhavabhūti and others, revelled in voluminious writing, in quantity more than quality. Such has been the case, especially with Jain writers like Hari .: 11. Gaüdava ho', Reprint by Utgikar, Pages ccxlii-ccxliii. Introduction. Page #64 -------------------------------------------------------------------------- ________________ (xLvii) bhadra, Pādalipta-Sūri, author of Tarangavatī, Dhanapāla, the author of Bhavisatta-Kahā, not to speak of Hemacandra, who, of course, is a later writer. Prolificity appears to be the order of the day and, therefore, our Poet's aspiration to write the Gaüdavaho proper in continuation of the present one which might just be a prelude to what was to follow, is in keeping with his times. It is doubful whether he did the same. Even if he had, it has not come down to us, just like his other work, Mahumaha-Viaya, which, as he himself says that he had written, but which has failed to reach our hands. The loss of the one viz. Mahumaha-Viaya, which is a fact, is equally possible in the case of his other work which he promises to write' (1209), but which he, perhaps, could not continue, because of circumstances, mainly political, beyond his control. His other contention that the Poet has already put the best part ( description of nature etc. ) in the present work, is not very convincing. For the prospective Gaüdavaho proper, he might have earmarked topics ( like those already mentioned above ) with a profuse padding of many, relevant, legendary episodes, culminating in the death of the Magadha king. Items like the description of nature etc. which might prove, according to the Poet, out of context there, are included in the earlier part viz. the prelude '. Variation in the number of Gāthās contained in each of the four manuscripts can be no argument for holding the present Gaüdavaho as an abridgment. The copyists of MSS have 'their preferences and accordingly they pick and choose Gāthās as they like. Jacobi himself observes that “this or that copyist of the prevalent epitome might have put in, at their appropriate places, such verses from Page #65 -------------------------------------------------------------------------- ________________ (xLviii) the original poem as might have pleased him or such as he would not find wanting for other reasons ". One would be inclined to believe that the manuscript, which has the lowest number of Gāthās viz. 1103, may be an abstract ( Sāra ) or abridgement, while the other three MSS having 1209 (or 1235) Gāthăs, represent the original Gaüdavaho and not the epitome, as viewed by Jacobi. Since Haripāla commented on a copy of the MS which had this lowest number and, therefore, the colophon 5115THAT', it is proper that Haripāla should label his commentary as S artala1'. But he himself admits that what he is commenting upon is an earlier part of the Gaüdavaho -- call it prelude or Săra or whatever name you give - and that its continuation is yet to follow. The additional verse in Upajāti metre, given in two MSS after the concluding Gāthā No. 1209, is invoked by Jacobi to prove that “the present work is all that we have of the Gaüdavaho, which finishes here once for all and, therefore, it is not at all necessary to hold that after Gathā 1209, the history proper of Yasovarman was to follow". This argument of Jacobi is absolutely incorrect. For one thing, the veracity or authenticity of this verse in question is in doubt. It cannot obviously be from the pen of Vākpatirāja. When he says in Gāthā 1209 that the life-story of this great King will now be told, how can he say in the same breath that the Gaüdavaho is finished ! It is like the Sūtradhāra introducing a dramatic performance with reference to its author and main characters in his prelude and later, when the curtain goes up for the main scene of the drama proper, he comes on the stage to announce that the performance is finished ! Evidently, therefore, it is from the MSS copyists. But even this verse Page #66 -------------------------------------------------------------------------- ________________ ( xlix ) tells us that the the Gaüdavaho, named Kahāvidham ( 97475 ) is finished, which means that the Kathāpitha part or prelude of the Gaüdavaho is finished. In this context, the reading “Gaüdavahe' (locative) suggested by Bühler appears cogent, as it will then mean “In Gaüdavaho, the kathāpītha has been finished.” The absence of chapters or divisions like Āśvāsakas etc. can be no argument for any one to infer that the present Gaüdavaho is an epitome. No doubt, the Mahākāvyas like the Setubandha have such divisions. But, the prose compositions, like the Kādambari of Bāna or the Vāsavadattā of subandhu (whom the Poet admires ) have a continuous, undivided narrative without chapters. Līlāvatī, a Jain Mahākavya by Koūhala, a later poet, has also no divisions in it. The reason why he has not divided the big bulk of his Poem into chapters is to be sought in the character and composition of the Gaüdavaho. His writing, as can be observed, is mainly Kulakapradhāna i.e.- in groups of verses, small and big, each group having one idea, theme or topic, loosely connected with the main story in its last Gāthā. The Kulaka is like a cavalcade or a caravan of cars, ( each unit giving one idea ), passing in a procession before our eyes, with its last unit carrying a flag to indicate whose-who or whom it belongs to. The Poet has chosen this Form, and not the conventional, uniform pattern of chapters or cantos, with the sole idea of ensuring fullest freedom for his poetic Muse, as she sallys and scars with her wild flights of Fancy, untrammelled by any restrictive norms laid down for a Mahākāvya by rhetoricians like Dandin or Bhāmaha. In this respect, we may say that like his revered Guru Bhavabhūti, he, too, is a rebel against standardisation of poetic Form. Page #67 -------------------------------------------------------------------------- ________________ (L) III. King Yasovarman and His Date : “ Madhya-Deśaor Mid-India, is a valley between the Ganges and Jumna, which has been the prominent centre of Indo-Aryan civilisation. The principal kingdoms here in the 7th century A. D. were Thanesar ( Sthanvīśvara ) and Kanauj, both ruled by King Harsa. They were in fact the ancient Kuru and Pancāla kingdoms united once again, as they once were, under Janamejaya and the combination was so powerful that Harsa, like Janamejaya, easily became the emperor of Hindustan. As Harsa usually lived at Kanauj, that city rose in importance and assumed the status of the capital of India. It had already gained some importance during the days of Maukhari Kings, Išāna-Sarva and Avantivarmā, who ruled there during the latter half of the 6th century over the eastern portion of the Gangetic valley, while the Vardhanas of Thanesar established overlordship over the western. The union of Thanesar and Kanauj at once raised Kanauj to the position of the capital of India, now lost completely by Pāțaliputra. The city of Kanauj consequently acquired grandeur and accumulated riches commensurate with its dignity. When the Chinese pilgrim, Hiuen Tsang, visited it, it was already a great city. This is how he describes it13. “The city where Hinduism flourished as well as Budhism, could show more than two hundred temples with thousands of worshippers, the city 12. C. V. Vaidya - “ History of Mediaeval Hindu India ". Pages 26 #. 13. Vincent A. Smith - “ Early History of India" Pages 390-391. Kanyakubja, Kanyakubja, Mahodaya and Gadhipura are synonyms of Kanauj. 'Povi H a i partighaut lagi ....... I Therajarajaro - IV. 973-974. Page #68 -------------------------------------------------------------------------- ________________ (Li) which was strongly fortified, then extended along the east bank of the Ganges for about four miles and was adorned with lovely gardens and clear tanks. The inhabitants are rich and happy and every caste rolls in wealth. Flowers and fruits abound everywhere, cultivation and harvest take place at regular time. The climate is temperate. The manners of the people are sincere and honest. The inhabitants have some noble and graceful traits of character. They apply themselves ardently to a cultivation of literature. They speak with clearness and discuss with subtlety. Later, it became also the capital of our King Yas varman and afterwards of the Gurjara-Pratihāra Kings, Mihira Bhoja and Mahendrapāla. Bāṇabhaṭṭa, Bhavabhūti, Vākpatirāja, Rajasekhara and Kṣemisvara were some of the great poets who lived in this city, enjoying the patronage of their contemporary monarchs. Harsa's death (in 647 A.D) threw the whole country into chaos and 'produced a medley of petty states with ever-varying boundaries and engaged in unceasing internecine war'. As a result, there came on the scene a King named Yasovarman, a Kṣatriya of the lunar race (1064-65). He was a descendant of the Maukhari king Avantivarma, who reigned at Kanauj and whose son, Grahavarmā, married to the princess Rajyaśrī, was earlier murdered by a Mälava king of Ujjain. The murder was avenged by Rajyavardhana, the brother of the princess and of Sri-Harṣa, the patron of Banabhatta. The kingdom of Kanauj came to be later restored to some member of the family of his sister's late husband, Grahavarmā, from whom descended the King Yasovarman. "" "" After1 ascertaining the (relative) strength or weakness of powers, place, time, seasons for marching, 14. R. P. Kangle-Kauṭiliya Arthaśāstra' Part II, sec 135. Page #69 -------------------------------------------------------------------------- ________________ (Lii) time for raising armies, revolt in the rear, losses, expenses, gains and troubles of himself and of the enemy, the conqueror should march, if superior in strength, otherwise stay quiet". Such was the dictum of Kautilya whose work, the Arthaśāstra, had served as a manual for all kings to follow. Accordingly, Yasovarman, after his coronation, started on his military expedition of "world conquest immediately after the rainy season (192), equipped with a mighty army, including a big force of cavalry and elephants (255-269). He crossed the big Sona river (276) and in the Vindhya mountain visited the temple of the goddess of the Vindhyas (285-347) and straightway marched against the Magadha king, who fled in fear along with his feudatory princes (414). They first deserted him, but feeling ashamed, they rallied round and gave a fight to Yasovarman, only to be defeated soon in a fierce battle (415-416). Yasovarman then chased the Gauda king and put him to death (417). He then went over to the eastern (elasurabhi) sea-shore and fought successfully with the Vangas (419-420), after which he pushed South. He vanquished the southern kings and went in the direction of the Malaya mountain (423). After this he crossed sword with the Parasikas15 (431-439) and later, collecting tribute from the two Konkanas, came to the Narmadā river (460-465). He then pushed west and going by the sea-coast (470), he crossed the desert region of Marudesa ( Marwar ) (471) and landed on the suburbs of Śrikantha 15. These Parasīkas in the South are a riddle to many. But they appear to be a reality... Parsis seem to have first gone to the further South in their flight from the Arabs about this time i. e. 700 A. D. before their coming to and finally settling on the Gujrat coast. C. V. Vaidya - History of Mediaeval Hindu India.' Vol I-P. 343 Page #70 -------------------------------------------------------------------------- ________________ (Liii) or Thanesar (484). From there he reached Kuruksetra (494), the famous battle-field of the Kaurava-Pāndava war and then came to Ayodhyā (495–508), where in just one day he built a magnificent temple (509) and received precious presents from the people (509-10). Afterwards he went North in the Himalayan region (511) and subdued the petty chiefs of the Himāchala territory. This marked the end of his expedition, which he celebrated in joyful festivity, along with the soldiers of his army (694). Such is the description of Yasovarman's digvijaya, recorded by Vākpatirāja in his Poem. It is highly poetic, but as Dr. Mirashi says, 16 it is mostly a fictionalised piece of narrative, mentioning no names of kings defeated, nor any dates thereof. It is, of course, modelled on similar descriptions of conquests given by Kālidāsa in his Raghuvamsa (canto IV) and by Harişena the Poetlaureate of Samudragupta, as recorded in the form of an inscription, which, we may presume, must have been seen by our Poet at Allahabad. He had also probably before him an account of king Srīharşa's campaigns of the earlier century to help him in this respect. The Magadha king, very probably the same as the Gauda king, might have been, according to Dr. Mirashi, Jivita-Gupta II, who gave for a sun temple the grant of a village named Värunika, now known as Deva-Varunārka, situated in Bihar. There is no doubt that Yasovarman had subjugated the Magadha country. There is an inscription) at Nāland, which gives the following description of Yašovarman : 16. Mirashi — 'Bhavabhūti' - Pp. 20-21. 17. Mirashi- Bhavabhūti'-P-21. Page #71 -------------------------------------------------------------------------- ________________ (LiV) सर्वेषां मूग्निं दत्त्वा पदमवनिभृतामुद्गतो भूरिधामा निस्त्रिशाशुपतानप्रदलितनिखिलारातिघोरान्धकारः। ख्यातो यो लोकपालः सततवसुमतीपद्मिनीबोधहेतुः श्रीमान भास्वानिवोच्चैस्तपति दिशि दिशि श्रीयशोवर्मदेवः ।। “Here blazes high, in every direction, the famous King Yasovarman, of great refulgence, who, stepping on the heads ( tops ) of all kings (mountains ), destroyed with his quick-projecting sword all his enemies ( dreadful darkness) and caused the awakening of the whole earth (lotus-plants )”. He is also supposed to have founded a town called Yasovarmapura, to commemorate his victory over the Magadha king and the annexation of this country into his own kingdom. History records Yasovarman's conflict with king Muktāpīda alias Lalitāditya of Kashmir. He belonged to the Karkoța or Nāga dynasty and spent most of his life in expeditions of conquests. According to Kalhana, the author of the Rājatarangini, he conquered most of the eastern kings and those in the Antarvedi or the region between the two rivers, Gangā and Yamunā. After the defeat of the eastern kings, the first bloodless victory he had was over the King Yasovarmā of Kanauj, because this King showed what was the best thing to do, when he turned his back on Lalitāditya and became his obedient servent'. Peace was made between the two, much against the wishes of Lalitāditya's minister of peace and war and his soldiers too felt dissatisfied that a treaty was effected before their desire of fighting a longer battle was gratified. At the same time the allies of Yasovarman took up a bellicose attitude and showed fight. Lalitāditya, therefore, deposed the king of Kanauj and rewarded his own minister with five great titles. Yasovarman, under Page #72 -------------------------------------------------------------------------- ________________ (Lv) whose patronage were the poets, 18 Vākpati, Bhavabhūti and others, became a dependent of Lalitāditya, employed in proclaiming his praises like a court bard.' Thus the land of Kanauj, from the banks of Yamunā to the banks of Kālikā, came under his sway, 'appearing as if it had been a yard attached to his house. ' 19 There is no reason to disbelieve the account about Lalitāditya, as recorded by Kalhana in his Rājatarangini. As Pandit observes20 he is a safe witness as to the main facts of his narratives, not only as a compiler or chronicler of accounts which he found in the old chronicles, but even as a critical and discriminating historian. We may, therefore, safely accept as true, without any doubt, the following facts: that Yašovarmā was a contemporary of the king Lalitāditya of Kashmir ; that Vākpati and Bhavabhūti were poets at his court; that Yasovarmā did not, when attacked by Lalitāditya in his expedition of conquest, come out successful, but had to become his vassal, if, indeed, he was not entirely deprived of his throne and that a treaty to this effect was made between the two.' . As mentioned by Kalhana, it appears that Yasovarman was:a poet of no mean order. There are stray verses ascribed to him in the anthologies viz. the Sūktimuktavali, the Subhaşitāvali and the Sārngadharapaddhati. In his introduction to the edition of Subhasitāvali, Peterson makes a mention of a drama, called Rāmābhyudaya, written by Yasovarman, “which must have been a 18. ffaafaqfarisxia Fatleafaa: 1 जितो ययौ यशोवर्मा तद्गुणस्तुतिबन्दिताम् ॥ Taatferuit. IV. 134 19. Tatieruit - IV. 126-145. 20. Pandit - Gaüdavaho,' P. Lxxii. Page #73 -------------------------------------------------------------------------- ________________ (Lvi) widely known play, as the numerous references to it and quotations from it in works of poetics and dramaturgy show."21 The question of the date of Yasovarman is closely linked with that of Kashmirian king Lalitäditya, whose contemporary he was. According22 to the Rajatarangini, Lalitäditya must have come to the throne in 693 A. D. He is recorded to have reigned for 36 years, 7 months and 11 days, between 695 A. D. and 732 A. D. Accordingly, his conquest of Kanauj and destruction of the sovereignty of Yasovarman, if that was really achieved, must have occurred in the first 10 years or so, of the 8th Century, if not earlier. Accordingly, Yasovarman must have reigned in the latter part of the 7th and the first part of the 8th century. As we must suppose that he had finished his own expedition of conquest and slain the king of Gaudas, before he was himself overthrown by Lalitäditya and, as Lalitäditya's victory over him was one of the earliest achievements of that sovereign, it would follow that some considerable portion of his reign must have fallen in the latter part of the 7th century Yasovarman may have had a long reign, beginning from some date anterior to A. D. 693 and ending by some years after A. D. 744. He may have continued to reign as a vassal of Lalitaditya after his subjugation by that king and to reign even after the death of that king". This is Pandit's view. In his book Ancient Geography of India', General Cunnigham, however, relying on Chinese sources, had adopted a correction of 31 years, so that the accession of Lalitäditya, according to him, falls in A. D. 724. Professor G. Bühler and Professor Max Müller also have accepted 66 < 21. V. Raghavan-Some old lost Rāma Plays' P. 1. 22. Pandit Gaüdavaho-Pp. xcv xcvi also P. LXXXV. - Page #74 -------------------------------------------------------------------------- ________________ (Lvii) this correction. Dr. R. G. Bhandarkar23 too accepts this view. In his book Early History of India !, Vincent Smith24 records that Muktāpida, also known as Lalitaditya. received investiture as king from the emperor of China in 733 A. D. This prince, who is said to have reigned for 36 years ......... inflicted a crushing defeat upon Yasovarman about the year 740 A. D. According to Jacobi, Gaüdavaho verses 827-832 mention certain portents that took place in the world. Among them, V. 829 mentions an eclipse of the sun ; and this, Jacobi states, was visible according to astronomical calculations, on 14th August 733 A. D. In V. 832, he accepts the reading णियय-पय-भंग of a MS. instead of Pandit's-'भूलयाभंग' and this along with the earlier words Furnacêu, are interpreted by him to mean' shaking of his position (1) that was brought about in a moment or temporarily'. This, according to him, obviously refers to the invasion of Lalitāditya against Yašovarman, which must have taken place after he (Yasovarman) had returned from his expedition against the Gauda King. “The dates25 of Lalitāditya's reign being thus ascertained to be 724 to 760 A. D., Yasovarman's reign may generally be said to cover the second quarter of the 8th century. His defeat by the king of Kashmir will have to be placed in 733 A. D. before which Yaśovarman must have defeated the king of the Gaudas. Yašovarman had sent an embassy to China on his own behalf in 731 A. D. and later when Lalitāditya sent a similar embassy to China in 736 A. D., he claimed Yaśovarman as his ally. This fact shows that Lalitāditya had defeated 23. Bhandarkar-Mälati-Madhava. P. ix. 24. 'Early History of India'. P. 386. 25. 'Gaüļavaho'-Introduction P. ccLviii. Page #75 -------------------------------------------------------------------------- ________________ (Lviii) Yasovarman in 733 A. D. and instead of annexing the Kanauj territory, had formed an alliance with him. In the words of Kalhana, the kingdom of Kanyakubja came under the control of Lalitãditya as if it were the yard of his house". 66 This view has been accepted by Dr. Tripathi and Dr. P. V. Kane also. According to Vincent A. smith,26 'Yasovarman, the earliest known king after Harṣa's death, who sent an embassy to China in A. D. 731, was later dethroned and slain by Lalitäditya Muktāpiḍa of Kashmir, nine or ten years after i. e. in 740 A. D. Dr. Mirashi27 also accepts 740 A. D. as the year of Yasovarman's defeat and not 733 A. D. as suggested by Jacobi and other scholars. He thinks that no poet, especially a poet like Vākpatirāja, who enjoyed the patronage of the ruling monarch, would describe the defeat of his master in his Poem. The descsiption given by him, therefore, might refer to the defeat of other kings who were his enemies. The commentator Haripala also has suggested the same thing. Commenting on Gatha 829, he saysयस्यां दिशि कुपितो यशोवर्मा भवति तत्र विनाशस्य सूचका उत्पाता हराविव जगत् प्रलये। द्यते भवन्तीति तात्पर्यार्थः । The Jain works like the Bappabhaṭṭti-Sūricarita, the Prabandha-Kosa and others also help in fixing the duration of the reign of Yasovarman. The Prabandha-Kosa mentions that Muni Bappabhatti converted King Amarāja to Jainism in Vikrama Samvat 807 (A. D. 754). Āmarāja was the son of Yasovarman who, as these Jain works record, was already the ruling monarch in Vikrama 800 (A. D. 743). Later when Amaraja came to the throne, he honoured Bappabhatti with the title of a 'Suri' in 26. V. Smith - Early History of India'. P. 392. 27. Mirashi - Bhavabhuti' - P. 24. Page #76 -------------------------------------------------------------------------- ________________ (Lix) Vikrama 811 (A. D. 754). This means that Yašovarman must have died some time about 754 A. D. We may therefore, put the reigning period of Yasovarman between 725 A. D. to 752 A. D.28 IV. Vākpatiraja-Some Personal Details and his Date: Speaking about himself in his autobiographical account (797-804), Vākpatirāja gives the following particulars : (i) A Poet at the court of Yasovarman, whose favourite he was ( Panai-lava), he was honoured by him with a distinctive title of Kavirāja. (ii) The revered poet Kamalayudha, his contemporary, held him in high regard. (iii) He owes a deep debt of gratitude to the great poet Bhavabhūti, since, whatever good points may be found even to-day in his (own) voluminous (Viada) compositions, are like the spray-particles of poetic nectar, (obtained by churning) the ocean of Bhavabhūti's literature. (iv) Bhasa-Jvalanamitra, Kuntideva, Kālidāsa, the author of the Raghuvamsa, Subandhu and Haricandra, were his great source of delight. (v) He was well read in scriptures, grammar, Prosody, Natya-Sastra, Nyāya-Śāstra (logic or dialectics), legendary narratives like the Mahābhārata and Purānas and works of many great poets. (vi) He commanded a large circle of learned friends and admirers, whe loved to listen to his poetic utterances with wrapt attention, nodding their heads in appreciation". 66 28. Mirashi - Bhavabhūti - P. 6. Page #77 -------------------------------------------------------------------------- ________________ ( LX ) Other Sources : Peterson in his Introduction to the edition of the Subhāṣitāvali of Vallabhadeva observes - "Vākpatirāja is stated to have been the son of Harṣadeva. The following verse has been quoted in this anthology:: घनोद्यानच्छायामिव मरुपथाद्दावदहनातुषाराम्भोवापीमिव विषविपाकादिव सुधाम् । प्रवृद्धादुन्मादात् प्रकृतिमिव निस्तीर्य विरहालभेयं त्वद्भक्तिं निरुपमरसां शंकर कदा | No 3114 श्रीहर्षदेवात्मज वाक्पतेः । That Vākpatirāja was a prince as well as a poet is evident both from the passage in the Rajatarangini and from the following reference to him, found in Halayudha's commentary on the Pingalasūtras स जयति वाक्पतिराजः सकलार्थिमनोरथकल्पतरुः । प्रत्यर्थिभूतपार्थिवलक्ष्मीहठहरणाद दुर्ललितः ॥ -- Halayudha's verse is quoted in the Dasarūpāvaloka with the note that the king referred to is Muñja. According to a statement in the Yasastilaka, Vākpatirāja was thrown into prison by Yasovarman and there, like James I of Scotland, composed his poem. " The poet Soḍdhala in his Udayasundarikahā also mentions him as one born in a royal family सामन्तजन्माऽपि कवीश्वराणां महत्तमो वाक्पतिराजसूरिः । छाययाऽप्यन्यमपीडयन् सन्नुत्पादयत्यर्थमनन्यदृष्टम् ॥ In the Subhāṣita-ratna-bhāndāgāra, the following verse is ascribed to Harṣadeva यातोऽस्मि पद्मनयने समयो ममैष सुप्ता मयैव भवती प्रतिबोधनीया । प्रत्यायनामयमितीव सरोरुहिण्याः सूर्योऽस्तमस्तकनिविष्टकरः करोति ॥ P. 295 / v. 50 Page #78 -------------------------------------------------------------------------- ________________ ( lxi) In the Introduction of the Subhāşita-Ratnākara, Kosambi and Gokhale say : “ Vākpatirāja is generally taken as son of Harşadeva and author of Gaudavaho and court Poet of Yasovarman. He is highly praised by Yogeśvara, who appears to be a Păla court poet, best appreciated for his verses on country scenes. He himself praises Bhavabhūti, Bāna, Kamalāyudha, Kesata and Vākpatirāja, which may be the chronological order. The verse is as follows: उन्नीतो भवभूतिना प्रतिदिनं बाणे गते यः पुरा यश्चीर्णः कमलायुधेन सुचिरं येनागमत् केशटः। यः श्रीवाक्पतिराजपादरजसां संपर्कपूतश्चिरं दिष्टया श्लाध्यगुणस्य कस्यचिदसौ मार्गः समुन्मीलति ॥ No. 1733-P. 298 These anthologies also contain many stray verses ascribed to Vākptirāja.29 Jain Sources : Mention of Vākpatirăja with reference to his association with Bappabhatti-Sūri and Ama, the son of Yašovarinan, is to be found in some Jain works. They are :-- Bappabhatti-Sūri-carita, which gives an account of the life of Bappabhatti, mentions the following details30 regarding Vākpatirāja : (i) Vākpati, a great poet, born in the royal family of Paramāras (Powars), was present during the discussions that took place at Lakşanāvati between Bappabhatti-Sūri on the side of king Ama and the Buddhist scholar Vardhanakuñjara, sponsored by king Dharma. Vākpati, 29. See Appendix. 30. Pandit-Gaüqavaho-Introduction, Pp. cxxxviii to cxLi. Page #79 -------------------------------------------------------------------------- ________________ (Lxii) at the instance of his old friend Bappabhattisūri, played a trick and forced his opponent Vardhana-kuñjara to spit out by gargling the magic pill in his mouth and thus helped him to win his debating contest; as a result of which, in accordance with the agreement, king Dharma was forced to surrender his kingdom to king Ama. The Buddhist scholar complained against the treacherous conduct of Vākpati to king Dharma. In consideration of his long services, however, the king pardoned his servant, the Poet. (ii) Afte some time, Yasodharmā, the king of a neighbouring country, defeated king Dharma of Laksanāvati in battle and took possession of his kingdom. He threw Vakpati into prison, where he wrote his Mahākāvya in Prakrit, called Gaudavaho and showed it to king Yasodharmā. The king, who was a good judge of merit, liberated the poet and begged his pardon. Being thus honourably set free, Vākpati went to Bappabhatti and became his great friend. (iii) Bappabhatti had a great influence over king Ama, who was converted to Jainism by him. This king once asked Bappabhatti to see if he could bring about the conversion of Vākpati, who was then living at Mathurā as a Sanyāsin, practising austerities in the Varāha temple. Bappabhatti succeeded in his effort to make a convert of Vākpati to Jainism, because when he saw the image of Pārsvanātha in the temple built by king Ama, he was so impressed that he gave up his belief in Brahmanism and became at once a Jinarşi of the Svetāmbara sect. As he was old, he practised fast unto death (Anasana ), expired and went to the heaven. Bappabhatti was born in Vikrama 800 ( A. D. 744 ) and died in Vikrama 895 ( A. D. 839). Page #80 -------------------------------------------------------------------------- ________________ (Lxüi) Pandit mentions another Jain work 'Prabandhakośa', from Rājasekharasūri, in which, among the many lifestories, is that of Bappabhatti. We are told in this work that while Bappabhatti was being educated by his teacher Siddhasena, at Modherakapura, a young prince named Ama was also there, being taught the 72 arts and sciences along with him. Ama was the son of King Yašovarmā of Kanyakubja reigning at Gopālagiri-durga (Gwalior ), by Yasodevī, who, not being a favourite of her husband was abandoned by him. He was born during her banishment and was brought up by Siddhasena. After his mother's and his own restoration, he was expelled by Yašovarmā, because he was a spendthrift. He thus came a second time to Modheraka and it was during his second stay at that place that he was being educated as above. Yašovarmã was soon taken ill and when on the point of death, he sent for the Prince, at the instance of his ministers, that he might be crowned king in succession to himself. Some time after Ama began his reign at Gopagiri, he sent for his friend Bappabhattı......and made him the chief of the learned people at the court of Gopagiri. While Bappabhatti was at Gopagiri, he happened to take offence at some thing done by the king and at once left Ama's court and came to Laksanāvatī, where king Dharma was reigning. The poet Vākpati, who was in the service of king Dharma, assisted Bappabhatti to get an honorable welcome for him from the king Dharma. Soon afterwards, Ama regretted and brought him back to his court ... ... ... Vāk pati is called Prabandha-kavi, writer of Prabandhas or biographical poems. The other details, viz. the invasion by Yasodharmā, the defeat and death of Dharma and the appropriation of his kingdom, Vākpati's incarceration etc. are the same as in Bappabhatti-carita. Vākpati is liberated by Yasodharmă, Page #81 -------------------------------------------------------------------------- ________________ (Lxiv) when he shows him his poem Gaudavadha, which he wrote in prison. He then goes to Gopagiri-durga, where he writes his great Prakrit Poeni Mahumahaviyayo and shows it to Ama, who rewards him with one lakh of gold pieces. Afterwards when Vākpati was living the life of a strict reciuse at Mathurā, he was converted to the faith of Jina by Bappabhatti.", The Prabhāvaka,-charita, composed by Prabhācandra-sūri and revised by Pradyumna-sūri, is merely an amplification of the Prabandha-kośa of Rājasekhara, except that Yašovarmā is described here as having descended from and being a bright ornament of Chandragupta. As in the Prabandha-kośa, the composition of Mahumahaviyayo is wrongly placed after that of the Gaudavaho. After Vākpati was set at liberty and left the prison at Laksanavatī, he came, however, to Kanauj and not to Gopagiri. There he was liberally patronised by Ama. Āma thought he was fortunate in having Vākpati at his court. There is no allusion to his having ever been at Kanauj before, or to his having been connected with Yašovarmā. The other two Jain works viz. Tirthakalpa and Găthāsāhasrī of Samayasundara are also mentioned by Pandit for their references to Bappabhatti-suri. According to Pandit31, however, these 'ain sources cannot be relied upon, since they do not agree as to the dates and the whole story of Bappabhatti and also for the fact that they give to Ama an extraordinary reign of much more than eighty years and a life of over one hundred years...! The whole story of the life of Bappabhatti is little better than a fabrication intended to show how easily he 31. Pandit-'Gaüqavaho '--Introduction, Pp. clviii to clix. Page #82 -------------------------------------------------------------------------- ________________ (LXV) converted such great kings as Āma, defeated such learned scholars as Vardhanakuñjara and made even such poets and sanyasins as Vākpati abjure their faith and become Jains, when they were on the point of death...The story is told as if there were no connection between Vākpati and his friend and patron Yasovarma, the great King of Kanauj and father of Ama, although it is that King whom he has eulogised in his poem and whose achievements he has celebrated... All the credit that the Jain stories have a right to claim is, that king Ama was, perhaps, the son of Yasovarma and was known to have been one who favoured Bappabhatti... He also favoured the Jains, that the poet Vakpati was known to them, that his works were read and admired by them and that he was believed to have lived about, not at, the time of Bappabhatti. 99 The detailed discussion given above regarding the Jain notices of Vākpatirāja and incidentally about his patron King Yasovarman clearly prove how unreliable and biased they are and therefore not very helpful from the historical point of view. In their enthusiasm to glorify the Jain faith, every distinguished personality of repute in Hindu mythology or Indian history has been dragged and twisted by the Jain writers in the network of their stories and very clever and ingenious attempts have been made by them to show how, coming under the influence of great Jain teachers, they ultimately succumbed and got converted to the Jain Faith, abandoning their previous allegiance to their earlier religion. The great writer, Vimalasūri, for instance, in his Pauma-cariya accused the Poet Valmiki as a big fraud, who gives a pack of lies in his Rāmāyaṇa and in his zeal for Jainism has depicted the hero Padma i. e. Rāma as a pious Jaina layman, finally attaining perfect knowledge and entering s 5 Page #83 -------------------------------------------------------------------------- ________________ (Lxvi) Nirvāna! This was because, probably, many of the teachers like Haribhadra were previously learned, erudite Brahmins, well read in all branches of the Brahmanical knowledge, before they themselves became zealous converts to the Jain Faith Be that as it may, we cannot escape the conclusion that there were reverses in the fortunes of Vākpatirāja, in the latter part of his life. He had, no doubt, endeared himself to his patron King Yašovarman by his earlier Poem, Mahumahavijaya, which, although apparently in praise of the god Vişnu, must have had a slant suggestion of the glorification of Yašovarman, who, even in the Gaüdavaho, is often referred to as an incarnation of that great God. The Poet, it appears, was still basking in the sunshine of his patron's favours when he wrote of his Gaüdavaho, the Gāhāvīdha, or the 'Pedestal'. The drastic, revolutionary events that followed later on, namely, the defeat of Yasovarman by Lalitāditya and his consequent humiliation, disturbed the whole tenor of the Poet's peaceful life, forcing him, perhaps, even to migrate and seek refuge elsewhere. All this must have chilled his enthusiasm to write anything further in continuation of the Gaüdavaho, since the very hero of this Poem had fallen in disgrace. Further32 misunderstandings between the two must have led to a wider rift in their relations, resulting, perhaps, in the incarceration of the Poet, as the Jain sources, especially the Yaśastilaka, indicate. Such had been probably the decline and the tragic end of the Poet's career. 32. The relations between the king Yaśovarman and his son Āma do not appear to have been very cordial. It might be that the closer association of Vākpatirāja with Ama, as suggested by the Jaina sources, caused further estrangement between the two. Page #84 -------------------------------------------------------------------------- ________________ (Lxvii) Among his predecessors and contemporary writers, Vākpatirāja mentions Bhāsa-Jvalanamitra, Kuntideva, Raghukāra, Subandhu and Haricandra ( Harianda ). The epithet Jvalanamitra for Bhāsa, according to Dr. Winternitz, is quite appropriate. “The33 appearance of Agni in human form, as also the mention and the description of conflagrations and fires in a number of his Plays are sufficient to justify this epithet”. No information is available about Kuntideva, who remains an unknown figure. Raghukāra is, of course, Kālidāsa, the author of Raghuvamsa, a Mahākāvya, which Vākpatirāja has drawn upon for the description of his King's Digvijaya and of the desolation of his enemies' cities. The epithet 'Raghukāra' for Kālidāsa appears to have been popular in those days, as can be seen from the following verse in Sadukti-Karnāmsta : सुबन्धौ भक्तिर्नः क इह रघुकारे न रमते धृतिर्दाक्षीपुत्रे हरति हरिचन्द्रोऽपि हृदयम् । विशुद्धोक्तिः सूरः प्रकृतिमधुरा भारविगिर स्तथाप्यन्तर्मोदं कमपि भवभूतिर्वितनुते ॥ Who is this Haricandra ( Harianda ), who was such a great delight to Vākpatirāja and who has been mentioned as the captivator of hearts' in the verse, quoted above? In the Harşacarita, Bāna mentions one Bhattāra Haricandra34 " whose prose-coniposition stands 33. See 'Bhāsa, a study' by Pusalkar P. 44. Also note the following verse, attributed to Rājasekhara in Sūktimuktāvali :भासनाटकचक्रेऽपि छेकैः क्षिप्ते परीक्षितुम् । स्वप्नवासवदत्तस्य दाहकोऽभून्न पावकः ।। 34. qaputcast and Faxaferra: 1 भट्टारहरिचन्द्रस्य गद्य बन्धो नृपायते ॥ arafta 1.4 Page #85 -------------------------------------------------------------------------- ________________ (Lxviii) 6 6 pre-eminent as a sovereign, luminous with its employment of words, delightful and preserving rigidly the traditional rules of letters'. Bhaṭṭāraka, an honorific title, was much in vogue among the earlier Jains and referred to those who abandoned the worldly life. But the work of Haricandra, which, according to Bāna, was like a king among prose compositions', is perhaps irretrievably lost to us and we have no means to ascertain the age when Haricandra lived. There is another Haricandra, Vaidya-Haricandra noted by Peterson. 'He is a physician, who wrote a commentary on Carakasamhita and is mentioned by Maheśvara,35 author of Viśvakosa, among his ancestors. A third Haricandra, the writer of Dharmasarmābhyudaya-Kāvya has been discovered by Peterson. He is the son of Ardradeva and Rādhā. Jacobi, in his article on Magha and Bhāravi, has drawn attention to the remarkable coincidences in language and thought between certain passages of the Dharma-sarmābhyudaya and the Gaüḍavaho and he comes to the conclusion that this Haricandra positively borrowed his ideas from and slavishly copied the style of Vākpati and, therefore, this Haricandra must be younger than Vakpati.... We must, therefore, hold that Haricandra referred to by Vakpati is the same Haricandra as mentioned by Bāna. Subandhu, referred to by Vākpatirāja is the author of Vasavadattā, a prose composition like Bana's 35. The subhāṣitāvali gives the following verse on his name: अव्यापाररता वसन्तसमये ग्रीष्मे व्यवायप्रियाः सक्ताः प्रावृषि पल्वलाम्भसि नवे कूपोदकद्वेषिणः । azraturan: arafayat kurafagiser: स्वैर्दोषैरपचीयमानवपुषो नश्यन्तु ते शत्रवः । No. 2547 Page #86 -------------------------------------------------------------------------- ________________ ( Lxix ) Harsacarita, famous for his 'pun on every word ' . 36 According to Dr. Bhandarkar, Subandhu, who comes after Bhavabhuti, wrote his work in the first quarter of the 8th century, sometime after Bhavabhūti had composed his Mālatīmādhava. The two other poets mentioned in the earlier Gāthās ( 798 and 799 ) are Kamalāyudha and Bhavabhūti. The respectful reference made to him by Vākpatirāja, especially the word 'carana' used as a suffix after his name, clearly indicates the high regard the Poet has for him, almost as that for a teacher. The anthologies give the following verses, ascribed to Kamalayudha : लघुनि तृणकुटीरे क्षेत्रकोणे यवानां नवकलमपलालस्रस्तरे सोपधाने । परिहरति सुषुप्तं हालिकद्वन्द्वमारात् कुचकलशमहोष्माबद्धरेखस्तुषारः ॥ सुभाषितरत्नभाण्डागारे - 346125 हंसानां निनदेषु यैः कवलितैरासज्यते कूजतामन्यः कोऽपि कषायकण्ठलुठनादाघघरो निस्वनः । ते संप्रत्यकठोरवारणवधूदन्ताङ्करस्पर्धिनो निर्याताः कमलाकरेषु विसिनीकन्दाग्रिमग्रन्थयः ॥ सुभाषितरत्न कोषे - P. 52 करिकवलितमृष्टैः शाखिशाखाग्रपत्रैररुणसरणयोऽमी भीषयन्तेऽकुनैः । चलितशबर सेनादत्तगोशृद्गचण्डध्वनिचकितवराहव्याकुला विन्ध्यपादाः ॥ सुभाषितरत्नकोषे - P. 274 36. प्रत्यक्षर श्लेषमयप्रपश्च विन्यासवैदग्ध्य निधि प्रबन्धम् । सरस्वतीदत्तवरप्रसादश्चक्रे सुबन्धुः सुजनैकबन्धुः ॥ - वासवदत्ता. Page #87 -------------------------------------------------------------------------- ________________ (LXX) (6 are mere The great poet Bhavabhūti, in whose foot-steps Vākpatirāja3 followed with the title of Kaviraja at the court of his patron Yasovarman, is also mentioned by him with great respect. "Whatever good things are still to be found in my poems", says the Poet, drops of nectar obtained by me, as they fell out from the ocean of Bhavabhuti ( his poetry "). The word 'ajjavi' (still) suggests that Bhavabhuti was not alive when Vākpatirāja wrote this Gāthā or when he wrote his big, voluminous (viada) Poem. "It appears clear that Vākpati had been in his youth, either a pupil or a personal admirer of Bhavabhūti, who was alive then but had died since, i.e. the Gaüdavaho was written after his death "3 Dr. Belvalkar observes: 'We are probably justified in concluding that Bhavabhuti's connection with the court of Yasovarman fell in the earlier part of that monarch's reign and that the dramatist was somewhat earlier than Vākpatirāja39". The question arises: Among the past writers of repute, why has Vākpatirāja not mentioned famous poets like Bāṇa, Bhāravi, Māgha and even Pravarasena, the author of the Rāvanavaho (Setubandha), a Prakrit Mahakavya, on which is modelled his own Prakrit Poem, the Gaüdavaho? The omission is, no doubt, surprising and significant. While discussing this point, Prof. P. V. Kane remarks : "It is curious to note that while 37. Mirashi thinks that the relationship of Bhavabhūti with Vākpatirāja might have been that of a 'friend' philosopher and guide, 'from whom he obtained suggestions from time to time, as he read out his poetic writings to him. Mirashi-" Bhavabhuti '-P. 81. 38. Pandit- Gaüdavaho -Introduction, P. IXVI. 39. Belvalkar-Rama's Later History' P. XIVI Page #88 -------------------------------------------------------------------------- ________________ (Lxxi ) Vākpatirāja mentions the work of Subandhu in the same breath with Bhāsa and Kālidāsa, he is silent as regards Bāna, who wrote a prose work similar to Subandhu's. What then is the natural conclusion? It is that when Vākpatirāja wrote, Subandhu was a famous author, while Bāna was yet unknown to fame". Prof. A. B. Gajendragadkar, however, does not accept this view. He observes40 : .“We may guess at a probable reason why Subandhu's work delighted Vākpati ...... In the days of Vākpati, Subandhu was quite a modern author and in that age which was marked by a deterioration in men's ideas about poetry and poetical excellence, his work with its pun on every word', must have created some commotion. Vākpati read it and, being a child of his times, he found great delight in Subandhu's puns and mentioned his work in his Gaudavaho, while speaking of his education.” “The word ' Ānando ' in Gāthā 800 is quite significant. While the writers mentioned by him in this Gāthā were to him a great source of delight, the other writers, although his predecessors, did not much appeal to him and hence not mentioned by him. V. The Date of the Comyosition of the Gaudavaho : According to Pandit, the Poem was composed years after the destruction of the Gauda king, mainly at the instance of his friends and admirers and not at the bidding of the King Yašovarman, nor because he felt inspired to write it. His reasons for this view are : (i) In G. 797, Vākpatirāja speaks about himself as ' a poet, having the title of Kavirāja and one who was (ūsi ) an humble favourite of the King. The past tense 'was ’ is quite significant. 40. Gajendragadkar — Introduction to Harşacarita' Footnote (e) P. XXIV Page #89 -------------------------------------------------------------------------- ________________ (Lxxii) (ii) In G. 844, the learned men seated in the assembly (804) propose to him: "We wish to hear being told by you, at full length (nisesam ), the death as it was formerly accomplished, of the king of the Magadhas by our lofty monarch ". The adverb 'pura' in addition to the past passive participle 'nitthavio' indicates that many years had passed after the death of the Magadha King. (iii) In the next Gāthā (845) we read that he (Vākpati), gently smiling and manifesting goodness, spoke as follows:- the hearts of the pure are ever opposed to the spirit of cavilling (Kaiava)". This implies that because of the innate goodness of his heart, he would not hesitate to comply with their request, although the King had suffered in the estimation of his people through his defeat at the hands of the king of Kashmir. Whatever, therefore, other people thought, he would not raise any frivolous objections and would gladly comply with their request. (iv) In Gāthā 1204 we find that from among the Poet's interlocutors, the bards and other poets sing a panegyric of Yasovarma, which ends in G. 1204 thus 66 In this manner at that moment were uttered by the poets, praises of the virtues of the monarch, which, though really absent, appeared to be present, because they were imagined to have presented themselves." This, according to Pandit," is almost conclusive to prove that Yasovarmā was dead at that time, as otherwise the virtues of a living monarch could not be spoken as absent by his own subjects and, in all probability, by his dependents. 6 41. Note that Gatha 1194 of this panegyric tells us that the Gauda king was put to death by the king by cutting his throat with sword in a hand-to-hand encounter. Page #90 -------------------------------------------------------------------------- ________________ (Lxxiii) (v) In Gāthā 113 we are told that "the young wives of gods, in whom the passion of love was excited by the pleasure they felt at the sight of his fighting on the battlefield, are, I believe, still love-sick in their hearts." The expression' still' can only refer to a state of circumstances under which any fighting by him had become impossible i.e. he had been dead. "The above considerations says Pandit 42 "lead us to infer that the Gauḍavaho was probably written in the first quarter of the 8th century or between A. D. 700 and A. D. 725, for at that time Yasovarman must have slain the Gaudian king, long before he was himself deprived of his throne by Lalitaditya, which event must have occurred, if it did occur, in the very early part of the 8th century, as it was the first exploit of the Kashmirian king after he came to the throne in A.D. 695. 39 The arguments advanced by Pandit to prove that the Gaüdavaho was written long after the death of the Magadha king by Yasovarman and also after his own defeat at the hands of Lalitāditya and perhaps his own death also, are not at all convincing. The reasons given by him may at the most go to prove only one fact viz. that the composition of the present Gauḍavaho was done by Vakpatirāja some years after the memorable event of the slaughter of the Gauda king in the course of the King's Digvijaya. But even after many years the event of the Gauḍavaho was so fresh in the minds of his subjects that the Poet had at last been prevailed upon by his learned friends to take up the writing of this Poem in commemoration of the event. The words indicative of the past tense, like 'āsi' and 'purā', only go to prove that 42. Pandit-Gaüdavaho-Introduction. p. xcvi to c. 33 Page #91 -------------------------------------------------------------------------- ________________ (Lxxiv) the Gaüdavaho was composed years after the heroic event of the killing of the Magadha king and nothing more. If he was, for instance, the 'King's favourite' before, he continues to be so even now, as much as he continued to be the 'Kaviraja' at his court, which certainly was not a thing of the past, when he wrote the Gaüḍavaho. We would, therefore, hold that Yasovarman was at the zenith of the glory, when Vākpatiraja wrote the present Gauḍavaho i. e. only the Prelude. Then came, in 740 A.D. the defeat and the disgrace of Yasovarman, which, perhaps, prevented Vākpatirāja from writing further in continuation of the present Poem. The period of reign of Yasovarman is 725 A. D. to 754 A. D. The date of the composition may, therefore, be some time between 731 A.D. and 735 A.D. M. M. Mirashi places it between 727-731 A.D. Says Dr. Belwalkar43: "In determining the date of the writing of the Gaüḍvaho, no question could be more pertinent than this: Why does the poem, planned upon an 'enormous' scale, stop short with the prelude and not even take up the slaughter of the Gaudian king, that is, the very subject, which, to judge from the title of the poem, should form its main substance? The most natural answer is that Vākpatirāja began his panegyric in the days of Yasovarman's greatest successes and that, after writing his prelude of 1200 stanzas, he was moved to abandon the subject proper by reason of some great disaster or humiliation that befell his patron - presumably the humiliation experienced at the hands of Lalitãditya. If this is certain, as it is plausible, the composition of the Gaüḍavaho would be not far from A. D. 736". 43. Belwalkar-Rama's Later History ', Introduction. P. xLiv. Page #92 -------------------------------------------------------------------------- ________________ (Lxxv) VI. Vakpatiraja, as a Poet: Every poet is essentially a deep thinker. The impressions he collects and the experiences he gathers, as he moves about among the people roundabout or in the course of his excursions in urban and rural areas, through valleys, mountains, rivers, forests, villages etc. deeply affect his mind and sets him seriously thinking about who and what he is, his relations with things in Nature and with the Maker, if any, of this wonderful creation, comprising the heaven and the earth. Gifted with powers of deep thought, close observation, penetrating perception and high imagination, in addition to the schooling he gets in the prevalent systems of thought like the Sāmkhya, Mimāṁsā, Nyāya and the reading he does of the legendary literature and of the Mahābhārata, the Rāmāyana and the Purānās, he soon formulates his own philosophy, which serves as the plinth or the foundation, on which he builds the superstructure of his writings. It is in this sense that every poet is basically a philosopher at heart. Believer as he is in polytheism, Vākpatirāja bows his head in reverence before all Divinities of the Paurānic pantheon, without preferences, although we find from his writings that he looks up to Vişnu, as the supreme God. His earlier work, the Mahumaha-Viaya, must have been in praise of Lord Vişnu, whom, also in his present Poem, the Gaūdavaho, he holds aloft above all other gods even including god Siva.44 Indra, the Sun 44.' In Gātha 812, the Poet humorously describes how God Siva, overcome by the disaster of the Deluge, tries to escape in the silvery boat of the crescent moon, as it dropped down from His head! Page #93 -------------------------------------------------------------------------- ________________ (Lxxvi) and the Moon etc. are lesser gods, carrying out the behests of the supreme Divinity viz. Vişnu. These gods are interested in the activities of humans on the earth and we find how the Poet, introducing a supernatural element in his narration, tells us that they sent down showers of heavenly flowers at the time of the King's victorious encounters on the battlefield and that heavenly nymphs felt libidinous emotions at the sight of his heroic, valourous deeds. The Sun-god goes up and moves in the firmament in a chariot drawn by (seven ) horses, rising on the top of the mountain in the east and setting on that of the mountain in the west, while the Moon has his retinue of stars and planets roundabout, himself installed in his crescent shape on the matted head of god Śiva. Śiva stays on the Kailāsa mountain with his family ', comprising his consort Pārvatī, ever blended with Him as his better half, his two sons Ganesa and Kārtikeya and the retinue of his followers or Ganās, including Nandi or the Bull. There is Yama, the God of Death, riding on his Buffalo, with a noose in his hand, to snap and snatch the lives of the mortals whose allotted span of life has ended, while Kāma, the God of Love, is there to make life worth living by means of his flowery bow and arrows. Vişnu, the God of gods, who reposes on the bed made of the body of the great Snake Sesa on the surface of the Milky Ocean, holds aloft the great Brahmā, encased in the Lotus shooting from His navel, while Laksmi, sprung from the occan as a result of its churning, sits at His feet as his wedded consort, with Garuda at His disposal, ever ready for a flight whenever required. Often He comes down on the Earth to save her in her distress, by assuming various forms like those of the Tortoise, the Boar, the Man-Lion, the Dwarf or the black-complexioned Krsna. Lakşmi too, like a faithful Page #94 -------------------------------------------------------------------------- ________________ (Lxxvii) consort, often accompanies, whenever needed and lodges for the time, in a lotus or on the arm or on the sword of mortal kings, who are just emanations of this God and of whom, probably, Vākpatirāja was an ardent devotee. In such a multi-coloured picture of the heaven, which the Poet faithfully accepts, as traditionally handed down to him from the Paurānic mythology, the Poet weaves a fine network of the descriptions of striking legends, skillfully dovetailed into his Poem. Following are the legends that he has selected for his Poem : 1. Indra cutting the wings of flying mountains. 2. Universal conflagration. 3. King Pșthu, levelling the earth. 4. Janamejaya's serpent-sacrifice. 5. Heavenward Flight of Ayodhyā. the city of Hariscandra. 6. Floods causing universal Deluge. 7. The Earth approaching King Pộthu in the form of a cow. 8. God Siva in the form of a lion. 9. Churning of the Ocean. 10 The Earth in Female Form approaching god Vişnu. 11. Tvaşts trimming the sun on a lathe. With a wonderfully superb power of imagination, wide and vast in its range, soaring high in the heaven beyond the limits of the earth and fathoming the depths of the nether world as well, the Poet handles the themes of these mythological episodes with great skill. As Kālidāsa was the master of Upamā, Vākpatirāja was a master of Utpreksā 44B or Poetic Fancy, which, at times, is rampant, riotous and deeply penetrating. He conjures graphic pictures of these mythological incidents and the minute details that he gives of these scenes are so accurate that one feels that he had at his place set up a workshop and a laboratory, as it were, equipped with models, of clay or wood, to test what happens in accordence with the ( then known ) physical laws of nature, 44 B. Hence the Poet's nickname Iva-kavi. Page #95 -------------------------------------------------------------------------- ________________ (Lxxviii) when huge things topple down, or are pushed upwards and sideways or are burnt up, deluged and destroyed. Down on the earth, Vākpatirāja had to face a twofold confrontation; the Society of men and women in which he was required to move as a person of distinction in his capacity as a Court-Poet and Nature that presented to him pictures of beauty and loveliness in its urban and rural aspects. In his society he had often to face men in authority, courtiers, nobility, worthless and villainous cycophants. Their behaviour and the treatment he received at their hands had, perhaps, given rise in his mind to bitter feelings of resentment and displeasure and the Poet gives vent to them, of course, in an indirect, oblique way, when he dilates on the ways of the world, on the wickedness of rogues and men in authority, the lot of the meritorious and the meritless, wealth and its possessors, the miserly rich as opposed to the impoverished but saintly men of high merit. In such surroundings Vākpatirāja must have felt ignored and, at times, discarded and even humiliated, all of which has, perhaps, led him to include in this Poem a lengthy lampoon on the society in as many as 150 Gāthās. In the end, dwelling upon the vanity of worldly life, he says to himself in despair : “O heart, find solace somewhere else. How long would you torture yourself in this mood of frustration ?" (954). Eroticism: The pleasure-seeking propensities of men and women, especially of the royalty, find full scope in this Poem. The element of eroticism, as one of the requirments of a Mahākāvya, gets more than its due share at the hands of Vākptirāja, who devotes 169 Gāthās for the description of the various aspects of this Sentiment. Page #96 -------------------------------------------------------------------------- ________________ (Lxxix ) Following is the distribution, topicwise, as contained in this Poem : 1. Love-smitten celestial nymphs — (109–113) 5 2. Water-sports with courtesans-(161-166) 6 3. Widowed wives of enemies--(182–191) 10 4. Ladies watching the King's procession (202–211) 10 5. Love-sick Narmadā—(460–465) 6. Love-sports of the wives of soldiers - (689-694) 6 7. Removal of Bodice--(731-736) 8. Graceful dalliance of ladies—(743–772) 9. Playful acts of gallantry--(773–787) „ „ „ „ (792–796) 10. Enjoyment in pleasure-houses—(833–837) 11. Glances of captive women—(839-842) 13. Earth as a human beauty-(1046–1063) 14. Activities of the Night and Amourous pleasures-(1122-1163) Total 169 Among the topics mentioned above, the city-ladies watching the King in procession is a time-worn one, having been handled by poets like Asvaghosa, Kālidāsa and Bāna. For his description of the various other topics, we have to take into consideration the Poet's basic concept of the beauty of the female form ( by now conventional and standardised), on which hinges his poetic imagery. A beautiful lady has, no doubt, a peculiar fascination to the Poet. The face with its sparkling, enchanting eyes, alluring lips, big breasts and broad buttocks, are features often invoked by the Poet Page #97 -------------------------------------------------------------------------- ________________ (Lxxx) for his descriptions of ladies in their various conditions, such as removal of bodice, the after-bath toilet and make-up, floral decorations, meeting the lover, scenes of carousal, consequent inebriation, fore-play consisting of kissing and embracing, bites, bruises and scratches on lips and hips, the love-making, resultant exhaustion and sleep thereafter. It must be confessed that there is nothing subtle or sublime in the depiction of the love-scenes, which aspect we find in Bhavabhūti's writings. It is all between voluptuous men and flirtatious women and stinks of rank carnality. There is too much of 'wallowing in the flesh' on the part of the Poet, especially when he tries to extol his patron-monarch for his enjoyment of sex-pleasures in the company of a bevy of courtesans or young, beautiful girls. This smacks of indulgence of what Vātsyāyana describes as of Goyūthika type (-one bull in the midst of a herd of cows-). One wonders how far his Patron appreciated such a discription of himself, since it is certainly not very complimentary to him. This, however, is perhaps the 'fault' of the age in which the poet lived and moved about, -the age which knew of no inhibitions whatsover in the matter. We have, for instance, the case of Kālidāsa who, unashamedly' describes in details the honeymoon delights of Siva and, Pārvatī, the parents of the world', in the cool recesses of the Himālyan heights in his Kumārsambhava and the morbid sex-indulgence of Agnivarna, the last king of the Raghu dynasty. Poets like Bhāravi and Māgha, too, are not found wanting in this respect. The Kirātārjuniya of Bhāravi has three cantos, numbering 198 verses, distributed in 8th, 9th and 10th cantos dealing with these topics and the Siśupālavadha, too, in its 3 cantos, 7th, 8th and 9th, gives us a total of 223 verses, masterfully depicting the aspects of love in its different stages and phases, without Page #98 -------------------------------------------------------------------------- ________________ (Lxxxi) any reserve or restraint. The only exception is that of the Setubandha which, barring a few verses45 in the 10th and the 12th Aśvāsakas, is fairly chaste, untainted by the distemper of love. These poets were indeed lucky to be born in an age of 'permissiveness', when there was no censorship nor any fear of proseccution for obscene writing! Nature : Our Poet's rapport with Nature stands in glaring contrast with that of his predecessors. It appears that by the time of Vākpatirāja, there had evolved two mutually differing schools of Poetry. One was, what we may style, the Romantic school, headed by Kālidāsa and his ilk, like Harsa and Bāna, and the other, Realistic school of Bhavabhūti and his Sadharmās. Bhavabhūti, for instance, like Kālidāsa, could not be one with Nature, a part and parcel of it, feeling paternal affection for trees and creepers, mountains, rivers and clouds, receiving vibratory responses of joys and sorrows in his own similar moods. He felt no attraction and was never drawn to its soft and beautiful aspects of bright, lovely nights with their full moon, the vernal glory of rich mango-blossoms with humming bees and warbling cuckoos, a sisterly Navamālikā-a veritable Vanajyotsnā - fit to be married to an upabhogakşama mango-tree, or a young fawn to be nursed and nurtured daily by Nīvāra handfuls. These features of Nature never appealed to his serious mind. Alone would he wander on high hills and dales to satisfy his inner cravings of a poet and remain there for long in mystic awe and wonder at the grim, frightful scenes they presented-wild, fearsome forests, the mellow peaks of 45. Only 27 verses (56 to 82 ) in the 10th Āśvāsaka and 5 verses ( 12 to 16) in the 12th Āśvāsaka. S. 6 Page #99 -------------------------------------------------------------------------- ________________ (Lxxxii) mountains, panoramic views from their tops, the mad onrush of cascades down the hill-slopes, the hooting of owls in bamboo thickets, wriggling snakes on old, rotten sandal trees, growls of bears in caves, frightful roars of wild beasts and pythons, lurking still in crevices with their spread-out huge bodies, as lizards lick drops of sweat over them. Such has been his approach to Nature, that of a man stupefied and mystified and this explains his peculiar fondness for delineating the awful and the frightful in Nature, with as great force and precision as the sublime and the beautiful. This also practically sums up in a nutshell what Vākpatirāja feels and thinks of Nature. His love of Nature, too, like that of his master, Bhavabhūti, strikes a different path and finds original, unconventional and unorthodox ways of expression. His feelings of mystic awe and wonder are vented in his grand descriptions of the cosmic phenomena of the wing-cutting of mountains, universal destruction by fire and floods, the Serpentsacrifice of Janamejaya, the churning of the ocean and similar other scenes. The description of the goddess Kālī on the Vindhya mountain with all its gruesome, bloodcurdling details of blood-spilling and animal slaughter, clearly indicates his close association with Bhavabhūti, " the ocean from whom he has culled just a few drops of nectar". In the same vein are given to us the King's saddening thoughts at the sight of a dead body, reduced to a rotten, worm-riddled condition, observed by him on the precincts of the temple of Kāli. Stark Realism prevails and dominates his descriptions of the seasons as they affect, changing the life on the earth at intervals. The summer heat and its effects, massing of clouds, shower-bursts, mountain-rivers Page #100 -------------------------------------------------------------------------- ________________ (Lxxxiii) flooding and flowing turbid water, the skies bespangled with rainbows, peacocks flying up with spreadout plumage, Bhil women, decorated with peacock feathers placed on their ears and collecting Guñja fruit, herds of elephants, wild boars, buffalos, squatting lions, jackals picking up flesh and bones from the rotting carrion, over which crows also have gathered in clusters, lakes full of clumps of Nicula reeds with swans moving through them, swarms of fish, mud-plastered by recent floods, wailing of ospreys and other birds flying overhead to take a dive for picking fish, plantations of water-melons, fields of rice, barley and discoloured sugar-canes, deep wells, multi-coloured forests with grey, green, pink and mixed shades, forest-fires, rat-infested land-tracts and huge anthills, villages with an encircling belt of forest-ranges, looking whitish with houses of newly-laid thatches, solitary temples with a Śiva limga, the resort of lonely travellers, the bells in which, when sounded, spread their echo over long distances, cowherd habitations where visiting travellers drink water, made whitish when poured from milk-containers, the occasional village festivals, being enjoyed mainly by women dressed in coloured sarees and by children, who relish presents of fruit offered to them, singing groups of cowherdesses returning to their homes and these lovely Southern women, anointed with a turmeric pigment, holding, in their abundant hair, a yellowish-pale Ketaka petal which adds to their attraction. These are some of the features of Nature which the Poet has described with a remarkable gusto, over which he has expended more than 200 Gāthās in his Poem. This, obiviously, is blatant Realism, because the pictures he gives are just objective, ' photographic prints' in black and white, of his mental impressions, true in every detail Page #101 -------------------------------------------------------------------------- ________________ (Lxxxiv) of whatever he saw in his survey of the wide areas of countryside, and not gay and gorgeous paintings drawn imaginatively in gaudy colours. The Flora and the Fauna : It is interesting to note the wide and unique variety of the trees, creepers and their flowers, the birds, and the animals which the Poet has mentioned in his Poem. They can be classified as under :Trees : (Red ) Asoka, Kesara or Bakula, Kadamba with its variety of Jala-Kadamba, Candana, Jambū, Arjuna, Cūta (Sahakāra ), Kharjūra, Tamāla, Pūga, Nālikera, Tāla, Sarala, Palāśa, Udumbara, Mālūra, Badara, Dhava, Campaka, Kāncanāra, nicula, Java, Usira, Nāramga. Creepers and Flowers : Mālatī, Ketaka, Alambusā, Karīra, Karavīra, Karahāta, Kumbhi, Kāraha, Kinva, Kaccūra, Karamanda, Kunda, Kaseru, Kamala, Kuvalaya, Tāmarasa, Damanaka, Marubaka, Kutaja, Arka, Kandali, Lavalī, Sallaki, Māludhānī, Dādimi, Mustā, Haridrā, Vālunkī, Mādhavī, Yüthikā, Kāśa, Saptalā, Himsī, Tumbi. Birds : Kalahamsa, Marāla, Krauñca, Sārasa, Balāka (-kā ), Jalaramku, Kukkubha, Kurara, Sarātī, Kalavimka, Kapota, Vāyasa, Lāvaka, Madhukara, Kīța. Animals : Vrsabha, Varāha, Vidima, Mahișa or Sairibha, Simha, Gaja, Mțga ( Kastūri ), Ruru, Sāhāsāranga ( Monkey ), Karabha, Undura, Kamatha or Kacchapa. Poetic Features : Vākpatirāja claims for his graceful literary composition (Givilasia ) the following special features :-- Page #102 -------------------------------------------------------------------------- ________________ " They are like so many paintings in words, steeped in sentiment, soft for the tongue to recite, full of substance, of permanent value and solid in their shadow of thought. It is difficult to be in total agreement with all that he has said of himself in this respect. We may accept the fact that his descriptions are graphic word-pictures, that they are full of substance and solid in thought and we may also look upon them as of everlasting value. The style he has adopted in this Foem is a mixture of the Gaudi and the Vaidrbhi-more of Gauḍī than Vaidarbhi-and except in certain portions, it is certainly not 'soft for touch' to the tongue. It also lacks delineation of the Sentiment, if we presume that Heroism should constitute its prevailing Sentiment, which perhaps, the Poet has reserved for the Gauḍavaho proper, the continuation of the present Poem. It is certainly tough and solid in thought' (chhayaghana), because, unless its hard, external shell, like that of a coconut, is broken to bits, the sweet juice of its inside cannot be tasted. (LXXXV) " Writing about Vākpatirāja's Prakrit poetry, Pandit observes: "He is a master in bringing a master-poet's eye to look upon ordinary things and finding out all the poetry that is in them. He has a wonderful way of laying under contribution some mythical event, and of giving an original description of it from the standpoint of his own imagination. Referring to his beautiful picture of the country scenery, Pandit says: "All that part of the Poem embodies nothing, as it were, but what the Poet had witnessed with his own eyes and what none but a true poet of nature like him could picture in such life-like colours The style of Vākpati is highly cultivated and very pregnant Vākpati is not 46. Pandit-'Gaüdavaho -Introduction, Pp. LII to LIV. 19 ......... Page #103 -------------------------------------------------------------------------- ________________ (LXXXVI) pedantic like his fellow Prakrit poets and unlike his Sanskrit confreres, he is free from puns or plays upon words and from analogies or similes drawn from grammatical or dialectical quibbles. He chiefly delights in two Figures of Speech, the Simile and the Utprekṣā . Perhaps in many places Vakpati might have used words more easy to identify and shorter compounds of words; but he might not then have been so sententious, or so exact or so free from prolixity or so appropriate As the partiality for long compounds is, however, a vice of the age to which he belonged, and though it considerably detracts from the merits of his otherwise most excellent poem, we must not judge him independently of what the scholarship of his age considered as essential and beautiful ". VII: Picture of the Society, as revealed in the Gaüdavaho: Religious conditions : In the medieval period, as in Europe so in India, Religion played a dominating rôle in the life of the people. It was almost their life-breath for which they lived and at times even died. By the time of Vakpatirāja, three religions had developed in Mid-India viz. Hinduism, Buddhism and Jainism. There was perfect tolerance among the people who owed their allegiance to any one of them and lived happily without embitterment. "If47, for instance, the father was a devotee of Śiva, the son was a devotee of Buddha and the same man might change his religion without causing disturbance either in the family or the society." With the progress of the cult of Devotion as one of the three Paths to obtain salvation, idolatry had taken root and considerably developed among the 47. C. V. Vaidya History of Medieval Hindu India' P. 100. ......... ......... Page #104 -------------------------------------------------------------------------- ________________ (Lxxxvii) people in general and, as a result, hundreds of temples to adore various gods were raised all over mid-India, chiefly those of Siva, Vişnu and the Sun. Similar was the case with the adherents of Buddhism and Jainism, who also had their temples in which big statues of Buddha and Bodhisatvas and of Jain Tirthamkars were installed. Many of them were mostly built out of the munificence of kings in celebration of their victories and liberal endowments were also given by them for their maintenance. Kalhana speaks of the king Lalitāditya4s raising temples in every city and village that he conquered and in Gāthā 508 Vākpatirāja mentions how Yasovarman caused a magnificent temple to be built in Ayodhyā in one day. Side by side there were the Sāktas or worshippers of Sakti or the consort of Siva in her fierce form called Kālī, Karālā, Cāmundā etc. Of the Sāktas, there are two classes : Kaula or Kaulika and Samayin, often associated or identified with the Saivite schools of Kāpālikas, who indulged in the offering of animals and even human sacrifice. Describing the weird scenes at the temple of the goddess VindhyaVāsinī, Vākpatirāja refers to the Kaula women (in Gāthā 319 ) standing in serried rows one over the other, in their eagerness to witness the slaughter of a Mahāpašu i. e, man. These are women who belong to the Kaula sect of the sāktas. Along with the idolatrous forms of worship of these gods, there still survived the old vedic worship of fire. The Brahmins had kept up the Agnihotra and the Ksatriyas also indulged in elaborate ceremonial sacrifices celebrated on a large scale. The King Yasovarman is 48.7 gegi 7 ta al foregå atsira: 1 at glasffa gaiat afāgi a fafa# Il Fajfitoft. IV. 18 Page #105 -------------------------------------------------------------------------- ________________ ( Lxxxviii) described ( 1013) as performing such sacrifices, “in which the god Indra was invoked and their creeper-like line of smoke appeared like the thick streak of ichor flowing from the heavenly elephant.” Practice of sorcery ( magic and witchcraft), even at high level, to achieve evil designs, appears to have been resorted to in some quarters. In Gāthā 1071, the Poet refers to an attempt being made on the King's life by his enemy kings, who themselves perished in the attempt, 6 their faces flushed red by the flames of fire in the bowl in which they made offerings accompanied with magic incantation” ( Abhicāra ). Social Conditions : The Society was sub-divided into the conventional four castes viz. the Brahmins, Ksatriyas, Vaišyas and Sūdras, although there was no rigidity about the professions and avocations they pursued. Cases of men belonging to the Brahmin caste following the profession of warriors, traders or political administration were quite common. “It is not impossible to suppose from the Mrchhakatika where a Brahmin thief is introduced that Brahmins were good and bad in those days ( as they are now ) and followed good and bad professions; but the generality of them may be taken to have followed, then as now, either a religious life or the profession of Government servants, a profession in which they often rose to the high position of governors of provinces49." The Kșatriyas were mostly warriors and often ruled as kings of the countries to which they belonged. The two prominent races, the Solar and the Lunar, to which most of the kings took great pride to belong, grew greatly 49. C. V. Vaidya . History of Medieval Hindu India,' pp. 69–70. Page #106 -------------------------------------------------------------------------- ________________ (Lxxxix) in importance in ancient days. The hero of the Gaüḍavaho is mentioned as a scion of the Lunar race and very probably even the Poet Vākpatirāja was a Kṣatriya prince. Ascetics or Munis mentioned in the Gauḍavaho might have been men belonging to the upper classes, who, disgusted with their worldly life, retired to the forests with their families and often found their residence in mountainous caves. Classes of artisans and craftsmen such as potters, blacksmiths, goldsmiths, jewellers, tailors, masons, carpenters, florists, brick-layers, weavers etc. had also grown up to cater to the multifarious requirements of the society. Gathā 1173 mentions a kind of a ginning machine ( Lodhaa) for the purpose of clearing cotton of its seeds. On the whole, the people lived a happy life of abundance and prosperity, though there might be cases of penury and shortage of basic needs. The rich chose to live in cities, while those with limited means and subsisting on lands distributed themselves in villages. Magnificent mansions in rows overlooking the city-streets, with their balconies, domes and terraces from which ladies could watch the processions down below, the halls (sāla) inside, beautified with wall-paintings (1083) and wellventilated windows, adorned the big cities, encircled by a rampart with gates and towers (gopura) in every direction. They were built in stone (kuruvinda) or in bricks (itta), cemented with chunam (cunna), with arches (torana) at the entrance, stone-pillars, often studded with precious stones, and wells (avaḍa) on the premises from which water was drawn with the help of water-wheels (arahaṭṭa). The threshold was in stone fixed with iron plates, the floor in polished stone or marble and the ceiling was in wooden cross-pieces (kilîñca), resting on a supporting wooden beam (pinḍībandha). In Page #107 -------------------------------------------------------------------------- ________________ (xc) the gardens attached to the mansions, full of all kinds of trees and creepers, there were swings (dolů) suspended from the branches of trees. The city-parks with pleasurehouses (panai-bhavana ) were provided for diversion. There were also monuments in commemoration of the past, illustrious kings ( Purāna-narendra-kārtana-sthāna ). “The clothing, both of men and women, consisted of one piece of cloth wound about the loins, and taken up above one shoulder in the case of men and above both in that of women. The Uttariya or upper piece of cloth was used by both men and women some-times...... The difference between the great and the low consisted in the fineness of its texture and the whiteness of its colour. Hiuen Tsang speaks of different fine cloths of silk, wool and cotton as follows : “ Kaušeya being of silk, Ksauma, a kind of linen and Kambala, a texture of fine wool and Holala made from the wool of a wild animal.” The art of making fine cloth of silk, wool and cotton had then reached perfection... The white was the colour esteemed by men; but probably women liked different colours and different designs of patches of ornamentation such as pairs of swans”. The simplicity of dress was, however, compensated by the ornaments which men and women, especially of the rich classes, wore. The kings had as their headornaments garlands and tiaras of precious stones and their bodies were adorned with rings, bracelets and necklaces, in addition to the keyūras and kundalas or ear-rings. Women too wore necklaces and garlands ( prālamba ) round their necks reaching upto their breasts (.G. 833), over the bodice (kañcuka) fastened over the bosom by 50. C. V. Vaidya - History of Medieval Hindu India. " P. 89. Page #108 -------------------------------------------------------------------------- ________________ (xci) means of a silken string passed through eye-let holes (731). They had rings and ear-ornaments (Karṇapūra), a crestjewel (Cuḍāmani) as also a golden girdle with bells on the waist to hold fast the lower garment. They also made use of floral decorations of Kunda, Bakula or Kadamba flowers with Damanaka or Marubaka nosegays. For their toilet and makeup, sandal paste or saffron was used, the face being beautified with 'a line of black musk-dots' (G. 785). The hair was arranged in braids, falling over the back (paṭṭhiveni) and the betel (tāmbula) coloured their lips, while the cheeks became pink with the intoxication of wine (dara-cakkhia-madirā) taken by them. Such was the city life. 39 The Poet seems to have great fondness for villages, nestling under the shelter and shadow of high mountains. They had, on their outskirts thick forests, infested by the herds of elephants, boars, lions, jackals, deer etc, and big lakes, rivers or mountain-rivulets on their flanks. Marshes, pasture-lands with cattle grazing on them, women combing the areas round about to collect dried cow-dung cakes for fuel, houses of good timber with thatched roofs, granaries (kusula) smelling in the heat of summer, roads full of dust rising up in the air as herds of cows return from adjoining forests in the evening, cowherdesses singing their way back to their homes in villages, are some of the outstanding features of the village life. The festivals were a source of joy to the villagers "when children are adorned, when the women feel proud at the newly dyed saris which they wear." There is a pointed reference in the Poem to the cheeks of a young Dravidian woman, painted with turmeric (G. 601). It appears,51 33 66 51. C. V. Vaidya,- History of Medieval Hindu India'. P. 74. Page #109 -------------------------------------------------------------------------- ________________ (xcii) the original Dravidian population of the land became now the agriculturists of the country and of course formed the great Sūdra class". The Poet also refers to the Sabara women of the aborigines of the Vindhyas. The young men were clad only in leaves to cover their lower parts, while women had decorations of peacock feathers on their ears. Migration, perhaps, was a usual feature. Referring to such deserted villages (608 ), the Poet observes : The heart somewhat clings to the abandoned villages, in which the trees have burst through walls and the smoke rises only from the sheds of cowherds and in which a few crows perch here and there". Solitary temples in thick groves of trees, with a Siva linga were also to be met with in the country. A pious religious man (dhārmika) from a village nearby would come and wash this linga on occasions. One also came across monks living in the mountain caves, in which the stones have become loose owing to the leaking of the stream-water through them, their garments yellow-brown as an old seed of jujube fruit' (615). Political Conditions: In the monarchical form of government, the king was absolute and the kingdom and the people belonged to him almost as his property. He was imagined to have divine origin, 'god Visnu52 in human form'. He was looked upon as the father of the people and he was also the dispenser of justice. The king was, of course, born to enjoy, as he had come to the royal station, by reason of austerities that he had performed in his previous lives. He was, therefore, always surrounded by young and beautiful women and they were given various duties, 52. at faco: gfiratafa: 1 Page #110 -------------------------------------------------------------------------- ________________ (xciii) such as those of Chămara-bearers or Tāmbūla-Karankabearers. For this purpose, wives of kings, captured after they were conquered or slain were selected and in addition, they were also kept in the harem as concubines. Their miserable plight has been a favourite theme for poets to exhibit their poetic art and Vākpatirāja too has described their condition in his Poem. The Sāmantas,53 who generally waited upon the king, were the king's kinsmen or relatives, who were territorial lords or subordinate kings in their own territories. They had their own small armies, with which they helped their sovereign king, whenever he moved against his enemies. To help the king in his administration, he had his ministers, called Mantris of Sacivas or Amātyas, the most important among them being the Sandhi-Vigrahika or the minister for peace and war. Besides the ministers, there were other important officers called Superintendents or Adhyakşas of Sulka (Customs), Kosthāgāra (Storehouses ), Durga (fortifications ) etc. 'The king's army usually consisted of infantry, cavalry and elephants. The chariots had long ceased to be of use on the battlefield. The elephant was considered to be a formidable part of the Army. They were obtained from the many forests on the borders of the Himalayas and the Vindhyas. The art of catching the elephants, rearing and training them for fighting had almost reached perfection and there were regular treatises dealing with these topics. The horses for the cavalry were mostly obtained from Persia, Arabia and Afghanistan. In the training of horses also, the same perfection had been attained as that of elephants. The 53. C. V. Vaidya- History of Medieval Hindu India'. ' P. 152. Page #111 -------------------------------------------------------------------------- ________________ (xciv) soldiers forming the infantry were armed with bucklers and swords. The foot archers did not prominently figure in the infantry; but riders on elephants usually used the bow and the arrow. The armour (kavaca) was also in use for the warriors. The palace had, besides the harem, three or more courtyards (kaksas); the outer one being for people and for State reception, the next inner one for Sardars and the third for intimate persons only. The palaces were stately buildings, though not of stone. The floors, however, are described as made of shining stones. The columns and walls were ornamented with gold and even precious stones. The palace was usually a severalstoreyed building with inner gardens of flower-beds and large fruit trees. "" The recreational entertainments, that people including the royalty indulged in, were musical concerts, dancing demonstrations and theatrical performances at the time of religious festivals or other such joyful occasions. Often they were sponsored by kings, who themselves were literary men fond of such cultural activities, and there were men and women who had devoted themselves to the cultivation of such fine arts, as music, dancing or histrionics.54 Conferences of learned for debates, discussions and even contests to decide the merit of poets and philosophers, often presided over by kings, were convened and suitable awards were distributed to the persons who distinguished themselves in them. The poet Vākpatirāja might have been, perhaps, such a recipient of the honour and the men 54. Bhavabhuti, for instance, refers to his association with a group of actors in dramas. -Malati-Madhava, Act I Page #112 -------------------------------------------------------------------------- ________________ (xcv ) title of Kavirāja, when he proved his merit and gained the King's approval in such a contest. He also speaks of a session of learned men assembled at his place, where he was requested to narrate to them the heroic exploits of their beloved monarch Yašovarman. Such is the picture of the Society under normal conditions. But when subjected to an attack from a foreign power, which was not an infrequent occurrence, there must have been chaos and confusion, causing dislocation of the normal state of affairs. The enemy's soldiers, if their master triumphed, must be indulging in plunder, dishonour of women, their capture as spoils of war and other such indignities that a victor was likely to inflict on the vanquished. Even migration of a part of the population to other neighbouring countries must have been the case, when Yašovarman was attacked by the king Lalitāditya of Kashmir. VIII. The Language of the Gaüdavaho : It is a fact now beyond doubt that the Prakrits have not originated from Sanskrit, as was supposed by grammarians like Hemacandra, but that they have come down from a dialect or dialects that were contemporaneous with the Vedic language. “Ass against Sanskrit, which means a refined or polished' language the Prakrits were, as the name itself indicates, ' natural' or common 'dialects used by the masses among different tribes and in different regions. It is indeed not improbable that the language actually spoken in workaday life by the classes, who used Sanskrit for literary purposes, was more akin to the Prakrits than to Sanskrit. Besides it is certain that Sanskrit and the Prakrit had been influencing 55. R. N. Dandekar, Journal of the University of Poona, No. 23. P. 32. Page #113 -------------------------------------------------------------------------- ________________ (xcvi) each other in the course of their respective developments ........... Historically speaking, a kind of recognition seems to have been given to the Prakrits first in the 6th century B. C. ... ... ... The Buddha had said that his word might be learnt by the monks each in his own dialect.' Another religious leader, Mahāvira (699-527 B. C. ) also preached his doctrines in the dialect of his own region in eastern India.56 It is also significant that the earliest written records in any Indian language, which have become available, are the Prakrit inscriptions of Asoka ( 3rd century B. C.) and of Khāravela (2nd century B. C.)”. “ The literary Prakrits57 make their appearance with the BỊhatkathā, circa first century A. C. if not earlier. Vararuci's grammar, the Prakṣita-Prakāśa, presupposes the previous existence of the Prakrits at least in a spoken form. Vararuci belongs to the first century B. C. so that we shall have to date the beginning of the Prakrits from that epoch. The lower limit would be about the eleventh century A. C. after which the modern vernaculars begin to appear on inscriptions or in literature. The period of the Prakrits, then, would roughly fall between the first and the tenth centuries of the Christan era. The last Sanskrit line on an inscription of the Cālukya king Vijayāditya Satyāśraya at Badami, Saka 621 i. e. A. C. 699 or nearly the beginning of the eighth century, clearly indicates the existence of Prakrit in some form at that time. The line runs thus : अतःपरं प्राकृतभाषया पद्यान्येतानि a. Unfortunately the further lines which would have shown us the actual form of the Prakrit, are obliterated. So much is, however, certain that a Prakrit in some form 56. Known as ' Addha-māgahā Bhāsā' 57. P. D. Gune, ' Comparative Philology', P. 222 Page #114 -------------------------------------------------------------------------- ________________ (xcvii) was used on inscriptions between the close and the beginning of the 7th and the 8th centuries respectively ”. Among the four Prakrits mentioned by Vararuci viz. Mahārāştri, Sauraseni, Māgadhi and Paišācī, Mahārāștri was recognised as the Prakrit par excellence 58 and earlier works like Hāla's Gāhāsattasai and Pravarasena's Setubandha came to be written in this language. “It59 must have become a literary language sometime before the first known dramatist wrote his work, as in all dramas Prakrit poetry is written in HIETTISET only. The heroines, for instance, speak the ithat, but when they speak in verse, they exclusively use the AIEITIZI”. Speaking about the language from the point of view of literature, Rājasekhara, describing his Kāvya-Purusa“, observes: “Sanskrit is your mouth, Prakrit the arms, Apabhramsa the buttocks, Paišācī the feet and a mixture of these the chest.” When the king holds his durbar, he says,61 “The Sanskrit poets should be seated to the north (of his regal seat ), the Prakrit poets to the east, the Apabhramśa poets to the west, the Paisāca poets to the south.” An ambidexterous poet like Vākpatirāja, well-versed both in Sanskrit and Prakrit, might have had his berths reserved in both the classes ! "Mahāraştri is also the language of artificial epics, of which up till now two have been published, the Rāvanavaho and the Gaüdavaho ... They are very strongly 58. HEITTSETSTTTT 1190 gin fag: 1 ___ सागरः सूक्तिरत्नानां सेतुबन्धादि यन्मयम् ॥ काव्यादर्श. I. 59. Dr. Gune, 'Comparative Philology, 'Pp 192–193. 60. $15471HİAT III. 61. argi 751927 Iatu alaca: bat: 6921 falastra I.. पूर्वेण प्राकृताः कवयः...पश्चिमेनापभ्रंशिनः कवयः ॥ काव्यमीमांसा X S. 7 Page #115 -------------------------------------------------------------------------- ________________ (xcviii ) influenced by Sanskrit patterns and are written in thoroughly high-flown and artificial language, with unending compounds, as are found in the dramas of Bhavabhūti and occasionally in Mạchhakatika as well ”.62 The Gaudavaho Prakrit is thus essentially Mahārāstri, with a wonderful variety of vocabulary, consisting of Tatsama and Tadbhava words, as also a profuse sprinkling of Desi words. Vākpatirăja evinces profound love of the Prakrit language, which, according to him is the fountain of all languages, even including Sanskrit, which after all is Prakrit, polished and refined'. “It is like an ocean in which all languages merge and from which all languages emerge. It is only in Prakrit that we have, in an abundant measure, a presentation of ever fresh themes and a rich variety of styles. It gives a peculiar delight which dilates and closes the eyes (in wonder ) and thrills the heart" (92-95). This is quite a forceful plea in defence of Prakrit, perhaps in reply to his critics who might have derided him for having had recourse to Prakrit, instead of the conventional and fashionable Sanskrit. It appears, however, that Prakrit had attained a literary status of prestige and dignity even among the elite, and his patron, the Poet-King Yasuvarman thought it fit to honour him by giving him a seat of distinction at his court as Rājakavi. 'Poets generally write for fame, for wealth ”.... says Mammata63 in his Kāvyaprakāśa and Sanskrit poets like Kālidāsa have benefited accordingly. That even Prakrit poets like Vākpatirāja or Rājasekhara should have earned these benefits and got recognition from the royalty for their Prakrit compositions is a fact, which is quite significant and proves the popularity of the Prakrits 62. R. Pischell, Comparative grammar of the Prakrit Languages,' Pp. 13-14 63. aj zahsema...... 5127941T. I Page #116 -------------------------------------------------------------------------- ________________ (xcix) In the case of Vākpatirāja, however, it appears that in his Gaudavaho, he tries to placate both the learned and the common masses. He adopts a two-fold style, a mixture of the Gaudi and the Vaidarbhī, “Tamkāro mahurattanam ca " (G. 67.). The pompous style is meant for the scholarly pandits, while sections like the eulogy of poets, descriptions of Nature and ways of the world etc. are intended for the common man. When one reads portions of the Poem given in an ornate, highflown style, full of long compounds, one gets the impression that this is all Sanskrit prakritised by the Poet to cater to the literary tastes of his times. It is Prakrit 'distorted', because such is not basically the genus or the intrinsic nature of Prakrit, which is essentially an analytical language, like English or a modern Indian language like Hindi, Gujarati or Marathi. He probably first put his ideas in a Sanskrit draft-because he thought in Sanskrit--and then dressed them in a Prakrit garb in verse. “The Gaüdavaho was probably written after the vernaculars of the present day had also commenced their derivation and were recognised as separate popular dialects, although many, especially the educated persons, still understood Prakrit.64" If, therefore, like the Sūtradhāra6 of Bhavabhūti of his drama, the Uttara-rāmacarita, one were to become a contemporary of Vākpatirāja and a resident of Kanyakubja, he would have to be conversant with three languages viz. Sanskrit, Prakrit and the provincial Apabhramsa. The official court language would, of course, be Sanskrit. When he happens to meet the king, his courtiers or 64. Pandit, 'Gaüdavaho, Introduction, P. lxiv. 65. एषोऽस्मि कार्यवशादायोध्यकस्तदानींतनश्च संवृत्तः । उत्तररामचरित. Act I Page #117 -------------------------------------------------------------------------- ________________ (c) men of distinction at the palace, he would have to converse with them in Sanskrit, which would be the official language of administration, judiciary, correspondence within the state or inter-state, royal proclamations, edicts or such other important political documents. Meeting ladies of the uppar classes, he will find them talking to him in Prakrit, chiefly the Sauraseni. Stepping on the streets, he will come across masses of men belonging to the lower strata of the society, engaged in various professions and occupations, who would speak in their own native, 'unrefined', Apabhramśa-like dialect, since literacy might not be quite high in those days. Visiting temples, Sanghas, Pariṣads or Mathas where teaching, discussions, debates or conferences of a religious or. metaphysical nature are carried on, he would find that Sanskrit alone is the medium of dialogues among the participants. Going over to the theatrical halls for entertainment, he would witness the dances or the dramatic performances of playwrights like Kālīdāsa, Śrīharṣa or their contemporary Bhavabhūti, presented in diverse dialects. For musical concerts, the songs selected might be mainly from Prakrit or even Apabhramsa, like those in the dramas of Kalidasa, while for the illiterate masses, popular folk-songs or lyrical melodies, mainly in their provincial dialect viz. Apabhramsa, might have been the only feature of their entertainment. Page #118 -------------------------------------------------------------------------- ________________ कइराअ-बप्पइराअस्स ग उ ड व हो। मङ्गलाचरणम् पढमं चिअ धवल-कओववीअमंबुरुह-गोअरं णमह । हरि-जढर-णिग्गमुक्खित्त-णाल-सुत्तं पिव सयंभुं ॥१॥ सो जअइ कणिआ-चलअ-गब्भ-परिगूढ-विअड-बोअम्मि । जो वसई णिहाणीकअ-बहु-बंभंडे व्व कमलम्मि ॥२॥ तं पणमह तिगिच्छि-च्छलेण णिवसइ णिवेस-कमलम्मि । जस्स परमाणु-णिवहो व्व भुवण-णिम्माण-पडिवण्णो॥३॥ अट्ठिअमावत्तंती सो जअइ जवुज्जअस्स सा जस्स । फलिहक्खावलि-कज्जम्मि घडइ बंभंड-परिवाडी ॥४॥ पणमह हेट-ट्ठिअ-विअड-सेस-बिस-कंद-कंदलाहिंतो। पडिभिण्ण-कण्ह-पंकं विणिग्गमं णाहि-णलिणस्स ॥ ५॥ विअड-ससि-मंडलाअंत-सलिल-भरिअम्मि भुवण-वलअम्मि । हरिणो हरिण-च्छाअं विलास-परिसंठिअंजअइ ॥६॥ कविराज-वाक्पतिराजस्य . गौड व धम् प्रथममेव धवलकृतोपवीतमम्बुरुहगोचरं नमत । हरिजठरनिर्गमोत्क्षिप्तनालसूत्रमिव स्वयंभुवम् ॥१॥ स जयति कर्णिकावलयगर्भपरिगृढविकटबीजे । यो वसति निधानीकृतबहुब्रह्माण्ड इव कमले॥२॥ तं प्रणमत पद्मरजश्छलेन निवसति निवेशकमले। यस्य परमाणुनिवह इव भुवननिर्माणप्रतिपन्नः॥३॥ अस्थितमावर्तमाना स जयति जपोद्यतस्य सा यस्य । स्फटिकाक्षावलिकार्ये घटते ब्रह्माण्डपरिपाटी ॥४॥ प्रणमताधास्थितविकटशेषबिसकन्दकन्दलात्। प्रतिभिन्नकृष्णपकं विनिर्गमं नाभिनलिनस्य ॥५॥ विकटशशिमण्डलायमानसलिलभृते भुवनवलये। हरेहरिणच्छायं विलासपरिसंस्थितं जयति ॥६॥ ५. उभिण्णं° for पडिभिण्णं'. विणिग्गयं. Page #119 -------------------------------------------------------------------------- ________________ गउडवहो असुरोरद्वि-णिहंसण-विसट्ट-धूमावलंबि-णह-हीरो। रख-रोस-गहिअ-घण-मंडलो व्व णर-केसरी जअइ ॥७॥ तं णमह समोसरिआ णहग्ग-विहडाविओरवीढस्स । जस्स दइचम्मि अलद्ध-ववसिअच्चेअ भुअदंडा ॥८॥ णमह विआरिअ-दगुइंद-रुहिर-पल्लविअ-गअण-पेरंतं । रिउ-चह-समय-पसारिअ-संझं शिव महुमह-मइंदं ॥९॥ मुक्के वि णर-मइंदत्तणम्मि बोकार-कलुसिअ-गलस्स । हरिणो जअइ चिरं विहअ-सद्द-परिघग्घरा वाणी ॥१०॥ अवहीरिअ-दिग्गअ-चंद-हरिण-पलयन्म-जाल-रंसिअस्स । असुरेचिअ संरंभा जति माया-मइंदस्स ॥११॥ रव-रोस-दलिअ-घण-णिरवलंब-संघडिअ-तडि-कडप्पो व्व । णर-हरिणो जअइ कडार-केसरो कंधरा-बंधो॥ १२॥ सो जअइ गोव-भावे जो विमलिअ-गूढ-णाहि-णलिणाहि । णीसरमाणेहिं चेअ परिमलं वहइ ससिएहि ॥ A || दाढा महा-वराहस्स वअण-मग्गेण णिग्गआ जइ । उअर-ट्ठिअ-णाही-कमल-कंद-मूलाहि व मुणाली ॥ १३ ॥ असुरोरोऽस्थिनिघर्षणविकसितधूमावलम्बिनखप्रान्तः । रवरोषगृहीतघनमण्डल इव नरकेसरी जयति ॥७॥ तं नमत समवसृता नखाग्रविघटितोरस्पीठस्य । यस्य दैत्येऽलब्धव्यवसाया एव भुजदण्डाः ॥८॥ नमत विदारितदनुजेन्द्ररुधिरपल्लवितगगनपर्यन्तम् । रिपुवधसमयप्रसारितसंध्यमिव मधुमथमृगेन्द्रम् ॥९॥ मुक्तेऽपि नरमृगेन्द्रत्वे बुक्कारकलुषितगलस्य। हरेर्जयति चिरं विहतशब्दपरिघर्घरा वाणी ॥ १०॥ अवधीरितदिग्गजचन्द्रहरिणप्रलयाभ्रजालरसितस्य। असुर एव संरम्भा जयन्ति मायामृगेन्द्रस्य ॥ ११॥ रवरोषदलितघननिरवलम्बसंघटिततडित्समूह इव । नरहरेजयति कडारकेसरः कंधराबन्धः ॥१२॥ स जयति गोपभावे यो विमर्दितगूढनाभिनलिनात् । निःसरद्भिरेव परिमलं वहति श्वसितैः।।।। दंष्ट्रा महावराहस्य वदनमार्गेण निर्गता जयति। उदरस्थितनाभिकमलकंदमूलादिव मृणाली ॥१३॥ ७. °रोसमहिय° ८. वीढम्मि for वीढस्स. Page #120 -------------------------------------------------------------------------- ________________ मङ्गलाचरणम् तं णमह जो वराहत्तणम्मि फण-मणि-घडत-पडिबिंबो । सेस-ट्ठिअं पि वसुहं वहइ व्च पहाव-संकेतो॥ १४ ॥ हेट-ट्ठिअ-मूर-गिवारणाअ छत्तं अहो इव वहंती। जभइ ससेसा वाराह-सास-दूरुक्खआ पुहवी ॥ १५॥ अंगाइँ विण्हुणो वामणत्तणे विसम-मास-थउडाई। मडहोअर-णपहुप्पंत-भुवण-भरिआई व जति ॥१६॥ जअइ धरमुद्धरंतो भर-णीसारिअ-मुहग्ग-चलणेण । णिअ-देहेण करेण व पंचंगुलिणा महा-कुम्मो ॥१७॥ रक्खर वो रोम-लआ माया-महिलत्तणे महुमहस्स । गूढोअर-तामरसाणुसारिणी भमर-माल व ॥१८॥ सो जअइ जस्स जुवइत्तणम्मि खामोअरोसरंतेहिं । भुवणेहि व थण-जहणाण गारवं किं पि णिवडिअं॥१९॥ सो जअइ जामइल्लाअमाण-मुहलालि-चलअ-परिआलं। लच्छि -णिवसंतेउर-वई व जो वहइ वणमालं ॥२०॥ तं नमत यो वराहत्वे फणामणिघटमानप्रतिबिम्बः । शेषस्थितामपि वसुधां वहतीव प्रभावसंक्रान्तः ॥१४॥ अधःस्थितसूर्यनिवारणाय छत्रमध इव वहन्ती। जयति सशेषा वाराहश्वासदूरोत्क्षिप्ता पृथिवी ॥१५॥ अगानि विष्णोर्वामनत्वे विषममांसस्थपुटानि । अल्पोदरनप्रभवद्भुवनभृतानीव जयन्ति ॥१६॥ जयति धरामुद्धरन भरनिःसारितमुखाग्रचरणेन । निजदेहेन करेणेव पञ्चाङ्गुलिना महाकूर्मः ॥१७॥ रक्षतु वो रोमलता मायामहिलात्वे मधुमथनस्य । गूढोदरतामरसानुसारिणी भ्रमरमालेव ॥१८॥ स जयति यस्य युवतित्व क्षामोदरापसद्भिः । भुवनैरिव स्तनजघनानां गौरवं किमपि निर्वतितम् ॥१९॥ स जयति यामिकायमानमुखरालिवलयवेष्टिताम् । लक्ष्मीनिवेशान्तःपुरवृतिमिव यो वहति वनमालाम् ॥ २०॥ १५. हेठागय° १८. भमरपंतिव्व. १९. थणरमणाण २०. तं णमह for सो जयइ. Page #121 -------------------------------------------------------------------------- ________________ गउडवहो बालत्तणम्मि हरिणो जअइ जसोआएँ चुंबिअं वअणं । पडिसिद्ध-णाहि-मग्गुद्ध-णिग्गअं पुंडरीअं व ॥ २१॥ णह-रेहा राहा-कारणाओ करुणं हरंतु वो सरसा। वच्छ त्थलम्मि कोत्थुह-किरणाअंतीओ कण्हस्स ॥२२॥ ते णमह जेण अजवि विलूण-कंठस्स राहुणो वलइ । दुक्खमणिचरिअं चिअ अमूल-लहुएहि सासेहिं ॥२३॥ पणमह बलस्स हुंकार-भअ-वसा घोलमाण-जउणे व्य । मअ-दोस-सिढिल-कसणावरिल्ल-संदाणिए चलणे ॥२४॥ अंतो-संलीण-फणा-सहस्स-रअण-प्पहं पिव वमंती । हलिणो मआरुणा विद्दवेउ दुरिआई वो दिट्ठी ॥ २५ ॥ अप्पाग-गमिअ-विअणत्तणेण भर-दलिअ-सेस-कुम्माण । णिरुवालंभं बल-केसवाण परिवग्गिअं जअइ ॥ २६ ॥ तं णमह पीअ-वसणं जो वहइ सहाव-सामल-च्छा। दिअस-णिसा-लअ-णिगम-विहाअ-सबलं पिव सरीरं ॥ २७॥ बालत्वे हरेर्जयति यशोदया चुम्बितं वदनम्। प्रतिषिद्धनाभिमार्गोवनिर्गतं पुण्डरीकमिव ॥२१॥ नखरेखा राधाकारणाः करुणां हरन्तु वो सरसाः। वक्षःस्थले कौस्तुभकिरणायमानाः कृष्णस्य ॥ २२॥ तं नमत येनाद्यापि विलूनकण्ठस्य राहोर्वलति। दुःखमकथितमेवामूललघुकैः श्वासैः ॥ २३॥ प्रणमत बलस्य हुंकारभयवशाद् घूर्णमानयमुनाविव । मददोषशिथिलकृष्णोत्तरीयसंदानितौ चरणौ ॥२४॥ अन्तःसंलीनफणासहस्ररत्नप्रभामिव वमन्ती। हलिनो मदारुणा विद्रावयतु दुरितानि वो दृष्टिः ।। २५॥ आत्मगमितवेदनत्वेन भरदलितशेषकर्मयोः। निरुपालभं बलकेशवयोः परिवल्गितं जयति ॥२६॥ तं नमत पीतवसनं यो वहति स्वभावश्यामलच्छायम्। दिवसनिशालपनिर्गमविभागशवलमिव शरीरम् ।। २.७॥ २३. च लइ for वलइ. मूललहूएहिं for अमूललहुएहिं. २६. अणुवा° for पिरुवा. Page #122 -------------------------------------------------------------------------- ________________ मङ्गलाचरणम् सिरि-थण-णिवेस-मग्गा जति भिण्णंगराअ-णिव्वडिआ । वच्छम्मि णाहि-णलिणी-दलाअमाणा महुमहस्स ॥२८॥ सो जअइ जस्स णाडाल-लोअणासंगिणी भुमअ-लेहा । अन्ज वि दीसइ कामस्स दाह-कसणा धणु-लअ व ॥२९॥ तं णमह काम-णेहा अज वि धारेइ जो जडा-बद्धं । तइअ-णअणग्गि-णिवडण-कअ-ववसाअं पिव मिअंकं ॥३०॥ सो वो सुहाइँ उवणेउ विअड-तइअच्छि-पेल्लिअं जस्स । णिवसइ सीसम्मि ससि-च्छलेण णिअअं पिव णडालं ॥ ३१ ॥ कट्टिअ-कुसुम-रउक्कर-कडार-चाव-च्छलेण सो जअइ । अहिधाविऊण गिलिओ व्व जस्स तइअच्छिणा कामो॥३२॥ मउडुच्छंग-परिग्गह-मिअंक-जोण्हावभासिणो णमह । णिचं चिअ पसुबइणो परिट्टि वामण-च्छाअं ॥ ३३॥ केयूरोरअ-सुंकार-संकुले बाण-भुअ-वण-च्छेआ। सो जअइ सणीसासे व वहइ जो अमरिसा बाहू ॥ B || श्रीस्तननिवेशमार्गा जयन्ति भिन्नागरागनिवर्तिताः। वक्षसि नाभिनलिनीदलायमाना मधुमथनस्य ॥२८॥ स जयति यस्य लालाटलोचनासगिनी भ्रलेखा । अद्यापि दृश्यते कामस्य दाहकृष्णा धनुर्लतेव ॥ २९॥ तं नमत कामस्नेहादद्यापि धारयति यो जटाबद्धम् । तृतीयनयनाग्निनिपतनकृतव्यवसायमिव मृगादकम् ।। ३०॥ स वः सुखान्युपनयतु विकटतृतीयाक्षिप्रेरितं यस्य । निवसति शीर्षे शशिच्छलेन निजकमिव ललाटम् ॥३१॥ कृष्टकुसुमरजउत्करकडारचापच्छलन स जयति । अभिधाव्य गिलित इव यस्य तृतीयाक्ष्णा कामः ॥ ३२॥ मुकुटोत्सङ्गपरिग्रहमृगाइकज्योत्स्नावभासिनो नमत । नित्यमेव पशुपतेः परिस्थित वामनच्छायम् ॥३३॥ केयूरोरगसूत्कारसकुलौ बाणभुजवनच्छेदात् ॥ स जयति सनिःश्वासाविव वहति योऽमोद् बाहू ॥ Bu २८. पंकय for णलिणी २१. कसिणा' for कसणा' ३३. हासिणो for भासियों Page #123 -------------------------------------------------------------------------- ________________ गउडवहो उद्धं अंधअ-रिउगो णअणं पजलिअ-तारअं णमह । उक्करिसिअ-पडिचकं व चकिणो बाणभंगम्मि ॥c॥ जमिअ-सिहंडस्स वि विसहरेण हत्थो पिणाइणो जअइ । लंबि-जडा-भास फणा-रअण मऊहेसु घोलंतो ॥ D॥ कुविआइ चलण-पणो रहसुक्खित्त-मउली हरो जअइ । सीस-द्विअ-बंभ-कवाल-फंस-संकाएँ व उमाए ॥ E ॥ तं पणमह अज वि वहइ तिवहआ-बीइ-भंग-कुडिलाई। जस्स जडा-बंध-णिवेस-विसमिआई व सलिलाइं॥ F || जअइ जडा-संजमणं पसुवइणो जलहि-महण-विरमम्मि । सिहिलेण सेल-णिहसण-किलंत-बच्छेण वामण-च्छाअं ॥ ३४ ॥ पत्यारोसण-तरलिअ-करंगुली-मलिअ-तंबिर-णडालं। पडिसिद्ध-तइअ-णअणुग्गमं व णमिमो हर-किराअं ॥३५॥ सो जअइ झत्ति-कवलिअ-विसस्स कंठम्मि जस्स णिव्वडिआ । खण-दिण्णुव्वत्त-कअंत-पास-णिहसोवमा रेहा ॥३६॥ ऊर्ध्वमन्धकरिपोनयनं प्रज्वलिततारकं नमत। उत्कृष्ट प्रतिचक्रमिव चक्रिणो बाणभङ्गे ॥C॥ यमितशिखण्डस्यापि विषधरेण हस्तः पिनाकिनो जयति । लम्बिजटाभासफणारत्नमयूखेषु घूर्णमानः ॥ D॥ कुपितायाश्चरणप्रणतो रभसोत्क्षिप्तमौलिहरो जयति । शीर्षस्थितब्रह्मकपालस्पर्शशङ्कयेवोमायाः ॥ E॥ तं प्रणमताद्यापि वहति त्रिपथगावीचिभद्गकुटिलानि। यस्य जटाबन्धनिवेशविषमितानीव सलिलानि ॥ F॥ जयति जटासंयमनं पशुपतेर्जलधिमथनविरमे। शिथिलेन शैलनिघर्षणक्लान्तवक्षसा वासुकिना ॥ ३४॥ पार्थारोषणतरलितकराङ्गुलिमर्दितताम्रललाटम् । प्रतिविद्धतृतीयनयनोद्गममिव नमामो हरकिरातम् ॥ ३५॥ स जयति झटितिकवलितविषस्य कण्ठे यस्य निर्वतिता। क्षणदत्तोदत्तकृतान्तपाशनिघर्षोपमा रेखा ॥ ३६॥ ३४. 'किलित देहेण for किलंतवच्छेण Page #124 -------------------------------------------------------------------------- ________________ मङ्गलाचरणम् तं पणमह जो सीसाओ कह वि ल्हसिअ -द्विअं समुव्वहह । अज्ज वि कुसुमीकअ - केसवच्छि-वत्तं व तइअच्छि ॥ ३७ ॥ उवरि-द्विअ-चंदालोअ - पुंजिआ जइ कंठ-मूलम्मि । सीस-च्छाय व विस पहामई थाणुणो रहा ॥ ३८ ॥ देहद्धद्ध - परिद्विअ - गोरि-हराराहणेक- हिअअं व । खंडत्तणेण पणमह परिद्विअं तिणअण-मिअंकं ।। ३९॥ तं णमह जस्स मुह-घडिअ - ससि अला- सुत्तिणा चिरं पीआ । सीसम्म अण्हेण व सुर-सरि-धारा कवालेण ॥ ४० ॥ घोलिर- कडार-तारं डाल - णअणं पिणाइणो णमह । अज्ज वि खआहुईक अ - जलंत - बंभंड - पिंड व ॥ ४१ ॥ तं मह कुलं पिव जस्स सुलह-संभावणं परिहरंतो । अज्ज व बाणमणंगो णो मुअइ भया कुमारम्मि ॥ ४२ ॥ सा जअ णेउरिल्लेण जीऍ चलणेण ताडिअ-क्खंधो। उब्भिण्ण-रुहिर - कुसुमो जाओ महिसासुरासोओ ॥ ४३ ॥ तं प्रणमत यः शीर्षात् कथमपि भ्रष्टस्थितं समुद्रहति । अद्यापि कुसुमीकृत केशवाक्षिपत्रमिव तृतीयाक्षि ॥ ३७ ॥ उपरिस्थितचन्द्रालोकपुञ्जिता जयति कण्टमूले । शीर्षच्छायेव विषप्रभामयी स्थाणो रेखा ॥ ३८ ॥ देहार्घार्धपरिष्ठितगौरीहराराधैन कहृदयमिव । खण्डत्वेन परिष्ठितं त्रिनयनमृगाकम् ॥ ३९ ॥ तं नमत यस्य मुखघटितशशिकला शुक्त्या । शीर्षे सतृष्णेनेव सुरसरिद्वारा कपालेन ॥ ४० ॥ घूर्णनशीलकडारतारं ललाटनयनं पिनाकिनो नमत | अद्यापि क्षयाहुती कृतज्वलद्ब्रह्माण्डपिण्डमिव ॥ ४१ ॥ तं नमत कुलमिव यस्य सुलभसंभावनां परिहरन् । अद्यापि बाणमनगो न मुञ्चति भयात् कुमारे ॥ ४२ ॥ सा जयति नूपुरवता यस्याश्चरणेन ताडितस्कन्धः । उद्भिन्नरुधिरकुसुमो जातो महिषासुराशोकः ॥ ४३ ॥ ४१. जयइ for णमह. उग्गिण्ण° for 'उब्भिण्ण. Page #125 -------------------------------------------------------------------------- ________________ उडवो पढम- हरालिंगण - लज्जिआऍ अजाऍ वो सुहं देतु । कंठ - पहावलंबण- थोअ-त्थामाइँ अच्छी ॥ ४४ ॥ भमिअं पलय - पओसे विविह कवालम्मि णमह कालीए । मिलिआसेस- णिसा-लक्ख विसम - बहु-चंद खंडे व्व ॥ ४५ ॥ डिंब वो चामुंडाऍ पिहु - सिरा- दंड - मंडणं हर । महोअर - पहुपंत - वलअ- भरिअं पिव सरीरं ॥ ४६॥ सा जअइ चउ-मुहासण-तामरस- दलोअरेसु दुल्लुलिआ । क - जीहा - विहे अजा णिमिअ-पअं परिब्भमइ ॥ ४७ ॥ तं णमह जस्स दीस बिंबं विच्छाअ-लंछण-च्छायं । गंगा-णिग्गम-परिगलिअ-मज्झ लावण्ण-तुच्छं व ॥ ४८ ॥ वेरुलिअ - णिहा तं णमह जस्स ते संदणं परिवर्हति । तद्दिस - पढम- पेल्लिअ-तम- मइलंगा इव तुरंगा ॥ ४९ ॥ जअइ जअ - रक्खणे पुंजिअं व जं फुरइ पअणुअं रविणो । पलयम्मि जं च पविरल्लिअं व बहलाइ गो-जालं ॥ ५० ॥ ८ प्रथमहरालिङ्गनलज्जिताया आर्याया वः सुखं दत्ताम् । कण्ठप्रभावलम्बनस्तोकस्थामनी अक्षिणी ||४४ || भ्रान्तं प्रलयप्रदोषे विविधकपाले नमत काल्याः । मिलिताशेषनिशालक्षविषमबहुचन्द्रखण्ड इव ॥ ४५ ॥ डिम्बं वश्चामुण्डायाः पृथुशिरादण्डमण्डनं हरतु । तनूदरनप्रभूतान्त्रवलयभृतमिव शरीरम् ॥ ४६ ॥ सा जयति चतुर्मुखासनदलोदरेषु दुर्ललिता | कविजिह्वानिवहेषु च या निहितपदं परिभ्रमति ॥ ४७ ॥ तं नमत यस्य दृश्यते बिम्बं विच्छायलाञ्छनच्छायम् । गङ्गा निर्गमपरिगलितमध्यलावण्यतुच्छमिव ॥ ४८ ॥ वैडूर्यनिभास्तं नमत यस्य ते स्यन्दनं परिवहन्ति । प्रतिदिवसप्रथमप्रेरिततमोमलिनाङ्गा इव तुरंगाः ॥ ४९ ॥ जयति जगद्रक्षणे पुञ्जितमिव यत् स्फुरति प्रतनुकं रवेः । प्रलये यच्च प्रविस्तृतमिव बहलायते गोजालम् ॥ ५० ॥ ४५. जयइ for णमह ४६. खामोअरणपहुत्तंतवलयवलियं पिव. ४७. वहेसु व for "वहेसु अ. ५०. पविरेल्लियं पि. Page #126 -------------------------------------------------------------------------- ________________ मङ्गलाचरणम् तं णमह कोल-तुलणे सअल-फणा-मणि-पसत्त-पडिबिंबं । उव्वहइ व जो बहु-सिर-विहत्त-लहुअंधरा-वलयं ॥५१॥ पणमह कालिंदी-सलिल-दंड-घडिअं व सुर-सरि-प्पवहं । दंत-खंभं वीसंत-विअड-हत्थं गअ-मुहस्स ॥ ५२॥ तं णमह गअ-मुहं विअड-दंत-कर-दंड-कलण-लीलासु । मिलिअ-हिमवंत-विज्झे व्व कुणइ जो मेरु-पब्भारे ॥५३॥ गण-वइणो सइ-संगअ-गोरी-हर-पेम्म-राअ-विलिअस्स । दंतो वाम-मुहद्धंत-पुंजिओ जअइ हासो च ॥ ५४ ॥ णमह दणुएंद-णिहणे माआ महु-सूअणं उर्वतीए । माणिअ-तरलत्तण-विन्भमा भमिआई लच्छीए ॥ ५५॥ • हत्थालांबिअ-पंकअ-मिअंकमुअीओ णिग्गअं जअइ । आसंघिअ-णिअ-आणण-सोहग-गुणाएँ व सिरीए ॥५६॥ कोसुम-धणु-बाण-ग्गह-सोरह-लग्ग-भमरे व्व कामस्स । ओप्पुंसिअ-रइ-पणअंसु-कज्जलंके करे णमह ॥ ५७॥ तं नमत कोलतुलने सकलफणामणिप्रसक्त प्रतिबिम्बम् । उहतीव यो बहुशिरोविभक्तलघुकं धरावलयम् ॥५१॥ प्रणमत कालिन्दीसलिलदण्डघटितमिव सुरसरित्प्रवाहम् । दन्तस्तम्भ विश्रान्तविकटहस्तं गजमुखस्य ॥५२॥ तं नमत गजमुखं विकटदन्तकरदण्डकलनलीलासु। मिलितहिमवद्विन्ध्यानिव करोति यो मेरुप्रारभारान् ॥५३॥ गणपतेः सदासङ्गतगौरीहरप्रेमरागवीडितस्य । दन्तो वानमुखान्तिपुञ्जितो जयति हास इव ॥५४॥ नमत दनुजेन्द्रनिधने मायामधुसूदनमुपयन्त्याः । मानिततरलत्वविभ्रमाणि भ्रान्तानि लक्ष्याः ॥५५॥ हस्तालम्बितपकजमृगाकमुदधेर्निर्गतं जयति । संभावितनिजाननसौभाग्यगुणाया इव श्रियाः ॥५६॥ कौसुमधनुर्वाणग्रहसौरभलग्नभ्रमराविव कामस्य । उत्प्रोञ्छितरतिप्रणयाश्रुकज्जलाको करौ नमत ॥५७॥ ५१. समत्तपडिविवं, घडन्तपडिविवं. ५४. दन्तो वलियमुहद्धत' ५५. दमणे for णिहणे. ५७. ओप्पुसिय for ओप्पुंसि. Page #127 -------------------------------------------------------------------------- ________________ गउडवहो देउ सुहं वो पसु-वइ-सिराहि गोरी-विसरिअव्वेहि । सोवालंभ व्व हिमालअंक-परिघोलिरी गंगा ॥ ५८॥ सा जअइ हर-सिरत्थम्मि जीऍ सालिलम्मि घोलिर-कवालो । अज वि पिआमहत्तमणहं चउराणणो वहइ ॥ ५९॥ हरि-चलण-णह-प्पहाए विच्छोलिअं व पढमअं । हर-ससिणो पाअएहिं संवलिअ व वीअअं॥६० ॥ गहिअ-हिम-च्छाअ व तुहिणद्दि-समावडणए । कारण-परिसुद्धअं व गंगाएँ णमह सलिलअं॥६१॥ __ ददातु सुखं वः पशुपतिशिरसो गौरीखेदैः। सोपालम्भेव हिमालयादकपरिघूर्णनशीला गन्गा ॥५८॥सा जयति हरशिरःस्थे यस्याः सलिले घूर्णनशीलकपालः। अद्यापि पितामहत्वमनघं चतुराननो वहति ॥ ५९॥ हरिचरणनखप्रभया धौतमिव प्रथमकम् । हरशशिनः पादैः संवलितमिव द्वितीयकम् ॥६०॥ गृहीतहिमच्छायकमिव तुहिनाद्रिसमापतने। कारणपरिशुद्धमिव गङ्गाया नमत सलिलम् ॥ ६१ ॥ Page #128 -------------------------------------------------------------------------- ________________ अथ कविप्रशंसा इह ते जति कइणो जमिणमो जाण सअल-परिणामं । वाआसु ठिअं दीसइ आमोअ-घणं व तुच्छं व ॥ ६२॥ . णिअआऍच्चिअ वाआएँ अत्तणो गारवं णिवेसंता। जे एंति पसंसंचिअ जअंति इह ते महा-कइणो॥६३॥ दोगचम्मि वि सोक्खाइँ ताण विहवे वि होति दुक्रवाई । कच-परमत्थ-रासिआइँ जाण जाति हिअआई॥६४॥ उम्मिल्लइ लायण्णं पअअ-च्छाआएँ सकस-चआणं । सकअ-सकारुकरिसणेण पअअस्स वि पहावो ॥६५॥ ठिअमडिअं व दीसइ अठिअंपि परिडिअं व पडिहाइ । जह-संठिअं च दीसइ सुकईण इमाओ पयईओ॥६६॥ विणअ-गुणो दंडाडंबरो अ मंडंति जह णरिंद-सिरिं। तह टंकारो महुरत्तणं अ वा पसाहेति ॥६७॥ सोहेइ सुहावेइ अ उबहुजंतो लवो वि लच्छीए। देवी सरस्सई उण असमग्गा कि पि विणडेइ ॥ ६८॥ इह ते जयन्ति कवयो जगदेतद् येषां सकलपरिणामम् । वाचासु स्थितं दृश्यत आमोदधनं वा तुच्छ वा ॥ ६२ ॥ निजयैव वाचात्मनो गौरवं निवेशयन्तः। ये यन्ति प्रशंसामेव जयन्तीह ते महाकवयः॥६३ ॥दौर्गत्येऽपि सुखानि तेषां विभवेऽपि भवन्ति दुःखानि। काव्यपरमार्थरसिकानि येषां जायन्ते हृदयानि ॥६४॥ उन्मीलति लावण्यं प्राकृतच्छायया संस्कृतपढ़ानाम्। संस्कृतसंस्कारोत्कर्षण प्राकृतस्यापि प्रभावः ॥६५॥ स्थितमस्थितमिव दृश्यतेऽस्थितमपि परिष्ठितमिव प्रतिभाति । यथासंस्थितं च दृश्यते सुकवीनामेताः पदव्यः॥६६॥ विनयगुणो दण्डाडम्बरश्च मण्डयतो यथा नरेन्द्रश्रियम् । तथा टड्कारो मधुरत्वं च वाचं प्रसाधयतः॥६७॥ शोभयति सुखयति चोपभुज्यमानो लवोऽपि लक्ष्म्याः । देवी सरस्वती पुनरसमग्रा किमपि विनाटयति ॥६॥ ६: निसेवंता. ६४. णवर for होति. ६५. सक्कयपयाण. ६६. तहठियं व for परिठियं व. ६८. सुहावेइ व; कं न, किं न for किं पि. Page #129 -------------------------------------------------------------------------- ________________ १२ गउडवो महुमह - विअअ - पत्ता वाआ कह णाम मउलउ इमम्मि । पदम - कुसुमाहि तलिणं पच्छा - कुसुमं वण-लआण ॥ ६९ ॥ लग्गिहि ण वा सुअणे वयणिज्जं दुज्जणेहि भण्णंतं । ताण पुण तं सुअणाववाअ - दोसेण संघडइ ॥ ७० ॥ पर-गुण- परिहार- परंपराएँ तह ते गुणण्णुआ जाओ । जाहिं चित्र जह गुणेहि गुणिणो परं पिसुणा ॥ ७१ ॥ जं णिम्मला विखिति हंत विमलेहि सज्जण-गुणेहिं । तं सरिसं ससि - अर-कारणाऍ करि-दंत-विअणाए ॥ ७२ ॥ जाण असमे हि विहिआ जाअइ जिंदा समा सलाहा वि । जिंदा वि हि विहिआ ण ताण मण्णे किलामेइ ॥ ७३ ॥ दंतु णिअअ - गुण - गारवम्मि अद्दिदु-पर- मुह-च्छाआ । गरुआ स- सील- दोला अमाण-पर- दिट्ठ- मुह-राआ ॥ ७४ ॥ बहुओ सामण्ण - महत्तणेण ताणं परिग्गहे लोओ । कामं गआ पसिद्धिं सामण्ण- कई अओच्चे ।। ७५॥ मधुमथविजयप्रयुक्ता वाक् कथं नाम मुकुलयत्वस्मिन् । प्रथमकुसुमात् तर्लिन पश्चात्कुसुमं वनलतानाम् ॥ ६९ ॥ लगिष्यति न वा सुजने वचनीयं दुर्जनैर्भण्यमानम् । तेषां पुनस्तत्सुजनापवाददोषेण संघटते ॥ ७० ॥ परगुणपरिहारपरंपरया तथा ते गुणज्ञा जाताः । जातास्तैरेव यथा गुणैर्गुणिनः परं पिशुनाः ॥ ७१ ॥ यन्निर्मला अपि विद्यन्ते हन्त विमलैः सज्जनगुणैः । तत्सदृशं शशिकरकारणया करिदन्तवेदनया ।। ७२ ।। येषामसमैर्विहिता जायते निन्दा समा श्लाघापि । निन्दापि तैर्विहिता न तेषां मन्ये कुमयति ॥ ७३ ॥ नन्दन्तु निजकगुणगौरवेऽदृष्टपर मुखच्छायाः । गुरवः स्वशीलदोलायमान परदृष्टमुखरागाः ॥ ७४ ॥ बहुः सामान्यमतित्वेन तेषां परिग्रहे लोकः । कामं गताः प्रसिद्धिं सामान्यकवयोऽत एव ॥ ७५ ॥ ७१. गुणुण्णया ७५. गुणत्तणेण for महत्तणेण. Page #130 -------------------------------------------------------------------------- ________________ कविप्रशंसा सुअण-सहावे वि गओ जडम्मि कत्तो गुणो समुल्लसइ । रविणो वि जलम्मि ठिअं पडिबिंबमहोमुहं फुरइ ॥ ७ ॥ हरइ अणू वि पर-गुणो गरुअम्मि वि णिअ-गुणे ण संतोसो। सीलस्स विवेअस्स अ सारमिणं एत्तिअं चेअ ॥ ७६ ॥ इअरे वि फुरंति गुणा गुरूण पढमं कउत्तमासंगा। अग्गे सेलग्ग-गआ इंदु-मऊहा इव महीए ॥ ७७॥ णिव्वाडंताण सिवं सअलं चिअ सिवअरं तहा ताण । णिबडइ कि पि जह ते वि अप्पणा विम्हअमुर्वेति ॥ ७८ ॥ पासाम्म अहंकारी होहिइ कह वा गुणाण विवरुक्खे । गव्वं ण गुणि-गअ-मओ गुणत्थमिच्छंति गुण-कामा ॥ ७९ ॥ अहिलंघिऊण लोअं ठिआण एक्कत्तणेण गरुआण । बीआवेक्वी अवलंबिऊण कं मच्छरो फुरउ ॥ ८०॥ णिअ-मइ-संदेहोच्चिअ मइ-संदेहावलोअणे जाण । होति विआर-ट्टाणं ठिअ-रूआ ते ण लोअस्स ॥ ८१॥ सुजनस्वभावेऽपि गतो जडे कुतो गुणः समुल्लसति । रवेरपि जले स्थितं प्रतिबिम्बमधोमुखं स्फुरति ॥G॥ हरत्यगुरपि परगुणो गुरावपि निजगुणे न संतोषः। शीलस्य विवेकस्य च सारमेतदियदेव ॥७६ ॥ इतरस्मिन्नपि स्फुरन्ति गुणा गुरूणां प्रथमं कृतोत्तमासङ्गाः। अग्रे शैलाग्रगता इन्दुमयूखा इव मह्याम् ॥ ७७॥ निर्वतयमानानां शिवं सकलमेव शिवतरं तथा तेषाम् । निर्वर्तते किमपि यथा तेऽप्यात्मना विस्मयमुपयन्ति ।। ७८॥ पार्श्वेऽहङ्कारी भविष्यति कथं वा गुणानां विपरोक्षे। गर्वो न गुणिगतमदो गुणस्थमिच्छन्ति गुणकामाः ॥७१॥ अभिलइन्ध्य लोकं स्थितानामेकत्वेन गुरूणाम् । द्वितीयापेक्ष्यवलम्ब्य के मत्सरः स्फुरतु ॥ ८०॥ निजमतिसंदेह एव मतिसंदेहावलोकने येषाम् । भवन्ति विचारस्थानं स्थितरूपास्ते न लोकस्य ॥८१॥ ७६. असंतोसो; रमियध्वं for सारमिण. ८०. गुरुयाण; फुरइ. Page #131 -------------------------------------------------------------------------- ________________ गउडवहो तुच्छा-सुहेण विज्जाएँ मच्छराडंबरो खल-अणस्स । दुक्खेण सज्जणाणं हियउकंपो समिज्जति ॥ ६ ॥ सुकई...... भेसु जाण परिसंठिआ णामाई। णिअअ-णिबंधेसु अ ताण णणु समत्तं च काअद्धं ॥1॥ पाणमइआओ जाणं धरंति कव्वेसु वण्ण-मालाओ। ''भावा जीअस्स ते जिअंतिचिअ मा वि ॥ ३ ॥ किं रतुसमारूढ-गुणाण जीविअं लद्ध-पिसुण-भावं व्य । तेहि पसंसिजंतो वि जं गुणी अ पत्तिइअइ ॥ K॥ सा जअइ मई गुरुआ गमण-पडिबोह-कारणा........ । पडिबोह-संकमा जा स व पडिवज्जइ सरुवं ॥ ५ ॥ जो अप्पणाण सारं पेच्छइ अण्णस्स सो वि पीहेइ । पडिवजइ जो वि पराओं सो वि ........ ओत्तेआ॥ M | गुणिणा अहमा अ ठिआण णवर ताणं च दो च्चिअ विसेसा। सो वि अहमोच्चिअ कओ मज्झिम-संभावणा जस्स || N ॥ तुच्छसुखेन विद्याया मत्सराडम्बरः खलजनस्य । दुःखेन सज्जनानां हृदयोत्कम्पाः शाम्यन्ते ॥6॥सुकवि...... येषां परिसंस्थितानि नामानि। निजकनिबन्धेषु च तेषां ननु समाप्तं च कायार्धम् ।। I॥ प्राणमय्यो येषां धियन्ते काव्येषु वर्णमालाः । ..."भावात् जीवस्य ते जीवन्त्येव मृता अपि ॥ J॥ किं......समारूढगुणानां जीवितं लब्धपिशुनभावमिव । तैः प्रशस्यमानोऽपि यद् गुणी नैव प्रत्येति ॥K॥ सा जयति मतिर्मुवी गमनप्रतिबोधकारणा...... । प्रतिबोधसंक्रमाद् या स्वयमिव प्रतिपद्यते स्वरूपम् ॥ L॥ य आत्मनः सारं प्रेक्षतेऽन्यस्य सोऽपि स्पृहयति । प्रतिपद्यते योऽपि परस्मात् सोऽपि..... ॥ M ॥ गुणिनोऽधमाश्च स्थितानां केवलं तेषां द्वावेव विशेषौ । सोऽप्यधम एव कृतो मध्यमसंभावना यस्य ॥ N| Page #132 -------------------------------------------------------------------------- ________________ कविप्रशंसा को जिंदणी अमे गरुअअरे को पसंसि तरइ । सामण्णच्चित्र ठाणं थुईण परिणिदिआणं च ॥ ८२ ॥ सोऊण मुणंति परं जेण विअप्पति अप्पणच्चेअ । ते अणरह व्व गव्वस्स उत्तणा कह ण लज्जति ॥ ८३ ॥ काल- गुणा पढम - कईहि भमिअमपरिग्गहेसु मग्गे । इहरा मईहि हीरंति दुक्करं के वि काणं पि ॥ ८४॥ कत्तो णाम इस कवि - सेविएस मग्गे । सीमंते उण मुकम्मि तम्मि सव्वं णवं चेअ ॥ ८५ ॥ जडबुद्धीण पहुष्प मइलो गुण- णिग्गमो ण मणुयाण । नीलं ण णहंसा णायणस्स तेअस्स विणिचित्ती ॥ ० ॥ अत्थालोअण-तरला इअर - कईणं भमंति बुद्धीओ | अत्थच्चे णिरारंभर्मेति हिअअं कइंदाण || ८६ ॥ आ- संसारं कइ - पुंगवेहि तद्दि अह - गहिअ सारो वि । अज्ज वि अभिण्ण मुद्दो व्व जअ वाआ-परिष्कंदो ॥ ८७ ॥ को निन्दति नीचतमान् गुरुतरान् कः प्रशंसितुं शक्नोति । सामान्यमेव स्थानं स्तुतीनां परिनिन्दितानां च ॥ ८२ ॥ श्रुत्वा जानन्ति परं ये न विकल्पयन्त्यात्मनैव । तेनही इव गर्वस्य गर्विणः कथं न लज्जन्ते ॥ ८३ ॥ कालगुणात् प्रथमकविभिर्भ्रान्त मपरिग्रहेषु मार्गेषु । इदानीं मतिभिर्ह्रियन्ते दुष्करं केsपि केषामपि ॥ ८४ ॥ कुतो नाम नदृष्टं सत्यं कविसेवितेषु मार्गेषु । सीमन्ते पुनर्मुक्ते तस्मिन् सर्व नवमेव ॥ ८५ ॥ जडबुद्धीनां प्रभवति मलिनो गुणनिर्गमो न मनुजानाम् । नीलं न नभः सा नायनस्य तेजसः परिवृत्तिः ॥ ० ॥ अर्थालोकनतरलेतरकवीनां भ्राम्यन्ति बुद्धयः । अर्था एव निरारम्भमेन्ति हृदयं कवीन्द्राणाम् ॥ ८६ ॥ आसंसारं कविपुंगवैः प्रतिदिवसगृहीतसारोऽपि । अद्याप्यभिन्नमुद्र इव जयति वाक्परिस्पन्दः || ८७ ॥ ८३. अणहरव्व, अणरिहव्व. ८४. मइए, मईए. ८५. अइटुं for नइट्ठ. १५ Page #133 -------------------------------------------------------------------------- ________________ गउडवहो किं अण्णमणण्ण-मणेहि ताव सु-कईहि सिक्खिआ वाआ। जाअं णीसामण्णाण ताण मूअत्तणं जाव ॥ ८८ ॥ को व विआरेइ विसेस-वित्थरं ताण जं ठिअं लोए। णामेचिअ संकेता गरुआण गुणा फुरति व्व ॥ ८९ ॥ जाण सरूवावगमे विगविआ किंपि होति अण्णे वि । ते आआसाअ वहति अत्तणो णवर माहप्पं ॥९॥ मोह-पडिबोह-कारित्तणेण तिमिरं व ज पासो व्व । तं जअइ विरुद्धं पिव विअप्प-जालं कइंदाण ॥९१॥ णवमत्थ-दंसणं संणिवेस-सिसिराओ बंध-रिद्धीओ। अविरलमिणमो आ-भुवण-बंधमिह णवर पअअम्मि ॥ ९२॥ जे सुण्णा इव बहुसो कहिं पि दीसंत-विरल-गुण-सारा । दर-वसिअ-पुराआरेहि तेहि किं वा णिबंधेहिं ॥ P॥ णिम्माआ तेच्चिअ णवर कव्व-कित्तीओ जाण लोअस्स । कण्णे विसंति हिअए वसंति पसरति अ मुहम्मि ॥ ६॥ किमन्यदनन्यमनोभिस्तावत्सुकविभिः शिक्षिता वाकू । जातं नि:सामान्यानां तेषां मूकत्वं यावत् ॥८८॥ को वा विचारयति विशेषविस्तरं तेषां यत् स्थितं लोके। नाम्न्येव संक्रान्ता गुरूणां गुणाः स्फुरन्तीव ॥ ८९॥ येषां स्वरूपावगमेऽपि गर्विताः किमपि भवन्त्यन्येऽपि। त आयासाय वहन्त्यात्मनः केवलं माहात्म्यम् ॥९०॥ मोहप्रतिबोधकारित्वेन तिमिरमिव यत् प्रकाश इव । तज्जयति विरुद्धमिव विकल्पजालं कवीन्द्राणाम् ॥ ९१॥ नवमर्थदर्शन संनिवेशशिशिरा बन्धर्द्धयः। अविरलमेतदाभुवनबन्धमिह केवलं प्राकृते॥९२॥ ये शून्या इव बहुशः कुत्रापि दृश्यमानविरलगुणसाराः। ईषदुषितपुराकारैस्तैः किं वा निबन्धैः ॥ २॥ निर्मातारस्त एव केवलं काव्यकीर्तयो येषां लोकस्य । कर्णे विशन्ति हृदये वसन्ति प्रसरन्ति च मुखे ॥ ६॥ ८८. मणाहिं. ८९. हियए for लोए. ९०. अप्पणो for अत्तणो. ९१ तिमिरं च जं पयासो य. Page #134 -------------------------------------------------------------------------- ________________ कविप्रशंसा दो च्चिअ णवरं हिअए लग्गति जहा-णिवेस-रमणिज्जा । रमणीओ बल्लहाणं महा-कईणं च भणिईओ॥ ॥ सअलाओ इमं वाआ विसंति एत्तो अ णेति वाआओ। एंति समुदं चिअ णेति साअराओचिअ जलाई ॥ ९३ ।। हरिस-विसेसो विअसावओ अ मउलावओ अ अच्छीण । इह बहिहुत्तो अंतो-मुहो अहिअअस्स विप्फुरइ ॥ ९४॥ अणुअंपा वा हासो व होइ अवहीरण व्व गरुआण। इअरेसु अणाअ-गुणंतरेसु ण उणो हिअअ-दुक्खं ॥ ९५ ॥ जे अत्तणो ण अहिआ सरिसा वा तेहि किं भणंतेहिं । जह-तह पराओ इच्छंति तह वि गरुआ वि बहुमाणं ॥९६ ॥ होतु व्व विगअ-गव्वा माहप्प-समुत्तुणव्व विअरंतु । जह-तह णिव्वडिअ-गुणा हासट्टाणं ण लोअस्स ॥ ९७॥ भीमं व लजि पि व थंभिअमिव किं पि होइ सुढिअं व । दूमिअमिव अप्फुण्णं व पहरिसुच्चं व इह हिअरं ॥९८॥ द्वे एव केवलं हृदये लगतो यथानिवेशरमणीये। रमण्यो वल्लभानां महाकवीनां च मणितयः ॥ R॥ सकला इदं वाचो विशन्तीतश्च निर्यन्ति वाचः। एन्ति समुद्रमेव निर्यन्ति सागरादेव जलानि ॥९३॥ हर्षविशेषो विकासको मुकुलीकारकश्चाक्ष्णोः । इह बहिर्मुखोऽन्तर्मुखश्च हृदयस्य विस्फुरति ॥ ९४॥ अनुकम्पा वा हासो वा भवत्यवधारणा वा गुरूणाम् । इतरेष्वज्ञातगुणान्तरेषु न पुनर्हृदयदुःखम् ॥ ९५॥ य आत्मनो नाधिकाः सदृशा वातैः किं भणद्भिः। यथातथा परस्मादिच्छन्ति तथापि गुरवो बहुमानम् ।। ९६ ॥ भवन्तु वा विगतगर्वा माहात्म्यगर्विता वा विचरन्तु । यथातथा निर्वृत्तगुणा हासस्थानं न लोकस्य॥९७॥ भीतमिव लज्जितमिव स्तम्भितमिव किमपि भवति श्रान्तमिव । दूनमिवापूर्णमिव प्रहर्षोच्चमिवेह हृदयम् ।। ९८॥ ६४. इय for इह. ९५. हासो व्व होइ. ९६. सरिसा अहिया वा. ९८. विम्हियमिव for थंभियमिव; सुहियं व for मुढियं व, भूसियमिव for दूमियमिव. ग. २ Page #135 -------------------------------------------------------------------------- ________________ अथ काव्यमारभ्यते। अत्थि णित्तिअ-णीसेस-भुवण-दुरिआहिणंदिअ-महिंदो। सिरि-जसवम्मो त्ति दिसा-पडिलग्ग-गुणो महीणाहो ॥ ९९ ॥ घोलइ समुच्छलंती जम्मि चलंतम्मि रेणु-भावेण । वसुहा अमुक-सेस-फण व धवलाअवत्तेसु ॥१०॥ वेहव्व-दुक्ख-विहलाण जस्स रिउ-कामिणीण पम्मुका। कर-ताडण-भीएहि व हारेहि पओहरुच्छंगा ॥३॥ कबरी-बंधा अज वि कुडिला ते जस्स वेरि-बंदीण । हढ-कडण-खुत्तंगुलि-णिवेस-मग्ग व्व दीसंति ॥ १ ॥ चलिअम्मि जम्मि विअणा-विहुअ-फणा-मंडलो वि णो मुअइ । महि-वेढं बल-भर-खुत्त-रअण-संदागिरं सेसो ॥१०१ ॥ णीसंदइ जस्स रणाइरेसु कीलालिओ गअ-मएण । आहअ-वम्माणल-दर-विराअ-धारो व्व कर-वालो ॥१०२ ॥ सेवंजलि-मिलिअ-णडाल-मंडला होति हह-पणामेसु । शूमिअ-भिउडी-भंग व्व जस्स पडिवक्ख-सामंता ॥१०३॥ अस्ति निवर्तितनिःशेषभुवनदुरिताभिनन्दितमहेन्द्रः। श्रीयशोवर्मेति दिवप्रतिलग्नगुणो महीनाथः ॥९९॥ घूर्णते समुच्छलन्ती यस्मिंश्चलति रेणुभावन। वसुधापुक्त शेषफणेव धवलातपत्रेषु ॥१००॥ वैधव्यदुःखविह्वलानां यस्य रिपुकामिनीनां प्रमुकाः। करताडनभीतैरिव हारैः पयोधरोत्सद्गाः । ॥ कबरीबन्धा अद्यापि कुटिलास्ते यस्य वैरिबन्दीनाम् । हठकर्षणनिमनाङ्गलिनिवेशमार्गा इव दृश्यन्ते ॥ T॥ चलिते यस्मिन्वेदनाविधुतफणामण्डलोऽपि न मुञ्चति। महीपीठं बलभरनिमग्नसंदानितं शेषः ॥ १०१ । निःष्यन्दते यस्य रणाजिरेषु कीलालितो गजमदेन। आहतवर्मानलेषद्विरागधार इव करवालः ॥ १०२ ।। सेवाञ्जलि. मिलिलतलाटमण्डला भवन्ति हरप्रणामेषु । छादितभ्रुकुटीभगा इव यस्य प्रतिपक्षसामन्ताः ॥ १०३ । १०१. महिवी दं. Page #136 -------------------------------------------------------------------------- ________________ काव्यारम्भः जो ववसाआवसरेसु दप्प-दर-दिन- दाहिणंस-अडो । दंसण-पसाअ सुहिअं कुणइ व्व भुअ-द्विअं लच्छि ॥ १०४ ॥ कोडव्वत्त-ठिअ-विसम-तार - पहा - भेअ - कलुसिआई व । सामाअंति णडालाइँ जस्स पडिवक्ख - बंदीण ॥ १०५ ॥ पासम्म आवालुंखि अस्स जस-पाअवस्स व महल्लो । अअसो रिऊणं दीसर छाआणिवहो व्व संकतो ॥ १०६ ॥ गंभीर - महारंभा संभाविअ - सारं परिव्भमइ | भुवणंतरेसु भाईरहि व्व सा भारही जस्स ॥ १०७॥ जस्स अ वलंत - जअ - गअ-सीअर धारा - सहस्स- लुलिआओ । संभम-संचारिअ चामराओ धावंति व दिसाओ ।। १०८ ॥ अवि अ । सोहइ विणिवेसिअ - पसिढिलंगुली - कोडि--कट्टणुत्थल्लो | पाअडि अब्भंतर-वण- णिवेस-दर- दंतुरो अहरो ।। १०९॥ मुच्चति पल्लिउव्वेल्ल - केसरा मूल- लुलिअ-मअरंदा | णिहु लीला - कुवलअ-पडित्थिआ कह वि णीसासा ॥ ११० ॥ यो व्यवसायावसरेषु दर्पेषदृष्टदक्षिणांसतदः । दर्शनप्रसादसुखितां करोतीव भुजस्थितां लक्ष्मीम् ॥ १०४ ॥ कोपोदृत्तस्थितविषमतारप्रभाभेद कलुषितानीव | श्यामायन्ते ललाटानि यस्य प्रतिपक्षबन्दीनाम् ॥ १०५ ॥ पार्श्वे प्रतापस्पृष्टस्य यशः पादपस्येव महत् । अयशो रिपूणां दृश्यते छायानिवह इव संक्रान्तः ॥ १०६ ॥ गम्भीरमहारम्भा संभावितसागरं परिभ्रमति । भुवनान्तरेषु भागीरथीव सा भारती यस्य ॥ १०७ ॥ यस्य च वलमानजयगजशीकरधारासहस्रलुलिताः । संभ्रमसंचारितचामरा धावन्तीव दिशः ॥ १०८ ॥ अपि च । शोभते विनिवेशित प्रशिथिलाङ्गुलीकोटिकर्षणाच्छलितः प्रकटिताभ्यन्तरवणनिवेशेषदंतुराऽधरः ॥ १०९ ॥ मुच्यन्ते प्रेरितोद्वेलकंसरा मूललुलितमकरन्दाः । निभृतं लीलाकुवलयप्रतिडिताः कथमपि निःश्वासाः ॥ ११० ॥ 1 १९ १०५. मोहुवत, दर मोहुव्वत्तट्ठियता र पहुब्भेअकलुमियाई व १०६. जय' for जस १०७. भुवणंतर म्म भारई १०९. घट्ट for ag. ११०. पडिच्छिया.. Page #137 -------------------------------------------------------------------------- ________________ गउडवहो वाम-कराअडिअ-सुण्ण-मलिअ-विक्खित्त-कुंतल-सिहाण । अरई-विलास-विसुराविआण णिबडइ सोहगं ॥१११॥ अग्घइ मंगल-गहिएक्क-कुसुम-पसिअ-पसाहणामेलं । विमुह-णअणावहीरिअ-दर-बंदिअ-चंदणं वअणं ॥११२॥ इअ जस्स समर-दंसण-लीला-णिम्मविअ-वम्मह-विआरा । तिअस-तरुणीओ अजवि मण्णे णिहुअं किलम्मति ॥११३॥ अहवा। सिहर-णपहुत्त-गअणा दिसा-पडिप्फलिअ-कडअ-विणिअत्ता। डझंति दरुप्पइआ अलद्ध-गमणंतरा गिरिणो ॥११४॥ तं स-गुहा-मुह-णिव्वडिअ-धूम-चलआवलंबिअ-णिअंबा। वजाणल-धम्मंता लोहं व मुअंति धरणि-हरा ॥११५ ॥ लक्खिज्जइ धूमाअंत-पक्ख-णिक्खंत-सिहि-सिहा-णिवहो । संभम-संचलिअ-चलंत-रअणि-दिअसो व्व सुर-सेलो ॥ ११६॥ जेसुंचिअ कुंठिज्जइ रहसुभिडण-मुहलो महि-हरेसु । तेसुंचेअ णिसिज्जइ पडिरोहंदोलिरो कुलिसो ॥ ११७॥ वामकराकृष्टशून्यमलिनविक्षिप्तकुन्तलशिखानाम् । अरतिविलासखेदितानां निर्वर्तते सौभाग्यम् ॥१११॥ अर्घति मङ्गलगृहीतैककुसुमप्रेषितप्रसाधनापीडम् । विमुखनयनावधीरितेषद्वन्दितचन्दनं वदनम् ॥११२॥ इति यस्य समरदर्शनलीलानिर्मितमन्मथविकाराः । त्रिदशतरुण्योऽधापि मन्ये निभृतं क्लाम्यन्ति ॥११३॥ अथवा ॥ शिखरनप्रभूतगगना दिवप्रतिफलितकटकविनिवृत्ताः । दह्यन्त ईषदुत्पतिता अलब्धगमनान्तरा गिरयः ॥११४॥त स्वगुहामुखनिवृत्तधूमवलयावलम्बितनितम्बाः। वज्रानलमायमाना लोहमिव मुश्चन्ति धरणिधराः ॥ ११५ ॥ लक्ष्यते धूमायमानपक्ष. निष्क्रान्तशिखिशिखानिवहः । संभ्रमसंचलितचलदरजनिदिवस इव सुरशैलः ॥११६॥ येष्वेव कुण्ठ्यते रभसोद्भेदनमुखरो महीधरेषु । तेष्वेव निषज्जति प्रतिरोधान्दोलनशीलः कुलिशः ॥ ११७ ॥ १११. वामयरा., अरइविलासवितुरविआण. ११२. सोहइ for अग्घइ. ११३.तियय for तियस, मण्णे अज्जवि. ११४. गयणंतरा. ११५. तह for तं. वमंति forमुयंति. ११६. शिक्खित for शिक्खंत. ११७.निसज्जइ for णिसिज्जइ. दोलिओ. Page #138 -------------------------------------------------------------------------- ________________ पर्वतपक्षशातनम् वलंति कंदरोअर-णिवडिअ-वलंत-विअड-विहआओ। सहसव्व सेल-सीमंतिणीओ भअ-मुक्क-गब्भाओ ॥११८ ॥ विज्झवइ वेल्लणोणअ-महि-वेदोभअ-दिसागअ-समुद्दो। ठाण-परिसंठिओचित्र पक्व-च्छेआणलं सेलो ॥ ११९ ॥ तद्दियसं रवि-मंडल-संचलणुम्हाअमाण-कडएण । उअयाचलेण कुलिसो मिलिओ वि चिरेण विण्णाओ॥१२०॥ डज्झति विसाणल-वाअ-विसहरामुक्क-चंदण-खंधा। तिअस-विअसाविअंसुअ-सेविअ-धूमा मलअ-वक्खा ॥१२१॥ णिसदिअ-पक्ख-पडंता महीऍ दल-विब्भमेण भज्जति । तक्खण-तरल-पलाअंत-विसहरा महिहरुग्घाआ ॥१२२॥ कहवि धरेइ महि-अलं णिप्पक्ख-पडंत-गिरि-णिसुंभंतं । दाहा-भिण्ण-ससोणिअ-मुह-णिवहारोसिओ सेसो ॥१२३॥ दीसइ जलंत-सेलं तावोसारिअ-वलंत सुर-लो। धूमुष्पित्थ-पिआमह-कमलालि-करंविअंगअणं ॥१२४॥ वेल्लन्ति कन्दरोदरनिर्वृतबलद्विकटविहगाः । सहसैव शैलसीमन्तिन्यो भयमुक्तगर्भाः ॥ ११८॥ विध्यापयति वेल्लनावनतमहीपीठोभयदिगागतसमुद्रः। स्थानपरिसंस्थितोऽपि पक्षच्छेदानलं शैलः ॥ ११९ ।। प्रतिदिवसं रविमण्डलसंचलोष्मायमाणकटकेन। उदयाचलेन कुलिशो मिलितोऽपि चिरेण विज्ञातः ॥ १२०॥ दह्यन्ते विषानलवानविषधरामुक्तचन्दनस्कन्धाः। त्रिदशविकासितांशुकवितधूमा मलयपक्षाः ॥१२१ ।। निशुम्भितपक्षपतन्तो मयां दलविभ्रमेण भज्यन्ते। तत्क्षणतरलपलायमानविषधरा महीधरोद्वाताः ॥१२२॥ कथमपि धारयति महीतलं निष्पक्षपतगिरिनिशुम्भ्यमानम् । दंष्ट्राभिन्नसशोणितमुखनिवहारोषितः शेषः ॥ १२३।। दृश्यते ज्वलच्छैलं तापापसारितवलत्सुरलोकम् । धूमत्रस्तपितामहकमलालिकरम्बितं गगनम् ।। १२४ ।। ११८, चलंत for वलंत, विडवाओ, विहगाओ for विहयाओ. ११९. वीटोभय . १२०. मंचरणु. १२९. वाण° for वा. Page #139 -------------------------------------------------------------------------- ________________ २२ गड हो गभालसाओं व पुणो कह वि गुहा लिहल- पोय-गरुईओ । पावंति भआ सेलंगणाओ गणगणुद्दे ॥ १२५ ॥ 7 खण- तरलिअ - पक्ख-उडा कडार - विज्जु-च्छडा - सिहालंमि । सलहा व अत्थाअंति पवि-पईमि धरणि-हरा ॥ १२६ ॥ थोआअंति व विरला दीहाअंति व्व खविअ - वित्थारा । तुंगाअंति व तणुआ पवि - खंडिअ - पेहुणा गिरयः ॥ १२७ ॥ सिढिल - पसारिअ - वक्खा घेष्पति पहाविएण कुलिसेण । दूरुप्पाड - णिवडिआ दर - पप्पुअ - णीसहा गिरिणो ॥ १२८ ॥ कुलिसो ताडे धरे धरा महिं कुलिस- खंडिअ - पडता । विडंत - सेल - पहआ मही वि सेस-फणा-वलअं ।। १२९ ॥ अि - धूम - कडुइआई गिरि-जालाई धुअ-पक्ख-पम्हाई । फुट्टेति लोअणाई व दिसाण मुकोज्झरंसू ।। १३०॥ जाओ दाह - विणिग्गअ-संखा आयस-सिला - अड-त्थउडा | कालस- पडिच्छण- जोग्गा पच्छा कडआ महि-हराण ॥ १३१ ॥ गर्भालसा इव पुनः कथमपि गुहालीनपोतगुर्व्यः । प्राप्नुवन्ति भयाच्छैला द्गना गगनाद्गणोद्देशम् ।। १२५ ।। क्षणतरलितपक्षपुटाः कारविद्युच्छटा शिखावति । शलभा इवास्तायन्ते पविप्रदीपे धरणिधराः ।। १२६ ॥ स्तोकायन्तीव विरला दीर्घायन्तीव क्षपितविस्ताराः । तुङ्गायन्तीव तनवः पविखण्डितपक्षा गिरयः ।। १२७ ।। शिथिलप्रसारितपक्षा गृह्यन्ते प्रधावितेन कुलिशेन । दूरोत्पतितनिपतिता दरप्रप्लुतनिःसहा गिरयः ॥ १२८ ॥ कुलिशस्ताडयति धरान् धरा महीं कुलिशखण्डितपतन्तः । निपतच्छैल प्रहता मह्यपि शेषफणावलयम् ॥ १२९ ॥ निजधूमकद्वकृतानि गिरिजालानि धुतपक्षपक्ष्माणि । स्फुटन्ति लोचनानीव दिशां मुक्तनिर्झराश्रूणि ॥ १३० ॥ जाता दाहविनिर्गतसंस्त्यानाय सशिलातटस्थपुटाः । कुलिशप्रत्येषणयोग्याः पश्चात् कटका महीधराणाम् ॥ १३१ ॥ १२५. 'गभईओ for 'गरुईओ. १२६. 'कराल for 'कडार'. 'पद्म' for * पक्ख. १२७. तणुयायंतिव्व for दीहायंतिव्व. १२८. दरपप्फुय दूरप्पुr for दरपप्पु . १३१. यल' for 'अड'. Page #140 -------------------------------------------------------------------------- ________________ पर्वतपक्षशातनम् दड-चण-राइ-कलुसा तेच्चिअ सिहरोज्झरा सदुक्खाण । जाआ सकज्जला इव बाहोआरा गिरि-वहूण ॥ १३२॥ संखाअ-मसिण-पसरा पासुत्त-महा-भुअंग-सच्छाआ। दीसंति सेल-कडएसु दीहरा लोह-णीसंदा ॥ १३३॥ कुलिसाणल-पिंगलिओ उप्पअण-तलावसत्त-ससि-बिंबो। उक्खित्तामअ-कलसो गरुलो व्व गिरी परिन्भमइ ॥ १३४॥ सेल-णिअंबुप्पइआ वजाणल-सरिस-विज्जु-पिंजरिआ । लुअ-महि-हर-पक्ख-णिहा णहंमि घोलंति घण-णिवहा ॥ १३५॥ दीसंति कुलिस-मिलिआ अंगाराअंत कुसुम-फल-किसला । तिअस-मिहुणाणुसोइअ-संकेअ-लआ-हरा गिरिणो ॥ १३६ ॥ वेअल्ल-चेल्लिराणं परिअत्तंता गिरीण कडएसु। सरिआ-मग्गा पावंति विअड-वण-वट्टअ-च्छाअं ॥१३७ ॥ ओभरण-लालसेहिं गिरीसु दीसइ गुहा-विणितेहिं । पक्ख-च्छेओ व तड-द्विएहिं वसुहा-वण-अरेहिं ॥ १३८॥ दग्धवनराजिकलुषास्त एव शिखरनिर्झराः सदुःखानाम्। जाताः सकज्जला इव बाष्पावतारा गिरिवधूनाम् ॥१३२॥ संस्त्यानमसृणप्रसराः प्रसुप्तमहाभुजङ्गसच्छायाः। दृश्यन्ते शैलकटकेषु दीर्घा लोहनिष्यन्दाः ॥१३३॥ कुलिशानलपिगलित उत्पतनतलावसक्तशशिबिम्बः । उत्क्षिप्तामृतकलशो गरुड इव गिरिः परिभ्रमति ॥१३४ ॥ शैलनितम्बोत्पतिता वज्रानलसशविद्युत्पिारिताः। लूनमहीधरपक्षनिभा नभसि घूर्णन्ते धननिवहाः ॥१३५॥ दृश्यन्ते कुलिशमिलिता अगारायमाणकुसुमफलकिसलयाः । त्रिदशमिथुनानुशोचितसंकेतलतागृहा .गिरयः ॥१३६॥ वैकल्यवेल्नशीलानां परिवर्तमाना गिरीणां कटकेषु। सरिन्मार्गाः प्राप्नुवन्ति विकटव्रणपट्टकच्छायाम् ॥१३७॥ अवतरणलालसैगिरिषु दृश्यते गुहाविनिर्यद्भिः। पक्षच्छेद इव तटस्थितैर्वसुधावनचरैः ॥१३८॥ १३२. वाहोवारा. १३५. पंजरिया. १३७. वल्लिराणां. १३८. तढिएहिं [ताहिएहि-तयास्थितैः ] for तडट्ठिएहिं. Page #141 -------------------------------------------------------------------------- ________________ गउडवहो जलिउप्पइअ-वलंता अद्धेहिं णहंगणे विसर्टेति । अद्धेहिं मूल-गरुआ महीऍ णिवडंति गिरि-वक्खा ॥ १३९ ॥ उवरिं-धूम-णिवेसा मूलालग्ग-जलणाण दीसंति । हट्ठालोउक्खित्ता छाआ-बंधा इव तरूण ॥ १४०॥ परिलूण-पेहुणस्स वि सुर-गिरिणो अणह-वक्ख-संकाए । घडिओ पुणो वि कुलिसो जालासु णिअंब-विअडासु ॥ १४१॥ णिअ-सामत्थेणंचिअ ण तहा वेएण णिहर-प्पहरो। अण्ण-गिरि-पक्ख-पहओ जह छिंदइ महि-हरं कुलिसो॥१४२ ॥ महि-हर-वडणुच्छलिआ भमंति पसरिअ-मणि-प्पहा-वलआ। सेल व्व जलिअ-वक्खा गअणमि समुद्द-कल्लोला ॥ १४३ ॥ उप्पिअ-तिअस-विसाओ णिक्खमइ चिरेण दाह-कअ-विवरो। कुविअ-गिरि-पक्ख-संपुड-संपीडिअ-णिप्फुरो वज्जो ॥१४४ ॥ असमप्पमाण-दीहर-मूलोआरे समुद्द-पडिए वि।। णह-दूर-ठिअ-सिहरे णो मुअइ मही-हरे कुलिसो ॥१४५ ॥ . ज्वलितोत्पतितवलन्तोऽधैर्नभोगणे विघटन्ति । अधैर्मूलगुरवो मह्यां निपतन्ति मिरिपक्षाः ॥१३९॥ उपरिधूमनिवेशा मूलालग्नज्वलनानां दृश्यन्ते । अधःस्थितालोकोक्षिप्ताश्छायाबन्धा इव तरूणाम् ॥१४०॥ परिलूनपक्षस्यापि सुरगिरेरनघपक्षशङ्कया। घटितः पुनरपि कुलिशो ज्वालासु नितम्बविकटासु ॥१४१॥ निजसामर्थ्येनैव न तथा वेगेन निष्ठुरप्रहारः। अन्यगिरिपक्षप्रहतो यथा छिनत्ति महीधरं कुलिशः॥१४२ ।। महीधरपतनोच्छलिता भ्रमन्ति प्रसृतमणिप्रभावलयाः । शैला इव ज्वलितपक्षा गगने समुद्रकल्लोलाः ॥१४३॥ अर्पितत्रिदशविषादो निष्कामति चिरेण दाहकृतविवरः । कुपितगिरिपक्षसंपुटसंपीडितनिष्फुरो वज्रः ॥१४४॥ असमाप्यमानदीर्घमूलावतारान् समुद्रपतितानपि। नभोदूरस्थितशिखरान्न मुञ्चति महीधरान कुलिशः ।। १४५॥ १४०. दिहा, अवरिंधूम. १४२. भिंदइ for छिंदइ, पहारो. १४३. घडणु' for वडणु. १४४. वक्ख° for पक्ख. १४५. वडिए वि for पडिए वि. : Page #142 -------------------------------------------------------------------------- ________________ पर्वतपक्षशातनम् एको उण धरणि-हरो अद्दि-णिअंब-मूल-सिहरग्गो । ल्हिको दूरुच्छलिए जलहिमि व जलहि-कल्लोले ॥ १४६ ॥ रहसा रसा-अलोअर-विसाल-कंदर-दरी-पलोडतो। णजइ गिरी ण जलहिं जलहिच्चिअ महि-हरं विसइ ॥ १४७ ।। गिरि-लुलिओअहि-विहुआ संभंत-दिसेभ-ताडिअ-क्रवंधा । वेवइ विअणा-वेलंत-महि-हरंदोलिआ वसुहा ॥१४८॥ अप्पत्ता वि समुदं समुद्द-परिरक्खिअ व्व वोलंति । वेअ-समुच्छलिअ-णिअंब-सिंधु-परिणामिआ गिरिणो ॥१४९॥ णिवडत-सिला-छव्विअ-परितलिणाअंत-मूल-वित्थारो। वोच्छिण्ण-मंथर-सिहो विरलाअइ धूम-संघाओ ॥१५०॥ उप्पइअ-रेणु-णिवहा संवेल्लिअ-विअड-कंदर-च्छेआ। तेच्चेअ पडण-भिण्णा पत्ता लहुअत्तणं गिरिणो । १५१ ॥ एकत्तो सल्लाअंत-वज्ज-धारा-कणा किलिम्मति ।। अण्णत्तो कडओसहि-पहाव-रूढ-व्वणा गिरिणो ॥१५२ ॥ एकः पुनर्धरणीधरोऽदृष्टनितम्बमूलशिखरामः। लीनो दूरोच्छलिते जलधाविव जलधिकल्लोले ।। १४६॥ रभसा रसातलोदरविशालकंदरदरीप्रलुण्टन् । न ज्ञायते गिरिन जलधिं जलधिरेव महीधरं विशति ॥ १४७।। गिरिलुलितोदधिविधुता संभ्रान्तदिशेभताडितस्कन्धा। वेपते वेदनावेल्लन्महीधरान्दोलिता वसुधा ।। १४८॥ अप्राप्ता अपि समुद्रं समुद्रपरिरक्षिता इव गच्छन्ति । वेगसमुच्छीलतनितम्बसिन्धुपरिच्छादिता गिरयः ॥१४९॥ निपतच्छिलापिहितपरितलिनायमानमूलविस्तारः । व्युच्छिन्नमंथरशिखो विरलायते धूमसंघातः ॥१५० ॥ उत्पतितरेणुनिवहाः संवेल्लितविकटकन्दरच्छेदाः। त एव पतनभिन्नाः प्राप्ता लघुत्वं गिरयः ।। १५१ ॥ एकतः शल्यायमानवज्रधाराकणाः क्लाम्यन्ति । अन्यतः कटकौषधिप्रभावरूढवणा गिरयः॥ १५२ ।। १४७. गुहा for “दरी . १४८. विहया for विहुआ. विसहर" for महिहर १४९. परिवेढिया for परिणूमिआ. १५०. सेलढकिय, सेलकड़िय° for 'सिलाछवि . १५१. तेच्चिय पडणुभिण्णा. Page #143 -------------------------------------------------------------------------- ________________ गउडवहो कुलिसो ण दीसइच्चिअ एकमिच्चिअ गिरिमि मुझंतो । एकं व सेल-सिहरं अट्टइ कुलिसंमि गिरि-जालं ॥ १५३ ॥ पक्ख-उड-कूड-पुंजिअ-कप्पंतर-दिप्पमाण-हव्ववहा । पलएच्चिअ विज्झाआ समुद्द-भर-पूरिआ गिरिणो ॥ १५४ ॥ णीसह-विमुक्क-कायत्तणेण वोच्छिण्ण-पक्ख-लहुअंपि। तंचिअ भुअंग-वइणो जाअं गरुअं व गिरि-जालं ॥ १५५ ॥ विहडिअ-वसुहा दलिअदि-मंडला दूर-विदुअ-समुद्दा। थिइ-लालसेण हरिणा णीआ पलयंचिअ तिलोई ॥१५६॥ आमुअइच्चिअ जीअं गिरि-मिहुणं णिव्वुएहिं अंगेहिं । पजलिअ-पक्ख-संपुड-संपाडिअ-सिसिर-परिरंभं ॥ १५७॥ भय-विहडिआण जाओ लुअ-पक्खुद्देस-णिवडिअ-थिराण । अह णिरवसाण-दुसहो कुडुंब-विरहो महि-हराण ॥१५८ ॥ कढिण-गिरि-वक्ख-मूडण-विहडिअ-धारत्तणेण सुर-वइणो। आरुहइ काय-लहुओ पेसण-गरुओ करं कुलिसो ॥ १५९ ॥ कुलिशो न दृश्यत एवैकस्मिन्नेव गिरौ मुह्यन् । एकमिव शैलशिखरं क्वथति कुलिशे गिरिजालम् ॥ १५३॥ पक्षपुटकूटपुनितकल्पान्तरदीप्यमानहव्यवाहाः। प्रलय एव विध्याताः समुद्रभरपूरिता गिरयः ॥ १५४ ॥ निःसहविमुक्तकायत्वेन व्युच्छिन्नपक्षलघुकमपि। तदेव भुजङ्गपतेर्जातं गुरुकमिव गिरिजालम् ॥१५५॥ विघटितवसुधा दलिताद्रिमण्डला दूरविद्रुतसमुद्रा। स्थितिलालसेन हरिणा नीता प्रलयमेव त्रिलोकी ॥१५६।। आमुश्चत्येव जीवितं गिरिमिथुनं निर्वृतैरङ्गैः। प्रज्वलितपक्षसंपुटसंपादितशिशिरपरिरम्भम् ॥१५७॥ भयविघटितानां जातो लूनपक्षो. देशनिपतितस्थिराणाम् । अथ निरवसानदुःसहः कुटुम्बविरहो महीधराणाम् ॥१५८॥ कठिनगिरिपक्षसूदनविघटितधारत्वेन सुरपतेः । आरोहति कायलघुकाप्रेषणगुरुकः करं कुलिशः ॥१५९॥ १५३. च for a after एकं. १५४. कंदरदर for °कप्पंतर. विमक्यिा for विज्झाभा. १५९. सूयण for °सूडण. Page #144 -------------------------------------------------------------------------- ________________ वापीमज्जनक्रीडा इअ जेण खुडिअ-वक्खा गिरिणो वि समंजसत्तणे ठविआ। एकासण-संमाणं सो वि हरी मण्णए जस्स ॥ १६०॥ अवि । चिहुरावीलण-पडिलग्ग-हाण-घुसिणारुणंसुय-सुअंघो। अग्घइ मंगल-गहिएक कुसुम-दामुन्जलो वेसो ॥ १६१ ॥ दर-चक्खिअ-मइरा-मअ-पविरल-संबज्झमाण-सेअ-लवं । सोहइ मंथर-णित्याम-लुलिअ-णअणुप्पलं वअणं ॥ १६२ ॥ सहइ जलद्दासंदाण-विसम-मासलिअ-चंदण-च्छेओ। संकंत-पाडलामोअ सुरहि-सिसिरो थणाहोओ ॥ १६३ ॥ घोलइ महु-रस-विच्छुरिअ-मालई-मउल-कोमलाअंबा । णिदोअंजण-रमणिज-पम्ह-मूलुजला दिट्ठी ॥ १६४ ॥ विक्खिरिअ-चिहुर-मंजरि-सिहा-परिक्खलिअ-जल-लवालिद्धं । णिव्वाइ मलिओणविअ-णह-चुडुप्पंकुरं जहणं ।। १६५॥ इअ जस्स गिम्ह-दिवसावसाण-णिम्माअ-मजण-रसाहिं । लीला-बावीसु रिऊण संठिअं वार-विलआहि ॥१६६॥ इति येन खण्डितपक्षा गिरयोऽपि समञ्जसत्वे स्थापिताः। एकासनसंमानं सोऽपि हरिमन्यते यस्य ॥१६०॥ चिकुरापीडनप्रतिलमस्नानघुसृणारुणांशुकसुगन्धः । अर्घति मङ्गलगृहीतैककुसुमदामोज्वलो वेषः ॥ १६१ ॥ ईषदास्वादितमदिरामदप्रविरलसंबध्यमानस्वेदलवम् । शोभते मन्थरनिःस्थामलुलितनयनोत्पलं वदनम् ॥१६२॥ शोभते जलार्द्रासंदानविषमांसलितचन्दनच्छेदः । संक्रान्तपाटलामोदसुरभिशिशिरः स्तनाभोगः ॥ १६३ ॥ घूर्णते मधुरसविच्छुरितमालतीमुकुलकोमला ताम्रा। निधौताअनरमणीयपक्ष्ममूलोज्वला दृष्टिः ॥१६४॥ विकीर्णचिकुरमारीशिखापरिस्खलितजललवाश्लिष्टम् । विश्राम्यति मुकुलितावनतनखक्षताइकुरं जघनम् ॥१६५॥ इति यस्य ग्रीष्मादवसावसाननिर्मितमज्ज. नरसाभिः । लीलावापीषु रिपूणां संस्थितं वारवनिताभिः ॥१६६॥ १६०. एयासण. १६४. 'विच्छलिय' for विच्छुरिअ'. १६५. ओणमियणहचूडप्पंक्रियं. Page #145 -------------------------------------------------------------------------- ________________ २८ गउडवहो । किं च। विवर-समोसरिअ-विराअ-हेम-महि-हर-रस-पवाहेहिं । पाआलोआरिअ-पिहु-सिहो व्य पडिहाइ हब्ब-वहो ॥ १६७॥ वण-देवआ-पसारिअ-कर-अल-संवलिअ-किसलअ-कलावो । डज्झइ धूम-तमंतरिअ-महुअरो तिअस-तरु-संडो ॥ १६८ ॥ पज्जलइ धूम-मंडल-णिह-विवलाअंत-लंछण-मअं व । णिव्वडिअ-फुलिंग-च्छल-संगलिअ-गहं व ससि-बिंबं ॥ १६९ ।। भीसण-सरूव-परिसंठि व जलणाहअंपि पडिहाइ । वेआल-मंडलं मुहल-मुह-गुहा-घोलिग्गि-सिहं ॥ १७० ॥ कर-कलिअ-खग्ग-लेहा-णिह-पढमुभिण्ण-धूम-लेहं व । डज्झइ मिहुणं विजा-हराण अविओअ-वीसत्थः ॥ १७१ ॥ जम-महिसो कवलिज्जइ जाला-संवेल्लिओ हुअ-वहेण । बंभंड-पडिप्फलिओणओ ब्व णिअ-धूम-विच्छड्डो ।। १७२ ॥ अमर-रमणी-विहुव्वंत-चामरुप्पंक-पवण-लोल-सिहो। भय-चेविरो व्ब अलिअइ कहवि विधुहाहिवं जलणो ॥ १७३ ।। विवरसमपसृतविलीनहेममहीधररसप्रवाहैः । पातालावतारितपृथुशिख इव प्रतिभाति हव्यवाहः ॥१६७॥ वनदेवताप्रसारितकरतलसं. वलितकिसलयकलापः । दह्यते धूमतमोऽन्तरितमधुकरस्त्रिदशतरुपण्डः ॥ १६८ ॥ प्रज्वलति · धूममण्डलनिभविपलायमानलाञ्छनमृगमिव । निवृत्तस्फुलिङ्गच्छलसंगलितग्रहमिव शशिबिम्बम् ॥१६९ ।। भीषणस्वरूपपरिसंस्थितमिव ज्वलनाहतमपि प्रतिभाति । वेतालमण्डलं मुखरमुखगुहाघूर्णनशीलाग्निशिखम् ॥१७०॥ करकलितखड्गलेखानिभप्रथमोगिन्नधूमलेखमिव । दह्यते मिथुनं विद्याधरयोरवियोगविश्वस्तम् ॥१७१ ।। यममहिषः कवल्यते ज्वालासंवेलितो हुतवहेन । ब्रह्माण्डप्रतिफलितावनत इव निजधूमसमूहः ॥१७२ ॥ अमररमणीविधूयमानचामरसमूहपवनलोलशिखः। भयवेपनशील इवालीयते कथमपि विबुधाधिपं ज्वलनः॥१७३॥ १६७. °समोअरियों, विलाय for विरा*. १६८. 'दुम for 'तरु . १६९. संवलिय° for संगलिअ. १७२. पडिक्खनिओं ( = पडिक्खलिओ. ?). Page #146 -------------------------------------------------------------------------- ________________ प्रलयवर्णनम् फुडिअ-घण-वडल-पाअड-तडि-च्छडा-संड-णिविडिओ जलइ । रवि-बिंब-वलय-बद्ध-प्फलो व्व जलणो णह-अलंमि ॥ १७४॥ डज्झति सरल-सुंकार-दूर-विक्खित्त-सिहि-सिहा-णिवहा। तंडविअ-फणा-मंडल-पिंडिअ-धूमुग्गमा फणिणो ॥ १७५ ॥ उन्बहइ धूम-वलयं सेसो पछि-परिसंठिउम्मेअं। देह-प्पहा-विआणं हरिणो व्व णिवेस-संकंतं ॥ १७६ ॥ जलण-सिहा-संभाविअ-सरीर-णिव्वावणा-णिमित्तं व। डज्झइ ससि-मंडल-कलस-दिण्ण-कंठ-ग्गहं मअणो ॥ १७७॥ रक्खा-सुअंगमुग्गिण्ण-विस-जलासार-विरलिउभेओ। अहिलेइ णिहि-ठाणाइँ कहवि जलणो कुबेरस्स ॥ १७८ ॥ सोहइ वलंत-वासुइ-परिवेस-विढत्त-विअड-पडिबंधो । दर-सिढिल-हर-जडा-पुंज-पिंजरो सिहि-सिहा-णिवहो ।। १७९ ॥ पडिहाइ जलण-जाला-पंजर-संजमण-पुंजिआवयवो। उप्पत्ति-दिअस-परिसंठिओ व्व तणओ ति-णयणस्स ॥ १८०॥ स्फुटितघनपटलप्रकटतडिच्छटाषण्डनिबिडितो ज्वलति । रविबिम्बवलयबद्धफल इव ज्वलनो नभस्तले ॥ १७४॥ दह्यन्ते सरलसूत्कारदूरविक्षिप्तशिखिशिखानिवहाः। ताण्डवितफणामण्डलपिण्डितधूमोद्माः फणिनः ॥ १७५ ॥ उद्वहति धूमवलयं शेषः पृष्ठपरिसंस्थितोद्भवम् । देहप्रभावितानं हरेरिव निवेशसंक्रान्तम् ॥१७६ ॥ ज्वलनशिखासंभावितशरीरनिर्वापणानिमित्तमिव । दाते शशिमण्डलकलशदत्तकण्ठग्रह मदनः ॥१७७॥ रक्षाभुजंगमोद्गीर्णविषजलासारविरलितोद्भेदः । अभिलाति निधिस्थानानि कथमपि ज्वलनः कुबेरस्य ।। १७८॥ शोभते वलद्वासुकिपरिवेषार्जितविकटप्रतिबन्धः । ईषच्छिथिलहरजटापुञ्जपिचरः शिखिशिखानिवहः ॥१७९॥ प्रतिभाति ज्वलनज्वालापञ्जरसंयमनपुनितावयवः। उत्पत्तिदिवसपरिसंस्थित इव तनयस्त्रिनयनस्य ॥१८०॥ १७४. वडण° for "वडल. १७५. मंडव for मंडली. १७६. पट्टीपरिट्टिओम्भेयं. १७७. "ग्गहो. १७९. विरल and °वियड° for° सिढिल. १८०. °दियह for °दिअस. Page #147 -------------------------------------------------------------------------- ________________ ३० गउडवो इअ पलयाणल-कवलिअ सुरंमि बंभंड- कुहर - कुंडंमि । लीला कंसारि - सरूव-धारिणो जस्स णिव्वडिआ ।। १८१ ॥ अहवा । मणि - सबल - कुसुम - मालावबंध - पडिबद्ध - विब्भमा पढमं । जाआ धूमाह अ-वेणु-दंड-कविसा किणो वेणी ॥ १८२ ॥ किं णु हु कला - निरंतर मिअंक- पडिवक्ख-गंड- लेहं ते । दमणअ- सिहाहमहिसाम धूसरं वअणमेत्ताहे ॥ १८३ ॥ धारा-अ-धरणि कणावरुद्ध-णव- कंदली - सिहा- फरुसं । महुरमवगाढ- सोहं अ वहसि विसमारुणं अहरं ॥ १८४ ॥ एअंपवण-पराहीण-सरल- लवली - दलाहिलोलं ते । पेच्छामि असंगअ - मंगलावअंसं सवण - वासं ॥ १८५ ॥ सासअ-मिअंक-मणि-कलस- वेसमवसण्ण- हार-परिभोअं । णिरवसर - चंदण - रसं तं चित्र ते सुअणु थण- वट्टं ॥ १८६ ॥ सरस- पडिवोह - लंधिअ-कलंब - केसर - पिसंगमंगेसुं । लायण्णं चिर- निम्माण- खिण्ण-कणअ-च्छविं वहइ ॥ १८७ ॥ इति प्रलयानलकवलितपुरे ब्रह्माण्डकुहरकुण्डे । लीला कंसारिस्वरूपधारिणो यस्य निर्वृत्ता ॥ १८१ ॥ मणिशबलकुसुममालावबन्धप्रतिबद्धविभ्रमा प्रथमम् । जाता धूमाहतवेणुदण्डकपिशा कस्माद्वेणी ॥। १८२ ॥ किं नु खलु कलानिरंतरमृग इकप्रतिपक्ष गण्डलेखं ते । दमनक शिखाभमभिश्यामधूसरं वदनमिदानीम् ॥ १८३ ॥ धाराहत धरणिकणावरुद्धनवकन्दलीशिखापरुषम् | मधुरमवगाढशोभं च वहसि विषमारुणमधरम् ।। १८४ ॥ एतत् पवनपराधीन सरललवलीदलाभिलोलं ते । प्रेक्षे असङ्गतमङ्गलावतंसं श्रवणपाशम् १८५ ।। शाश्वतमृगाङ्कमणिकलशवषमवसनहारपरिभोगम् । निरवमरचन्दनरसं तदेव ते सुतनु स्तनष्पृष्ठम् ॥। १८६ ॥ सरसप्रतिबोधलङ्घित कदम्ब केसर पिशङ्गमद्गेषु । लावण्यं चिरनिर्माणखिन्नकनकच्छविं वहति । ८७ । १८१. पेलि for 'कलिअ. १८२. वीणी. १८५ 'सरस' for "सर".. १८६. परिसोयं, परिवेस for परिभोअं. Page #148 -------------------------------------------------------------------------- ________________ रिपुसुन्दरी वैधव्यदशा ज्वमासु अपज्जत्तेह - कलह- दंतावहासमूरु-जुअं । तं चेr मलिअ - बिस-दंड - विरसमालक्खिमो इहि ॥ १८८ ॥ हा किं णु अणव- कच्चूर-भंग-विच्छाअ-पांडले तरुणि । आवास इमे पडिवोह - कुंठ-कमलपपहे चलणे ॥ १८९ ॥ संचरs चिर-परिग्गह- लायण्णुत्तिष्ण-वेस- सोहग्गो । सोच्चे पुराण लेक्ख धूसरो परिणो एस ॥ १९० ॥ इअ अणि हव्वागमाहिं आलोइऊण ता जस्स । रिङ-सुंदरीओ रुज्जति ह- सरिसं पिअ-सहीहिं ॥ १९१॥ अह सो कआहिसेओ समयंमि णिमिल्ल - मेह-माहप्पे | चलिओ सअल-धरा- वलअ - विजअ - पडिबद्ध - ववसाओ ।। १९२ ॥ किं च जाअं । निवड परोपरावण - मुहल-मणि-मंजरी - कण- करालो । गणाहि विबुह-विहुओ सुर- पाव - पल्लवुप्पीलो ॥ १९३॥ मंगल-लास - किलम्मंत - सुर-बहू - कंड-सीअलो वहइ | आभिण्ण - महुर- मंदार-सुंदरो सुर-वह- समीरो ॥ १९४॥ उपमासु अपर्याप्तभकलभदन्तावभासमूरुयुगम् । तदेव मृदितबिसदण्डविर समालक्षयाम इदानीम् ॥ १८८ ॥ हा किं नु अनवकर्चूर भंगविच्छायपाटली तरुणि । आवहास इमौ प्रतिबोधकुण्डकमलप्रभौ चरणौ ॥ १८९ ॥ सचरति चिरपरिग्रहलावण्योतीर्णवेषसौभाग्यः । स एव पुराण! लेख्यधूसर : परिजन एषः ।। १५० ।। इति अज्ञातवैधव्यागमाभिरालोक्य तदा यस्य । रिपुसुन्दर्यो रोद्यन्ते स्नेहसदृशं प्रियसखीभिः ॥ १९१ ॥ अथ स कृताभिषेकः समये निमीलितमेघमात्म्ये । चलितः सकलधरावलयविजयप्रतिबद्धव्यवसायः ॥ ९९२ ॥ निपतति परस्परापतनमुखरमणिमञ्जरीकणकरालः । गगनाद्विबुधविधुतः सुरपादपपल्लव समूहः ॥ १९३ ॥ मङ्गललास्यक्लाम्य सुरवधूकण्ठशीतलो वहति । आभिन्नमधुरमन्दारसुन्दरः सुरपथसमीरः । १९४ । • ३१ १८८. एहि . ९२ गमाओ for गमाहिं, नेहसरसं. १९२. पडवण्ण for fडबद्ध १९४. आभिन्न सुरहि . Page #149 -------------------------------------------------------------------------- ________________ गउडवहीं उत्तंभिज्जति णराहिवस्स समअं दिसा-गईदेहिं । असरिस-पसत्थ-मणि-तोरण व्व विअडा कर-क्खंभा॥ १९५॥ साणंद-रोहिणी-बाहु-वलय-पडिबद्ध-बीअ-परिवेसो। .. जाओ पसण्ण-गह-मंडलावलंबी णिसा-णाहो ॥ १९६॥ विभम-परिरंभण्णोण्ण-मिलिअ-मणि-दाम-मुहल-थण-बिंबो। लास-लय-कंस-तालो व्च चलइ सुर-सुंदरी-सत्थो ॥ १९७ ॥ किरण-किलामिअ-परिअर-भुअंग-विस-जलण-धूम-तिमिरेहिं । उब्वेल्ल-महामणि-दंतुरेहिं चलिअं णिहाणेहिं ।। १९८॥ वहइ महिंदो साणंद-सुंदरी-विहुअ-वास-संवलिअं। हरिसावसरंमि वि विसम-विअसि लोअण-सहस्सं ॥ १९९॥ रहसुद्ध-तिअस करि-दंत-दंड-परितुलिअ-रवि-रह-तुरंगो। तोरण-णिबद्ध-जय-पल्लवो व्व जाओ गह-विआणो ॥ २०॥ इअ से पसत्थ-पत्याण-समय-संभाविऊसव-विआसो। जाओ पहरिस-हीरंत-सुहिअ-हिअओ तिअस-लोओ ॥२०१॥ । उत्तम्भ्यन्ते नराधिपस्य समकं दिग्गजेन्द्रैः। असदृशप्रशस्तमणितोरणा इव विकटाः करस्तम्भाः॥१९५ ॥ सानन्दरोहिणीबाहुवलयप्रतिबद्धद्वितीयपरिवेषः । जातः प्रसन्नग्रहमण्डलावलम्बी निशानाथः ॥१९६॥ विभ्रमपरिरम्भान्योन्यमिलितमणिदाममुखरस्तनबिम्बः । लास्यलयकांस्थताल इव चलति सुरसुन्दरीसार्थः ॥१९७॥ किरणलान्तपरिचरभुजन्गविषज्वलनधूमतिमिरैः । उद्वेलमहामणिदन्तुरैश्चलित निधानः ॥ १९८ ।। वहति महेन्द्रः सानन्दसुन्दरीविधुतवाससंवलितम् । हर्षावसरेऽपि विषमविकसितं लोचनसहस्रम् ॥ १९९ ॥ रभसोर्ध्वत्रिदशकरिदन्तदण्डपरितुलितरविरथतुरंगः । तोरणनिबद्धजयपल्लव इव जातो नभोवितानः ॥ २०० ॥ इति तस्य प्रशस्तप्रस्थानसमयसंभावितोत्सवविकासः। जातः प्रहर्षह्रियमाणसुखितहृदयस्त्रिदशलोकः ॥२०१॥ १९६ विइय for बीअ. १९८ विमल° for °महा. २०१. हीरंतहिययसहिओ. Page #150 -------------------------------------------------------------------------- ________________ पुरसुन्दरीणां परिसंस्थितविलासाः अवि अ। आमूल वलिअ-वामोरु-वल्लरी-लंघिएअरोरु-ल। तंस-टिअ-दर-परिअत्तिअंग-दिवेक-थण-वटुं ॥२०२ ॥ विणिअत्त-हार-बलअग्ग-मिलिअ-मासल-णिअंब-परंतं। वलणा-मडह-द्विअ-मज्झ-कट्ठिओव्वत्त-रोम-लअं॥२०३ ।। सहि-वंध-द्विअ-दाहिण-पर-वलिओणआणण-मिअंकं । एक्केकम-णिविड-करंबिअंगुली-मिलिअ-कर-किसलं ॥२०४॥ परिअत्त-सरल-कुंतल-णालंजिअ-दाहिण-त्थणद्धंतं । लीला-बंधुर-सीमंत-पअड-चूडा-मणि-च्छाअं ॥ २०५॥ ओणविअ-सवण-तवणिज-मंजरी-रुद्ध कुंडलालो। वलिआगअण्ण-ताडंक-मलिअ-थण-कुंकुमालेक्खं ॥२०६॥ इअ वसुहाहिव-दंसण-वलंत-णअणुप्पलावअंसाण । भवण-सिहरेसु पुर-सुंदरीण परिसंठिअं सहइ ॥२०७॥ किं च। आमूलवलितवामोरुवल्लरीलचितेतरोरुलतम्। त्र्यस्थितेषत्परिवर्तितागदृष्टैकस्तनपृष्ठम् ॥ २०२ ॥ विनिवृत्तहारवलयाग्रमांसलनितम्बपर्यन्तम् । वलनास्तोकस्थितमध्यकर्षितोवृत्तरोमलतम् ॥ २०३॥ सखीस्कन्धस्थितदाक्षिणप्रकोष्ठवलितावनताननमृगाकम् । एकैकनिबिडकरम्बिताइन्गुलिमिलितकरकिसलयम् ॥२०४॥ परिवृत्तसरलकुन्तलनालानितदक्षिणस्तनार्धान्तम् । लीलाबन्धुरसीमन्तप्रकटच्डामणिच्छायम् ।। २०५॥ अवनमितश्रवणतपनीयमञ्जरीरुद्धकुण्डलालोकम् । वलितागतान्यताडद्कमृदितस्तनकुङ्कुमालेख्यम् ॥ २०६॥ इति वसुधाधिपदर्शनवलन्नयनोत्पलावतंसानाम् । भवनशिखरेषु पुरसुन्दरीणां परिसंस्थितं शोभते ॥ २०७॥ २०५. णालंकिय, णालंचिय° for णालंजि. २०६. ओणमिय.' °कुंडलुज्जोयं. °मिलिय° for 'मलिय. २०७. °यसीण. ग. ३ Page #151 -------------------------------------------------------------------------- ________________ गउडवहो अज्ज वि जस्स हराणल-जालावलि-संभमं भरंतस्स । कुसुम-कविसे असोए वि झत्ति दिट्ठी समुविअइ ॥२०८॥ सो वि ससि-बंधवो जाण दंसणे पणइणीण कोवंकं । कुणइ चिअ कुंद-सिहा-कसाअ-गंड-स्थलं वअणं ॥२०९॥ दिटे पहुम्मि अबलाण ताण आविद्ध-चंदण-कसाओ । वसिओ अंगेसु समंत-पीण-कण-कबुरो सेओ ॥२१०॥ दिट्ठी सचंदणेसुं आरोविअ-रोअणेसु रमणीण । तस्स णिसण्णा पुण्णाह-रअअ-वत्तेसु व मुहेसु ॥ २११॥ अवि अ। समरेसु खग्ग-धारा-गआएँ पडिपेल्लिऊण रिउ-खग्गं । दिट्ठो सिरीऍ तं णील-मणि-कवाडंतरेणं व ॥ २१२॥ सइ सुहडासि-णिवासा संकेतायस-मल व्व सामाइ । जा दोस-रआ सा णवर फुरइ तइ णिम्मला लच्छी ॥ २१३ ॥ तुह जाअ-मच्छरेण व परिंद उभिउडिणा णडालेण । सअल-णडालाई चित्र ठवियाइँ पणाम-मग्गम्मि ॥ २१४॥ अद्यापि यस्य हरानलज्वालावलिसंभ्रमं स्मरतः । कुसुमकपिशे अशोकऽपि झटिति दृष्टिः समुद्विजते। २०८ ॥ सोऽपि शशिबान्धवो यासां दर्शने प्रणयिनीनां कोपाङ्कम् । करोत्येव कुन्दशिखाकषायगण्डस्थलं वदनम् ॥ २०९॥ दृष्टे प्रभौ अबलानां तासामाविद्धचन्दनकषायः । उषितोऽगेषु समन्तपीनकणकर्बुरः स्वेदः ॥२१०॥ दृष्टिः सचन्दनेषु आरोपितरोचनेषु रमणीनाम् । तस्य निषण्णा पुण्याहरजतपात्रेष्विव मुखेषु ॥ २११॥ समरेषु खड्गधारागतया प्रतिप्रेर्य रिपुखद्गम् । दृष्टः श्रिया त्वं नीलमणिकपाटान्तरेणेव ॥ २१२॥ सदा सुभटासिनिवासा संक्रान्तायसमलेव श्यामायते। या दोषरता सा केवलं स्फुरति त्वयि निर्मला लक्ष्मीः ॥२१३ ॥ तव जातमत्सरेणेव नरेन्द्र उद्धृकुटिना ललाटेन। सकलललाटान्येव स्थापितानि प्रणाममार्गे ॥२१४॥ २१०. विलयाण for अबलाण. आवद्ध for आविद्ध.° °वंधुरो for °कब्बुरो. समत्त for समंत. २१२. वेल्लिऊण. २१३. सइ for जा. सा दोसरया साणेव्व. . Page #152 -------------------------------------------------------------------------- ________________ बन्दिकवीन्द्रस्तुतिः गहिओ विवलाअंतीऍ पागिणा तुह असी रणग्गम्मि । सहसा वेणी-दंडो व्व फुरइ पडिवकरव-लच्छीए ॥ ७ ॥ पुरओ पुरओ तुम्हारिसेहि विअडेहिं भूमि-बालेहिं । विवरीअग्ग-सरूवो ब्व एस परिवडिओ वंसो ॥ २१५॥ सहइ गरिंद परिणओ मग्गोप्पिअ-दंड-पाविअ-त्थामो । सिरि-सुंदरीऍ पासे तुह धम्मो सोविदल्लो व्य ॥२१६ ॥ दीहर-पआव-मूलं लच्छी पास-ट्ठिआ जसुग्वा । कंचण-दंडं पिव धवल-चामरं तुज्झ धारेइ ।। २१७ ॥ विहवाअंतारि-बहू-समूह-पडिभग्ग-वलय-रासि-णिहा । तुह जस-कूडुक्केरा दिसासु सअलासु दीसति ॥ २१८ ॥ भरिमो असिं तु संगर-फुरंत-माअंग-मोत्तिअ-मऊहं । धारा-जलुत्त-बिसमिव सिरीऍ पिअ-गेह-णलिणीए ॥ २१९ ॥ भीअ-परित्ताण-मई पइण्णमसिणो तुहाहिरूढस्स । मण्णे संका-विहुरेण वेरि-वगे वि अवआसो ॥ २२० ॥ गृहीतो विपलायमानया पाणिना तवासिः रणाये। सहसा वेणीदण्ड इव स्फुरति प्रतिपक्षलक्ष्म्याः ॥ U॥ पुरतः पुरतो युष्माहौर्विकटैर्भूमिपालैः। विपरीताग्रस्वरूप इवैष परिवधितो वंशः ॥ २१५॥ शोभते नरेन्द्र परिणतो मार्गापितदण्डप्रापितस्थामा । श्रीसुन्दर्याः पार्श्व तव धर्मः सौविदल्ल इव ॥२१६॥ दीर्घप्रतापमूलं लक्ष्मीः पार्श्वस्थिता यशःसंघातम् । काञ्चनदण्डमिव धवलचामरं तव धारयति ॥ २१७॥ विधवायमानवधूसमूहप्रतिभग्नवलयराशिनिभा । तव यश-कूटोत्कराः दिशासु सकलासु दृश्यन्ते ॥ २२८॥ स्मरामः असिं तव संगरस्फुरन्मातङ्गमौक्तिकमयूखम् । धाराजलोप्तबिसमिव श्रियाः प्रियगेहनलिन्याः ॥ २१९॥ भीतपरित्राणमयीं प्रतिज्ञामसेस्तवारूढस्य । मन्ये शङ्काविधुरे न वैरिवर्गेऽप्यवकाशः ॥ २२० ॥ २१६. सोमहल्लो for सोविदल्लो. २१७. जस्स for तुझ. २१८. धवलवलयनिहा for 'वलयरासिणिहा. Page #153 -------------------------------------------------------------------------- ________________ गउडवहो दारिअ-रिउ-गअ-मअ-सुरहिणि ति णिचं चला वि भमरि व्य । खग्ग-लआए णिवसइ फरुसाएँ वि तुज्झ राअ सिरी ॥ v॥ कोऊहलेण आहव-पलोइआ गारवोप्पिअ-करण । पट्टीओ परामुट्ठा तुमाइ पणआण वेरीग ॥ २२१॥ णिवसिज्जइ जय-वारण कुंभ-विभेअ-क्खमे तुह असिम्मि । तदिअसं मुत्ता-कोस-संचआसाएँ व सिरीए ॥ २२२ ॥ सो णत्थि चित्र इह जो परिंद णेहिइ णडाल-वटै वो । अच्छीहंतो करुणा-मआई णणु वारि-बिंदूई ॥ २२३॥ तद्धण-धणं व धरिआ लच्छी वच्छ-त्थले महु-महेण । भिच्चत्थि-बंधवेसुं ण उण विहत्ता जह तुमाइ ॥ ७ ॥ अहवा। उप्पअणाअर-संपिंडिअंग-गिरि-णिवह-गारवोणमि। सव्वाअर-चोढव्वं जाअं सेसस्स महि-वेदं ॥ २२४ ॥ पक्खंतराल-परिअत्तमाण-रवि-मंडला णह-अलम्मि । होंति अणागअ-संगअ-कुलिसा इव सेल-संघाआ ॥२२५॥ दारितरिपुगजमदसुरभाविति नित्यं चलापि भ्रमरीव । खड्गालतायां निवसति परुषायामपि तव राजन श्रीः ।। V॥ कौतूहलेनाहवप्रलोकिता गौरवार्पितकरेण । पृष्ठानि परामृष्टानि त्वया प्रणतानां वैरिणाम् ॥ २२१ ।। न्युष्यते जयवारणकुम्भविभेदक्षमे तवासौ। प्रतिदिवसं मुक्ताकोशसंचयाशयेव श्रिया ॥ २२२।। स नास्त्येवेह यो नरेन्द्र नेक्षते ललाटपट्टे वः । अक्षिभ्यां करुणामयान् ननु वारिबिन्दून् ।। २२३ ।। तद्धनधनमिव धृता लक्ष्मीर्वक्षःस्थले मधुमथेन । भृत्यार्थिबान्धवेषु न पुनर्विभक्ता यथा त्वया ॥W॥ उत्पतनादरसंपिण्डितागगौरवावनामितम् । सर्वादरवोढव्यं जातं शेषस्य महीपीठम् ।। २२४॥ पक्षान्तरालपरिवर्तमानरविमण्डला नभस्तले। भवन्ति अनागतसंगतकुलिशा इव शैलसंघाताः ॥ २२५ ॥ २२१. वाहव° for आहव'. २२५. पक्खंतरखण. Page #154 -------------------------------------------------------------------------- ________________ बन्दिकवीन्द्रस्तुतिः मारुअ-भरंत-कंदर-गारव-परिमंथरं वलग्गंति । वेअ-विअसंत-पाअव-शूमिअ-कडअंतरा गिरिणो ॥ २२६॥ आरोहंति णह-अलं तारुज्जोइअ-गुहा-मुहाहोआ । अण्णोण्ण-पेहुणाणिल-हीरंत विसंठुला सेला ॥ २२७॥ उप्पअणोहुर-पीलिअ-सरीर-मउलंत-विवर-णिन्बूढा । उद्धं णिबद्ध-वेआ णिज्झर-धाराओं णिवडंति ॥ ४॥ मुक्क-तुसारासारं लीलुड्डीणम्मि तुहिण-सेलम्मि । वेवइ अच्छक्कागअ-हिमकाल-किलामिओ लोओ ॥ २२८ ॥ उप्पअण-रुद्ध-गअणा दूरुग्गम-णिव्वडंत-णह-लहुआ। मूएंति मूल-मडहं खमग्ग-विअडं व धरणि-हरा ॥ २२९ ।। दूरअरं उप्पइआ अद्ध-वहत्थमिअ-णिज्झर-तुसारा। दीसंति विअड-लहुआ पण?-काया महा-गिरिणो ॥ २३० ॥ जं जं समुप्पअंता मुअंति सेला णहंगणुद्देस । तं तं पुंजिअ-बहलो भरेइ मुहलुब्भडो पवणो ॥ २३१॥ मारुतभ्रियमाणकन्दरगौरवपरिमन्थरमारोहन्ति । वेगविकसत्पादपस्थगितकटकान्तरा गिरयः ।। २२६॥ आरोहन्ति नभस्तलं तारोद्योतितगुहामुखाभोगाः । अन्योन्यपक्षानिलह्रियमाणविसंष्ठुलाः शैलाः॥२२७॥ उत्पतनावाङ्मुखपीडितशरीरमुकुलीभवद्विवरनियूंढाः। ऊर्ध्व निबद्धवेगा निर्झरधारा निपतन्ति ॥X॥ मुक्ततुषारासारं लीलोड्डीने तुहिनशैले । वेपते अकस्मादागतहिमकालक्लान्तो लोकः ॥ २२८॥ उत्पतनरुद्धगगना दूरोद्गमनिवर्तमाननभोलघवः । सूचयन्ति मूलाल्पं खं अग्रविकटमिव धरणिधराः ॥२२९॥ दूरतरमुत्पतिता अर्धपथास्तमितनिर्झरतुषाराः। दृश्यन्ते विकटलघवः प्रणष्टकाया महागिरयः ॥ २३०॥ यं यं समुत्पतन्तो मुञ्चन्ति शैला नभोऽङ्गणोद्देशम् । तं तं पुञ्जितबहलो बिभर्ति मुखरोद्भटः पवनः ।। २३१॥ २२६. °तम्मिय° for °णूमिअ. २२७. गिरिणो for सेला. २२८. लीगुड्डोणमि. हेमंत° for °हिमकाल. Page #155 -------------------------------------------------------------------------- ________________ गउडवो पासोसरंत-तल- मग्ग-घडिअ-कम-लहुअ-मासल-च्छाया । उति पक्ख - विअलिअ - दिग्गअ - दाणोज्झरा गिरिणो ॥ २३२ ॥ एंति गणोसरतेसु कह वि उम्मुह समीर हीरंता । थोप्प अइ- णिविद्या सेलेसु विहंग संघाआ || २३३ ॥ ओअरण-विसेसिज्जंत-रवि-अरालोअ - चंचल-च्छाया । दीसंति पविरलाओ व वेज्द्ध-दला वणालीओ ॥ २३४ ॥ इअ जेण णहंगण-गोअराण खुडिआओ पक्ख-मालाओ । सेलाण सोवितं चिंतिऊण अंदोलइ महिंदो ॥ २३५ ॥ अणुधारं संदभ- मोत्तिए तुह असिम्मि सच्चविआ । लीला-दर- दाविहार-मेत पअडव्व जय-लच्छी ॥ २३६ ॥ अयसेण रिऊण करंविआओ कित्तीओ तुह धरिजंति । कुवलय-दल- संवलिआ माल-मालाओ व दिसाहिं ॥ २३७ ॥ पडिबद्धं णवर तुमे णरिंद चकं पआव-विअडं पि । गह-वलयमणुच्छित्ते धुवे व्व परिअत्तर रिंद ॥ २३८ ॥ ३८ पार्श्वापसरत्तलमार्गघटितक्रमलघुमां सलच्छायाः । उड्डीयन्ते पक्षविगलितदिग्गजदाननिर्झरा गिरयः ॥ २३२ ॥ एन्ति गगनापसरत्सु कथमपि उन्मुख समीरह्रियमाणाः । स्तोकोत्पतितनिविष्टाः शैलेषु विहंगसंघाताः ।। १३३ ।। अवतरण विशेष्यमाणरविकरालोकचञ्चलच्छायाः । यन्ते प्रविरला इव वेगोर्ध्वदला वनाल्यः ॥ २३४ ॥ इति येन नभोऽद्गणगोचराणां खण्डिताः पक्षमालाः । शैलानां सोऽपि तं चिन्तयित्वा आन्दोलयति महेन्द्रः || २३५ || अनुधारं संलग्ने भमौक्तिके तवासौ दृष्टा । लीलेषद्दर्शितहारमात्र प्रकटेव जयलक्ष्मीः ॥ २३६ ॥ अयशसा रिपोः करम्बिता: कीर्तयस्तव धार्यन्ते । कुवलयदलसंवलिता मालतीमाला इव दिशाभिः ।। २३७ ॥ प्रतिबद्धं केवलं त्वया नरेन्द्रचक्रं प्रतापविकटमपि । ग्रहवलयमनुत्क्षिप्ते ध्रुव इव परिवर्तते नरेन्द्र ॥ २३८ ॥ २३२. 'सामल' by Commentator. 'विलुलिय° for 'विगलिअ ' २३३. गयणोयर° २३४. ओसरण° for ओअरण. वेओड्ड for वेउद्ध. २३६. संदिट्ठेभ', संदट्ठेह. २३७. वरिज्जंति for धरिज्जंति. २३८. नवरि "वियडम्मि. Page #156 -------------------------------------------------------------------------- ________________ बन्दिकवीन्द्रस्तुतिः समरम्म करे विप्फुरइ णवर एक्को असी तुह च्चेअ । जो पावइ णिअ-जस-सोम-मंडले लंछण-च्छायं ॥ २३९ ॥ सविमो अणज्जुणमिमं अमहिंदमवासुई च अप्पाणं । सेवंजलि-दसण-गुण-कहासु तुह जो ण पज्जत्तो ॥ २४०॥ णिवडइ पडण-समुच्छलिअ-जलण-कण-जाल-जडिल-धारग्गो । विमुह-गह-मंडलाअट्टिओ व्व खग्गो तुह रिऊसु ॥ २४१॥ तुह पडिवकरखेसु भया कत्थ वि अविलासमावसंतेसु । आरोवेइ ण काअर-गणणाऍ व चावमसमसरो ॥ २४२ ॥ सुहडाअट्टिअ-कोअंड-चंड-रव-दारुणे रणे तं सि । परिरद्धो भीयाएँ व सहसा गाढं जय-सिरीए ॥ २४३॥ सोहइ समागमेसु अहिअ-पआव-प्पईव-मालासु । वावारती कण्णुप्पलं व खग्गं तु जय-लच्छी ॥ २४४ ॥ जं इअरोवद्दव-विहुआ वि मज्जति तुह रिऊ णाह । बहु-रूवा ता धाराओ णवर तुह मंडलग्गस्स ॥ २४५॥ समरे करे विस्फुरति केवलमेकोऽसिस्तवैव । यः प्राप्नोति निजयशःसोममण्डले लाञ्छनच्छायाम् ॥२३९॥ शपामहे अनर्जुनमिमं अमहेन्द्रमवासुकिं चात्मानम् । सेवाञ्जलिदर्शनगुणकथासु तव यो न पर्याप्तः ॥ २४०॥ निपतति पतनसमुच्छलितज्वलनकणजालजटिलधारायः । विमुखग्रहमण्डलाकृष्ट इव खड्गस्तव रिपुषु ॥ २४१॥ तव प्रतिपक्षेषु भयात् क्वापि अविलासमावसत्सु। आरोपयति न कातरगणनयेव चापमसमशरः ॥२४२॥ सुभटाकृष्टकोदण्डचण्डरवदारुणे रणे त्वमसि । परिरब्धो भीतयेव सहसा गाढं जयश्रिया ॥२४३॥ शोभते समागमेषु अहितप्रतापप्रदीपमालासु। व्यापारयन्ती कर्णोत्पलमिव खङ्गं तव जयलक्ष्मीः ॥ २४४॥ यद् इतरोपद्रवविद्वता अपि मज्जन्ति तव रिपवो नाथ । बहुरूपास्ता धाराः केवलं तव मण्डलाग्रस्य ॥ २४५ ॥ २३९. णिरसिम्मि जए. २४०. इणं for इमं. तइ for तुह. २४५. जइ for जं. वज्जति for मज्जति. Page #157 -------------------------------------------------------------------------- ________________ ४० गउडवहो पणइ-अणत्थं आमुअइ कणअमिणमो इह द्विआ लच्छी । कवआवडिआ असिणो तु ऐति णामी सिहि-फुलिंगा ॥२४६ ॥ कोवेण व कस-कंपं रहसुद्ध-परिष्टुिआएँ घडिआई। तुह तज्जणीऍ कज्जाइं चंड-भुअ-दंड-दूईए ॥२४७॥ आरूढो पासाअक्कमेण तह तं सि उवरि लोअस्स । एको अ सो जहा वो अंडअ-बंधाअए मउली ॥ २४८ ॥ बाहु-सिहरेसु दीसइ कामिणि-संकामिएण मअ-तिलओ। भू-भारुव्वहण-वसा परिट्टिओ पंक-लेसो व्व ॥ २४९ ॥ भुमअग्ग-भमिर-लच्छी-चलणालत्तअ-णिहो तुवि प्फुरइ । अवअंसारुण-मणि-मंजरी-भवो राअ-विच्छड्डो ॥ २५०॥ होति कअत्था पणई णह-माला-चलण-रोहणे तुज्झ । आअंब-मणि-गुहाआ व विसिऊण पणाम-संकंता ॥२५१॥ अल्लीणा रहसागम-परिवत्तिअ-केसवंसुअ-धर व्य । कवअ-दलणुग्गआणल-सिह-च्छला वो असिं लच्छी ॥ २५२ ॥ प्रणयिजनार्थमामुञ्चति कनकमेतदिह स्थिता लक्ष्मीः । कवचापतिता असेस्तव निर्यन्ति नामी शिखिस्फुलिङ्गाः ॥ २४६॥ कोपेनेव कृतकम्पं रभसोर्ध्वपरिष्ठितया घटितानि । तव तर्जन्या कायाणि चण्डभुजदण्डदूत्या ॥ २४७ ॥ आरूढः पाक्रिमेण तथा त्वमसि उपरि लोकस्य। एकश्च स यथा वोऽण्डकबन्धायते मौलिः ॥ २४८॥ बाहुशिखरेषु दृश्यते कामिनीसंक्रामितेन मदतिलकः। भूभारोद्वहनवशात् परिष्ठितः पकलेश इव ॥२४९॥ भुवयभ्रमणशीललक्ष्मीचरणालक्तकनिभस्त्वयि स्फुरति । अवतंसारुणमणिमञ्जरीभवो रागसमूहः ॥२५०॥ भवन्ति कृतार्थाः प्रणयिनो नखमालाचरणरोहणे तव। आताम्रमणिगुहा इव विष्टा प्रणामसंक्रान्ताः॥२५१॥ आलीना रभसागमपरिवर्तितकेशवांशुकधरेव । कवचदलनोद्गतानलशिखाच्छलाद्वोऽसिं लक्ष्मीः ॥ २५२ ।। २४७. जाआई for घडिआई. २४८. सब्वस्स for लोअस्स. बंधावए. २४९. सिहरम्मि...संकामिए तुहअतिलए । भूभारुव्वहणायरपरि. २५१. °पहाव for °पणाम° २५२. रहसागय. वरव्व for धरव्व. Page #158 -------------------------------------------------------------------------- ________________ ४१ जयतुरङ्गवर्णनम् इअ जो थुम्वइ पहरिस-पूर-परिक्खलिअ-विसम-कंठेहिं । बन्दीहिं कईदेहिं च भूअत्थेहिं चिअ गुणेहिं ॥ २५३ ॥ इअ चाडु-चउर-चारण-संचारिअ-चंद-चारु-चरिएण । णअराओ णर-वरिंदेण णिग्गअंणिग्गअ-जसेण ॥२५४॥ किं च । जवपचमाणस्स सरीर-चारिणो गब्भ-वसहि-गेहेसु । जाण परिअत्तणेण व आवत्त-गईओ णिवाडिआ ॥२५५ ॥ जे कुंकुम-स्थलीसु केसर-भंगारुणेहि दावेति । पइ-परिहो व महीऍ णव-णहंक खुर-वएहिं ॥२५६ ॥ जे पोह-खण-परिद्विअ-संखाअ-फेण-पिंड-घडिएहिं । हेसा-रवेहिं पूरिअ-पयाण-संख व दीसंति ॥२५७ ॥ आयाण-मरगअ-च्छवि-विच्छड्डाडंबरेण मुंचंति । जे बाल-जव-रसं पिव सयराहा पीअमंगेहिं ॥२५८ ॥ दिण्णाओ पणालीओ व सम-वारि-विणिग्गमाअ धारेति । परिछिण्ण-मज्झ-रेहा-णिहेण जे जहण-बंधेण ॥ २५९॥ ___इति यः स्तूयते प्रहर्षपूरपरिस्खलितविषमकण्ठैः। बन्दिभिः कवीन्द्रेश्च भूतार्थैरेव गुणैः ॥२५३ ॥ इति चादुचतुरचारणसंचारितचन्द्रचारुचरितेन । नगरान्नरवरेन्द्रेण निर्गतं निर्गतयशसा ।। २५४॥ जवपचमानस्य शरीरचारिणो गर्भवसतिगेहेषु । येषां परिवर्तनेनेव आवर्तगतयो निर्वृत्ताः ॥ २५५॥ ये कुङ्कुमस्थलीषु केसरभद्गारुणैर्दर्शयन्ति । पतिपरिभोगमिव मह्या नवनखाङ्क खुरपदैः ॥२५६॥ ये प्रोथक्षणपरिष्ठितसंस्त्यानफेनपिण्डघटितैः । हेषारवैः पूरितप्रयाणशङ्खा इव दृश्यन्ते ।। २५७॥ आयानमरकतच्छविसमूहाडम्बरेण मुश्चन्ति । ये बालयवरसमिव शीघ्रं पीतमङ्गैः ॥ २५८॥ दत्ताः प्रणाल्य इव श्रमवारिविनिर्गमाय धारयन्ति । परिच्छिन्नमध्यरेखानिभेन ये जघनबन्धेन ॥ २५९॥ २५३. कविवरेहि for कईदेहि. भूयत्थेहिं विय. २५५. निम्मविया for णिवडिआ. °रोहेसु for °गेहेसु. २५६. णवरयंकं खुरवहेहिं for णवणहंकं etc. २५७. पडिच्छिय' for परिट्ठिअ. संखा इव सहंति. २५८. सयवारा for सयराहा. ते for जे. २५९. बंधेहिं, बिम्बेहिं for बंधेण. Page #159 -------------------------------------------------------------------------- ________________ गउडवहो मग्गेसु गुरु-बला वेअ-गाढ-णिवडंत-कोडि-टंकेहिं। उच्चरिऊणं व लिहंति जे टआरे खुर-उडेहिं ॥२६०॥ जे अज्ज वि हिम-सेलंत-संभवा अणह-सीअ-विअण व्व । गुरु-तेअ-प्पसर-रसा ठाणे चिअ किंपि कंपति ।। २६१॥ आरूढ-जोह-णिवहा ते तस्स तरंगिणो जय-तुरंगा। मूअंति व्य पहरिसं जाआ पुरओ परिंदस्स ।। २६२ ॥ अवि अ। उवहाणं पिव लीला-वलिअ-द्विअ-पिहु-करत्तणा देंति । जे विअड-दंत-पल्लंक-कअ-णिवेसाएँ लच्छीए ॥२६३ ॥ दीसंति जाण परिअत्त-चलण-दलिआरि-सीस-भावेण । अज्ज वि कवाल-सअल व्व पास-खुत्ता णह-कखंडा ॥ २६४॥ असरल-लीला-गइ-विअलिआहिं जे तीहिं दाण-धाराहिं । राअ-सिरीऍ रअंति व विलास-वेणी-लअं सुरहिं ॥ २६५॥ पासल्लिआण जे पडिगआण खुत्तग्ग-दंत-भावेण । विब्भम-मुणाल-दंडेहिं रुहिर-सलिलं पिव पिअति ॥ २६६ ॥ मार्गेषु गुरुबलाद्वेगनिपतत्कोटिटकैः। उच्चार्येव लिखन्ति जे टकारान् खुरपुटैः ।। २६०॥ ये अद्यापि हिमशैलान्तसंभवात् अनघशीतवेदना इव । गुरुतेजःप्रसररसाः स्थान एव किमपि कम्पन्ते ।। २६१॥ आरूढयोधनिवहास्ते तस्य तरङ्गिणो जयतुरंगाः। सूचयन्तीव प्रहर्ष याताः पुरतो नरेन्द्रस्य ॥२६२॥ उपधानमिव लीलावलितस्थितपृथुकरत्वाद् ददति । ये विकटदन्तपर्यङ्ककृतनिवेशया लक्ष्म्या ॥ २६३ ॥ दृश्यन्ते येषां परिवृत्तचरणदलितारिशीर्षभावेन । अद्यापि कपालशकलानीव पार्श्वनिमन्ना नखखण्डाः ॥२६४॥ असरललीलागतिविगलिताभिर्ये तिसभिर्दानधाराभिः। राजश्रियो रचयन्तीव विलासवेणीलतां सुरभिम् ।। २६५॥ पावीकृतानां ये प्रतिगजानां निमग्नदन्तभावेन । विभ्रममृणालदण्डैः रुधिरसलिलमिव पिबन्ति ॥ २६६॥ । २६०. कोणि', कोटि for कोडि. २६१. थामे for ठाणे. २६५. असरिस for असरल. °विललियाहिं for °विअलाहि. २६६. पासोल्लि, पिवंति. Page #160 -------------------------------------------------------------------------- ________________ जयगजेन्द्रवर्णनम् जे चंचल - चामर- पहलेहिं सोहंति कण्ण- ताहिं । उप्प अण- तरल - पक्ख व तिअस-गअ - जुज्झ - बुद्धीए ॥ २६७ ॥ सुत्त - णिवेसं पिव देति दीहरं दाण-वारिधाराहिं । पडिवासरं पवित्थारिणीऍ जे पत्थव - सिरीए ॥ २६८ ॥ ते तस्स जय - गइंदा सिअ - पिट्टंतरिअ - सामल-च्छाया । सरआवणीअ-कलुसा जाओ पुरओ जलहर व्व || २६९ ॥ किं च जाअं । वरि अ थोअत्योअं अवंति णिसीह-मुहल-कल-हंसा । दर- दूमिआरविंदा असार-मूराअवा दिअसा ॥ २७० ॥ सउग-मराल- जणवआ धूमाबद्ध - तिमिरा विराअंति । संज्झा - णिअंब-व-पल्लव व्व रअणीण मो-सग्गा ॥ ४ ॥ कासार - विरल-कुमुआ अमलिअ-विच्छाय चंद-परिवेसा । होंति बहलावसाया पहाअ - सिसिरा णिसा बंधा ॥ २७१ ।। घोलइ अलद्ध - किरणो तुसार-लव- लंभ - धूसर-च्छाओ । रविणो अलंबुसा - कुसुम-पाडलो विव-परिणाहो ॥ २७२ ॥ ये चञ्चलचामरपक्ष्मलैः शोभन्ते कर्णतालैः । उत्पतनतरलपक्षा इव त्रिदशगजयुद्धबुद्धया ॥ २६७ ॥ सूत्रनिवेशमिव ददति दीर्घ दानवारिधाराभिः । प्रतिवासरं प्रविस्तारिण्या ये पार्थिवश्रियः ।। २६८ ॥ ते तस्य जय गजेन्द्राः सितपिष्टान्तरितश्यामलच्छायाः । शरदपनीतकलुषा जाताः पुरतो जलधरा इव ।। २६९ ॥ अनन्तरं स्तोकस्तोकं राजन्ते निशीथमुखरकलहंसाः | दरदूनारविन्दा असारसूर्यातपा दिवसाः ॥ २७० ॥ शकुनमरालजनपदा धूमाबद्धतिमिरा विराजन्ते । संध्यानिताम्रनवपल्लवा इव रजनीनां गोसर्गाः ॥ Y ॥ कासारविरलकुमुदा अमृदितविच्छायचन्द्रपरिवेषाः । भवन्ति बहलावश्यायाः प्रभातशिशिरा निशाबन्धाः ॥ २७१ ॥ घूर्णतेऽलब्धकिरणस्तुषारलवलम्भधूसरच्छायः । रवेरलम्बुषा कुसुमपाटलो बिम्बपरिणाहः ।। २७२ ॥ ४३ २६७. बन्धुर' for चंचल'. 'पभलेहिं for° तालेहिं'. 'झूझ for 'जुज्झ. २६८. रायलच्छीए for पत्थिवसिरीए २७१. अमइल' for अमलिअ . Page #161 -------------------------------------------------------------------------- ________________ गउडवहो अग्घति सिसिर-सलिला अणिउंचिअ-कोंच-सारस-विरावा । खल-चुण्णिअ-कलमामोअ-वाहिणो गाम-सीमंता॥ २७३ ॥ कं व ण हरति णिविडावसाय-संभिण्ण-सामल-करीसा। गोहण-विणिवेमुद्देस-धूसरारण्ण-परंता ॥ २७४ ॥ अकंत-करीसुम्हा-सुह-णिकंप-जहणं विणिकमइ । कह वि जडाअव-परिभोअ-मंथरं रोहिणी-जूहं ॥ २७५ ॥ इअ हेमंत-समिद्धासु गाम-सीमासु मेइणी-णाहो । दिहिं दितो पत्तो कमेण सोणंकमुद्देसं ॥ २७६ ॥ मलिआ पूअ-प्फल-कोस-वडण-रज्जंत-पल्लला तस्स । सेणा-भडेहि णव-सालि-सालिणो गाम-सीमंता ॥ २७७ ॥ मत्त-कुररासु दिट्ठी सहरी-विष्फुरण-कंपिअ-जलासु । वीसमइ व वंजुलिणीसु ताण आहार-लेहासु ॥ २७८ ॥ ताण णिसम्मइ हिअअं अणाविलाहार-सलिल-सुहआसु । आ-मंजरी-परिग्गह-सुअंध-कलमासु सीमासु ॥ २७९ ॥ राजन्ते शिशिरसलिला अनिकुञ्चितक्रौञ्चसारसविरावाः। खलचूर्णितकलमामोदवाहिनो ग्रामसीमन्ताः ॥२७३ ।। कं वा न हरन्ति निबिडावश्यायसंभिन्नश्यामलकरीषाः । गोधनविनिवेशोद्देशधूसरारण्यपर्यन्ताः ॥२७४॥ आक्रान्तकरीषाष्मासुखनिष्कम्पजधनं विनिष्क्रामति। कथमपि जडातपपरिभोगमन्थरं रोहिणीयूथम् ॥ २७५ ॥ इति हेमन्तसमृद्धासु ग्रामसीमसु मेदिनीनाथः। दृष्टिं ददत प्राप्तः क्रमेण शोणाकमुद्देशम् ॥ २७६॥ मृदिताः पूगफलकोशपतनरज्यमानपल्वलास्तस्य । सेनाभटैनवशालिशालिनो ग्रामसीमन्ताः ।। २७७ ।। मत्तकुररासु दृष्टिः शफरीविस्फुरणकम्पितजलासु । विश्राम्यतीव वज़ुलिनीषु तेषामाधारलेखासु ॥ २७८॥ तेषां निशाम्यति हृदयमनाविलाधारसलिलसुभगासु। आमजरीपरिग्रहसुगन्धकलमासु सीमसु ।। २७९॥ २७५. रमणं for °जहणं'. २४७. पल्लवा for "पलला. २७८. तस्स कासारलेहासु for ताण आहारलेहासु. २७९. तस्स for ताण. 'मुहियासु for सुहआसु. Page #162 -------------------------------------------------------------------------- ________________ ५५ विन्ध्यवर्णनम् ल्हसमाण-जुओवत्तिअ-तुरंगम-खंध-केसरुप्पंको। उम्मुह-धुरं समारुहइ जत्थ रविणो रहो कह वि ॥ २८० ॥ बाहि-गआण जस्स अ णत्थि चिअ णह-अलं ति पडिवत्ति । कंदर-परिट्ठिआण असो चिअ णत्थि त्ति पडिहाइ ॥ २८१॥ बहु-कुहराविल-कडअत्तणेण णह-महि-अलंतर-णिवेसो । गहिऊण व वसुहद्धं जो गअणद्धं च णिम्मविओ॥ २८२॥ जेण णहो-गअ-सिहरेण कुहर-पसरिअ-णहंगणेणं च । अण्णोणं कीलिअ-णिच्चलो व्व णह-महि-अलुच्छंगो ॥ २८३ ॥ विज्झम्मि तम्मि रस-सुरहि-सल्लई-भंग-णिव्वुअ-गअम्मि । रोह-णिरंतर-ताली-वणम्मि जाओ मही-णाहो ॥ २८४ ॥ अवि अ। वंदीकअ-महिसासुर-कुल-कंठुम्मोइएहिं व तुमाए । माहवि घंटा-दामेहि मंडिअं तोरण-दारं ॥२८५॥ दिटुं साहज्जारूढ-तुहिण-गिरी-खंड-दिण्ण-पीढं व । महिसासुरस्स सीसं तुह चलण-णह-प्पहा-भरिअं ॥२८६ ॥ संसद्युगोवर्तिततुरंगमस्कन्धकेसरसमूहः । उन्मुखधुरं समारोहति यत्र रवे रथः कथमपि ॥२८० ॥ बहिर्गतानां यस्य च नास्त्येव नभस्तलमिति प्रतिपत्तिः। कन्दरपरिष्ठितानां च स एव नास्तीति प्रतिभाति ॥ २८१॥ बहुकुहराविलकटकत्वेन नभोमहीतलान्तरनिवेशः । गृहीत्वेव वसुधार्ध यो गगनार्ध च निर्मितः ॥ २८२ ॥ येन नभोगतशिखरेण कुहरप्रसृतनभोऽगनेन च । अन्योन्यं कीलितनिश्चल इव नभोमहीतलोत्सद्गः ॥ २८३ ॥ विन्ध्ये तस्मिन रससुरभिसलकीभद्गनिर्वृतगजे। रोहनिरन्तरतालीवने यातो महीनाथः ॥२८४ ॥ बन्दीकृतमहिषासुरकुलकण्ठोन्मोचितैरिव त्वया । माधवि घण्टादामभिर्मण्डितं तोरणद्वारम् ॥ २८५॥ दृष्टं साहाय्यारूढतुहिनगिरिखण्डदत्तपीठमिव। महिषासुरस्य शीर्ष तव चरणनखप्रभाभरितम् ॥२८६॥ २८१. निच्चलव्व. २८३. "लुच्छंगा. २८६. गिरिदिण्णखंडपिंडं व, चरणनहप्पहाभिनं. Page #163 -------------------------------------------------------------------------- ________________ गउडवो भमरावलिओ भइरवि तुझं भवणाइरम्मि सामोए । थुइ-मेत्तुम्मोइअ-जंतु - णिअल-मालाओ व लुईति ।। २८७ ॥ णणु तुम्हें संभरणे रणम्मि विहति वारण- घडाओ । दूराओ चि वाहण-पद-रव-विद्दुआओ व्व ॥ २८८ ॥ तुह चंडि चलण-कमलाणुवत्तिणो कह णु संजमिज्जति । सेरिह - वह संकिअ-महिस-हीरमाणेण व जमेण ॥ २८९ ॥ तुहिण - गिरी देवि तुमाइ जणअ-भावेण गारवं णीओ । विज्झाअलो विकंदर - णिवास-लीलाऍ कल्लाणि ॥ २९० ॥ सोहसि णारायणि रणिर-णेउराराव - मिलिअ - हंस- उले । भवणम्मि कवालाविल- मसाण-रायण व भ्रमंती ।। २९१ ।। अद्वेण सरीरे चिअ णवर ससि - सेहरस्स तं वससि । हिए उण से संकरि तुह अविहारण ओआसो ॥ २९२ ॥ खलिओ त रहक्खित्त-मणि-तुला- कोडि - कुंडलाहरणो । सिंगो भंग - दुविअ - वलय- बंधो व्व महिसस्स ॥ २९३॥ ४६ भ्रमरावलयो भैरवि तव भवनाजिरे सामोदे । स्तुतिमात्रोन्मोचितजन्तु निगडमाला इव लुठन्ति ॥ २८७ ॥ ननु तव स्मरणे रणे विघटन्ते वारणघटाः । दूरादेव वाहनमृगेन्द्ररवविद्वता इव ॥ २८८ ॥ तव चण्डि चरणकमलानुवर्तिनः कथं नु संयम्यन्ते । सैरिभवधशङ्कितमहिषह्रियमाणेनेव यमेन ॥ २८९ ॥ तुहिनगिरिर्देव त्वया जनकभावन गौरवं नीतः । विन्ध्याचलोsपि कन्दरनिवासलीलया कल्याणि ॥ २९० ॥ शोभसे नारायणि रणनशीलनूपुरारावमिलितहंसकुले । भघने कपालाविलक्ष्मशानरागेणेव भ्रमन्ती ।। २९९ ।। अर्धेन शरीर एव केवलं शशिशेखरस्य त्वं वससि । हृदये पुनस्तस्य शंकरि तवाविभागेनावकाशः ।। २९२ ।। स्खलितं त्वया रभसोत्क्षिप्तमणितुलाकोटिकुण्डलाभरणम् । शृङ्गं भगस्थापितवलयबन्धमिव महिषस्य ।। २९३ ॥ २८७. भैरवि. भवरमणि तुज्झ for भइरवि तुझं. २९१. रणिय for रणिर. २९३. भंगपय.. Page #164 -------------------------------------------------------------------------- ________________ विन्ध्यवासिनीस्तुतिः ४७ तुह दारं थाम-त्थाम-दिण्ण-रुहिरोवहारमाभाइ । हर-पणय-रोस-विससिअ-संज्झा-सअलावइण्णं व ॥२९४॥ तुह वअण-च्छवि-भिज्जत-विअड-तम-मंडला सआ होति । केहि वि दिजंत-महा-महिसा इव भअवइ पओसा ॥ २९५ ॥ णिद्दा-रूवेण परं णिमेसि जण-लोअणेसु तं चेत्र। पडिवोहे जेण स-जावअ व्व लक्खिजए दिट्ठी ॥ २९६ ॥ पलय वा कालि ण णिम्मवेसि स्वस्स ते अणंतस्स । सव्वंगे कह णु कवाल-मंडलाडंबरं घडउ ॥२९७॥ थुव्वसि तक्रवण-विहडंत-लोह-हिंजीर-सामल-गलेहिं । परिणअ-गणभावागअ-तिणयण-चिंधेहिं व णरेहिं ॥ २९८ ॥ णिमिसं पि अ मुच्चइ आयअणोक्वण-मंडलं तुज्झ । संणिहिअ-कुमार-मऊर-णेह-रसिएहिं व सिहीहिं ॥ २९९ ॥ पाऊण व उवहाराअरेसु सइ धूव-धूम-वडलाई । उव्वमसि बहुल-रअणी-भावेसु णिरंतरं तिमिरं ॥३०॥ तव द्वारं स्थानस्थानदत्तरुधिरोपहारमाभाति । हरप्रणयरोषविशसितसंध्याशकलावतीर्णमिव ॥ २९४ ॥ तव वदनच्छविभिद्यमानविकटतमोमण्डलाः सदा भवन्ति। कैरपि दीयमानमहामहिषा इव भगवति प्रदोषाः ॥ २९५ ।। निद्रारूपेण पदं निमिमीषे जनलोचनेषु त्वमेव । प्रतिबोधे येन सयावकेव लक्ष्यते दृष्टिः ॥ २९६ ।। प्रलयं वा कालि न निर्मापयसि रूपस्य ते अनन्तस्य । सर्वाङ्गं कथं नु कपालमण्डलाडम्बरं घटताम् ।। २९७॥ स्तूयसे तत्क्षणविघटमानलोहहिजीरश्यामलगलैः। परिणतगणभावागतत्रिनयनचिह्नरिव नरैः ॥ २९८॥ निमेषमपि नैव मुच्यते आयतनोपवनमण्डलं तव । संनिहितकुमारमयूरस्नेहरसिकैरिव शिखिभिः ॥२९९॥ पीत्वेव उपहारादरेषु सदा धूमधूपपटलानि। उद्वमसि बहुलरजनीभावेषु निरन्तरं तिमिरम् ॥ ३००॥ __ २९४. ठाणट्ठाण° for थामत्थाम. २९८. बिबेहि, चिण्हेहिं for °चिंधेहिं, जणेहिं for णरेहिं. ३००. उवहारायरेण and रयणीभावेण. Page #165 -------------------------------------------------------------------------- ________________ गउड हो पणअ-जण- रक्खणंतरिअ-वेरि-करवाल-पंजरेणं व । हारिंद - नील-किरणावलंबिणा भासि वच्छेण || ३०१ ॥ जाहे अणी-रूवेण फुरसि ससहर - विडंबिअ - कवाला । ताहे वि णरट्टि पसाहणम्मि तुह बडइ गह चकं ॥ ३०२ ॥ तं कुवलई - कुणंतीण वा दइच्चाण खग्ग-मालाओ । णिअ-चलण-पंकअच्चा- कज्जं वो कह णु संपडउ ॥ ३०३ ॥ मालूर- पत्त-माला- कंटअ-कअ-सोणिय व्व आहासि | तं सरस-रत-चंदण-परिसोण थणंतरा देवि ॥ ३०४ ॥ संकंनाउ व रोसारुर्णच्छि-वलय - पहाओ महिसम्मि । तुह सबार सोणिअ - सिहा तिमूल- मग्गेसु दीसंति ॥ ३०५ ॥ वीर - विइण्ण-विकोसासि घेणु-करवाल- कंति - कज्जलिअं । दिसम्म विदेवि असंक कोसिअं गब्भ- भवणं ते ॥ ३०६ ॥ तं अत्थारुण-रवि-मंडलेण मुंडोवहार - पुखं व । तारा- णिह-कअ-बलि- तंदुलाऍ इज्जसि णिसाए ॥ ३०७ ॥ ૪૮ प्रणतजनरक्षणान्तरितवैरिकरवालपञ्जरेणेव । हारेन्द्रनील किरणावलम्बिना भासि वक्षसा ।। ३०१ ॥ यदा रजनीरूपेण स्फुरसि शशधरविम्बितपाला । तदापि नरास्थिप्रसाधने तव घटते ग्रहचक्रम् ॥ ३०२ ॥ त्वं कुवलयीकुर्वती न वा दैत्यानां खड्गमालाः । निजचरणपङ्कजार्चाकार्य वः कथं नु संपद्यताम् ॥ ३०३ ॥ मालूरपत्रमालाकण्टककृतशोणितेवाभासि । त्वं सरसरक्तचन्दनपरिशोणस्तनान्तरा देवी ॥ ३०४ ॥ संक्रान्ता इव रोषारुणाक्षिवलयप्रभा महिषे । तव शबरि शोणितशिखास्त्रिशूलमार्गेषु दृश्यन्ते ॥ ३०५ ॥ वीरवितीर्णविकोशासिधेनुकरवालकान्तिकज्जलितम् । दिवसेsपि देवि अशङ्ककौशिकं गर्भभवनं ते ॥ ३०६ ॥ त्वमस्तारुणरविमण्डलेन मुण्डोपहारपूर्वमिव । तारानिभकृतaforडुलया पूज्य से निशया ॥ ३०७ ॥ ३०१. पणयि, किरणावभासिणा ३०२. कवालं. ३० ३. कुवलयं करेंती पंकयच्चणकज्जे. संघडउ. संपडइ for संपडउ, ३०४. मालूरि. ३०७ पुव्वं व for पुखं व. Page #166 -------------------------------------------------------------------------- ________________ बिन्ध्यवासिनस्तुितिः ४९ तं सहास सजल-जीमूअ- गोरा गोरि विज्जु-भावाम्म । कंसोप्पिअ-वज्झ-सिला-सह ब्व गअणे समुप्पइआ॥३०८॥ हर-फंस-सेअ-संवलिअ-जावआसंगि-णह-मणि-च्छाओ । सहइ णअ-चंद-लेहा-सुर-सरि-संज्झो व्च ते चलणो ।। ३०९॥ . सुलहोवहार-रुहिर-प्पवाह-संभावणाएँ लिभंति । अरुण-पडाआ-पडिमा-गब्भाओ सिला इह सिवाहि ॥ ३१०॥ पूआहिसेअ-विअलिअ-णडाल-जावअ-रसं पिअंति च । रुहिरासव-परिओसा तुह पुरओ भूअ-पडिमाओ ॥३११ ॥ पच्चक्ख-भाव-तक्खण-मीलंतच्छि-हअ-दसण-गुणेहिं । तिअसेहि वि तुह णिदत्तणम्मि रूवं ण सच्चविअं॥३१२॥ तत्काल-विमुह-हर-वढिएहि सासेहिं तावसि तुमाए । पडिवण्णो पाणायाम-णियम-बंधाअरो कह णु ॥ ३१३ ॥ काम-डहणाणुतावा हरस्स तुह विम्भमेहिं णिव्वडिआ। कविअ-णडाल-णयणाणल व्व संताविणो सासा ॥ ३१४॥ त्वं शोभसे सजलजीमूतगोचरा गौरि विद्युद्भावे । कंसार्पितवध्याशलासहेव गगने समुत्पतिता ॥ ३०८॥ हरस्पर्शस्वेदसंवलितयावकासनिनखमणिच्छायः । शोभते नतचन्द्रलेखासुरसरित्संध्य इव ते चरणः ॥३०९॥ सुलभोपहाररुधिरप्रवाहसंभावनया लिह्यन्ते। अरुणपताकाप्रतिमागर्भाः शिला इह शिवाभिः ॥ ३१०॥ पूजाभिषेकविगलितललाटयावकरसं पिबन्तीव । रुधिरासवपरितोषास्तव पुरतो भूतप्रतिमाः॥३११ ॥ प्रत्यक्षभावतत्क्षणमीलदक्षिहतदर्शनगुणैः। त्रिदशैरपि तव निद्रात्वे रूपं न सत्यीकृतम् ॥३१२॥ तत्कालविमुखहरवर्धितः श्वासैस्तापसि त्वया। प्रतिपन्नः प्राणायामनियमबन्धादरः कथं नु ।। ३१३॥ कामदहनानुतापा हरस्य तव विभ्रमैनिर्वर्तिताः। कृष्टललाटनयनानला इव संतापिनः श्वासाः ॥३१४॥ ३०८. गयणं. ३०९ °फास. for °फस. सह for णअ ( = नत). ए for ते. ३१०. वयार° for °वहार'. ३११. पिबंति व्व. ३१३. तकालविमुक्क. ३१४. डहणाणुयावा. ग. ४ Page #167 -------------------------------------------------------------------------- ________________ गउडवहो । सइ सिद्ध-सिद्धि-मंडल-पईव-परिकंपिणो पओसेसु । तुज्झोसव-गंध-सुहा सुहअंति समीरणुग्गारा ॥३१५ ॥ तडिभावम्मि फुरंती सवारि-वारिहर-कूड-कोडीए । अकंत-महा-महिस व्व सोहसे अमरिसाअंबा ॥ ३१६ ॥ जण-दिण्ण-केस-कलणा-लोमस-कलुसेहिँ कंपमुप्पेसि । वेआलेहिं व पडिअग्गिआइरा वाउ-दंडेहिं ॥३१७ ॥ गंभीर-गब्भ-मंद-प्पहाओ तुह देवि दीव-मालाओ । उवहार-मुंड-केसंधआर-मूढाओ व खलंति ॥ ३१८ ॥ विससिजंत-महा-पसु-दंसण-संभम-परोपरारूढा। गअणेच्चिअ गंध-उडिं कुणंति तुह कउल-णारीओ ॥ ३१९ ॥ णह-मणि-संकमणा मडह-पणअ-जण-लंछणेहिं चलणेहिं । सोहसि पणमिजति व्च अंब तं वालिहिल्लेहिं ॥ ३२० ॥ अह परिअरो अणेओवअरण-पहरण-सहं कर-सहस्सं । एक्कस्स वरोरु वरुज्जअस्स ते पाणि-कमलस्स ।। ३२१॥ सदा सिद्धसिद्धिमण्डलप्रदीपपरिकम्पिनः प्रदोषेषु । तवोत्सवगन्धसुखाः सुखयन्ति समीरणोद्गाराः ॥ ३१५ ॥ तडिद्भावे स्फुरन्ती सवारिवारिधरकूटकोटौ। आक्रान्तमहामहिषेव शोभसे अमर्षाताम्रा ॥३१६ ।। जनदत्तकेशकलनालोमशकलुषैः कम्पमर्पयसि। वैतालैरिव प्रतिजागरिताजिरा वायुदण्डैः ॥३१७॥ गम्भीरगर्भमन्दप्रभास्तव देवि दीपमालाः । उपहारमुण्डकेशान्धकारमूढा इव स्खलन्ति ॥३१८॥ विशस्यमानमहापशुदर्शनसंभ्रमपरस्परारूढाः । गगन एव गन्धकुटी कुर्वन्ति तव कौलनार्यः ।। ३१९ ।। नखमणिसंक्रमणादल्पप्रणतजनलाञ्छनैश्चरणैः । शोभसे प्रणम्यमानेव अम्ब त्वं वालखिल्यैः ॥ ३२०॥ अथ परिकरोऽनेकोपकरणप्रहरणसह करसहस्त्रम् । एकस्य वरोरु वराद्यतस्य ते पाणिकमलस्य ३१५. सय for सइ. सिद्धसिद्ध. तुह ऊसव', तुह आसव'. ३१६. तडिभावेश. ३१७. दोहमप्पेसि, कंपमोप्पेसि. वाय for वाउ. ३१९. गहणे', कओल° for कउल'. ३२०. वालिखिल्ढहिं. ३२१. कयपरियरं for अह परिअरो. Page #168 -------------------------------------------------------------------------- ________________ विन्ध्यवासिनीस्तुतिः घअ-बड-धारा-गिवहेहि मंदिरं वो णवारुणाहेहिं । तदिअस-पसु-सिर-च्छेअ-पीअमामुअइ रुहिरं व ॥ ३२२ ॥ मेहाअंतं तुह तइअ-णयण-सिहि-धूम-मंडलं सहइ। वासुइ-जीहाओ लहंति तडि-लआ-विभमं जत्थ ॥ ३२३॥ सीसम्मि कओ महिसस्स देवि मरणाअ जो हि संपण्णो। सोच्चिअ जणस्स जाओ तुह चलणो मंगल-हाणं ॥ ३२४ ॥ कोमारम्मि हराराहणाअ हिअअम्मि मअण-पज्जलिए। तइ विहिओ मुद्ध-थणुल्लएहिं मालूर-होमो व्य ।। ३२५ ॥ अंगमवलंबिआलंबि-सरस-णर-वअण-पाअडं वहसि । अजवि कंस-फोडण-ललंत-णिअअद्वि-सिढिलं व ।। ३२६॥ सूएंति वीर-विक्कअ-विक्कममिह जामिणी-मसाणेसु । अवलंविअ-कुणव-च्छेअ-पाडला साहि-साहाओ ॥ ३२७ ॥ सरसहि-दंड-लोहेण चंडि अहर-प्पहारुणे तुज्झ । जीहा णिअ-दसण-मऊह-मंडलेच्चेअ संवलइ ॥ ३२८ ॥ ध्वजपटधारानिवहेमन्दिरं वो नवारुणाभैः। प्रतिदिवसपशुशिरश्छेदपीतमामुञ्चति रुधिरमिव ॥३२२ ॥ मेघायमानं तव तृतीयनयनशिखिधूममण्डलं शोभते । वासुकिजिह्वा लभन्ते तडिल्लताविभ्रमं यत्र ॥३२३॥ शीर्ष कृतो महिषस्य देवि मरणाय यो हि संपन्नः। स एव जनस्य जातस्तव चरणो मङ्गलस्थानम् ॥ ३२४।। कौमारे हराराधनाय हृदये मदनप्रज्वलित । त्वया विाहता मुग्धस्तनकमालूरहोम इव ॥ ३२५ ।। अङ्गमवलम्बितालम्बिसरसनरवदनप्रकटं वहास । अद्यापि कंसस्फोटनललन्निजकास्थिांशलमिव ।। ३२६॥ सूचयन्ति वीरविक्रयविक्रममिह यामिनीश्मशानेषु । अवलम्बितकुणपच्छेदपाटलाः शाखिशाखाः ॥ ३२७॥ सरसास्थिदण्डलोभेन चण्डि अधरप्रभारुणे तव । जिह्वा निजदशनमयूखमण्डल एव संवलति ॥ ३२८॥ ३२२. ते for वो. ३२५. °थणुरगमेहिं, पओहरेहिं for थणुल्लएहिं. विहिओ तइ. ३२६. लुलंत° for "ललंत. ३२७. सूर्यति. ३२८. डंड' for °दंड', Page #169 -------------------------------------------------------------------------- ________________ गउडवहो पअइ-पारसुक्क-काया पुरओ संचरइ रेवई तुज्झ । इह सइ संणिहिअ-महा-परेअ-भय-मुक्क-मासव्व ।। ३२९॥ पूइज्जसि भिण्ण-भुआ-विइण्ण-रुहिरं व पाअवेहिं पि । परसु-प्पहार-विअलिअ-कसाय-रस-सोण-साहेहिं ॥ ३३०॥ अण्णोण्ण-कलह-विअलिअ-केसर-कीलाल-कललिअ-दारा। कअवाउणो वि तुह देवि सासणं अणुसरंति व्व ॥ ३३१ ॥ उवहारुल्लूरिअ-मास-मंडलाडंबरुब्भडेहिं व । डिंबं जावअ-पड-मंडणेहिं खम्भेहिं विविहेसि ॥ ३३२ ॥ कुणवत्तण-सुलहूसास-काय-णिव्वडिअ-गारवो अप्पा । तुह धारण-क्खमो कीरइ व्व जणु वाहण-सवेण ॥ ३३३॥ सोहसि मुह-मुक्कासरिस-रुहिर-धाराहि रआणि रूवेसु । भत्ति-विइज्जंतारुण-धअ व्च तं भवण-माईहिं ॥ ३३४ ॥ बहुल-पओसा बद्धंकुर व्च तुह देवि महिस-सिंगेहिं । पारोहिणो ब्व लंबिर-मऊर-कंठेहिं रेहेति ॥ ३३५॥ प्रकृतिपरिशुष्ककाया पुरतः संचरति रेवती तव । इह सदा संनिहितमहाप्रेतभयमुक्तमांसेव ।। ३२९॥ पूज्यसे भिन्नभुजावितीर्णरुधिरामिव पादपैरपि । परशुप्रहारविगलितकषायरसशोणशाखैः ।। ३३०॥ अन्योन्यकलहविगलितकेसरकीलालकललितद्वाराः। कृकवाकवोऽपि तव देवि शासनमनुसरन्तीव ॥ ३३१॥ उपहारतुडितमांसमण्डलाडम्बरो टैरिव । डिम्बं यावकपटमण्डनैः स्तम्भैर्विविधत्से ॥ ३३२ ॥ कुणपत्वसुलभीवासकायनिवृत्तगौरव आत्मा। तव धारणक्षमः क्रियत इव ननु वाहनशवेन ॥३३३ ॥ शोभसे मुखमुक्तासदृशरुधिरधाराभिः रजनिरूपेषु। भक्ति. विकीर्यमाणारुणध्वजेव त्वं भवनमातृभिः ॥ ३३४॥ बहुलप्रदोषाः बद्धा. कुरा इव तव देवि महिषशृगैः। प्रारोहिण इव लम्बनशीलमयूरकण्ठैः शोभन्ते ॥ ३३५॥ ३२९. भयवइ for पअइ. सय for सइ. ३३०. °पसरिअ° for °विअलिअ. ३३१. °विललिअ° for °विअलिअ. ३३२. °व जणेसि for विविहेसि. ३३४. "मुक्कायवकोसुमधाराहिं, 'विइज्जितारुण. ३३५. बद्धफलव्व. संगे हिं. लंबिय' for °लंबिर'. Page #170 -------------------------------------------------------------------------- ________________ कलेवरदर्शने नृएतिवैराग्यम् तुह लोह-दप्पणावलि-संकमणालद्ध-कसण-भाव व्व । सोहंति सबर-जुअला मेअअ-काया पणामेसु ॥ ३३६ ॥ रूवंचिअ णवर कराल-दारुणं काल-रत्ति-लीलाए। हिअअं पुण ते करुणा-रसेण सइ वच्छलंचेअ ॥ ३३७ ॥ इअ विज्झ-गुहा-णिलयाएँ तम्मि-दल-सबर-सिट्ठ-भग्गाए । पहुणा सपरिअरं भअवईएँ विहिओ णमक्कारो ॥३३८ ॥ अवि अ। इह अजवि किं णु पुराण-भाव-कविसीकअद्वि-बंधम्मि । हिअउद्देसे रोसग्गि-पिंगिमच्चेअ वि'फुरइ ॥ ३३९॥ तम्मि च्चिअ संधि-पमूअ-कीड-मालाविले णडालम्मि । हासाअ भिडि-भंगो व्य विलिहिओ अह कअंतेण ॥ ३४०॥ कुम्भइ ओलिंभाभाव-कुडिल-वलिएण वअण-बिंबम्मि । मअणाहिमलय-विच्छित्ति-विब्भमं संपइ रएण ॥ ३४१॥ हा हा तंचेअ करिल्ल-पिअअमा-बाहु-सयण-दुल्ललि। उवहाणीकअ-वम्मीअ-मेहलं लुलइ सिर-कमलं ॥३४२ ॥ तव लोहदर्पणावलिसंक्रमणालब्धकृष्णभावानीव । शोभन्ते शबरयुगलानि मेचककायानि प्रणामेषु ॥३३६॥ रूपमेव केवलं करालदारुणं कालरात्रिलीलायाः। हृदयं पुनस्ते करुणारसेन सदा वत्सलमेव ।। ३३७॥ इति विन्ध्यगुहानिलयायाः वस्त्रदलशबरशिष्टमार्गायाः। प्रभुणा सपरिकरं भगवत्यै विहितो नमस्कारः ॥ ३३८ ॥ इहाद्यापि किं नु पुराणभावकपिशीकृतास्थिबन्धे । हृहयोद्देशे रोषाग्निपिनिगमैव विस्फुरति ॥३३९ ॥ तस्मिन्नेव संधिप्रसूतकीटमालाविले ललाटे। हासाय धुकुटिभद्न्ग इव विलिखितोऽथ कृतान्तेन ॥ ३४०॥ उह्यते उपदेहिकाभावकुटिलवलितेन वदनबिम्बे । मदनाधिमलयविच्छित्तिविभ्रमं संप्रति रजसा ।। ३४१॥ हा हा तदेव वंशाकुरप्रियतमाबाहुशयनदुर्ललितम्। उपधानीकृतवल्मीकमेखलं लुलति शिरःकमलम् ॥ ३४२ ।। ३३६. °दप्फणा'. सबरडिंभा, सबरिडिंभा. ३३७. कालकांति.देवि for चेअ. ३३८. °सिद्ध° for °सिह. पत्तवसण° for तमिदल. ३३९. किण्ण and किंतु for किं णु. ३४१. ओलिंभियभाव'. ३४२. करील° for करिल्ल. Page #171 -------------------------------------------------------------------------- ________________ गउडवो पंक-भरिओअरुभिण्ण-विरस-तण-जडिलिए कवालम्मि । जाओ अहो सिणिद्धो कबरी-बंधस्स परिणाहो ॥ ३४३॥ हा हा कंपावेइ व हरिअ-मलालंबिणी दसण-माला। अजवि विणिहट्ठाणेअ-वीडिआ-रसमिव वर्मती ॥ ३४४ ॥ ठिअ-भमर-पक्ख-भावा णिव्वाडिअ-पत्तणा इव सवेअं। कामेण इमम्मि वि शूण पेसिआ मंजरी-बाणा ॥ ३४५॥ उद्दिणअरमिंदुसह हिआणलं स-रअण-प्पहमिमस्स । एकवएचिअ जाअं अखंड-तम-बंधणं भुवणं ॥ ३४६॥ इअ तम्मि णर-कलेवर-दंसण-मउइअ-मणेण णर-वइणा । पडिवण्ण-विवेअ-विअप्प-सरसमणुसोइअं सुइरं ॥ ३४७॥ अवि अ। बहुसो बहुत्त-विसहर-मणि-प्पहा-रंजिअ व्व ते जाण । अंतोच्चिअ णिति णिवेसिअ-प्पहा पिच्छ-पब्भारा ॥ ३४८ ॥ वरहीण ताण रसिकं पुलिंद केआर-पविरल-दुमेसु । णंदेइ तस्स तड-णिज्झरेसु गिरि-धूम-कलुसेसु ॥ ३४९ ॥ युग्मम् पकभृतोदरोद्भिन्नविरसतृणजटिलिते कपाले। जातः अहो स्निग्धः कबरीबन्धस्य परिणाहः ॥ ३४३॥ हा हा कम्पयतीव हरितमलालम्बिनी दशनमाला। अद्यापि विनिघृष्टानेकवीटिकारसमिव वमन्ती ॥ ३४४ ।। स्थितभ्रमरपक्षभावा निर्तितपत्रणा इव सवेगम् । कामेनास्मिन्नपि नूनं प्रेषिता मजरीबाणाः ।। ३४५॥ उद्दिनकरमिन्दुसहं स्थितानलं सरत्नप्रभमस्य। एकपद एव जातमखण्डतमोन्बधन भुवनम् ।। ३४६॥ इति तस्मिन् नरकलेवरदर्शनमृदूकृतमनसा नरपतिना। प्रतिपन्नविवेकविकल्पसरसमनुशोचितं सुचिरम् ॥ ३४७॥ बहुशः उपभुक्तविषधरमणिप्रभारञ्जिता इव ते येषाम् । अन्तरेव निर्यन्ति निवेशितप्रभाः पिच्छप्रारभाराः ।। ३४८॥ बर्हिणां तेषां रसितं पुलिन्दकेदारप्रविरलदुमेषु । नन्दयति तस्य तटनिर्झरेषु गिरिधूमकलुषेषु ॥ ३४९॥ ३४३. यरुव्वरिय° for · यरुभिण्ण'. परिणामो for परिणाहो. ३४६. निब्भरं° for °बंधणं. ३४७. वियप्पपसरमणु'. ३४९. तडि', तल° for तड. कलसेसु. Page #172 -------------------------------------------------------------------------- ________________ विन्ध्यगिरिसंचारः उवउत- सलई-कंड-पाडलुच्चार केसरिल्लीओ । पेच्छइ माअंग-वण-त्थली सो जूह-पअवीओ || ३५० ।। कीरइ व तस्स ताली - फल- पिंड मोडणुम्मुह करेहिं । रिज-सिर- कवलण - जोग्गा परिग्गहो जय गईदेहिं ॥ ३५१ ॥ भय लोल - पुलिंद-बहू विरिक- गुंजावली -कण कराला । जाआ से रोसाणल फुलिंग-भरिअ व्व गिरि-मग्गा ॥ ३५२ ॥ कण्ण-ट्रिअ सिहि-पिंच्छ च्छलेण कअ-पत्तणा इव सलीलं । मुच्चति सवर- रमणीहिं णयण-बाणा णरिंदम्मि ॥ ३५३ ॥ अह से भरण गअ दाण- वडल कलुसिअ - दिसा - अड होओ । माया- णिम्मविअ-तमी मुहो व्व चलिओ मगह णाहो ॥ ३५४ ॥ किं च जाअं । किं पि विकंपिअ - गिम्हा अवरण्डुकंठ- सालस-मऊरा । हरिअ-वण- राइ- सुहआ उदेसा देति उकंटं || ३५५ ॥ उम्हाड़ गिम्ह-विहरा बहल - बुसासार-लंविअविमुक्का । मइलिअ-तलाअ-मूला किलंत विरलंकुरा वसुहा ॥ ३५६ ॥ उपयुक्त सलकीकाण्डपाटलीच्चार के सरवती । प्रेक्षते मातङ्गवनस्थलीषु स यूथपदवीः ॥ ३५० ॥ क्रियत इव तस्य तालीफलपिण्डामोटनोन्मुख करैः । रिपुशिरः कवलनयोग्यापरिग्रहो जयगजेन्द्रैः ॥ ३५१ ॥ भयलोलपुलिन्दवधूविरिक्तगुंजावलीकणकरालाः । जाता अस्य रोषानलस्फुलिङ्गभृता इव गिरिमार्गाः ।। ३५२ ॥ कर्णस्थित शिखिपिच्छच्छलेन कृतपत्रणा इव सलीलम् । मुच्यन्ते शबररमणीभिर्नयनवाणा नरेन्द्रे || ३५३ ॥ अथास्य भयेन गजदानपटलकलुषितदिशातटाभोगः । मायानिर्मिततमीमुख इव चलितो मगधनाथः ॥ ३५४ ॥ किं च जातम् । किमपि विकम्पितग्रीष्मा अपराह्वोत्कण्ठसालसमयूराः । हरितवनराजिसुभगा उद्देशा ददत्युत्क - ण्ठाम् ।। ३५५ ।। ऊष्मायते ग्रीष्मविधुरा बहलबुसासारलङ्घितविमुक्ता । मलिनिततडागमूला क्लान्तविरलाङ्करा वसुधा ॥ ३५६ ॥ ५५ ३५०. पिच्छ सो विझवणत्थलासु मायंगपयवीओ. ३५२. 'विरक्क'. ३५३. पिच्छ", सवेयं for सलीलं. ३५४. मय° for गअ. ३५५. अकंपिय° for विकंपिअ. ३५६. उण्हाइ. Page #173 -------------------------------------------------------------------------- ________________ ५६ णव- रोह-च्छेअ-सुअंध-विसम-वसुहा- विलंबिअपवाहा । घोलंति हिम- रसोआर - सिसिर - सलिला गिरि-ईओ ॥ ३५७ ॥ अग्घति णील-वण- राइ परि अरुम्मिल्लमाण - सोहग्गा । अहिणव- पडल-परिग्गह- गोर-ग्गामा दिसाहोआ ।। ३५८ ॥ सायं स मारुआसार सेअ - सद्दलिअ - काणणा होंति । गिम्हेच्चिअ जलआरंभ - कोमला महिहर - णिअंबा ॥ ३५९ ॥ सोत - कलसा ईओ पज्जत्त - कलंब - गंधिणो पवणा । घण - डंबरं विणा पाउसस्स तारुण्णअं गलइ ॥ ३६० ॥ बोलिंति गिम्हणिदं पहिआ लिंगाहिसेअ - सिसिरेसु । ऊढ - कलंबज्जुण - परिमले सुर -मंदिरंतेसु || ३६१ ॥ तह तत्त-णअर-रच्छा सहति मेहावलंबि-रवि- विंबा | धरणि - परिट्ठिअ - गिम्हा णह घोलिर - पाउसा दिअसा ॥ ३६२ ॥ वरि अ वसुहावि-जय- गइंद-सीअर - कआहिसेअ व्व । जाआ णिआह- परिणाम - धूसरा दिनअर-मऊहा ॥ ३६३ ॥ गउडवहो नवरोहच्छेद सुगन्धविषमवसुधाविलम्बितप्रवाहाः । घूर्णन्ते हिमरसावतारशिशिरसलिला गिरिनद्यः ॥ ३५७ ॥ राजन्ते नीलवनराजिपरिकरोन्मील्यमानसौभाग्याः । अभिनवपटलपरिग्रहगौरग्रामा दिशाभोगाः ॥ ३५८ ॥ सायं समारुतासारसेकशाद्वलितकानना भवन्ति । ग्रीष्म एव जलदारम्भकोमला महीधरनितम्बाः ।। ३५९ ।। स्रोतः कलुषा नद्यः पर्याप्तकदम्बगन्धिनः पवनाः । धनडम्बरं विना प्रावृषस्तारुण्यं गलति ॥ ३६० ॥ गमयन्ति ग्रीष्मनिद्रां पथिका लिङ्गाभिषेकशिशिरेषु । ऊढकदम्बार्जुनपरिमलेषु सुरमन्दिरान्तेषु ॥ ३६१ ॥ तथा तप्तनगररथ्याः शोभन्ते मेघावलम्बिरविबिम्बाः । धरणीपरिष्ठितग्रीष्मा नभोघूर्णनशीलप्रावृषो दिवसाः || ३६२ ॥ अनन्तरं च वसुधाधिपजयगजेन्द्रशीकर कृताभिषेका इव । जाता निदाघपरिणामधूसरा दिनकरमयूखाः ॥ ३३३ ॥ ३५७. पहा for 'पवाहा. 'रसोवार ३६०. पज्जेत. ३६३. सीयला for 'धूसरा. Page #174 -------------------------------------------------------------------------- ________________ किं च जाअं । अंतो- घर - चिर- णिग्गमण - णसहि आलो अ-कूणिआ वलइ । णिद्दा- विमद्द-परिलुलिअ सालसाअंबिरा दिठ्ठी ॥ ३६४ ॥ पीलिअ - तमाल-पल्लव-सयणिज्ज रसोल्ल-ह-वअं हरइ । णव- केसर-माला - सुरहि-मेहलालंकिअं जहणं ॥ ३६५॥ तक्खण-विच्छूढ- मुणाल-वलय-सीअल - पडट्ट - परिमासा । सोहंति जलद्दा मलिअ - चंदणा बाहु-लइआओ || ३६६ ॥ णव-कण किंकिणी- णिह-चंपअ - कुसुमावणद्ध-मंजीरं । हर परिकोमलुव्वूढ - बेस-लडहं परिब्भमिअं || ३६७ ॥ पिअ-परिरंभुम्मूलिअ णह-वअ - परिसेस - चंदण - सुअंघो । अग्घइ दल-सबल-कलंब-दाम-हारो थणुच्छंगो ॥ ३६८ ॥ थोअ-सुरा-मअ-संभिण्ण-सरस- पाडल- कवोल पडिलग्गं । उम्मिल्लइ के अइ-गव्भ-वत्त-ताडंक- लायण्णं ॥ ३६९ ॥ इअ भइ भवण- सिहरेसु गिम्ह - परिणाम - थोअ-सत्थामो । विरल-जल - बिंदु - णिव्वविअ - गंड- वासो पिआ - सत्थो ।। ३७० ।। - ग्रीष्मे वनिताविभ्रमाः किं च जातम् । अन्तर्गृहचिरनिर्गमननसोढालोककूणिता वलति । निद्राविमर्दपरिलुलितसालसाताम्रा दृष्टिः ॥ ३६४ ॥ पीडिततमालपल्लवशयनीयरसार्द्रनखपदं हरति । नवकेसरमाला सुरभिमेखलालङ्कृतं जघनम् ॥ ३६५ ॥ तत्क्षणविक्षिप्तमृणालवलयशीतल प्रकोष्ठपरिमशः । शोभन्ते जलार्द्रा मर्दितचन्दना बाहुलतिकाः ॥ ३६६ ॥ नवकनककिङ्किणीनिभचम्पककुसुमावनद्धमञ्जीरम् । हरति परिकोमलोढवेषरम्यं परिभ्रमितम् ॥ ३६७ ॥ प्रियपरिरम्भोन्मूलित नखपदपरिशेषचन्दनसुगन्धः । राजते दलशबलकदम्बदामहारः स्तनोत्सङ्गः ॥ ३६८ ॥ स्तोकसुरामदसंभिन्नसरसपाटलकपोलप्रतिलग्नम् | उन्मीलति केतकीगर्भपत्रताटकलावयम् ।। ३६९ ।। इति भ्रमति भवनशिखरेषु ग्रीष्मपरिणामस्तोकसस्थामा । विरलजलबिन्दुनिर्वापितगण्डपार्श्वः प्रियासार्थः ॥ ३७० ॥ ३६४. असहिया for 'णसहिआ परिगासा for पउद्धपरिमासा. ३६७. पिया.. ५७ ३६५. लंछियं for लंकिअं. ३६६. पउबद्ध' for णद्ध ३७०. जुवइ for Page #175 -------------------------------------------------------------------------- ________________ गउडवहो किं च । इह तेअ-मेह-संवलण-सिसिर-विच्छाय-कविस-रवि-बिंबा। अग्घति भग्ग-पवणा अरेणु-परिधूसरा दिअहा ॥ ३७१ ॥ उकंठ-बरहि-चूडा-विडवंदोलण-तरंगिओ वहइ । अविरल-जंबु-फलासार-वडण-मुहली इह समीरो ॥ ३७२ ॥ इह उव्वेल्लइ दर-पीअ-सलिल-परिसामलोअरद्धंता । परंत-धवल-गअ-कण्ण-कब्बुरा मेह-पत्यारी ॥ ३७३ ।। इह अहिमुह-मंजरिअज्जुणासु अवआढ-कुडअ-गंधासु । वास-सुहआसु मुणिणो गति दिअहे गिरि-अडीसु ॥ ३७४ ॥ बूढोअअ-कअ-रव-चुण्ण-कलुस-पालास-फल कसव्वाओ। इह सोहंति दरोव्वुटु-सामला रण्ण-भूमीओ ॥ ३७५ ॥ अण्णेसिअव्व-पवणा आसारंतेसु समहिउम्हाला। एए ते चूअ-वणाण होति परिणामआ दिअहा ॥ ३७६ ॥ उम्हाल-कुमूल-मुहुच्चरंत-रअ-फरुस-मेअ-गंधाई। आसार-जडे दिअहे गंदंति कुडुबि-गेहाई ॥ ३७७॥ किं च । इह तेजोमेघसंवलनशिशिरविच्छायकपिशरविविम्बाः। राजन्ते भग्नपवना अरेणुपरिधूसरा दिवसाः ॥ ३७१॥ उत्कण्ठबहिचूडाविटपान्दोलनतरङ्गितो वहति । अविरलजम्बुफलासारपतनमुखर इह समीरः ॥ ३७२ ॥ इह उद्वेल्लति दरपीतसलिलपरिश्यामलोदरार्धान्ता। पर्यन्तधवलगजकर्णकर्बुरा मेघसंहतिः ।। ३७३॥ इहाभिमुखमञ्जरीकार्जुनासु अवगाढकुटजगन्धासु। वर्षासुखदासु मुनयो गमयन्ति दिवसान् गिरितटीषु ॥ ३७४ ॥ व्यूढोदककृतरवचूर्णकलुषपालाशफलव्याताः । इह शोभन्ते दरोवृष्टश्यामला अरण्यभूमयः । ३७५ ॥ अन्वेषितव्यपवना आसारान्तेषु समधिकोष्मवन्तः। एते ते चूतवनानां भवन्ति परिणामका दिवसाः ॥३७६॥ ऊष्मवत्कुसूलमुखोच्चरद्रजःपरुषमेदोगन्धानि। आसारजडे दिवसे नन्दन्ति कुटुम्बिगेहानि ॥ ३७७॥ . ३७१. चंय for तेअ. ३७५. सीयला for °सामला. ३७६. म्रयिमुम्हाला for समहिउम्हाला. ३७७. मुहुद्धरंत. Page #176 -------------------------------------------------------------------------- ________________ ग्रीष्मवर्णनम् फल-सार- लिणि- गहणा इह दारु-च्छेअ-पविरला होंति मूल- द्विअ-वाअ-कलंव- कविस-वसुहा वणुद्देसा ॥ ३७८ ॥ णव के अइ-वासिअ - केस -संजमा दक्खिणाओ णारीओ । इह ता अणाअरुज्जल-हलिद्दि - राज विराअंति ॥ ३७९ ॥ इह कोसुमेण चावेण जो जअइ साहुणा विसम-वाणो । लहिऊण पाग - सासण - सरासणं कह ण विष्फुरइ ॥ ३८० ॥ इअ कंठा-पडिवण्ण- हिअअ - परिकोमला पवति । संलावा काल - सहाअ - संसिणो कडअ-लोअस्स ॥ ३८१ ॥ कंठ - णिहुअं च गीअं अलद्ध - णिदं च णिज्जण-पसुत्तं । सरसो कंठा - णिव्भरस्स हिअअस्स वीसामो ॥ ३८२ ॥ किं च जाअं । उम्हा अंत - गिरि- अडं सीमा - णिव्वडिअ - कंदलुब्भेअं । णिव्वाइ विरल धारा- बंधुरिअ - रअं धरणि वेढं ॥ ३८३ ॥ आसार - ताडिआई बलाअ-लुप्पंत- चलिअ-सहराई । सरिआ वहति संपइ अपेअ-पंडूई सलिलाई || ३८४ ॥ फलसारनलिनीगहना इह दारुच्छेदप्रविरला भवन्ति । मूलस्थितशुष्ककदम्बक पिशवसुधा वनोद्देशाः ॥ ३७८ ॥ नवकेतकीवासितकेशसंयमा दक्षिणा नार्यः । इह तावदनादरोज्ज्वलहरिद्रारागा विराजन्ते ॥ ३७९ ॥ इह कौसुमेन चापेन यो जयति साधुना विषमवाणः । लब्ध्वा पाकशासनशरासनं कथं न विस्फुरति ॥ ३८० ॥ इति उत्कण्ठाप्रतिपन्नहृदयपरिकोमलाः प्रवर्तन्ते । संलापाः कालस्वभावशंसिनः कटकलोकस्य || ३८१ ॥ कण्ठनिभृतं च गीतमलब्धनिद्रं च निर्जनप्रसुप्तम् । सरस उत्कण्ठानिर्भरस्य हृदयस्य विश्रामः || ३८२ ।। किं च जातम् । ऊष्मायमाणगिरितटं सीमानिर्वृत्तकन्दलोद्भेदम् | विश्राम्यति विरलधाराबन्धुरितरजस्कं धरणीपीठम् ॥ ३८३ ॥ आसारताडितानि बलाकालुप्यमानचलितशफराणि । सरितो वहन्ति संप्रति अपेयपाण्डूनि सलिलानि ॥ ३८४ ॥ A ३७८. तायकरंब° for वाअकलंब'. 'कलुस' for 'कविस ३८०. को सुमेहिं बाणेहिं जो जई. ३८२. कोमलस्स for fणब्भरस्स. ३८४. 'सटराइ for सहराई. अate for अपेअ . Page #177 -------------------------------------------------------------------------- ________________ गउडवहो आवंडु-सलिल-लंघिअ-वसुआआमलिण-सेवल-सिहाओ। जल-रंकु-दुक्ख-लक्खिअ-सहरा घोलंति सरिआओ ॥ ३८५ ॥ विलुलिअ-पिसंग-वल्ली-विआण-उद्देस-कोमल-फलाण । पविरल-रक्खाण सिरी विअलइ वालुंकि-बाडाण ॥ ३८६ ॥ ण चलइ णवंबु-धोरं पि पल्लले विरल-मुह-कऊसासं । मीण-उलं सहरंतर-परिसंगअ-पंक-गरुअंग ॥ ३८७ ॥ विअरइ सद्दल-रेहाअमाण-सुर-धणु-णिवेस-सुहअम्मि। गअण-त्थलम्मि गो-मंडलं व वलयं बलाआणं ॥ ३८८ ॥ दीसइ णिरंतरुभिण्ण-हरिअ-हरि-चाव-दल-करालं । परिओसुप्पइअ-मऊर-जाल-सबलं व गअणद्धं ॥ ३८९ ॥ पअडाअइ गिम्हाणिल-वेआमूलुक्खअम्मि रअ-पडले । सद्दल-परिणीलमहो कमढ-कवालं व महि-वेदं ॥ ३९० A ॥ विसहंति णिअ-विसाणल-पअविजंतंग-मग्गिअ-प्फंसं । धारादूमिअ-फण-मंडला वि फणिणो णवासारं ॥ ३९० B ॥ आपाण्डुसलिललयितशुष्कामलिनशैवलशिखाः । जलरकुदुःखलक्षितशफराघूर्णन्ते सरितः॥३८५॥ विलुलितपिशङ्गवल्लीवितानोद्देशकोमलफलानाम् । प्रविरलरक्षाणां श्रीर्विगलति वालुकीवाटानाम् ॥ ३८६॥ न चलति नवाम्बुधौतमपि पल्वले विरलमुखकृतोच्छ्वासम् । मीनकुलं शफरान्तरपरिसंगतपकगुर्वगम् ॥ ३८७॥ विचरति शाहलरेखायमाणसुरधनुर्निवेशमुभगे । गगनस्थले गोमण्डलमिव वलयं बलाकानाम् ॥ ३८८ ॥ दृश्यते निरन्तरोद्भिवहरितहरिचापकन्दलकरालम् । परितोषोत्पतितमयूरजालशबलमिव गगनार्धम् ॥ ३८९ ।। प्रकटायते ग्रीष्मानिलवेगामूलोत्खाते रजःपटले । शादलपरिनीलमहो कमठकपालमिव महीपीठम् ॥ ३९०A॥ विषहन्ते निजविषानलप्रतप्यमानाङ्गमार्गितस्पर्शम् । धारादूनफणमण्डला अपि फणिनो नवासारम् ॥ ३९०B ॥ ३८६. विलसइ for विमलइ. वल्लीवहाण. ३८७. नवंबुधोयमि. सेलंतर° for सहरंतर. ३८९. गयणयलं for गयणद्धं. ३९०. गिंभाणिल'. कवाडं व for कवालं व. Page #178 -------------------------------------------------------------------------- ________________ ग्रीष्मवर्णनम् पडिसंत-रआसण्णा अमाण- गिरि-मंडला विराअंति । कामं सामीकअ-गअ- उलाओ कासार - लेहाओ || ३९१ ॥ छाया एक्कासारे वि फुरइ अि - रेणु - णीला | गिम्हाहअ - विरलुदेस-पिंग-विडवाण उच्छ्रण ।। ३९२ ॥ घडिअ - फुडिअंतराओ गहिअ - विस- द्वाण - पंडुर - जलाओ । अहिराअंति धुआरुण - कसेरु - मूलाओ सरसीओ || ३९३॥ जलआणिल-रंखोलिअ - हरि अंकुर - सिसिर-पाअव-तलाई । सलिलाहअ-विरसोउंबराई जाआई रण्णाई || ३९४ ॥ सिसिर-च्छासु चिरं असिंधु-तरंग - पुलिण-सुहएसु । पहिएहिँ वीसमिज्जइ विहंग - मुहलेसु वच्छे || ३९५ ॥ णव-वरणअ-गोरंतर-हिंसी-वण-मत्त-लाव अ-कुलाओ । जाओ भवणग्ग- गिअच्छि अव्व-सोहाओ सीमाओ ॥ ३९६ ॥ आअव-कढमाण णवंबु सिण्ण-दर- गोर- सालिणो होंति । सीमंता कच्छव- पोअ-पट्टि - परिधूसरुदेसा ॥ ३९७ ॥ प्रतिशान्तरजआसन्नायमानगिरिमण्डला विराजन्ते । कामं श्यामीकृतगजकुला आसारलेखाः ।। ३९१ ।। छाया एकासारेऽपि स्फुरति निर्धोतरेणुनीलानाम् । ग्रीष्माहतविरलोदेशपिङ्गविटपानामिक्षूणाम् ।। ३९२ ।। घटित स्फुटितान्तरा गृहीतबिसस्थानपाण्डुरजलाः । अभिराजन्ते धुतारुणकसेरुमूलाः सरस्यः ।। ३९३ ॥ जलदानिलकम्पितहरिताङ्कुरशिशिरपादपतलानि । सलिलाहतविरसोदुम्बराणि जातान्यरण्यानि ॥ ३९४ ॥ शिशिरच्छायेषु चिरं उदकसिन्धुतरङ्गपुलिनसुभगेषु पथिकैर्विश्राम्यते विहगमुखरेषु वृक्षेषु || ३९५ || नववरणकगौरान्तरहिंसीवनमत्तलावककुलाः । जाता भवनाग्रद्रष्टव्यशोभाः सीमानः ॥ ३९६ ॥ आतपक्कथमाननवाम्बुस्विन्नदरगौरशालयो भवन्ति । सीमान्ताः कच्छपपोतपृष्ठपरिधूसरोद्देशाः ।। ३९७ ।। ३९२. गिम्हागय. ३९३ णवारुण. ३९४. खोलिर. ३९५. उवसिंधु, कच्छे सु. ६१ Page #179 -------------------------------------------------------------------------- ________________ ६२ गउडवहो मसिणुण्णअ-पेरंतं वावीण जलागमोणअं होइ । .. . गिद्धोअ-कद्दमाणील-कक्करुदंतुरं वरणं ॥ ३९८॥ .. वारिच्छेअ-दरावीअ-सलिल-बोसट्टमाण-कलमाओ । जाआओ सीर-खंडिअ-मुत्थ-सुअंधाओ भूमीओ ॥ ३९९ ।। आरंभिणो व्व संपइ दूरुग्गअ-दिणअरा वि णज्जति। दूरुग्गआ वि परिलांघण ब्व दिअहा णवन्भेहिं ॥ ४०० ॥ का वि सिरी गअ-गोहण-परिलक्विजंत-विअड-भावाण । ऊसासअ-तण-गहीराअमाण-मग्गाण कच्छाण ॥ ४०१ ॥ समहिअ-संज्झा-राआ विउणुच्चरमाण-गिरि-णइ-रबाओ । जाआ संताण-पअत्त-कीड-विरुआओ रअणीओ ॥ ४०२॥ उग्गंध-मइल-वसुहा सहति णिव्वडिअ-रग्गअ-च्छाया । दुदिण-विसद्द-दूराअमाण-तूराओ णअरीओ ॥ ४०३॥ जाआओ सलिल-धारा-विराम-णिवडिअ-पह-जलुग्गारा । विज्जुज्जोआलविखअ-मेह-विहंगाओ रअणीओ ॥४०४ ॥ मसृणोन्नतपर्यन्तं वापीनां जलागमावनतं भवति। निर्धीतकर्दमानीलकर्करोदन्तुरं वरणम् ॥ ३९८॥ वारिच्छेददरापीतसलिलविकसत्कलमाः । जाताः सीरखण्डितमुस्तसुगन्धा भूमयः ।। ३९९ ॥ आरम्भिण इव संप्रति दूरोद्गतदिनकरा अपि ज्ञायन्ते । दूरोद्गता अपि परिलधिन इव दिवसा नवाब्रैः ॥४०० ॥ कापि श्रीर्गतगोधनपरिलक्ष्यमाणविकटभावानाम् । उच्चसिततृणगभीरायमाणमार्गाणां कच्छानाम् ॥ ४०१॥ समधिकसंध्यारागा द्विगुणोच्चरमाणगिरिनदीरवाः। जाताः संतानप्रवृत्तकीटविरुता रजन्यः॥४०२॥ उद्गन्धमलिनवसुधा शोभन्ते निर्वतितकौसुंभवस्त्रच्छायाः। दुर्दिनविशब्ददूरायमाणतूर्या नगर्यः ॥ ४०३॥ जाताः सलिलधाराविरामनिर्वर्तितपथजलोद्गाराः । विद्युदुद्योतालक्षितमेघविभङ्गा रजन्यः॥४०४॥ ३९८. “गमाणयं. वयणं for वरणं. ३९९. तारिच्छेअ. पवण for °सलिल'. सीमाओ for भूमीओ. ४०.. परिलंबिणो व्व. ४०२. दूरच्चर' for विउणुच्चर' ४०३. दुग्गंधमइल, विमद्द for विसद्द, रयणीओ for णयरीओ. ४०४. विहागाओ for विहंगाओ. Page #180 -------------------------------------------------------------------------- ________________ वर्षावणर्नम् कीडाविलंकुर-सिहा धारा-कदमिअ-कच्छ-कासारा। छेत्त-णिसम्मंत-सराडि-मंडला होति सीमंता ॥ ४०५ ॥ गअणं च मत्त-मेहं धारा-लुलिअज्जुणाई अ वणाई। . णिरहंकार-मिअंका हरांति णीलाओ अ णिसाओ ॥ ४०६॥ जलआगमम्मि मज्जइ जलम्मि सीअंत-णइ-अड-णिवेसं । महु-मह-तलिमत्तण-घडिअ-सेस-मुकं व महि-वेढं । ४०७॥ तणइल्ल-तरु-अलाणं असेब्व-कलुसुण्ह-पल्लल-जलाण । दूरालोएच्चिअ पाउसम्मि लच्छी वणंताणं ॥ ४०८॥ ऊससिअ-रण्ण-सीमावरोह-सिहराहिलक्ख-तरु-संडा। दसिंति णिबुड्डा इव वलंत-धूमोच्छआ गामा ॥ ४०९॥ धारा-किलिण्ण-वत्तं आसुरहि-कसाय-केसरद्धंतं । परिणमइ बंधणेच्चिअ परिसिढिलं जूहिआ-कुसुमं ॥ ४१०॥ णंदंति णंदिअ-दुमा आसार-च्छेअ-सीअल-समीरा । हिअअं थल-मग्ग-वलंत-गोहणा रण्ण-परंता ॥ ४११॥ कीटाविलादकुरशिखा धाराकर्दमितकच्छकासाराः। क्षेत्रानशाम्यच्छराटिमण्डला भवन्ति सीमान्ताः ॥४०५॥ गगनं च मत्तमेघं धारालुलितार्जुनानि च वनानि । निरहदकारमृगाका हरन्ति नीलाश्च निशाः ।। ४०६॥ जलदागमे मज्जति जले सीदन्नदीतटनिवेशम् । मधुमथशय्यात्वघटितशेषमुक्तमिव महीपीठम् । ४०७॥ तृणवत्तरुतलानामसेव्यकलुषोष्णपल्वलजलानाम् । दूरालोक एव प्रावृषि लक्ष्मीर्वनान्तानाम् ॥ ४०८ ॥ उच्छ्वसितारण्यसीमावरोहशिखराभिलक्ष्यतरुपण्डाः । दृश्यन्ते निमन्ना इव वलद्धमावरणा ग्रामाः॥४०९॥ धाराक्लिन्नपत्रमासुरभिकषायकेसरार्धान्तम् । परिणमति बन्धन एव परिशिथिलं यूथिकाकुसुमम् ॥४१०॥ नन्दन्ति नन्दितदुमा आसारच्छेदशीतलसमीराः। हृदयं स्थलमार्गवलद्गोधना अरण्यपर्यन्ताः ॥४११॥ ४०७. मज्जत for सीयंत. ४१०. परिजरद for परिसिढिलं. ४११. सायं for हिअअं. वहंत for वलंत. Page #181 -------------------------------------------------------------------------- ________________ ६४ गउडवहो णिबिड-दुम-मंडलाइं णिरंतरूससिअ-सद्दल-सिहाई । वचंति बहल-भावं पुंजिज्जंताई व वणाई ॥ ४१२ ॥ णवरि अ पयाण-समुहस्स पाउसेच्चिअ किणावि णरवइणो । णीराइजति व वलिअ-विज्जु-चलया दिसाहोआ॥४१३ ॥ सोहइ विमुह-पअत्तस्स झत्ति मगहाहिवस्स विणिअत्तो । उक्का-दंडस्स व सिहि-कणाण णिवहो णरिंदाण ॥ ४१४ ॥ अग्घइ तत्थ रणारंभ-भिण्ण-भड-सोणिअ-च्छडाअंबं । धाराअद्विअ-पल्हत्थ-विज्जु-व यं व महि-वेढं ॥ ४१५॥ तिअस-रह-पेल्लिअ-घणो णह-दुंदुहि-बहल-गजिउग्गारो। जाओ पहुंत-मंदार-णिबिड-धारो णहाहोओ ॥ ४१६ ॥ अहवि वलाअंतं कवलिऊण मगहाहिवं मही-णाहो । जाओ एला-सुरहिम्मि जलहि-वेला-वर्णताम्म ॥ ४१७ ॥ रअण-कविलासु सोहइ वेला-पुंजिअ-सिलासु से भमिश्र । फल-भंग-महुर-गंधासु णालिएरी-वणालीसु ॥४१८॥ निबिडदुममण्डलानि निरन्तरोच्छ्वसितशाद्वलशिखानि। व्रजन्ति बहलभावं पुज्यमानानीव वनानि ॥४१२ ॥ अनन्तरं च प्रयाणसंमुखस्य प्रावृष्येव केनापि नरपतेः । नीराज्यन्त इव वलितविद्युद्धलया दिगाभोगाः ॥४१३॥ शोभते विमुखप्रवृत्तस्य झटिति मगधाधिपस्य विनिवृत्तः उल्कादण्डस्येव शिखिकणानां निवहो नरेन्द्राणाम् ॥४१४॥ राजते तत्र रणारम्भभिन्नभटशोणितच्छटाताम्रम्। धाराकृष्टपर्यस्तविद्युद्वलयमिव महीपीठम् ॥ ४१५॥ त्रिदशरथप्रेरितधनो नभोदुन्दुभिबहलगर्जितोद्गारः । जातः पतन्मन्दारानिबिडधारो नभआभोगः ॥ ४१६॥ अथापि पलायमानं कवलयित्वा मगधाधिपं महीनाथः । यातः एलासुरभौ जलधिवेलावनान्ते ॥४१७॥ रत्नकपिलासु शोभते वेलापुजितशिलासु अस्य भ्रान्तम् । फलभङ्गमधुरगन्धासु नालिकेरीवनालीषु ॥४१८॥ ४१३. जलिय° for वलिअ. ४१४, परियत्तो for विणिअत्तो. ४१५. तस्स or तत्थ. ४१६. गन्जिओयारो, पयत्त for पडत. ४१८. फलसंगमहुगगंधासु. Page #182 -------------------------------------------------------------------------- ________________ दक्षिणदिग्गमनम् किं च। जय-गअ-कुंभष्फालण-फुरंत-सिंदूर-राविओ जाण । दूरुग्गओ वि णो मुअइ रअणि-विरम-च्छविं सूरो ॥ ४१९ ॥ चलण-णह-च्छवि-विच्छोलिआई काऊण ताण वंगाण । अहिणव-पणाम-वेलक्ख-पंडुराई पिव मुहाई ॥ ४२०॥ चलिओ कुंभी-फल-दंतुरासु दिह्रि वसुंधरा-णाहो । रण्ण-स्थलीसु देंतो णिरूसुआसीण-हरिणासु ॥ ४२१॥ अवि अ। बल भर-पीडा-खुपंत-सेस-सिर-रअण-मंडला जस्स । गब्भ-परिसंठिआर व्व चलइ विहुरोअरं वसुहा ॥ ४२२॥ दक्षिण-दिसा-रिंदेण तेण पाअडिअ-पेसल-पणामो। जाओ पहेण मलयावलंबिणा मेइणी-णाहो ॥ ४२३ ॥ किं च। रहस-च्छेआअर-कअ-कअग्गहुत्ताण-विवलिअच्छेण । जेण पसाआहिमुहं मुहमसमसरारिणो दिटुं ॥ ४२४ ॥ कंठाहोएसु कआ ससंभमं जस्स वसह-इंधण। मउलि-मिअंकामअ-सेअ-भग्ग-विअणा वण-च्छेआ ॥ ४२५॥ किं च ॥ जयगजकुम्भास्फालनस्फुरत्सिन्दूररञ्जितो येषाम् । दूरोगतोऽपि नो मुञ्चति रजनीविरमच्छविं सूर्यः॥४१९॥ चरणनखच्छविविच्छोलितानि ( धौतानि) कृत्वा तेषां वङ्गानाम् । अभिनवप्रणामवैलक्ष्यपाण्डुराणीव मुखानि ॥४२०॥ चलितः कूष्माण्डीफलदन्तुरासु दृष्टिं वसुंधरानाथः । अरण्यस्थलीषु ददन्निरुत्सुकासीनहरिणासु॥४२१ ॥ अपि च ॥ बलभरपीडामज्जच्छेषशिरोरत्नमण्डला यस्य । गर्भपरिसंस्थितार इव चलति विधुरोदरं वसुधा॥४२२॥ दक्षिणदिशानरेन्द्रेण तेन प्रकटितपेशलप्रणामः । यातः पथा मलयावलम्बिना मेदिनीनाथः॥ ४२३॥ किं च ॥ रभसच्छेदादरकृतकचग्रहोत्तानविवलिताक्षेण । येन प्रसादाभिमुखं मुखमसमशरारदृष्टम् ॥४२४॥ कण्ठाभोगेषु कृता ससंभ्रमं यस्य वृषभचिह्नन । मौलिमृगाकामृतसेकभन्मवेदना व्रणच्छेदाः ॥ ४२५ ॥ ४१९. रंजिओ for 'राविओ. ४२३. दाहिण for दक्खिण. ४२५. वसहचिंधेण. Page #183 -------------------------------------------------------------------------- ________________ ६६ गउडवहो दिवाओं णवणवाणण-सोहा पुणो वराहि संपण्णा। साअर- वामद्ध-पणामिमि मणि-दप्पणे जेण ॥ ४२६॥ परिउठे साण-णिरूसुएण सा जेण चंद-हासस्स । परिमुट्ठा णिअ-कंठढि-चुण्ण-पुंजंकिआ धारा ॥ ४२७॥ मालआ पंसुलिअ-करेण जस्स विम्हय-रसा ति-णयणेण । तुलिओआरिअ-केलास मूल-पंकिआ बाहू ॥ ४२८ ॥ संका-मंथर-संचार-दूमिओ जस्स भवण-कच्छासु । संचरइ तिअस-बंदी-ससिएहिं णिरग्गलं पवणो ॥ ४२९ ॥ तं पि दस-कंधरं हरि-सुएण कक्खंतरम्मि काऊण । जम्मि समुदुद्देसे भमिश्र पत्तो पहू तम्मि ॥ ४३०॥ अवि अ। रोसारूढो परिपाडलेसु मुह-मंडलेसु सुहडाण । पहर-समंचिअ णिव्वडइ सामलो सोणिउप्पीलो ॥ ४३१॥ बल-संखोहुक्खअ-रेणु-णिवह-णिट्ठिअ-वसुंधरा-पअडो। दीसइ सेस-फणा-मणि-राओ इव रुहिर-विच्छड्डो ॥ ४३२ ॥ दृष्टा नवनवाननशोभाः पुनर्वरात संपन्नाः। सादरवामार्धप्रणामिते मणिदर्पणे येन ।।४२६॥ परितुष्टे शाणनिरुत्सुकेन सा येन चन्द्रहासस्य । परिमृष्टा निजकण्ठास्थिचूर्णपुनाकिता धारा ॥ ४२७॥ मृदिताः पांसुलि. तकरेण यस्य विस्मयरसात् त्रिनयनेन । तुलितावतारितकैलासमूलप कादिकता बाहवः॥४२८ ॥ शङ्कामन्थरसंचारदूनो यस्य भवनकक्षासु। संचरति त्रिदशबन्दश्विसितैर्निरर्गलं पवनः ॥ ४२९॥ तमपि दशकन्धरं हरिसुतेन कक्षान्तरे कृत्वा। यस्मिन् समुद्रोद्देशे भ्रान्तं प्राप्तः प्रभुस्तस्मिन् ॥ ४३०॥ अपि च । रोषारूढः परिपाटलेषु मुखमण्डलेषु सुभटानाम् । प्रहारसममेव निर्वर्तते श्यामलः शोणितोत्पीडः ॥ ॥ ४३१॥ बलसंक्षोभीत्खातरेणुनिवहनिष्ठितवसुंधराप्रकटः । दृश्यते शेषफणामणिराग इव रुधिरराशिः ॥ ४३२ ॥ ४२६. संपुना for संपण्णा. ४२८. विम्हय वसा. ४३१. मासलो for सामलो. ४३२. बलभरसखोहियरेणु. Page #184 -------------------------------------------------------------------------- ________________ पारसीकपराभवः परिणइ-कुंडलिअ-कराववीडणा मडह-गंड-विवरेहिं । उद्धं णिबद्ध-वेआ गएहिं मुच्चंति मअ-धारा ॥ ४३३॥ परिरुज्झइ अमरिस-दसण-कट्टिाहर-णिरुद्ध-वअणेहिं । असमाणिअ-पहु- कज्जत्तणेण जी पिव भडेहिं ॥ ४३४॥ धावंति स-सल्ल-भडंग-कवलणाअर-दुहाविअ-मुहीओ। विरसा सिवाओं सोणिअ-कगुल्ल-पविरेल्लिअ रवाओ ॥ ४३५॥ पडिहाइ बूढ-जोहो वि पढम-णिबिडो व्व संगरुद्देसो । उस्मूण-भाव-संसत्त-तुरअ-णर-रुंड-कअ-डिंबो ॥४३६॥ आरक्ख-वण-मुहुग्गिण्ण-भूरि-भंग-ट्ठिअंकुस-खंडं । रहसा विहडिअ-भमरं व धुणइ वअणं जय-गइंदो ॥ ४३७॥ अवजीव-भाव-गरुआअमाण-पल्हत्थ-काय-णिवहाई । जाआई दुव्बहाई व फणिणो ताइचिअ बलाई ॥ ४३८ ॥ इअ से जय-परंतो पुहई-वइणो परिक्खअ-पहाणो । तुमुलो महाहवो आसि चिरअरं पारसीएहि ॥ ४३९॥ - परिणतिकुण्डलितकरावपीडनात् लघुगण्डविवरैः । ऊर्ध्व निबद्धवेगा गजैर्मच्यन्ते मदधाराः॥४३३॥ परिरुध्यते अमर्षदशनकृष्टाधरनिरुद्धवदनैः। असमापितप्रभुकार्यत्वेन जीवितमिव भटैः ॥ ४३४ ।। धावन्ति सशल्यभटागकवलनादरदुःखितमुखाः। विरसाः शिवाः शोणितकणार्द्रविस्तारितरवाः ॥ ४३५ ।। प्रतिभाति व्यूढयोधोऽपि प्रथमनिबिड इव संगरोद्देशः। उच्छूनभावसंसक्ततुरगनररुण्डकृतडिम्बः ।।४३६॥ आरक्षव्रणमुखोद्गीर्णभूरिभङ्गस्थिताकुशखण्डम् । रभसा विघटितभ्रमरमिव धुनोति वदनं जयगजेन्द्रः ॥४३७ ॥ अपजीवभावगुरूयमाणपर्यस्तकायनिवहानि । जातानि दुर्वहानीव फणिनस्तान्येव बलानि ॥४३८॥ इति तस्य जयपर्यन्तः पृथ्वीपतेः परिक्षयप्रधानः। तुमुलो महाहव आसीत् चिरतरं पारसीकैः॥ ४३९ ॥ ४३५. कल्लोलविरेलिय. ४३७. रंग° and भग्ग for भंग. Page #185 -------------------------------------------------------------------------- ________________ गउडवहो किं च । उहओअहि-पडिलग्गा धणु-पेल्लिअ-कोडि-चलिअ-वीअद्धा । णिज्जति जेत्तिअं एंति तेत्तिअंचेअ धरणि-हरा ॥४४०॥ एक्कम्मिच्चिअ सेले पूरिअ-भुवण-चलए समोसरिए । आलोइउं पअत्ता सअल व्व परिद्विआ वसुहा ॥ ४४१॥ इहहुत्तं णिवडंता णोल्लंति पणोल्लिआ धरा-वलयं । णज्जइ एत्तोहुत्तं परओहुत्तं व धरणि-हरा ॥ ४४२ ॥ एक्केणंचिअ चावग्ग-भिण्ण-लग्गेण पेल्लिओ गिरिणा। णिज्जइ पुंजिअ-रअ-पूरिअंतरो सेल-संघाओ ४४३॥ सेलाण चाव-पेल्लिअ-तड-मेह-पडत-विज्जु-वलयाण । पक्ख-च्छेअ-ट्ठिअ-कुलिस-सल्ल-सअलाई व गलंति ॥ ४४४ ॥ णिज्जति मुहल-मूला चल-पाअव-णिज्झरा खलंत-सिला । सम-विसम-भूमि-लंघण-तरंगिणो सेल-संघाआ॥४४५॥ आसा-गएहिं सरहस-चावग्ग-पणोल्लणा-पअत्तंता । धाविअ-पडिगअ-संकालुएहि भिजति कुल-सेला ॥४४६॥ किं च ॥ उभयोदधिप्रतिलग्ना धनुष्प्रेरितकोटिचलितद्वितीयार्धाः। नीयन्ते यावद् यन्ति तावदेव धरणीधराः ॥४४०॥ एकस्मिन्नेव शैले पूरितभवनवलये समपसृते। आलोकयितुं प्रवृत्ता सकलेव परिष्ठिता वसुधा ॥४४१ ॥ इहाभिमुखं निपतन्तो नोदयन्ति प्रणुना धरावलयम् । ज्ञायते इतोऽभिमुखं परतोऽभिमुखमिव धरणीधराः ॥४४२॥ एकेनैव चापाग्रभिन्नलग्नेन प्रेरितो गिरिणा। नीयते पुजितरजःपूरितान्तरः शैलसंघातः ॥४४३ ॥ शैलानां चापप्रेरिततटमेघपतद्विाद्वलयानाम् । पक्षच्छेदस्थितकुलिशशल्यशकलानीव गलन्ति ॥४४४॥ नीयन्ते मुखरमूलाचलपादपनिझराः स्खलच्छिलाः । समविषमभूमिलङ्घनतरङ्गिणः शैलसंघाताः ॥४४५ ॥ आशागजैः सरभसचापाग्रप्रणोदनाप्रवर्तमानाः। धावितप्रतिगजशकावद्भिर्भिद्यन्ते कुलशैलाः ॥४४६॥ ४४०. यंति for एन्ति. ४४१. समुट्ठिया for परिट्ठिआ. ४४४. वलयाई for °वलयाण. ४४५. °तरंगिया for तरंगिणो. Page #186 -------------------------------------------------------------------------- ________________ पृथुराजस्य पर्वतनिरासः दीसति गमण-णिवडिअ-सिहर-सिला-भरिअ-मूल-वित्थारा। खुत्त-धणु-मग्ग-णिग्गम-पअत्त-पढमुज्झरा गिरिणो ॥ ४४७॥ पाआल-भरिअ-मूला पेल्लिअ-णिक्खंत-धणु-समोलइआ। मुच्चंति थोअ-तुलिआ भू-भंग-भएण धरणि-हरा ॥ ४४८॥ जे आसि गिरीण पुरा संचय-विअडा महा-णई-पवहा । ओसारिआण तेच्चिअ थलीहिं पिज्जंति जल-सोता ॥ ४४९ ॥ जेसु गिरी अवणी जेसुं च णिवेसिआ णरिंदेण। दोणि वि भिण्ण-सरूवा जाआ अण्ण ब्व उद्देसा ॥ ४५०॥ मज्झ-समोसरिअम्मि अ परंत-परिदिए अ गिरि-जाले। ओअरइ महिं व णहं आरुहइ महि व्व गअण-अलं ॥ ४५१॥ चाव-पणोल्लण-णिवडिअ-सेल-भरतेक्वास-पुंजइओ। बहु-जलअरो व्व दीसइ सोच्चिअ मडह-ट्ठिओ जलही ॥ ४५२ ॥ जाआ रवि-अर-परिपिल्लणेण थोउम्ह-पिंजर-च्छाया । चिर-आल-द्विअ-महिहर-णिरोह-मुक्क व्व णह-मग्गा ॥४॥ दृश्यन्ते गमननिपतितशिखरशिलाभृतमूलविस्ताराः। निमनधनुर्गिनिर्गमप्रवृत्तप्रथमनिर्झरा गिरयः ॥ ४४७॥ पातालभृतमूलाः प्रेरितनिष्कान्तधनुःसमुत्क्षिप्ताः। मुच्यन्ते स्तोकतुलिता भ्रूभगभयेन धरणिधराः ॥४८॥ ये आसन् गिरीणां पुरा संचयविकटा महानदीप्रवाहाः। अपसारितानां त एव स्थलीभिः पीयन्ते जलस्रोतांसि ॥ ४४९॥ येषु गिरयोऽपनीता येषु च निवेशिता नरेन्द्रेण। द्वयेऽपि भिन्नस्वरूपा जाता अन्य इवोद्देशाः॥ ४५० ॥ मध्यसमपसृते च पर्यन्तपरिष्ठिते च गिरिजाले । अवतरति महीमिव नभ आरोहति महीव गगनतलम् ।। ४५१॥ चापप्रणोदननिपतितशैलभ्रियमाणैकपार्श्वपुञ्जितः। बहुजलचर इव दृश्यते स एव स्तोकस्थितो जलधिः ॥ ४५२ ॥ जाता रविकरपरिप्रेरणेन स्तोकोष्मपिअरच्छायाः। चिरकालस्थितमहीधरनिरोधमुक्ता इव नभोमार्गाः ॥ Z॥ ४५०. जेसु पि for जेसुं अ. Page #187 -------------------------------------------------------------------------- ________________ गउडवहो पढम-विमूढ-च्छाओ ओसारिअ - सेल - जाल - णिव्वडिओ | मज्झम्मि व पुंजइओ धराएँ बहलाअवो दिअहो ॥ ४५३ ॥ उक्खअ - गिरि- गहिर- द्वाण-भाव- दूरुण्ण अंतर क्खंडं । दीसह तह - संठि - सेल - जाल - विसमं व महि- वेढं ।। ४५४ ॥ उम्मिल्लति महीहर-गमणुव्वेल्लिअ-धरा-समकंता । उल्लंत - रेणु - मइला सुइरेण महा-ई- मगा ।। ४५५ । थिइ - लंभ- णिव्वुआणं कालेण विरूढ - काणण-तणाणं । पक्ख-च्छेआहि वि महि-हराण चलिएहिं अवरद्धं ॥ ४५६ ॥ पेरंतीकअ - उत्तुंग - गरुअ-गिरि-वलय- बद्ध-परिवेसं । मझोणअं व दीस पासोणमिअं पि महि वेढं ।। ४५७ ॥ ओसारिअ-गिरि-गारव- विणमिअ- परंत- पुंजइज्जंतं । वित्थारित्थं तंचिअ जाअं मडहं व महि-वेदं ॥ ४५८ ॥ इअ पिहुणो धणु- पेल्लण- णिबिडीकअ-सेल - जाल- दुल्लंघा । भू-परंता जे इर तेसु वि गहिओ करो पहुणा ।। ४५९ ।। ७० प्रथमविमूढच्छायोऽपसारितशैलजालनिर्वृत्तः । मध्य इव पुञ्जितो धरायां बहलातपो दिवसः || ४५३ ॥ उत्खातगिरिगभीरस्थानभावदूरोन्नतान्तरखण्डम् । दृश्यते तथासंस्थितशैलजालविषममिव महीपीठम् ॥ ४५४ ॥ उन्मील्यन्ते महीधरगमनोद्वेल्लितधरासमाक्रान्ताः । आर्द्रीभवद्रेणुमलिनाः सुचिरेण महानदीमार्गाः ॥ ४५५ ॥ स्थितिलाभनिर्वृतानां कालेन विरूढकाननतृणानाम् । पक्षच्छेदादपि महीधराणां चलितैरपराद्धम् ॥ ४५६ ॥ पर्यन्तीकृतोद्गगुरुगिरिवलयबद्धपरिवेषम् । मध्यावनतमिव दृश्यते पार्श्ववनमितमपि महीपीठम् ॥ ४५७ ॥ अपसारितगिरिगौरव विनमितपर्यन्तपुज्यमानम् । विस्तारितं तदेव जातमल्पमिव महीपीठम् ॥ ४५८ ॥ इति पृथोर्धनुष्प्रेरण निबिडीकृतशैलजालदुर्लङ्घाः । भूपर्यन्ता ये किल तेष्वपि गृहीतः करः प्रभुणा ॥ ४५९ ।। ४५६. परूढ for विरूढ ४५८. वित्थारिज्जतं चिअ. Page #188 -------------------------------------------------------------------------- ________________ नर्मदानुरागः अवि अ । अरइ - परिसकणा रणिर - णेउराराव-संगलंतीसु । ठि-परिअआसु दिट्टी लग्गर कल-हंस मालासु ॥ ४६० ॥ विविणेह-मज्जण-द्विअ-थोउन्भिज्जत दाण - राअं व । दीसह सामाअंत सह सुह-भंगेसु लाअण्णं ॥ ४६१ ॥ संतावायासोप्पिअ - चंदण-पंक-पएस - पंडूई । दोब्बल्ल-समुम्मीलिअ-पुलिणाई व होति अंगाई || ४६२ ॥ बहुसो घडत - विडंत - सइ - सुहासा अ-संगमुल्लोले । हिअरचे समप्पंति चंचला वीइ-वावारा ॥ ४६३ ॥ कुसुम-सयणिज्ज-मलणा सोरह - घोणंत - महुअरं हरइ | उद्देस पहुत्त - जणाहिलक्ख-सीसं पिव सरीरं ॥ ४६४ ॥ इअ जम्मि पसे णम्मआऍ राएसि - बद्ध भावाए । भमिअं संभरिअ कहेण तत्थ वसिअं णरिंदेण ॥ ४६५ ॥ मुह विणिमिअ-व-मंगल-किसल - कलाव - च्छलेण गंतूण | पिज्जतं पिव अहि- दीह दीह - जीहा - सहस्सेहिं ॥ ४६६ ॥ अपि च ॥ अरतिपरिष्वक्कणात् रणनशीलनूपुरारावसंग लन्तीषु । स्थितपरिचयासु दृष्टिर्लगति कलहंसमालासु ॥ ४६० ॥ विपिनेभमज्जनस्थितस्तोकोद्भिद्यमानदानरागमिव । दृश्यते श्यामायमानं सदा सुखभङ्गेषु लावण्यम् ॥ ४६१ ॥ संतापायासार्पितचन्दनपङ्क प्रदेशपाण्डूनि । दौर्बल्यसमुन्मीलितपुलिनानीव भवन्त्यङ्गानि || ४६२ ।। बहुशो घटमानविघटमानस्मृतिसुखास्वादसद्गमोल्लोले । हृदय एव समाप्यन्ते चञ्चला वीचिव्यापाराः || ४६३ ॥ कुसुमशयनीयमर्दन सौरभ घूर्णमानमधुकरं हरति । उद्देशप्रभूतजनाभिलक्ष्यशीर्षमिव शरीरम् ॥ ४६४ ॥ इति यस्मिन् प्रदेशे नर्मदया राजर्षिबद्धभावया । भ्रान्तं संस्मृतकथेन तत्रोषितं नरेन्द्रेण ॥। ४६५ ।। मुखविन्यस्तनवमद्‌गलकिसलय कलापच्छलेन गत्वा । पीयमानमिव अहिदीर्घदीर्घजिह्वा सहस्रैः ॥ ४६६ ॥ ७१ ४६०. लग्गइ दिली. ४६१. सयअंगेसु, सुहयं गेसु for सुहभंगेसु ( = सुख भङ्गेषु ). ४६३ संगउल्लोले ४६४. सहइ for हरइ. ४६६. मुहविणिहिय. Page #189 -------------------------------------------------------------------------- ________________ ७२ गउडवहो अणुणिज्जंतं रक्खा-परिअर-धुअ-धवल-चामर-णिहेण । बंदीकआमर-जरा-बंधूहि व बहु-पणामहि ॥ ४६७ ॥ मरण-भएण व चिंता-सामाअंतेहिं जीव-जालेहिं ।। अवलंबिज्जंतं सोरहाअरा महुअर-कुलेहिं ॥ ४६८॥ हरि-चक्क-विरिक-ट्ठिअ-पाणागअ-राहु-सीस-वलयं व । णिअअ-च्छाया-मंडल-णिहेण पासे पआसंतं ॥ ४६९ ॥ इअ अमअ-कुंभमुभिज्जमाणमुअहीओ जम्मि दट्ठण । तिअसेहिं विम्हिअं तम्मि साअरंते द्विअं पहुणा ॥ ४७० ॥ मुक्का णिसासु दप्पिअ-मइंद-संपाअ-विससिअ-गइंदा । जिअ-सेणा-कलुसीकआवडा तेण मरु-मग्गा ॥ ४७१ ॥ अवि अ। होत-रसा-अल-भय-पिसुण-कसण-घण-धूमकेउ-दंडे हिं । दीसंति भीअ-विवलाअमाण-मुअआओ व दिसाओ ॥ ४७२ ॥ तक्रवण-पसरंतुप्पाअ-तरल-तारा-करंबिओ फुरइ। भीओरअ-सुर-दिज्जंत-भोअ-रअणो व्व णह-मग्गो ॥ ४७३ ॥ अनुनीयमानं रक्षापरिचरधुतधवलचामरनिभेन । बन्दीकृतामरजराबन्धुभिरिव बहुप्रणामैः॥४६७ ॥ मरणभयेनेव चिन्ताश्यामायमानैर्जीवजालैः। अवलम्ब्यमानं सौरभादरात् मधुकरकुलैः॥४६८॥ हरिचक्रविदॉरितस्थितप्राणागतराहुशीर्षवलयमिव । निजकच्छायामण्डलनिभेन पार्श्व प्रकाशमानम् ॥४६९ ॥ इति अमृतकुम्भमुद्भिद्यमानमुदधेर्यस्मिन् दृश्वा। त्रिदशैर्विस्मितं तस्मिन् सागरान्ते स्थितं प्रभुणा ॥४७०॥ मुक्ता निशासु दर्पितमृगेन्द्रसंपातविशसितगजेन्द्राः। पुनितसेनाकलुषीकृतकूपास्तेन मरुमार्गाः॥४७१॥ अपि च ॥ भवद्रसातलभयपिशुनकृष्णघनधूमकेतुदण्डैः। दृश्यन्ते भीतविपलायमानभुजगा इव दिशाः ॥४७२॥ तत्क्षणप्रसरदुत्पाततरलताराकरम्बितः स्फुरति। भीतोरगसुरदीयमानभोगरत्न इव नभोमार्गः॥४७३ ॥ ४६९. हरिचक्कविविक. ४७३. दिज्जंतुकोय' for दिज्जंतभो. Page #190 -------------------------------------------------------------------------- ________________ जनमेजयसर्पयज्ञः बिल-चलय-मुहुव्वेल्लंत-सरल-भुअइंद-जाल-कलिलाए। .. चलिअं संभम-रहसुद्ध-केस-दंडाएँ व महीए ॥४७४॥ सज्झस-संजाअ-जराउरेहिं णिम्मोअ-पट्ट-मालाओ। भुअएहि वेअ-पज्जलण-संकिएहिं व मुचंति ॥ ४७५॥ अट्ठिअ-पडत-विसहर-संवलिअ-वलंत-धूम-जालेण। एकाहुईकअं पिव णहम्मि पडिहाइ पाआलं ॥ ४७६॥ संभम-पुणरुत्तारुण-फुरंत-जीहा-कडप्प-पल्लविआ। दीसंति रोस-कवलिअ-हव्यवह-सिह व्व भुअइंदा ॥ ४७७॥ डझंत-विसहरुक्कर-सुंकारंदोलमाण-मुहल-सिहो। णीससइ व विसम-विसाणुभाव दर-घुम्मिरो जलणो॥४७८ ॥ अरुण-विसारि-फणा-रअण-राअ-पडिअग्गिआआ णिवडंति । गहिआणुमरण-मंडण-चिंधाओ व णाअ-णारीओ ॥४७९ ॥ कुसुमिअ-हरि-चंदण-कणअ-दंड-परिरंभ-लालिअंगीओ। वलयंति णिविआरं भुअंग-ललणा सिहि-सिहाओ॥४८॥ बिलवलयमुखोद्वेल्लत्सरलभुजगेन्द्रजालकलिलया। चलितं संभ्रमरभसोर्ध्वकेशदण्डयेव महा॥४७॥साध्वससंजातजरातुरैर्निर्मोकपट्टमाला। भुजगैर्वेगप्रज्वलनशङ्कितैरिव मुच्यन्ते ॥४७५॥ अस्थितपतद्विषधरसंवलितवलद्धमजालेन । एकाहुतीकृतमिव नभसि प्रतिभाति पातालम् ॥ ४७६॥ संभ्रमपुनरुक्तारुणस्फुरज्जिह्वासमूहपल्लविताः। दृश्यन्ते रोषकवलितहव्यवाहशिखा इव भुजगेन्द्राः ॥ ४७७।। दह्यमानविषधरोत्करसूत्कारान्दोल्यमानमुखरशिखः। निःश्वसितीव विषमविषानुभावदरघूर्णनशीलो ज्वलनः ॥४७८॥ अरुणविसारिफणारत्नरागप्रतिजागरिता निपतन्ति। गृहीतानुमरणमण्डनचिह्ना इव नागनार्यः ।।४७९॥ कुसुमितहरिचन्दनकनकदण्डपरिरम्भलालिताङ्ग्यः । वलयन्ति निर्विकारं भुजङ्गललनाः शिखिशिखाः ॥४८०॥ ४७५. भुअयाहिवेहिं for भुअएहिं वे. Page #191 -------------------------------------------------------------------------- ________________ उडवी लक्खिज्ज आहारुद्धमाअ - परिवेल्लिरंत वलड व्व । डज्झत- कुडिल-विसहर-समूह-कलिलोअरो जलणो ॥ ४८१ ॥ पुरुहूआ हुइ-पढमोअरंत- सुर- चाव- गभणीओ व्व । दीसंति बहुविहोरअ - मणि - राअवहाओ जालाओ || ४८२ ॥ वेवइ सरणागअ-विसहरिंद-फण-वलय-कलिअ - चलणग्गो । कुविअ णरिंद-विसज्जिअ - सुआहिरूढो व्व सुर-णाहो ।। ४८३ ।। इअ जम्म पिउ - वहा पंडवेण विहिअं पुरा भुअअ सत्तं । चिरमुसिओ सिरिअंटोव अंठ - मग्गे पहू तम्मि ।। ४८४ ॥ पंडु-तरण कर-अल- पाविअ - कवअंचलेण अक्खित्तो । जाल- द्विअ-जलअर - विब्भमेण सो जम्मि कुरु-णाहो ॥। ४८५ ॥ भाविअ - भारह - कलहं भारह - कलहेण सरवरे तम्मि | कामं सकामिणीएण सलिल-कीला विरइआओ ।। ४८६ ॥ किं च । ७४ माया - माहप- गुणेहिं जेण बद्धं जयं पि णीसेसं । तं संजमिडं माहवमीहंत रिंद मूढो सि ।। ४८७॥ लक्ष्यते आहारोद्ध्मातपरिवेल्लनशीलान्त्रवलय इव । दह्यमानकुटिलविषधर समूहक लिलोदरो ज्वलनः ॥ ४८१ ।। पुरुहूताहुतिप्रथमावतरत्सुरचापगर्भिण्य इव । दृश्यन्ते बहुविधोरगमणिरागवहा ज्वालाः ॥ ४८२ ॥ वेपते शरणागतविषधरेन्द्र फणावलय कलितचरणाग्रः । कुपितनरेन्द्र विसृष्टस्रुचाधिरूढ इव सुरनाथः ॥ ४८३ ॥ इति यस्मिन् पितृवधात् पाण्डवेन विहितं पुरा भुजगसत्त्त्रम् । चिरमुषितः श्रीकण्ठोपकण्ठमार्गे प्रभुस्तस्मिन् ॥ ४८४ ॥ पाण्डुतनयेन करतलप्राप्तकवचाञ्चलेनाक्षिप्तः । जालस्थितजलचरविभ्रमेण सो यस्मिन् कुरुनाथः ॥ ४८५ ॥ भावितभारतकलहं भारतकलभेन सरोवरे तस्मिन् । कामं सकामिनीकेन सलिलक्रीडा विरचिताः ॥ ४८६ ॥ किं च ॥ मायामाहात्म्यगुणैर्येन बद्धं जगदपि निःशेषम् । तं संयन्तुं माधवमहमान नरेन्द्र मूढोऽसि ॥ ४८७ ॥ ४८२. 'किरण' for Tr.. Page #192 -------------------------------------------------------------------------- ________________ दुर्योधनकर्णकथास्मरणम् जा जिoहुणा णराहिव धअ-माला गोग्गहे परिग्गहिआ । दुवअ-सुआ - सिचय-परंपराऍ सो आसि पडिबिंबो ४८८ ॥ मोत्तूण बाहु - सिहरं ठाणे अप्फालिआ तर ऊरू । एएसुंचि जंघा - बलाण भीरूण आसंघो || ४८९ ॥ तइआ ठिओ सि जं किर पलोड - संरंभ- सेअ - विणिवुड्डो । एसा सा तइ सलिल-पवेस - जोग्गा कआ आसि ।। ४९० ॥ इअ ऊरु-रुअं भीमेण जम्मि संभारिआवराहेण । गमिओ र विहाअम्मि तम्मि करुणाइअं पहुणा ।। ४९१ ॥ कवलिअ - किरीडि- चूडा- रअण-कणे इव विसाणल - फुलिंगे । जम्मि मुअंतो ण पुणो कण्णेण सरीकओ भुअओ ।। ४९२ ।। कत्तं पि हु खण- मेत्त तह - परिट्टिअपसाअ - रोमंचं । जम्मि णिअ- कत्ति - कवअं तेणेअ पणामिअं हरिणो ॥ ४९३ ॥ तम्मि महारह - राहे अ-रह-रहंगग्ग-दारिअ धरम्मि । उसे आसि राहिवाण विअडा कल्लोला || ४९४ ॥ या जिष्णुना नराधिप ध्वजमाला गोग्रहे परिगृहीता । दुपदसुतासिचयपरम्परायाः स आसीत् प्रतिबिम्बः ॥ ४८८ ॥ मुक्त्वा बाहुशिखरं स्थाने आस्फालिते त्वयोरू । एतेष्वेव जङ्घाबलानां भीरूणां विश्वासः ॥ ४८९ ॥ तदा स्थितोऽसि यत्किल पर्यस्तसंरम्भस्वेदविनिमग्नः । एषा सा तदा सलिलप्रवेशयोग्या कृतासीत् ॥ ४९० ॥ इति ऊरुरुजं भीमेन यस्मिन् संस्मारितापराधेन । गमितो रिपुर्विभागे तस्मिन् करुणायितं प्रभुणा ॥ ४९१ ॥ कवलितकिरीटिचूडारत्नकणे इव विषानलस्फुलिङ्गे । यस्मिन् मुञ्चन् न पुनः कर्णेन शरीकृतो भुजगः ॥ ४९२ ॥ उत्कृत्तमपि खलु क्षणमात्रतथापरिष्ठितप्रसाद रोमाञ्चम् । यस्मिन् निजकृत्तिकवचं तेनैव प्रणामितं हरेः ॥ ४९३ ॥ तस्मिन् महारथराधेयरथरथाद्गाग्रदारितधरे । उद्देशे आसीन्नराधिपानां विकटाः कथोल्लोलाः ॥। ४९४ ।। ४९१. ऊरुभयं for करुरुअं. ४९३. हसिऊण for तेणेअ. ७५ Page #193 -------------------------------------------------------------------------- ________________ गउडवहो अवि अ। गोउर-मत्त-विणिग्गअ-ससंक-जण-दीसमाण-चोच्छेअं । जाअं णीसामण्णं परिहा-वलयं णहंचेअ॥ ४९५ ॥ ओअरणा दिट्ठ-च्छेअ-पअड-णह-मग्ग-पडिणिअत्तेहिं । बिल-मज्झेच्चिअ भय-पुंजिएहिं भुअहेहि वीसमिअं॥४९६। कहवि समुप्पअणवसा तह-लद्ध-च्छेअ-विहडिअद्धाओ। दीसंति अहिणवाओ व ठिएअरद्धाओ वडहीओ॥४९७॥ छिण्ण-धरा-अल-पडिबंध-खुडिअ-सोत्तुग्गमेहि पडिवण्णं । तुच्छत्तणमुम्मिल्लंत-गहिर-भावेहि अवडेहिं ॥ ४९८ ॥ परिलंबिज्जइ घोलंत-संखल-च्छेअ-पाअडद्धेहि । मूलाम्म मुहल-घंटा-लीलाएँ णिहाण-कलसेहिं ॥ ४९९ ॥ उव्वेअंति व अहिणव-णिमेस-वोच्छेअ-णिञ्च-पिहुलाई। अविलासाई व सण-रसे वि मिहुणाण अच्छीई ॥ ५००॥ मारुअ-संचरण-वसा कम-भिज्जंतम्मि भूमि-पडिबंधे । तद्दिअस-पलहुओच्चेअ होइ णअरीऍ विणिवेसो ॥ ५०१॥ अपि च । गोपुरमात्रविनिर्गतसशङ्कजनदृश्यमानव्युच्छेदम् । जातं निःसामान्य परिखावलयं नभ एव ॥ ४९५॥ अवतरणाद् दृष्टच्छेदप्रकटनभोमार्गप्रतिनिवृत्तैः । बिलमध्य एव भयपुञ्जितर्भुजगैर्विश्रान्तम् ॥४९६॥ कथमपि समुत्पतनवशात् तथालब्धच्छेदविघटितार्धाः। दृश्यन्ते अभिनवा इव स्थितेतरार्धा वलभ्यः ॥४९७॥ छिन्नधरातलप्रतिबन्धखण्डितस्त्रोतउद्गमैः प्रतिपन्नम्। तुच्छत्वमुन्मीलद्गभीरभावैः कूपैः ॥ ४९८॥ परिलम्ब्यते घूर्णमानशृङ्खलाच्छेदप्रकटार्धेः। मूले मुखरघण्टालीलया निधानकलशैः ॥ ४९९॥ उद्वेजयन्तीव अभिनवनिमषव्युच्छेदनित्यपृथुलानि । अविलासानीव दर्शनरसेऽपि मिथुनानामक्षीणि ॥ ५०० ॥ मारुतसंचरणवशात् क्रमभिद्यमाने भूमिप्रतिबन्धे। प्रतिदिवसप्रलघुक एव भवति नगर्या विनिवेशः ॥५०१॥ ४९५. फरिहा for परिहा. ४९७. वलहीओ. ५००. हिअS for अहिणव. Page #194 -------------------------------------------------------------------------- ________________ स्वर्गमुत्पतिता हरिश्चन्द्रनगरी पउराण जामिणीसु वि अभिण्ण-णिद्दालसाण णिव्वडइ। णअरि-परिसक्कणकंत-दिअस-सीमाण पडिबोहो॥ ५०२॥ पावंति कुलाल-उलाई भूमि-दुलहत्तणेण तद्दिअसं । कह-कह वि पंक-पिंडं परिरक्खा-परिमिअंचेअ॥ ५०३ ॥ हेट्ठाअव-वसुआइन्जमाण-मूल-कमूससंत-रसं । जाअमहो-रअ-सिढिलं अग्ग-सिणिद्धं धरा-वेदं ॥ ५०४॥ दिव्व-विडवाहिरामे वि उववणे सरस-मंजरि-फलम्मि। लालिज्जतिचिअ पढम-णेह-बंधेण भू-तरुणो॥५०५॥ सामाअंते वि मही-अलम्मि रअणी-तमाणुबंधेण । उप्पइअ-दिणअराअव-वसेण दिअसोच्चिअ पुरम्मि ॥ ५०६॥ इअ जम्मि पएसे पहु-पहाव-पडिवण्ण-परिअरसहाए । उप्पइअं स-तरु-सुरालआएँ हरिअंद-णअरीए ॥ ५०७॥ तम्मि जहागम-पडिवण्ण-विअड-भूवाल-कित्ति-सरसम्मि । सुर-पासाओ पहुणा एक्केण दिणेण णिम्मविओ॥ ५०८॥ पौराणां यामिनीष्वपि अभिन्ननिद्रालसानां निवर्तते । नगरीपरिवक्कणाकान्तदिवससीमानां प्रतिबोधः ॥ ५०२ ॥ प्राप्नुवन्ति कुलालकुलानि भूमिदुर्लभत्वेन प्रतिदिवसम् । कथंकथमपि पदकपिण्डं परिरक्षापरिमितमेव ॥५०३॥ अधस्तनातपशोष्यमाणमूलक्रमोच्छ्व सद्रसम् । जातमधोरजःशिथिलमनस्निग्धं धरापृष्ठम् ।।५०४॥ दिव्यविटपाभिरामेऽप्युपवने सरसमअरीफले। लाल्यन्त एव प्रथमस्नेहबन्धेन भूतरवः॥५०५॥ श्यामायमानेऽपि महीतले रजनीतमोनुबन्धेन। उत्पतितदिनकरातपवशेन दिवस एव पुरे ॥५०६॥ इति यस्मिन् प्रदेशे प्रभुप्रतापप्रतिपन्नपरिकरसहया। उत्पतितं सतरुसुरालयया हरिश्चन्द्रनगर्या ।। ५०७॥ तस्मिन् यथागमप्रतिपन्नविकटभूपालकीर्तिसरसे । सुरप्रासादः प्रभुणैकेन दिनेन निर्मापितः ॥ ५०८ ॥ __५०२. सीमाइ for सीमाण. ५०४. वसुआविजमाण. ५०५. सुरहि and सुरस for सरस. ५०६. णिहासुहाणुबंधेण for रअणीतमाणुबंधेण, रयणीमुहाणुवंधेण. ५०७. सरस for सतरु. ५०८. कहाँ for जहा , एकदिणेणेअ for एक्केण दिणेण. Page #195 -------------------------------------------------------------------------- ________________ गउड हो जस्स कडअ - द्विआओ केसव - केऊर - कणअ-रेहाओ । अज्जवि कुइ डाले सिला - हिदूंगुली लोओ ।। ५०९ ॥ णीलं सिहर - च्छायं पेच्छतो तस्स मंदर - गिरिस्स । पडिवज्जइ तम्मि समिद्ध-जणव ओवायणे देवो ॥ ५१० ॥ अहिलेंतस्स कमेण अ जक्खाहिव - लक्खअं दिसं तस्स । जाओ विसेस - दुसहो पअंड-किरणस्स व पआवो ॥ ५११ ॥ अवंति सरस- सुर-दारु-भंग - णीसंद - सुरहिणो तस्स । णिम्महिअ - णव- सुरामोअ-सीअला तम्मि उद्देसा ॥ ५१२ ॥ किं च जाअं । ७८ एस सरो जस्स इमा हरंति उब्बुद्ध - जल- कलंबाओ । णल-कुंज- मुहल-जल-रंकु - संकुला कूल - लेहाओ ।। ५१३ ।। अह कमल - कागण - द्विअ - सिरि-दंसण- मिलिअ - जलणिहि -च्छायं । उव्वह मलिअ - पाआल-पल्ललं सलिल संघाअं ॥। ५१४ ॥ एए वह वहुवेल - लिणि-दल-संड- पंडुरर्द्धता । विरल-दल- जज्जरुदंड - जरढ - कमला सरुदेसा ॥। ५१५ ॥ यस्य कटकस्थिताः केशवकेयूरकनकरेखाः । अद्यापि करोति ललाटे शिलानिघृष्टा द्गुलिर्लोकः ।। ५०९ ॥ नीलां शिखरच्छायां प्रेक्षमाणस्तस्य मन्दरगिरेः । प्रतिपद्यते तस्मिन् समृद्धजनपदोपायनानि देवः ॥ ५१० ॥ अभिलातः क्रमेण च यक्षाधिपलक्षितां दिशां तस्य । जातो विशेषदुःसहः प्रचण्ड किरणस्येव प्रतापः ॥ ५११ ॥ शोभन्ते सरससुरदारुभद्गनिष्यन्दसुरभयस्तस्य । निर्मथितनव सुरामोदशीतला स्तस्मिन् उद्देशाः ।। ५१२ ॥ किं च जातम् । एतत् सरो यस्येमा हरन्ति उदबुद्धजलकदम्बाः । नडकुञ्जमुखरजलरङ्कुसंकुलाः कूलरेखाः ।। ५१३ ॥ अथ कमलकाननस्थितश्रीदर्शन मिलितजलनिधिच्छायम् । उद्वहति मर्दितपातालपल्वलं सलिलसंघातम् ॥ ५१४ ॥ एते विहगवधूद्वेल्लनलिनीदलषण्डपाण्डुरार्धान्ताः । विरलदलजर्जरोद्दण्डजरठकमलाः सरउद्देशाः ।। ५१५ ॥ ५१०. सिद्धि for समिद्ध° ५१३. उव्वूढ for उब्बुद्ध ५१५. 'पहुवेल. सरुच्छंगा for सरुद्देसा. Page #196 -------------------------------------------------------------------------- ________________ सरोवर्णनम् सुरहिमिह गंधमासिसिर - बाल - मज लुग्गमाण जंबूण | म अरंदमारविंदं च इह समीरो पसारेइ || ५१६ ॥ इह ते मअ-कलकाअंब -कंठ-कंदलिअ-सारसकंदा | सोहंति वलाआलीढ-णील- णिउला तडुदेसा ॥ ५१७ ॥ सुसिरोसरिअ सकद्दम- जड-जल-लव- भिण्ण-भंग-रस- सारो । इह सो परिलिअ - कसाय-गंठि-गंधी मुणालाण ॥ ५१८ ॥ अणुण्ण- णिग्गमुक्खित्त-विसम-दल-संणिवेस- णिविडाओ । इह ता संचार क्खलिअ - कुक्कुहा रण्ण णलिणीओ ।। ५१९ ।। मोह - र सिआई इह णिव्वडति णह घोलिराण कुरराण । उव्वत्त- मीण- ताडिअ -घण - णलिणि दलासु सरसीसु ॥ ५२० ॥ इह वायस - सेविअ - कीडइल्ल-वसुआअ - चिविड- सालूरा । जालिअ-कड्रिअ-संबूअ - सेवला तीर - पेरता ॥ ५२१ ॥ उव्वेल्लेइ समीरो कलह-कररगावसोण-मूलाई । संखाअ-फेण-फुड-पिच्छिलाई इह णलिणि-वत्ताई || ५२२ ॥ इह स सुरभिमिह गन्धमाशिशिरबालमुकुलोद्गमानां जम्बूनाम् । मकरन्दमारविन्दं चेह समीरः प्रसारयति ।। ५१६ ॥ इह ते मदकलकादम्बकण्ठकन्दलितसारसाक्रन्दाः । शोभन्ते बलाकालीढनीलनिचुला स्तटोद्देशाः ॥ ५१७ ॥ सुषिरापसृतसकर्दमजडजललवभिन्नभङ्गरससारः । परिदलितकषायग्रन्थिगन्धो मृणालानाम् ॥ ५९८ ॥ अन्योन्यनिर्गमोत्क्षिप्तविषमदल संनिवेशनिविडाः । इह ताः संचारस्खलितकुक्कुहा अरण्यनलिन्यः ॥ ५१९ ॥ मोघरसितानीह निर्वर्तन्ते नभो घूर्णितानां कुरराणाम् । उदवृत्तमीनताडितघननलिनीदलासु सरसीषु ॥ ५२० ॥ इह वायससेवितकीटयुक्तशुष्कचिपिटसालूराः । जालिकाकृष्टशम्बूक शैवलास्तीरपर्यन्ताः ॥ ५२१ ॥ उद्वेल्लयति समीरः कलभकराग्रापशोणमूलानि । संस्त्यानफेनस्फुटपिच्छिलानीह नलिनीपत्राणि ॥ ५२२ ॥ ७९ ५१६. सुरहिनवगंध" and सुरहिमहणिद्ध for सुरहिमिहगंध मुद्ध' for "बाल ं. ५१७. "संवलिय" for 'कंदलिअ ' . सरुद्देसा and तरुद्देसा for तडुद्देसा. ५१८. जलल संभन and जडजलसंभिण्ण' for जडजललवभिण्ण ५२१. 'संकुल for “सेविअ ं. जाल ( लि ) यमुक्कस' for जालियकअ Page #197 -------------------------------------------------------------------------- ________________ गउडवही पेरंत-लूण - कमला थोअ - जलुव्वत्त-तुंग - णालाओ । इह रोह- सद्दलाबद्ध - मडह-वत्ताओ णलिणीओ ।। ५२३ ।। णिव्वार्वेति व हिअअं एए घण- मलिअ - तल-वणा गिरिओ । मुहल-विहंगा असरा सुण्ण-पसण्णाई अ वणाई ।। ५२४ ॥ सरिआण तरंगिअ-पंक- वडल - पडिबद्ध-वालुआ मसिणा । एए ते पविरल-कास-पल्लवा पुलिण - वित्थारा ।। ५२५ ॥ इह मत्ताअ - विहंग - मुहल-कल्लोल-कल अलुप्पित्था | विरलं सुअंति सरसी-परिसर- परिवेसिणो गामा || ५२६ ॥ एए पूरा लुंखण - विरा- पंकोल्ल-पढम- वित्थारा। जाआ अहिणव- णिग्गम - हरिअ - सिहा सद्दलुदेसा ।। ५२७ ।। कमल-वण-विणिग्गअ- मुहल - कुकुहा सायमिह सुहावेंति । थोरम्हाअंतुम्मस अ-सदला कच्छ-वोच्छेआ ॥ ५२८ ॥ संबूअ - चुण्ण - सबला इह णिहसण - मसिण - वामलूराओ । विडिमाण पअंतर- णित-विसम - हरिआओ पअवीओ ॥ ५२९ ।। ८० पर्यन्तलूनकमलाः स्तोकजलोद्वृत्ततुद्गनालाः । इह रोधःशाद्वलाबद्धाल्पपत्रा नलिन्यः || ५२३ ।। निर्वापयन्तीव हृदयमेते घनमर्दिततलवना गिरयः । मुखरविहङ्गानि च सरांसि शून्यप्रसन्नानि च वनानि ॥ ५२४ ।। सरितां तरङ्गितपङ्कपटलप्रतिबद्धवालुका मसृणाः । एते प्रविरलकाशपल्लवाः पुलिनविस्ताराः ॥ ५२५ ॥ इह मत्ताने कविहङ्गमुखर कल्लोलकलकलत्रस्ताः । विरलं स्वपन्ति सरसीपरिसरपरिवेशिनो ग्रामाः ॥ ५२६ ।। एते पूरस्पर्शनविलीनपङ्कार्द्रप्रथमविस्ताराः । जाता अभिनवनिर्गमहरितशिखाः शाद्वलोद्देशाः ।। ५२७ ।। कमलवनविनिर्गतमुखरकुक्कुभाः सायमिह सुखयन्ति । स्तोकोष्मायमाणोन्मशकशाद्वलाः कच्छविच्छेदाः ॥ ५२८ ॥ शंबूकचूर्णशबला इह निघर्षणमसृणवल्मीकाः । गण्डकानां पदान्तरनिर्यद्विषमहरिताः पदव्यः ।। ५२९ ॥ ५२४. णिव्वायंति व णिव्वावंति व घणमिलिय. ५२५. वालुऊमासा for वालुया मसिणा कासपंडुरा for 'कासपल्लवा. ५२६. "मुह" for "मुहल. परिसर सरसी परिवेसिणो - Reading adopted by the commentator, सरसी परिसर परिवासिणो for सरसीपरिसरपरिवेसिणो. ५२७. णिग्ग. ५२९. किडिमाण for विडिमाण —— Page #198 -------------------------------------------------------------------------- ________________ अरण्यवर्णनम् तड-णिउल-मंजरी-णिम्महंत-जल-गंध-सीअला एए । तणु-सुत्ति-सार-पेरंत-चालुआ सद्दलुद्देसा ॥ ५३०॥ सहरी-पसत्त-कुररा अंतो-सद्दल-सिहं परिवहति । अहि-गंध-कमलमाबद्ध-घग्घरा वारि-लेहाओ ॥ ५३१॥ सोहंति बाल-सरअम्मि णील-भू-सद्दला तहच्चे। पासालग्ग-सिलंतर-पढम-किलंतंकुरा दिअहा ॥ ५३२ ॥ एआओ परूढारुण-फल-भर-बंधुरिअ-भूमि-खज्जूरा । कंठीओ णिव्ववंति व अमंद-करमंद-आमोआ ॥ ५३३॥ इह सा स-केसरोव्वत्त-कुसुम-कविला करीर-वण-राई। रेहइ णिहस-ट्ठिअ-करभ-केसर-च्छेअ-जडिल व्व ॥ ५३४॥ इह वीसमइ व हिअ फुल्लक्क-समीर-सुरहि-गंधेसु । आवाअ-घडिअ-कमलामोएसु वणंत-मग्गेसु ॥ ५३५ ॥ बादं लीढूस-घणत्तणेण गामेइआओ णोच्चेति । इह अहुआसेअ-विवण्ण-गोमया रण्ण-भूमीओ ॥ ५३६॥ तटनिचुलमञ्जरीनिर्गच्छज्जलगन्धशीतला एते। तनुशुक्तिशारपर्यन्तवालुकाः शाद्वलोद्देशाः ।। ५३०॥शफरीप्रसक्तकुररा अन्तःशाद्वलशिखां परिवहन्ति । अधिगन्धकमलमाबद्धघर्घरा वारिलेखाः॥५३१॥ शोभन्ते बालशरदि नीलभूशाद्वलास्तथैव । पाालग्नशिलान्तरप्रथमक्लान्ताकुरा दिवसाः॥ ५३२ ॥ एताः प्ररूढारुणफलभरबन्धुरितभूमिखर्जूराः। कण्ठिका निर्वापयन्तीवामन्दकरमन्दामोदाः॥५३३ ॥ इह सा सकेसरोवृत्तकुसुमकपिला करीरवनराजिः । शोभते निघर्षस्थितकरभकेसरच्छेदजटिलेव ॥ ५३४ ॥ इह विश्राम्यतीव हृदयं फुल्लार्कसमीरसुरभिगन्धेषु । आपातघटितकमलामोदेषु वनान्तमार्गेषु ।। ५३५॥ बाढं लीढोषघनत्वेन ग्रामयिका नोच्चिन्वन्ति । इह अहुताशेयविवर्णगोमया अरण्यभूमयः ॥ ५३६ ।। ५३०. णिचुल. ५३१. सढरी° for सहरी . °पडत° for °पसत्त. सिहा इह for °सिहं परि . उग्गंध for अहिंगंध. कलम° for °कमल°. ५३२. किलंतविरलंकुरा for °पढमकिलंतंकुरा. ५३३. फलभरं बंधुरिय', °कंठीओ, णिव्ववेंति व्व. ५३४. °कविसा for °कविला. ५३५. पडिय° for °घडिय". ५३६. विवत्त for विवण्ण. बहुलं for बाढं, अणुयासेय° for अहुआसेय सीमाओ for भूमीओ. ग. ६ Page #199 -------------------------------------------------------------------------- ________________ गउडवहो एए ते वण-सेरिह-परिमलण-पइण्ण-गोमयामोआ। धोऊस-रेणु-परिकविस-वारिणो पल्ललुच्छंगा ॥ ५३७ ॥ एआओ वाअ-धूसर-करीस-कविस-धरणी-सुअंधाओ। रण-स्थलीओ उव्वुत्थ-गोउला देंति उक्ठं ॥ ५३८ ॥ सोहंति सरस-मई-णिग्गम-हरिआअमाण-मूलाओ। इह चिण्ण-विसह वढिअ-रूढ-तणा रण्ण-सीमाओ ॥ ५३९ ॥ इह धाउ-लिहिअ-देव-त्थलाओ रण्ण-त्थलीओ सूएंति । आलीयमाण-भासा परिवुत्थं महिस-सत्थाण ॥ ५४० ॥ संतत्थ-विरल-कंकंतरेसु गोमाउणो इह उति । भय-चलिअण्ण-दिसा-घडिअ-वायसं महिस-कंकालं ॥ ५४१ ॥ इह रविणो मअ-तण्हा-णिहेण णीहार-पंडुरा होति । सरसीसु तुलिअ-तरलंबु-वलण-विसमा इव मऊहा ॥ ५४२ ॥ कल्लोल-सिसिर-पवणा सलिलुद्देसे दिसाओ मूएंति । इह उड्डेत-विहंगम-धुअंबु-कण-चुण्ण-मइलाओ॥५४३ ॥ ____एते ते वनसैरिभपरिमर्दनप्रकीर्णगोमयामोदाः । धौतोषरेणुपरिकपि. शवारयः पल्वलोत्सङ्गाः ।। ५३७ ॥ एताः शुष्कधूसरकरीषकपिशधरणीसुगन्धाः । अरण्यस्थल्य उद्वसितगोकुला ददत्युत्कण्ठाम् ॥ ५३८॥ शोभन्ते सरससूचीनिर्गमहरितायमानमूलाः। इह चीर्णवृषभवर्धितरूढतृणा अरण्यसीमानः ॥ ५३९॥ इह धातुलिखितदेवस्थला अरण्यस्थल्यः सूचयन्ति । आलीयमानभासाः पर्युषितं महिषसार्थानाम् ॥ ५४०॥ संत्रस्तविरलकदम्कान्तरेषु गोमायव इहोपेन्ति । भयचलितान्यदिग्घटितवायसं महिषकदकालम् ॥ ५४१॥ इह रवेर्मृगतृष्णानिभेन नीहारपाण्डुरा भवन्ति । सरसीषु तुलिततरलाम्बुवलनविषमा इव मयूखाः ।। ५४२॥ कल्लोलशिशिरपवनाः सलिलोद्देशान दिशः सूचयन्ति । इह उड्डीयमानविहंगमधूताम्बुकणचूर्णमलिनाः ।। ५४३ ।। ५३७. कविल for कविसं. ५३९. विसिह and °वसह for "विसह. भूमीओ for “सीमाओ. ५४०. दिव्व' for °देव. परिउत्थं. ५४१ वसंति for उति. पडिय° for °घडिय', महिय° for महिस. Page #200 -------------------------------------------------------------------------- ________________ अरण्यवर्णनम् इह कअ-फुकार पडत चालुआ- दूसि अग्ग-तोयाओ । पहिएहिं कह वि पिज्जंति वाङ - वेएहिं सरिआओ ।। ५४४ ॥ उम्हाल- तरु-च्छाया गो- रेणु - विइण्ण- मारुअ - णिरोहा । सायमिह समहिण्हा वलंत भट्ठाणला गामा || ५४५ ॥ करि-कर- दंडामोडण विसाहसूसंत-सरल- तरु-जालं । एअं तं धूसर - विरल - सल्लई- मेहलं रणं ॥ ५४६ ॥ वोलेइ लआ-संकलिअ-मुहल- कलहं णिअत्त-करिणअिं । इह कुंजराण मुह मे - वलिअ - जूहाहिवं जूहं ॥ ५४७ ॥ इह दिण्ण-भूमि - मद्दा परिलूणासण्ण- विडवि - साहग्गा । सूति महा-तरुणो गइंद - जूहाण वीसमिअं ॥ ५४८ ॥ इह अजवोरु-वराहा अवरोप्पर-सत्तु साव अ- वहाओ । भमिअव्वाओ पविरलं रुरु-सिंगवईओ भूमीओ || ५४९ ॥ इह मूल- पावरले संवग्गिअ - मुणि- जणावसेसेसु । संवज्जति विहंगा फलेसु णीवार - विडवाणं ।। ५५० ॥ इह कृतफूत्कारपतद्वालुकादूषिताग्रतोयाः । पथिकैः कथमपि पीयन्ते वायुवेगैः सरितः ॥ ५४४ ॥ ऊष्मवत्तरुच्छाया गोरेणुवितीर्णमारुतनिरोधाः । सायमिह समधिकोष्णा वलदूभ्रष्टानला ग्रामाः ।। ५४५ ।। करिकरदण्डामोटन विशाख शुष्यत्सरलतरुजालम् । एतत् तद् धूसरविरलसल्लकीमेखलं अरण्यम् ॥ ५४६ ॥ व्यतिक्रामति लतासंकलितमुखरकलभं निवृत्तकरिणीकम् । इह कुञ्जराणां मुखमात्रवलितयूथाधिपं यूथम् ॥ ५४७ ॥ इह दत्तभूमिमर्दनाः परिलूनासन्नविटपिशाखाग्राः । सूचयन्ति महातरवो गजेन्द्रगूथानां विश्रान्तम् ॥ ५४८ ॥ इह अजवोरुवराहाः परस्परशत्रुश्वापदवधाः । भ्रमितव्याः प्रविरलं रुरुगृद्गवत्यो भूमयः ॥ ५४९ ॥ इह मूलप्रविरलेषु संवर्गितमुनिजनावशेषेषु । संपद्यन्ते विह‌गाः फलेषु नीवारविटपानाम् ।। ५५० ।। ८३ ५४४. थक्कार' and 'फुंकार' for 'फुकार', 'रूसियग्ग' for दूसियग्ग'. वेसु for वेएहिं. ५४५ उण्हालतरुच्छाया. होंति उम्हा ( उण्हा ) and समहियुम्हा for समहिउ हा. ५४६. पविरलसरस for धूसरविरल ५४७. वेत्त for बोलेइ. ५४८. दिण्णभूवि. वीसाम' for वीसमिअं. ५४९. अवरोवरपत्त' and अवरो परपत्त for अवरोप्परसत्तु', अमईदाओ वि जाया, अमियन्वाओ वि जाया for भमियव्वाओ पविरलं. ५५०. मुणियणेसु कच्छेसु for मुणिजणावसेसेसु. Page #201 -------------------------------------------------------------------------- ________________ ८४ गउडवहो णिबिड-लआ-जाल-पिणद्ध-सिहर-तरु-संड-पडिहउप्पअणा। इह तंसं उड्डेऊण खं विहंगा वलग्गंति ॥ ५५१ ॥ इह केसरिणो विहुणंति ताडणुड्डीण-छप्पअ-कडप्पं । रहस-दलिएह-मअ-सलिल-गरुइअं केसरुप्पकं ॥ ५५२ ॥ मुहल-मऊराई हरंति किंपि इह णव-पलास-कविसाई। उव्वाअ-पल्लुप्पण्ण-पंडु-भावाई रण्णाई ।। ५५३ ॥ झिल्ली-जल-कण-सीअल-पलास-परिवेसिणो इह हरति । असलिल-मज्झागअ-विरल-किंसुआ पल्ललुच्छंगा ॥ ५५४ ॥ तदिअसाणिल-णिब्बूढ-रेणु-णिबडिअ-कठिण-पह-दंडा । वाओलीसु वि जाआ इह विरल-रआओ भूमीओ ॥५५५ ॥ इह उवसरं वराहाण गलिअ-जल-बिंदु-बद्ध-हरिआओ। संकंत-पंक-गारव-बंधुरिअ-तणाओ पअवीओ॥ ५५६॥ एआओ गाढ-फुडणा पुंजइऊससिअ-भू-दल-कवाला। संपीड-विरस-दीहरिअ-तलिण-मुत्थाओ भूमीओ ॥ ५५७॥ निबिडलताजालपिनद्धशिखरतरुपण्डप्रतिहतोत्पतनाः। इह व्यस्रमुड्डीय खं विहङ्गा आरोहन्ति ॥ ५५१ ॥ इह केसरिणो विधुन्वन्ति ताडनोड्डीनषट्पदकलापम् । रभसदलितेभमदसलिलगुरुकृतं केसरकलापम् ॥ ५५२ ।। मुखरमयूराणि हरन्ति किमपीह नवपलाशकपिशानि। उच्नुष्कपल्वलो. त्पन्नपाण्डुभावानि अरण्यानि ॥ ५५३॥ लहरीजलकणशीतलपलाशपरिवेशिन इह हरन्ति । असलिलमध्यागतविरलकिशुकाः पल्वलोत्सद्गाः ॥ ५५४ । प्रतिदिवसानिलनियूंढरेणुप्रकटितकठिनपथदण्डाः। वातालीध्वपि जाता इह विरलरजस्का भूमयः ।। ५५२॥ इह उपसरो वराहाणां गलितजलविन्दुबद्धहरिताः । संक्रान्तपङ्कगौरवबन्धुरिततृणाः पदव्यः ॥५५६ ॥ एता गाढस्फुटनाः पुञ्जितोच्छ्वसितभूतलकपालाः। संपीडनविरसदी/कृततलिनमुस्ता भूमयः ॥ ५५७॥ ५५१. परिहउ° for पडिहउ'. ५५२. सरस° for रहस. ५५३. सायमणवसायाई (= सायम् अवश्यायरहितानि ) for णवपलासकविसाई. रूवाई for भावाई. ५५४. रुल्ली° (= झल्ली° ) for झिल्ली. ५५५. वाउलीसु वि. ५५६. बंध' for °बद्ध. ५५७. दीहरकयतलिणमुत्थाओ भूमीओ for °दीहरिय. Page #202 -------------------------------------------------------------------------- ________________ अरण्यवर्णनम् इह हि गअ-जूह-णिदं मूएइ अमारुए वणंतम्मि। कर-णीसासुग्गाहिअ-महि-रअ-कविसो णहुद्देसो ॥ ५५८ ॥ गकण्ण-रअ-भरोणअ-तल-जज्जर-भू-विसट्ट-बिल-विसमा । थोउजडक्क-विडवा इमाओ ता उंदर-थलीओ ॥ ५५९ ॥ इह भूइ-दंड-सेसा वि णिअअ-दीहत्तणेण णज्जति । पासल्ल-भाव-पजत्त-हुअवहा पाअव-णिवेसा ॥ ५६० ॥ इह काला रुग्ग-तरुत्तणेण थलइल्लमंतरा हरइ। भाएसु उववणाअंत-बाल-तरु-मंडलं रण्णं ॥ ५६१॥ वल्ली-विआण-बहलत्तणेण छाया-णिवेस-सिसिराई। इह अणह-हलिद्दी-सद्दलाई गिरि-कच्छ-रण्णाई ॥ ५६२ ।। तद्दिअह-णिहस-संपीअ-सअल-सीरायमाओ व सहति । परिकढिण-कसिण-दल-बंधणाओ इह कच्छ-भूमीओ॥५६३ ॥ इह दीसइ कणअ-सिला-मऊह-पुंजाहिरंजिअं रविणो। णिच्छल्लिअ-परिणअ-ताल-पिंजरं पडिअ-पडिबिंबं ॥ ५६४ ॥ इह हि गजयूथनिद्रां सूचयत्यमारुते वनान्ते। करनिःश्वासोग्राहितमहीरजःकपिशो नभउद्देशः ॥ ५५८॥ उत्कीर्णरजोभरावनततलजर्जरभूविशीर्णबिलविषमाः । स्तोकोज्जटार्कविटपा इमास्ता उन्दुरस्थल्यः ॥५५९॥ इह भूतिदण्डशेषा अपि निजकदीर्घत्वेन ज्ञायन्ते। पाायितभावपर्याप्तहुतवहाः पादपनिवेशाः ॥५६०॥ इह कालाद् रुग्णतरुत्वेन स्थलवदन्तरा हरति । भागेषूपवनायमानबालतरुमण्डलमरण्यम् ॥ ५६१।। वल्लीवितानबहलत्वेन च्छायानिवेशशिशिराणि । इह अनघहरिद्राशाद्वलानि गिरिकच्छारण्यानि ॥ ५६२ ॥ प्रतिदिवसनिघर्षसंपीतसकलसीरायसाइव शोभन्ते। परिकठिनकृष्णदलबन्धना इह कच्छभूमयः॥५६३॥ इह दृश्यते कनकशिलामयूखपुञ्जाभिरञ्जितं रवेः। छिनपरिणततालपिञ्जरं पतितप्रतिबिम्बम् ॥ ५६४॥ ५५९. उंदुर'. ५६१. कालोलुग्ग° and कालोरुग्ग° for काला रुग्ग° which is Pandit's emendation, ५६२. हलिद्दा', पिंजराई for °सद्दलाइ. Page #203 -------------------------------------------------------------------------- ________________ गउडवहो इह वाउडुअ-धूली-गरुअ-कणावडण-छिदिअ-रआओ। दीसंति विरल-जल-बिंदु-मुद्दिआओ व्च रत्थाओ ॥ ५६५ ॥ इह ता तरु-मूल-किलिण्ण-कुसुम-दल-दारु-सअल-कलिलाओ। आणील-कविस-फरुसा करीस-सिढिला भूमीओ ॥ ५६६॥ इह होति मुहल-सिहिणो पुराण-फल-सबल-कुसुमिअ-कलंबा । फल-कोस-विउण-पत्तल-पलास-सिसिरा वणुद्देसा ॥ ५६७॥ एए वण-वारण-गंड-णिहस-मअ-गंधिणो भयं देंति । रोसुद्ध-सीह-गह-दलिअ-बक्कला पाअव-खंधा ॥ ५६८ ॥ रअ-पुंज-रुद्ध-गअणा सहति इह सायमणवसायाओ। पच्छद्ध-पसण्ण-मिअंक-मंडला गिम्ह-रअणीओ ॥ ५६९ ॥ गअ-जूहोअरण-विभिण्ण-णलिणि-णिव्वडिअ-सलिल-दंडाओ। इह ता वसुआअ-परिप्पवंत-कमलाओ सरसीओ ॥ ५७० ॥ इह पाअव-लग्ग-द्विअ-णलिणि-दल-च्छेअ-कलिल-कूलाओ । लूआविल-फुडिअ-दलतराओ कासार-भूमीओ ॥ ५७१ ॥ इह वातोद्धृतधूलीगुरुकणावपतनच्छिद्रितरजस्काः । दृश्यन्ते विरलजलबिन्दुमुद्रिता इव रथ्याः ॥५६५॥ इह तास्तरुमूलक्लिन्नकुसुमदलदारुशकलकलिलाः। आनीलकपिशपरुषाः करीषशिथिला भूमयः॥५६६॥ इह भवन्ति मुखरशिखिनः पुराणफलशबलकुसुमितकदम्बाः। फलकोशद्विगुणपत्रलपलाशशिशिरा वनोद्देशाः ॥ ५६७॥ एते वनवारणगण्डनिघर्षमदगन्धिनो भयं ददति। रोषोयसिंहनखदलितवल्कलाः पादपस्कन्धाः ॥५६८ ॥ रजःपुञ्जरुद्धगगनाः शोभन्ते इह सायमनवश्यायाः। पश्चार्धप्रसन्नमृगाकमण्डला ग्रीष्मरजन्यः ॥५६९॥ गजयूथावतरणविभिन्ननलिनी. निर्वृत्तसलिलदण्डाः । इह ताः शुष्कपरिप्लवमान कमलाः सरस्यः ॥५७०॥ इह पादपलग्नस्थितनलिनीदलच्छेदकलिलकूलाः । लूताविलस्फुटितदलान्तरालाः कासारभूमयः ॥५७१ ॥ ५६६. °फल° for °दल', परुसकविसा for कविसफरुसा. ५६९. रयपिंजरंतगयणे, रयपिंजरंधगयणा, रयपिंजरुद्धगयणा. गिंभरयणीओ. ५७०. परिक्खयंत° for परिप्पवंत?. ५७१. कविसमूलाओ, कविसकूलाओ, 'कविलकूलाओ for °कलिलकूलाओ, noted by commentator. Page #204 -------------------------------------------------------------------------- ________________ अरण्यवर्णनम् इह मारुअ-तंसीकअ-दाव- सिहा- सिहर-संवलंताई । दिप्पंति पढममग्गेण तअणु मूलेण रण्णाई || ५७२ ।। अग्यंति ता णव- द्विअ-सिहि-वाअ - पिसंग- वामलूरग्गा । इह हेब्बा-दुमा थलीओ णव- दाव-गंधाओ || ५७३ ॥ इह तोय-लंघणुम्मुक्क- रेणु-दल-सुण्ण-भाव-लहुईओ । तुरिअअरं समहिसरंति मारुआ वत्त-वल्लीओ ॥ ५७४ ॥ दीसंति तह परिडिअ - तण मंडल - पंडुरंतरालाओ । इच्छा-वीसंत-दवाणलाओ इह रण्ण- भूमीओ || ५७५ ॥ इह पंक- लोलणाविल- पुड - मंदुम्मिल-लोअणर्द्धतं । सायं विअअरंग व णीइ जूहं वराहाण || ५७६ ॥ इह रण्ण-गोउलेसुं उण्हाइँ वि पंथिएहिं पिज्जति । कामं गोरस - पारी- णिवेस - पंडूई सलिलाई || ५७७ ॥ इह सलिल-कास- सकारि-मूल- पडिलग्ग-कड्डि अ-दलाओ । पवणो आआसिअ सारसाओ तरलेइ णलिणीओ ॥ ५७८ ।। इह मारुतत्र्यस्त्रीकृतदावशिखा शिखर संवलमानानि । दीप्यन्ते प्रथममार्गेण तदनु मूलनारण्यानि ।। ५७२ ॥ राजन्ते ता नवस्थितशिखिशुष्कपिशङ्गवल्मीकाग्राः । इहाधस्ताच्छुष्कदुमाः स्थल्यो नवदावगन्धाः ॥ ५७३ ॥ इह तोयलङ्घनोन्मुक्तरेणुदलशून्यभावलघूकृताः । त्वरिततरं समभिसरन्ति मारुताः पत्रवल्लीः ॥ ५७४ || दृश्यन्ते तथा परिस्थिततृणमण्डलपाण्डुरान्तरालाः । इच्छा विश्रान्तदवानला इहारण्यभूमयः ।। ५७५ ।। इह पकलोलनाविलपुटमन्दोन्मीललोचनार्धान्तम् । सायं विकटतराद्गमिव निर्याति यूथं वराहाणाम् ।। ५७६ ॥ इहारण्य गोकुलेषूष्णान्यपि पथिकैः पीयन्ते । कामं गोरसपारीनिवेशपाण्डूनि सलिलानि ॥ ५७७ ॥ इह सलिलकाशसत्कारीमूलप्रतिलग्नकृष्टदलाः । पवन आयासितसारसास्तरलयति नलिनीः ॥ ५७८ ॥ ८७ ५७२. पढममग्गेहि... मूलेहिं. ५७३. 'पाय' for 'वाअ. ५७४. लंघणा मुक्क', 'रेणुदर पन्तवल्लीओ. ५७७. पहिएहिं for पंथिएहिं. पेज्जंति for पिज्जंति. ५७८. उंकारि for 'सकारि Page #205 -------------------------------------------------------------------------- ________________ ८८ गउडवहो तंसीकअ-कंठ-समोसरंत-विहआवलोअ-सरसाई। . इह किंपि पुलिण-परिसकिआई सायं सुहावेंति ॥ ५७९ ॥ संगलग-मासलाअंत-सीअलो विविह-वल्लि-कुसुमाण । आमोओ इह संचरइ कोवि सु-सुअंध-सुरहीण ॥ ५८० ॥ करह-पओअर-विसमाई इह पहोलंति मालुहाणीण । उव्वत्त-धूसराई दलाई पेरंत-कविसाई ॥५८१ ॥ इह रेहति च्छाया-णिविट्ठ-पहिआवलोइअग्गाओ। कक्कोल:दालि-कवि-सत्थ-संकुला रण्ण-भूमीओ ॥ ५८२ ॥ इह गोर-विरहिगी-गंड-वास-धूसर-पिसंग-चट्ठाण । भमइ अवरण्ह-महुरो गंधो करहाड-कुसुमाण ।। ५८३ ॥ घोलइ उल्लित-सुरा-मूल-कसाय-जरढो कलंबाण । एस मिलाणारुण-केसराण दर-सीअलो गंधो ॥ ५८४ ॥ खज्जूर-मंजरी-पिंजराण इह परिमलो पियंगूण । रूढारविंद-मअरंद-कण-कसाओ परिब्भमइ ॥ ५८५॥ व्यस्रीकृतकण्ठसमपसरविहगावलोकसरसानि। इह किमपि पुलिनपरिष्वक्कितानि सायं सुखयन्ति ॥५७९॥ संगलनमांसलायमानशीतलो विविधवल्लीकुसुमानाम् । आमोद इह संचरति कोऽपि सुसुगन्धसुरभीणाम् ॥ ५८०॥ करभपदोदरविषमाणीह प्रघूर्णन्ते मालुधानीनाम् । उवृत्तधूसराणि दलानि पर्यन्तकपिशानि ॥ ५८१॥ इह शोभन्ते छायानिविष्टपथिकावलोकिताग्राः । कइकोलदालिकपिसार्थसंकुला अरण्यभूमयः ॥५८९॥ इह गौरविरहिणीगण्डपार्श्वधूसरपिशगपृष्ठानाम् । भ्रमत्यपराहमधुरो गन्धः करहाटकुसुमानाम् ॥ ५८३॥ घूर्णते आर्द्रयत्सुरामूलकषायजरठः कदम्बानाम् । एष म्लानारुणकेसराणां दरशीतलो गन्धः ॥५८४॥ खर्जुरमञ्जरीपिञ्जराणामिह परिमलः प्रियद्गूनाम् । रूढारविन्दमकरन्दकणकषायः परिभ्रमति ॥ ५८५ ।। ५८०. पन्न° for °वलि. कोवि य for कोवि सु. . ५८१. पलोहंति. ५८२. इह अहिहरंति छायाणिविठ्ठपहियावलोइयग्गाओ। दलियककोसकविसत्थकविउलाकूलतरुलेहा । and इह अहिहरंति छायाणुविठ्ठपहियावलोइयग्गाओ। ककोल. दालिकविसत्थकविउलाकूलतरुलेहा ॥ ५८४. मिणालारुण. ५८५. परिजडिल', परिजरढ° for खज्जूर', करालो for °कसाओ. Page #206 -------------------------------------------------------------------------- ________________ अरण्यवर्णनम् मउल-णिविडासु इह मरुवअस्स मुह-पाडलासु वल्लीसु । आससइ सिसिर-लच्छी तारेसु अ कुंद-कुसुमेसु ॥ ५८६ ॥ इह लोलेइ खण-क्खण-विवण्ण-जव-मंजरी-तरंगाओ। पवणो संचार-विमूढ-मअ-विमलिआओ सीमाओ ॥ ५८७ ॥ जरढाअंत-फलूसास-पविरलाअंत-मंजरी-सूआ। इह अग्बंति जवाणं अग्ग-भवंतीओ सीमाओ ॥ ५८८॥ इह ताओं पुलोस-सुअंध-जव-कसायाणणेहिं पिज्जति । फुल्ल-करवीर-पाली-समुज्जला रण्ण-वावीओ ॥ ५८९ ॥ इह दावाणल-धूमाहिओअ-पडिबद्ध-महि-रआअंबा । दिअसम्मि वि होति पओस-राअ-मइला दिसाहोआ ॥५९०॥ इह विहडिअ-तंतु-चुडुप्प-पम्हलाअंब-धूसरं पिअइ। गारंग-गम्भ-सअलं पहिओ अहरं पिव पिआए ॥ ५९१ ॥ सिसिरम्मि विरल-कुसुमे गाढालिंगण-णिहेण अवबाणो। बाहु-कलहम्मि मिहुणाई वम्महो इह णिओएइ ॥ ५९२ ॥ मुकुलनिबिडासु इह मरुबकस्य मुखपाटलासु वलीषु । आश्वसिति शिशिरलक्ष्मीस्तारेषु च कुन्दकुसुमेषु ॥५८६॥ इह लोलयति क्षणक्षणविवर्णयवमञ्जरीतरगाः । पवनः संचारविमूढमृगविर्दिताः सीमाः ॥५८७॥जरठायमानफलोच्छ्वासप्रविरलायमानमञ्जरीशूकाः। इह राजन्ते यवानामग्रभवन्त्यः सीमानः ॥५८८॥ इह ताः प्लोषसुगन्धयवकषायाननैः पीयन्ते । फुल्लकरवीरपालीसमुज्ज्वला अरण्यवाप्यः ॥५८९॥ इह दावानलधूमाभियोगप्रतिबद्धमहीरजआताम्राः। दिवलेऽपि भवन्ति प्रदोषरागमलिना दिगाभोगाः॥५९० ॥ इह विघटिततन्तुचर्मपक्ष्मलाताम्रधूसरं पिबति। नारङ्गगर्भशकलं पथिकोऽधरमिव प्रियायाः ॥ ५९१॥ शिशिरे विरलकुसुमे गाढालिन्गननिभेनापबाणः। बाहुकलहे मिथुनानि मन्मथ इह नियोजयति ।। ५९२ ।। . ५८६. मूल° for म उल'. आवसइ for आससइ. ५८७. दोलेइ for लोलेइ. ५८७. °मउयमलिओ for °मअविमलिओ. ५८८. अग्गभरतीओ, अग्गहरंतीओ. ५८९. पिलोस. ५९१ अंतुप्प° for "चुडुप्प. गोरंग° for णारंग. Page #207 -------------------------------------------------------------------------- ________________ गउडवहो इह तं संचारिअ-कंचणार-केसर-कसाय-गंधाण । उच्छंखलिअ-वणाणं सोहग्गं किंपि पवणाण ॥ ५९३ ॥ इह माहवीण कोमल-पलास-दर-कविस-बंधणाहरणं । उभिज्जइ जरढ-कवोअ-कंठ-मइलारुणं मउलं ॥ ५९४ ॥ इह अहिराअंति कमावमुक्क-परिरूढ-विडव-जालाई । हरिआरुण-पंडु-कसाय-विसम-वण्णाई रण्णाई ॥ ५९५॥ फल-बंध-विरल-हरिआअमाण-सहआर-मंजरि-मुहाण । साहु महु-वासराणं अकुंठ-कल-अठि-कंठाण ॥ ५९६॥ णव-बाण-कोहल्लेण गुणमेमेअ वम्महो मुअइ। सहआर-सरे अविओइणो वि इह उसुआ जेण ॥ ५९७॥ टिविडिक्किअ-डिंभाणं णव-रंगअ-गव्व-गरुअ-महिलाण । णिकम्प-पामराणं भदं गामूसव-दिणाण ॥ ५९८ ॥ विरल-ट्ठिअ-महुअर-कब्बुराओ इह मंजरीओ चूआण । दर-दड-मअण-बाणोवमाओ विडवसु दीसति ॥ ५९९॥ इह तत् संचारितकाञ्चनारकेसरकषायगन्धानाम् । उच्छङ्कलितवनानां सौभाग्यं किमपि पवनानाम् ॥ ५९३ ॥ इह माधवीनां कोमलपलाशदरकापशबन्धनाभरणम् । उभिद्यते जरठकपोतकण्ठमलिनारुणं मुकुलम् ॥ ५९४॥ इहाभिराजन्ते क्रमावमुक्तपरिरूढविटपजालानि । हरितारुणपाण्डुकषायविषमपर्णान्यरण्यानि ॥५९५ ॥ फलबन्धविरलहरितायमानसहकारमञ्जरीमुखानाम् । साधु मधुवासराणामकुण्ठकलकण्ठीकण्ठानाम् ॥ ५९६ ॥ नवबाणकुतूहलेन नूनमेवमेव मन्मथो मुञ्चति । सहकारशरानवियोगिनोऽपीहोत्सुका येन ॥५९७॥ मण्डितडिम्भानां नवरङ्गकगर्वगुरुमहिलानाम् । निष्कम्पपामराणां भद्रं ग्रानोत्सवदिनानाम् ॥५९८॥ विरलस्थितमधुकरकर्बुरा इह मार्यश्चूतानाम् । दरग्यमदनबाणोपमा विटपेषु दृश्यन्ते ॥ ५९९।। . ५९३. कंचराण° for कंचणार'. उज्झं ( च्छं )खरिय° for उच्छंखलि. केसरलवंगगंधाण. ५९४. फल° for °दर'. बंधणाहोfor बंधणाहरणं. ५९५. अहिराएंति. विडवि. धवल° for °पंडु. ५९६. सुहाण for "मुहाण. ५९७. णूण एमेअ, गुणमेमेव for Yणमेमेअ. ५९८. नवरंगेन, नवरग्गअ for णवरंगअ. णिकम्म. ५९९. बंधुराओ for "कब्बुराओ. दरदट्ठ. Page #208 -------------------------------------------------------------------------- ________________ अरण्यवर्णनम् इह सोहंति दरुम्मिल्ल-किसलयाअंबिरच्छि-वत्ताई। पाविअ-पडिबोहाई व सिसिर-पसुत्ताइं रण्णाई ॥६०० इह हलिद्दा-हअ-दविड-सामली-गंड-मंडलाणीलं । फलमसअल-परिणामावलंबि अहिहरइ चूआणं ॥६०१॥ एण-खुर-खंडिआपंडु-जच्च-कच्चूर-चुण्णमुण्णमइ । इह अहिणव-सव्वण-वेणु-रोअणा-रेणु-रमणीयं ।। ६०२॥ दीहर-हेमंत-णिसा-णिरंतरुप्पण्ण-चाव-वावारो। जिअ-लक्खो मा इर माहवम्मि कुसुमाउहो होउ ॥६०३॥ पल्लव-सिहाओ इह णिव्वडंति दूरारुणा महु-मुहम्मि । साहा-विभेअ-पाविअ-णिअ-रस-सोणाओ व तरूण ॥६०४॥ इह कहवि समासाइअ-णव-सहआर-मअरंद-बिंदुइआ। रुंटता भमरच्चेअ भमर-मालाहिं पिज्जति ॥६०५॥ णालाअड्ढिअ-परिणाम-पसिढिलूससिअ-बंधणाहो । रस-गारवेण फलमिह चूआण कमोहुरं पडइ ॥६०६॥ इह शोभन्ते दरोन्मीलितकिसलयाताम्राक्षिपत्राणि । प्राप्तपरिबोधानीव शिशिरप्रसुप्तान्यरण्यानि ॥६००॥ इह हि हरिद्राविच्छुरितद्रविडश्यामलागण्डमण्डलानीलम् । फलमसकलपरिणामावलम्बि अभिहरति चूतानाम् ॥ ६०१ ॥ एणखुरखण्डितापाण्डुजात्यकर्पूरचूर्णमुन्नमति । इहाभिनवसवणवेणुरोचनारेणुरमणीयम् ।। ६०२ ॥ दीर्घहेमन्तनिशानिरन्तरोत्पन्नचापव्यापारः। जितलक्ष्यो मा किल माधवे कुसुमायुधो भवतु ॥६०३।। पल्लवशिखा इह निर्वर्तन्ते दूरारुणा मधुमुखे। शाखाविभेदप्राप्तनिजरसशोणा इव तरूणाम् ॥६०४॥ इह कथमपि समासादितनवसहकारमकरन्दबिन्दुचिताः। रुतं कुर्वन्तो भ्रमरा एव भ्रमरमालाभिः पीयन्ते ॥६०५।। नालाकृष्टपरिणामप्रशिथिलोच्व्वसितबन्धनाभोगम् । रसगौरवेण फलमिह चूतानां क्रमावनतं पतति ॥ ६०६॥ ६००. समु for दरु', पावियबोहाई पिव. ६०१. °दमिल° for °दविड', बलंबमंबाणमहिहरइ for वलंबि अहिहरइ चूआण. ६०२. °वंडु for °पंडु. ६०५. °अहिणवसहयाररेणु° for °णवसहआरमअरंद. कंदंता for रुंटता. ६०६. बंधबंधुरिअं for बंधणाहोअं. Page #209 -------------------------------------------------------------------------- ________________ गउडवहो फल-लंभ-मुइअ-डिंभा सु-दारु-घर-संणिवेस-रमणिज्जा । एए हरति हिअअं अजणाइण्णा वण-ग्गाम्मा ॥६०७॥ किंपि दुम-जज्जरेसुं हिअ घोसावबद्ध-धूमेसु ।। लग्गइ विरल-ठिअ-वायसेसु उव्वत्थ-गामेसु ॥६०८ ॥ इह गामागअ-धम्मिअ-संमज्जिअ-सुण्ण-लिंगमुवसेलं । दल-गंधि गहीराणील-कुंडमुरु-पाअवं संडं ॥ ६०९ ॥ अवमारुअ-मूल-णिमिल्ल-पल्लवाउंजिणो परिसरेसु । इह तरुणो सिहर-वहम्मि णवर झंकारिणो होति ॥ ६१०॥ इह भूरि-भमिर-साहा-सारंग-विराविणो विराअंति। आबद्ध-महा-महु-पिंड-मंडला जर-तरु-क्खंधा ॥ ६११ ॥ परिणाम-सोस-लहुआअमाण-फल-थोअ-पाविओसासा । इह जाआ पढम-समोणआओ मालूर-साहाओ ॥ ६१२ ॥ सावअ-पअवी-भिण्णावसाय-हरिअंतरा विराति । एए पहाअ-सरसा वण-त्थली-सद्दलद्धंता ॥ ६१३॥ फललाभमुदितडिम्भाः सुदारुगृहसंनिवेशरमणीयाः । एते हरन्ति हृदयं अजनाकीर्णा वनग्रामाः ॥६०७॥ किमपि दुमजर्जरेषु हृदयं घोषावबद्धधूमेषु । लगति विरलस्थितवायसेषु उद्वसितग्रामेषु ॥६०८॥ इह ग्रामागतधार्मिकसंमार्जितशून्यलिगमुपशैलम् । दलगन्धि गभीरानीलकुण्डमुरुपादपं षण्डम् ॥६०९॥ अवमारुतमूलनिमीलितपल्लवाकुञ्चिनः परिसरेषु । इह तरवः शिखरपथे केवलं झङ्कारिणो भवन्ति ॥ ६१०॥ इह भूरिभ्रमणशीलशाखासारगविराविणो विराजन्ते । आबद्धमहामधुपिण्डमण्डला जरत्तरुस्कन्धाः ॥६११॥ परिणामशोषलघूयमानफलस्तोकप्राप्तोच्छ्वासाः । इह जाताःप्रथमसमवनता मालूरशाखाः ॥६१२ ॥ श्वापदपदवीभिन्नावश्यायहरितान्तरा विराजन्ते । एते प्रभातसरसा वनस्थलीशाहलार्धान्ताः ॥ ६१३॥ । ६०७. सुदारुसंचय° for सुदारुघरसं°. सुजणाइन्ना for अजणाइण्णा. ६०८. उव्वुत्थ. ६१०. पल्लवाकुंचिणो, पल्लवाकुंजिणो. ६११. संबद्ध for आबद्ध'. ६१२. पावेथोयऊसासा for °थोअपाविओसासा. ६१३. °समए for °सरसा. Page #210 -------------------------------------------------------------------------- ________________ गिरितट वर्णनम् परिसडिअ - वेणु-दल-रंग-पिंगलं गलइ गिरि-अड-दरीसु । जलमिणमो मल - हरिआ अमाण- जरढोवल - क्खलिअं ॥ ६१४ ॥ इह सोत्तागम - विहडिअ - सिलासु मुणिणो गुहासु णिवसंति । कासायमुव्वहंता पुराण- बोरट्टि - विच्छायं ।। ६१५॥ इह फलइ दुमवई पणओ भमराण कुसुम - पीआणं । सिद्ध-परिग्गहिअ - गुहा-गेहासु णिअंब - मालासु ॥ ६१६ ॥ इह कडुिअ-विअड- सिला-वडण-अ-चुण्ण रासि पंसुलिआ । विसमुज्जल-मुहल-तडा घडणा-जोग्गोवला गिरिणो ॥ ६१७ ॥ इह परिसक्किज्ज काढण-कक्करुक्केर - णिसिअ णह-हीरं । कुरुविंद - कंदरा - मंदिरेसु मंदं मदेहिं ॥ ६१८ ॥ इह दर-खल्लइअ - तडोवलाओ परिविरल-बाल-मीणाओ । फेण च्छाया - सारोअराओ रेहति सरिआओ ॥ ६१९ ॥ अवकल-णीसह मूल-बंधुरा अंत - बाल -धव - कुंजा । इह बहुलं गाढ - कसाय - सीहुणो गिरि - अड-ग्गामा ॥ ६२० ॥ परिशटितवेणुदलरङ्गपिङ्गलं गलति गिरितटदरीषु । जलमिदं मलहरितायमानजरठोपलस्खलितम् ॥ ६१४ ।। इह स्रोतआगमविघटितशिलासु मुनयो गुहासु निवसन्ति । काषायमुद्वहन्तः पुराणबद रास्थिविच्छायम् ।। ६१५ ॥ इह फलति दुमवतीषु प्रणयो भ्रमराणां कुसमपीतानाम् । सिद्धपरिगृहीतगुहागेहासु नितम्बमालासु ॥ ६१६ ॥ इहाकृष्टविकटशिलापतनस्थितचूर्ण राशिपांसुलिताः । विषमोज्ज्वलमुखरतटा घटनायोग्योपला गिरयः ।। ६१७ ।। इह परिष्वक्क्यते कठिन कर्करोत्कर निशितनखप्रान्तम् । कुरुविन्दकन्दरामन्दिरेषु मन्दं मृगेन्द्रैः ।। ६१८ ॥ इह दरखलतीकृततटोपलाः प्रविरलबालमीनाः । फेनच्छायाशारोदराः शोभन्ते सरितः ।। ६१९ ॥ अपवल्कल निःसहमूलबन्धुरायमाणबालधवकुञ्जः । इह बहुलं गाढकषायसीधवो गिरितटग्रामाः ।। ६२० ॥ ९३ ६१४. दरीहिं and 'सरीहिं for 'दरीसु. ६१७. परिवेसा for पंसुलिआ. पुरासिपरिवेसा for & चुण्णरासिपंसुलिआ. ६१८. कक्करुप्पंक' for area. ६१९. रय° for दर ६२० बाढ for बहुलं. Page #211 -------------------------------------------------------------------------- ________________ । गउडवही इह दिअसम्मि वि सिहरावरोह-परिअत्त-रवि-अरुम्मिल्ला । धूमाअंति व दूरावलोअ-मइला गिरि-वणंता ॥ ६२१ ॥ चलण-णिसण्णुण्णामिअ-चिबुअ-अलायामि-तलिण-मुहरेहं । सोहइ पसुत्तमिह केसरीण भर-णिग्गअ-णहग्गं ॥ ६२२ ॥ इह सुइरेण पसम्मइ कफ्फाड-परंपरा-पडिक्खलिओ। अहिताडिअ-कंसुग्गार-झंझणा-पडिरवाहोओ ॥६२३॥ इह दीसइ विमलाअंत-मणि-सिला-संड-संघिउज्जो। परिदलिअ-दाडिमी-कुसुम-दल-सिहाअंबिरं गअणं ॥ ६२४ ॥ इह दूर-द्विअ-सिहरा वित्थारासण्ण-पाअड-णिअंबा । दीसंति अग्ग-मइला कमेण मूलुज्जला गिरिणो ॥ ६२५॥ इह ताओ खंडिउवाअ-पाअवालग्ग-वल्लि-कलिलाओ। सबरुक्खअ-कंदुद्देस-विवर-विसमाओ भूमीओ ॥ ६२६॥ इह वाहेहिं वराहाण बाण-विहआणमणुसरिजंति । अग्गग्ग-समुज्जल-रुहिर-बिंदु-मुद्दाओ पअवीओ ॥ ६२७ ॥ ___इह दिवसेऽपि शिखरावरोधपरिवृत्तरविकरोन्मीलिताः। धूमायन्तीव दूरावलोकमलिना गिरिवनान्ताः ॥ ६२१॥ चरणनिषष्णोन्नामितचिबुकतलायामितनुकमुखरेखम् । शोभते प्रसुप्तमिह केसरिणां भरनिर्गतनखाग्रम् ॥६२२॥ इह सुचिरेण प्रशाम्यति गुहापरम्पराप्रतिस्खलितः। अभिताडितकांस्योद्गारझञ्जनाप्रतिरवाभोगः ।। ६२३॥ इह दृश्यते विमलायमानमणिशिलाषण्डसंध्युद्योतम् । परिदलितदाडिमीकुसुमदलशिखातानं गगनम् ॥ ६२४ ॥ इह दूरस्थितशिखरा विस्तारासन्नप्रकटनितम्बाः। दृश्यन्तेऽग्रमलिनाः क्रमेण मूलोज्ज्वला गिरयः ॥ ६२५ ॥ इह ताः खण्डितोच्छुष्कपादपालग्नवल्लिकलिलाः। शबरोत्खातकन्दोद्देशविवरविषमा भूमयः॥ ६२६ ॥ इह व्याधैर्वराहाणां बाणविहतानामनुस्रियन्ते। अग्रामसमुज्ज्वलरुधिरबिन्दुमुद्राः पदव्यः॥६२७ ॥ ६२१. रवियरुप्पीडा, वणद्धता for गिरिवणंता. ६२२. °नह° for "मुह. ६२३. हि चिरेण for सुइरेण. पसंसइ for पसम्मइ. पडिप्फलिओ. अहिताडणकंसुग्गारुझंझणो. ६२४. विमलातंव. ६२५. दूरोत्थिय. ६२६. खंडियब्वाय', कलियाओ. ६२७. बाणपहया, विहयाण अणु° for °विहआणमणु'. Page #212 -------------------------------------------------------------------------- ________________ जलधिवर्णनम् मणि-वित्थार-परिट्टिअ-वसुहा-पअडाप्रमाण-पेरंतो । लक्खिज्जइ सेस-फणा-अडो व्व अह णिम्मलो जलही ॥ ६२८ ॥ णिबिड-दल-णाल-परिजडिल-दीहरुदंड-पिंड-खज्जूरा। एआओ जलहिणो तड-तमाल-णीला वणालीओ ॥६२९ ।। गोसे विअसंति मराल-चंचु-परिचुंबिआओ सरसीसु । इह कमलिणी महुअर-पुलिंद-विणिवेस-पल्लीओ ॥ ६३०॥ एइ इहं जलणिहिमुत्तरेण उअ-महिहरे णह-विसारी । सामीरं रअमणुवत्तिऊण गंधो वण-लआणं ॥ ६३१॥ पाडलिअ-भू-रओ णिहसणेण पूआण परिमल-कसाओ। कविलिअ-णियंसणो इह जणस्स संज्झाअइ रओहो ॥ ६३२ ॥ इह पवण-भिण्ण-ताली-रस-च्छडा-पिच्छिले परिक्खलिआ। कइणो महुर-सुअंधे लिहंति हत्ये गिरि-अडीसु ॥ ६३३॥ रंखोलिर-परिणअ-गब्भ-सार-संभिडण-मुहल-फल-कोसा । इह पवणो णच्चावेइ णालिएर-वणालीओ ॥ ६३४ ॥ मणिविस्तारपरिष्ठितवसुधाप्रकटायमानपर्यन्तः। लक्ष्यते शेषफणातट इवाथ निर्मलो जलधिः ॥ ६२८॥ निबिडदलनालपरिजदिलदीर्घोद्दण्डपिण्डखर्जूराः । एता जलधेस्तटतमालनीला वनाल्यः ॥६२९॥ प्रभाते विकसन्ति मरालचञ्चुपरिचुम्बिताः सरसीषु । इह कमलिन्यो मधुकरपुलिन्दविनिवेशपल्लयः ॥६३०॥ एतीह जलनिधिमुत्तरेण उदमहीधरे नभोविसारी । सामीरं रजोऽनुवृत्य गन्धो वनलतानाम् ॥६३१ ।। पाटलितभूरजस्को निघर्षणेन पूगानां परिमलकषायः । कपिलितनिवसन इह जनस्य संध्यायते रजओघः ॥६३२ ॥ इह पवनभिन्नतालीरसच्छटापिच्छिलान परिस्खलिताः। कपयो मधुरसुगन्धान लिहन्ति हस्तान गिरितटीषु ॥६३३॥ दोलनशीलपरिणतगर्भसारसंभेदनमुखरफलकोशाः । इह पवनो नर्तयति नालिकेरवनालीः ॥ ६३४॥ ६२९. णिबिडदलमाल', 'जज्जरुद्दण्ड° for °दीहरुदंड. ६३२. पूरओ for भूरओ. ६३३. पडण° for पवण'. ६३४. रिखोरिल', रंखोलिय° for रंखोलिर', °कोसो. Page #213 -------------------------------------------------------------------------- ________________ गडवो मुहलंदोलिअ-ताडी-पल्लव- संवेल्लिआ इह वहति । बंधन -दलंत तराअ-फल- चडकारिणो पवणा ।। ६३५ ॥ अह केलास बोलेइ जम्मि हिम - कण - किलामिअ-च्छायं । संभरिअ-मअण-विणिवाअ - खेअ - विदुरं व ससि-बिंबं ॥ ६३६ ॥ इह हर - जडाहिसंजमण - गंठि- णिविडिअ गलेण वासुइणा । उफुल्ल-फणा-धरिआ मुच्चंति समीरणुग्गारा || ६३७ ॥ इह अ णिसासु विणिव्वर्डति आमोअ - पेल्लिअ-भुअंगा । रअण-च्छवि-संवलिआ कडएसु महोसही - विडवा ॥ ६३८ ॥ इह मणि-अडाण दीसह उव्वत्तिअ - बरहि - पिच्छ-विच्छाओ । णीहार - पड- परिक्खलिअ - णिग्गमो किरण-विच्छड्डो ॥ ६३९ ॥ इह फुरइ पंडु-भावो वासागम-भंग - गहिअ - सिहराण । अणवरअ - विसज्जिअ - विज्जु - रुहिर-धाराण व घणाण ॥ ६४० ॥ इह सिद्ध- सुंदरीणं थणाण णव णह-वआण णिव्वडइ । आअंब-राइ-लंछिअ-वित्त-भुअवत्त-लाअण्णं ॥ ६४१ ॥ ९६ मुखरान्दोलितताडीपल्लवसंवेल्लिता इह वहन्ति । बन्धनदलत्तृणराजफलचटत्कारिणः पवनाः || ६३५ ॥ अथ कैलासोऽतिक्रामति यस्मिन् हिमकणक्कामितच्छायम् । संस्मृतमदनविनिपातखेदविधुरमिव शशिबिम्बम् ।। ६३६ ।। इह हरजटाभिसंयमनग्रन्थिनिबिडितगलेन वासुकिना । उत्फुल्लफणाधृता मुच्यन्ते समीरणोद्वाराः ।। ६३७ ॥ इह नैव निशास्वपि निर्वर्तन्ते आमोदप्रेरितभुजङ्गाः । रत्नच्छविसंवलिताः कटकेषु महौषधि - विटपाः || ६३८ ॥ इह मणितटानां दृश्यते उद्वर्तितबर्हिपिच्छविच्छायः । नीहारपटपरिस्खलित निर्गमः किरणसमूहः ।। ६३९ ।। इह स्फुरति पाण्डुभावो वर्षागमभङ्गगृहीतशिखराणाम् । अनवरतविसृष्टविद्युद्रुधिराणामिव घनानाम् || ६४० ॥ इह सिद्ध सुन्दरीणां स्तनानां नवनखपदानां निर्वर्तते । आताम्रराजिलाञ्छित विचित्रभूर्जपत्रलावण्यम् ।। ६४१ ।। ६३५. 'ताली' for 'ताडी' परि' for इह. ६३९. भर° for 'पड', हारपडण डि. ६४१. आइंबराई, लछण विचित्त.. Page #214 -------------------------------------------------------------------------- ________________ ग्रीष्मवर्णनम् इह मुणिवराण णिकंप-नियम-पडिबंध - संधिआलोआ । झाण-विरमम्मि जाअंति णवर मलिणा गिरि-गुहाओ ।। ६४२ ॥ इह मुक - पल्ललुम्मुह-पसण्ण-महिसावलोइआ होंति । सेल - सिहरं तरिज्जत-रवि-अरा दिअस-परिणामा || ६४३ ॥ छाया - णिव्वाविअ - सद्दलाण भई दिणावसाणाण । अर - विणिअत्त- गोवी - परिगीअ-वर्णत- मग्गाण ॥ ६४४ ॥ इह पल्ली-धूमुब्भेअ-धूसरिज्जंत-कुंज-रमणिज्जा । होंति गिरि- अड अ-दंडा णिसागमारंभ - गंभीरा ॥ ६४५ ॥ उअयच्छविं मुअंतो पुराण करि दंत - पिंगल मऊहो । इह सोहइ सिहरासत - मंडलो जामिणी - णाहो || ६४६ ॥ धाराहिसित्त-णव- कंदलाण इह ता चलंति मालाओ । जरढ-कलविंक - गल-मंडलाहिलीणा जलहराण ॥ ६४७ ॥ इह सो तरुल-वसुआअ - सलिल-संभिण्ण- केसरामोओ। परिणअ-किण्ण-सुरा-अंध - गाढ - महुरो विणिम्महइ ॥ ६४८ ॥ इह मुनिवराणां निष्कम्पनियमप्रतिबन्धसंधितालोकाः । ध्यानविरमे जायन्ते केवलं मलिना गिरिगुहाः || ६४२ ॥ इह मुक्तपल्वलोन्मुखप्रसन्नमहिषावलोकिता भवन्ति । शैलशिखरान्तरीयमाणरविकरा दिवसपरिणामाः ॥ ६४३ ॥ छायानिर्वापितशाद्वलानां भद्रं दिनावसानानाम् । नगरविनिवृत्तगोपीपरिगीतवनान्तमार्गाणाम् || ६४४ ॥ इह पल्लीधूमोद्भेदधूसरायमाणकुञ्जरमणीयाः । भवन्ति गिरिकटकदण्डा निशागमारम्भगंभीराः ॥ ६४५ ॥ उदयच्छविं मुञ्चन् पुराणकरिदन्तपिङ्गलमयूखः । इह शोभते शिखरासतमण्डलो यामिनीनाथः ॥ ६४६ ॥ धाराभिषिक्तनवकन्दलानामिह ताश्चलन्ति मालाः । जरठकलविङ्कगल मण्डलाभिलीना जलधराणाम् ॥ ६४७ ॥ इह स तरुतलशुष्क सलिलसंभिन्नकेसरामोदः । परिणतकिण्व सुरागाढमधुरो विनिर्गच्छति ॥ ६४८ ॥ ६४२. गुहाहोआ for गिरिगुहाओ. for णिसागमा ६४६. सिहरासन्न कण्ण', 'गरुओ for 'महुरो. ग. ७ ९७ ६४५, कडय° for अडअ. जलयागमा ६४७ वलंति for चलंति. ६४८. कट्ठ for Page #215 -------------------------------------------------------------------------- ________________ गउडवहो पढमासारे इह तत्त-भू-णिवेसाई वण कुरंगेहिं । दर-घडिअ-मुहं पिज्जति अग्ग-सिसिराई तोयाई ॥ ६४९॥ इह वेलंत-दुमुज्झिअ-भिण्ण-वओ-अंड-कलल-सीअरिणो। वाअंति मेह-सीअल-धूलि-लवुत्थंघिणो पवणा ॥ ६५० ॥ एए विराअ-गोमय-हरिअंतर-बुब्बुआ परिवहति । सद्दल-संदाणिअ-सहर-चित्तला पूर-वित्थारा ॥ ६५१॥ इह धारा-विच्छोलिअ-फलट्ठि-णिग्गअ-कसाय गंधाण । विरल-भमराण घोलइ लच्छा जंबू-तरुअलाण ॥ ६५२ ॥ उक्कंदलाण घोलइ इह सेरिह-दलिअ-केसर-वणाण। गंधो उब्बुद्ध-कलंब-सीअलो सेल-कडआण ॥ ६५३॥ इह सलिल-किलिण्णाअंब-विरस-मालूर-सार-सुरहीण । जलअ-समयम्मि रण्णाणिलाण णिव्वडइ सोहग्गं ॥ ६५४ ॥ णव-धारा-पडिबझंत-रेणु-परिसामला थली-मग्गा । धूसर-हरिण-खुर-च्छेअ-कब्बुरा इह विराअंति ॥ ६५५॥ . प्रथमासारे इह तप्तभूनिवेशानि वनकुरङ्गः । दरघटितमुखं पीयन्तेऽग्रशिशिराणि तोयानि ॥६४९॥ इह वेलददुमोज्झितभिन्नवयोऽण्डकललशीकरिणः। वान्ति मेघशीतलधूलिलवोत्क्षेपिणः पवनाः ॥६५०॥ एते विलीनगोमयहरितान्तरबुदबुदाः परिवहन्ति । शाद्वलसंदानितशफरचित्रला. पूरविस्ताराः ॥ ६५१॥ इह धाराधौतफलास्थिनिर्गतकषायगन्धानाम् । विरलभ्रमराणां घूर्णते लक्ष्मीजम्बूतरुतलानाम् ॥६५२॥ उत्कन्दलानां घूर्णते इह सैरिभदलितकेसरवनानाम् । गन्ध उद्बुद्धकदम्बशीतलः शैलकटकानाम् ॥६५३॥ इह सलिलक्लिन्नाताम्रविरसमालूरसारसुरभीणाम्। जलदसमयेऽरण्यानिलानां निवर्तते सौभाग्यम् ॥६५४॥ नवधाराप्रतिबध्यमानरेणुपरिश्यामलाः स्थलीमार्गाः । धूसरहरिणखुरच्छेदकर्बुरा इह विराजन्ते ॥६५५॥ . ६४९. पेज्जति. ६५०. दुमिज्झिय, कलिल'. लवुत्थंभिणो, लवुलंघिणो for लवुत्थंघिणो. ६५२. लच्छी घोलइ, तरुयराण. ६५३. °सोदर' for "सेरिह. ६५५. पडिबद्ध for पडिबझंत. Page #216 -------------------------------------------------------------------------- ________________ शरद्वर्णनम् अवमेहाओ वि मइल-चंदिमा होति सोम्म-पवणाओ। सलिलंध-गअण-दर-णिव्वडत-तारा रअर्णाओ ॥ ६५६॥ इह सा उम्मुदिअ-सिंदुवार-मअरंद-बंध-सुहआण। सरअ-दिअसाण विअसइ लच्छी उग्गंध-कमलाण ॥ ६५७॥ इअ सअल-दिसा-अड-विअय-मिलिअ-महि-मंडलेहिं सच्चविआ। सेणा-भडेहिं से सुहअ-संणिवेसा वणुद्देसा ॥ ६५८ ॥ अवि अ। एएं विरत्त-सुरचाव-विरस-विरलाहिलक्खिअ-च्छाया। महिस-खुर-च्छेअ-विहाविअ-प्पहा मणि-अडुद्देसा ॥ ६५९ ॥ इच्छा-परिअत्त-लआ-विआण-उद्देस-पीडिअ-दुमाण । छाया सच्चिअ अण्ण व्व रण्ण-फरुसा उववणाण ॥६६०॥ विन्भमवईण भिज्जंतमलअ-परिगूढ-केसरं जाण । ताणंचिअ विअलइ इह लआण फल-पेल्लिअं कुसुमं ॥ ६६१ ॥ ओसरिअ-सिहर-बंधा तहडिओवत्त-भित्ति-पन्मारा। भवणोच्छंगा तेच्चेअ विजल-वावीणिहा जाआ।। ६६२॥ ...... ................ __ अपमेधा अपि मलिनचन्द्रिका भवन्ति सौम्यपवनाः। सलिलान्धगगनदरनिर्वर्तमानतारा रजन्यः ॥६५६॥ इह सा उन्मुद्रितसिन्दुवारमकरन्दबन्धसुभगानाम् । शरदिवसानां विकसति लक्ष्मी उद्गन्धकमलानाम् ॥६५७॥ इति सकलदिक्तटविजयभिलितमहीमण्डलैदृष्टा । सेनाभटेस्तस्य सुभगसंनिवेशा वनोद्देशाः ॥६५८ ॥ अपि च । एते विरक्तसुरचाप. विरसविरलाभिलक्षितच्छायाः। महिषखुरच्छेदविभावितप्रभा मणितटोद्देशाः ॥ ६५९॥ इच्छापरिवृत्तलतावितानोद्देशपीडितद्वमाणाम् । छाया सैवान्येव अरण्यपरुषा उपवनानाम् ॥ ६६०।। विभ्रमवतीनां भिद्यमानमलकपरिगृढकेसरं यासाम् । तासामेव विगलतीह लतानां फलप्रेरितं कुसुमम् ॥६६१॥ अपसृतशिखरबन्धास्तथास्थितापवृत्तभित्तिप्रारभाराः। भवनोत्सगास्त एव विजलवापीनिभा जाताः ॥ ६६२॥ ६५६ सलिलोत्थ for सलिलंध. ६५७. °बिंदु' for 'बंध. ६५८. मलिय' for °मिलिअ. Page #217 -------------------------------------------------------------------------- ________________ १८० गउडवहो जाआ ताओच्चिा तह-महग्ध-मणि-रासि-सबलिअ-क्खंभा। भमिर-भुअंग-फणा-रअणमेत्त-विहवाओ वीहीओ ॥ ६६३ ॥ इह किर तंआ पुर-संणिवेस-पिहु-पंसु-रासि-परिवेसं । वरिसासु पएस-पास-खुत्त-माण-विदुमं णअरं ॥६६४॥ णीरेणु-भाव-णिव्वडिअ-साल-सुर-सअण-तोरण-विडंका। दूरे वि पुर-णिवेसा इह आसण्ण व्ब दीसंति ॥६६५॥ पविलीण-कुसुल-ठाण-फरुस-बुस-पंसु-थउडिउद्देसा। इह भू-दविणण्णेसण-विइण्ण-विवरा घरोवासा ॥६६६ ॥ इह काल-रूढ-सीरागमाई जाआई बहल-हरिआई। भू-गुण-विसट्ट-मंदार-बद्ध-गहणाई छेत्ताई ॥६६७॥ इह कारहीसु कल्लं उण्णंति व भूसु सावसाआसु । आरामंति विणिम्महिअ-कमल-गंधाओ व दिसाओ॥ ६६८॥ साहासु बंध-परिसेस-रज्जु-वोच्छेअ-विरल-जर-दब्मा। दोला-मग्गा उवणिग्गमेसु एए तरुअलाण ॥ ६६९ ॥ जातास्ता एव तथामहार्घमणिराशिशबलितस्तम्भाः । भ्रमणशीलभुजङ्गरत्नमात्रविभवा वीथ्यः ॥६६३ ॥ इह किल तदा पुरसंनिवेशपृथुपांसुराशिपरिवेषम् । वर्षासु प्रदेशप्रकाशनिमनमणिविदुमं नगरम् ॥६६४॥ नीरेणुभावनिर्वृत्तसालसुरसदनतोरणविटङ्काः । दूरेऽपि पुरनिवेशा इहासन्ना इव दृश्यन्ते ॥६६५॥ प्रविलीनकुसूलस्थानपरुषबुसपांसुस्थपुटितोद्देशाः । इह भूद्रविणान्वेषणवितीर्णविवरा गृहावकाशाः ॥६६६ ॥ इह कालरूढसीरागमानि जातानि बहलहरितानि। भूगुणविकसितमन्दारबद्धगहनानि क्षेत्राणि ॥ ६६७ ॥ इह कारभीषु कल्यमुनयन्तीव भूषु सावसादासु। आरमन्ति विनिर्गतकमलगन्धा इव दिशः॥ ६६८॥ शाखासु बन्धपरिशेषरज्जुव्युच्छेदविरलजरदर्भाः । दोलामार्गा उपनिर्गमेश्वेते तरुतलानाम् ॥ ६६९॥ ६६३. वलहीओ, वेईओ for वीहीओः ६६४. तं आसि सं° (=तं आसीस) for तंआ सं', ६६५. विडंगा for °विडंका. ६६६. 'तुस' for "बुस' ६६७. खेत्ताई for छेत्ताई. ६६९. 'बद्ध for बंध. तस्लयाण. Page #218 -------------------------------------------------------------------------- ________________ उत्सन्ननगरवर्णनम् १०१ अवसग्ण-पुराण-परिंद-कित्तणट्ठाण-सोण-चुण्णाओ। इह जर-मुअंग-संभाविआओ पेरंत-भूमीओ॥६७०॥ इह णिज्जिअ-कुंदोसीर-सार-सहआर-पाडल-रसाई । कमल-करवीर-बावीसु गिम्ह-तोयाई अग्धंति ॥ ६७१ ॥ इह विअड-मूलबंधा घडिअ-सिला-संचया परिसरेसु । असमत्त-णिवेसच्चिअ जरं गआ सु-पुरिसारंभा॥ ६७२ ॥ दुग्गम-भाव-ठिअ-णालि-घडिअ-घंटेसु तोरणग्गेसु । इह अज्ज वि उद्देसा संभाविअ-भूरि-विहव व्व ॥ ६७३॥ आ-सिहर-परिडिअ-भित्ति-संचया गलिअ-दारु-पडिबंधा। इह दूमंति व अभंतराअवा भवण-वित्थारा ॥६७४॥ जण-विणिहट्टायस-कलुस-हीण-पाहाण-देहली-बंधा । अगरु-दल-लहुअ-जर-दार-दारु-सअला इह णिवेसा ॥६७५ ।। इह विहडिअ-पिंडी-बंध-संधि-परिलंबि-वाल-णिम्मोआ । आयाम-परिडिअ-चंक-विअड-लिंगा थलाहोआ॥ ६७६॥ अवसन्नपुराणनरेन्द्रकीर्तनस्थानशोणचूर्णाः । इह जरभुजङ्गसंभाविताः पर्यन्तभूमयः ॥ ६७० ॥ इह निर्जितकुन्दोशीरसारसहकारपाटलरसानि । कमलकरवीरवापीषु ग्रीष्मतोयानि राजन्ते ॥६७१॥ इह विकटमूलबन्धा घटितशिलासंचयाः परिसरेषु। असमाप्तनिवेशा एव जरां मताः सुपुरुषारम्भाः ॥६७२॥ दुर्गमभावस्थितनाडीघटितघण्टेषु तोरणाग्रेषु । इहाद्यापि उद्देशाः संभावितभूरिविभवा इव ॥६७३॥ आशिखरपरिष्ठितभित्तिसंचया गलितदारुप्रतिबन्धाः। इह दुन्वन्तीव अभ्यन्तरातपा भवनविस्ताराः ॥६७४ ॥ जनविनिघृष्टायसकलुषहीनपाषाणदेहलीबन्धाः । अगरुदललघुकजरदद्वारदारुशकला इह निवेशाः॥६७५॥ इह विघटितपिण्डीबन्धसंधिपरिलम्बियालनिर्मोकाः । आयामपरिष्ठितपकविकटलिगाः स्थलाभोगाः ॥ ६७६ ॥ ६७३. दुग्गपहाव for दुग्गमभाव', णेलि', पीली° for °णालि. ६७४. दूमेति. परिबंधा for °पडिबंधा. ६७५. °काल° for 'कलुस'. भगुरु. जर (दारु) सयलमूला इह णिवेसा for जरदारदारु. ६७६. आयास for आयाम'. Page #219 -------------------------------------------------------------------------- ________________ १०२ गउडवहो इह चिंचिणीण घेत्तूण करअलोलुप-पिंडिअं पहिओ। कवलेइ जरढ-कलविंक-पक्ख-परिकब्बुरं कुसुमं ॥ ६७७॥ दीसंति पढम-पीढा णिबिडारुण-लग्ग-पंक-लेवाओ। इह विहडिअ-भित्ति-च्छेअ-णिग्गआ जज्जरिद्वाओ॥ ६७८ ॥ इह लवणुग्गम-परिहीण-भित्ति-वलयत्तणेण दीसंति । अहिअ-विअडाओ पूरण-समुण्णआ कूव-कोसीओ ॥ ६७९ ॥ पीणतण-दर-परिणाम-भंग-परिकसण-मणि-कवालाओ। आहो अज्ज वि इह कहति गहिराओ रत्थाओ॥ ६८० ॥ इह कालेण समीकअ-तलाअ-सुरमंदिराओ दीसंति । दर-णिण्णुण्णअ-संठाणमेत्त-विसमाओ भूमीओ ॥ ६८१॥ घर-गोलअ-दारोसरिअ-मूल-पडिबद्ध-चुण्ण-रेहाओ । एआओ पाडलावंडु-कुप्परा जुण्ण-भित्तीओ ॥ ६८२ ।। इह गंभीराअंति व अहिआलोआई जालअ-विहंगा । छायासु वि दर-पाविअ-खंभ-च्छायाई भवणाई ॥ ६८३॥ इह चिश्चिनीनां गृहीत्वा करतलावलुम्पनपिण्डितं पथिकः । कवलयति जरठकलविकपक्षकर्बुरं कुसुमम् ॥ ६७७॥ दृश्यन्ते प्रथमपीठानिबिडारुणलग्नपकलेपाः। इह विघटितभित्तिच्छेदनिर्गता जर्जरष्टकाः ॥ ६७८॥ इह लवणोद्गमपरिहीनभित्तिवलयत्वेन दृश्यन्ते । अधिकविकटाः पूरणसमुन्नताः कूपकोश्यः ॥६७९॥ पीनत्वदरपरिणामभद्गपरिकर्षणमणिकपालाः । आभोगमद्यापि इह कथयन्ति गभीरा रथ्याः ॥६८०॥ इह कालेन समीकृततडागसुरमन्दिरा दृश्यन्ते । दरनिम्नोन्नतसंस्थानमात्रविषमा भूमयः ॥ ६८१॥ गृहगोलकद्वारापसृतमूलप्रतिबद्धचूर्णरेखाः। एताः पाटलापाण्डुकर्परा जीर्णभित्तयः ॥ ६८२ ॥ इह गम्भीरायन्त इव अधिकालोकानि जालकविभगात् । छायास्वपि दरप्राप्तस्तम्भच्छायानि भवनानि ॥६८३॥ ६७८. पढमपीडा, पढमभीडा. पंकलग्ग° for लग्गपंक. लेहाओ for °लेवाओ. ६८०. कसिण' for °कसण'. इह अज्जवि कहिंति. ६८१. °तडाय" for तलाय. ६८२. °घोलपवारो, घरघोलयवारो for गोलअदारो'. मूलपडिबंध', पाडलावण्ण. ६८३. विभंगा for विहंगा. Page #220 -------------------------------------------------------------------------- ________________ उत्सन्ननगरवर्णनम् दिअसे व भू-संभावणाऍ उक्कंटयंति अंगाई । णीसद्दाओ व इह झत्ति घडिअ - सहाओ वडीओ ॥ ६८४ ॥ इह दूति व फल-पत्त-लोह- पविरिक्क- ताल - खज्जूरा । अवलोह - पलोह - जरा रहट्ट- दंडा घरोवासा ॥ ६८५ ॥ चिण्होवलक्खि बिहुआरंभोहुर - णरिंद - दीसंता । इह अज्ज व संति महा - णिहाण - मग्गा परिसरेसु ॥ ६८६ ॥ अघडंत- धूम - रअ - णिग्गमाओं पल्हत्थ - भवण - विरलाओ । इह होंति गाढ - तिमिरा चिरेण रअणीसु रत्थाओ ॥ ६८७ ॥ इअ तस्स चिरं सेवागएहिं विहडिअ-समिद्धि-बंधेहिं । अ- अर-संणिवेसावेरि णरिंदेहिं सच्चविआ ॥ ६८८ ॥ किं च जाअं । पेच्छह लद्ध-च्छायं इमीऍ पडिवण्ण-दप्पणं वअणं । कमलं व समुह-रवि-बिंब - चुंविअं फुरइ णलिणीए ॥ ६८९ ॥ उव्वह दइअ - गहि आहरोट - झिज्जंत - रोस पडिराअं । पाणोसरंत - मइरं व फलिअ - चसअं इमा वअणं ॥ ६९० ॥ दिवसेऽपि भूतसंभावनया उत्कण्टयन्त्यद्गानि । निःशब्दा अपीह झटिति घटितशब्दा वलभ्यः ।। ६८४ ॥ इह दुन्वन्तीव फलपत्रलोभप्रविरिक्ततालखर्जूराः । अपलोहपर्यस्तजरदरघट्टदण्डाः गृहावकाशाः ॥ ६८५ ॥ चिह्नेोपलक्षिता विधुतारम्भावनतनरेन्द्रदृश्यमानाः । इहाद्यापि सन्ति महानिधानमार्गाः परिसरेषु ॥ ६८६ ॥ अघटमानधूमर जो निर्गमाः पर्यस्तभवनविरलाः । इह भवन्ति गाढतिमिराश्विरेण रजनीषु रथ्याः ॥ ६८७ ॥ इति तस्य चिरं सेवागतैर्विघटितसमृद्धिबन्धैः । निजनगरसंनिवशो वैरिनरेन्द्रैर्दृष्टाः ॥ ६८८ ॥ किं च जातम् । प्रेक्षध्वं लब्धच्छायमस्याः प्रतिपन्नदर्पणं वदनम् । कमलमिव संमुखरविबिम्बचुम्बितं स्फुरति नलिन्याः ॥ ६८९ ॥ उद्वहति दयितगृहीताधरोष्ठक्षीयमाणरोषप्रतिरागम् । पानापसरन्मदिरमिव स्फटिकचषकमस्या वदनम् ॥ ६९० ॥ १०३ ६८४. दिसाओ for वडहीओ. ६८५. फलबहलपत्तपवि, फलपत्तलोकपवि for फलपत्तलोहपवि. ६८७ णयरेसु for रयणीसु. ६८९. लडुच्छायं. कमलमिव. ६९०. "किज्जंत' for 'झिज्जंत'. Page #221 -------------------------------------------------------------------------- ________________ १०४ गउडवहो कंठोसरिएक-थणावसत्त-पिअ-बाहु-घोलिर-करग्गा। सोहइ इमा पत्तिअ-तुंबी-वीणा-विणोअ व्व ॥६९१॥ दइअ-गहिआलआवलि-कलिअ-णडालं मुहं वहइ ।। बहुल-णिसा दर-हीरंत-पढम-कलमिंदु-बिंब व ॥ ६९२ ॥ वअण-णयण-प्पहा-णिज्जिआण शृणं इमीऍ एआण। सम-दुक्खाण व जाओ समागमो चंद-हरिणाण ॥ ६९३॥ इअ ओआरिअ-चावम्मि जम्मि पाऊस-विलसिअव्वेसु । णिवण्णेइ परिअणो सेणा-ललणाण लीलाओ॥ ६९४ ॥ किं च। जस्स पहार-धुआणण-रिउ-गअ-गंडत्थलुच्छलंताण । तिअस-परिमुक्क-कुसुमेसु घडइ पणओ महुअराण ॥ ६९५॥ तस्स मगहाहिवइणो इमाण रमणीण विहसिउज्जोआ। तुह बहल-जस-च्छवि-पल्लिअ व्व ण णरिंद दीसंति ॥ ६९६ ॥ एआण फुरिअ-सेवा-चामर-पम्ह-पडिमेसु दीसति । अंतो भय-पीआओ ब्व बाह-धारा कवोलेसु ॥ ६९७ ॥ कण्ठापसृतैकस्तनावसक्तप्रियबाहुघूर्णनशीलकराया । शोभते इयं प्रवर्तिततुम्बीवीणाविनोदेव ॥६९१॥ दयितगृहीतालकावलिकलितललाट मुखं वहति । बहुलनिशा दरह्रियमाणप्रथमकलमिन्दुबिम्बमिव ॥ ६९२ ॥ वदननयनप्रभानिर्जितयो“नमस्या एतयोः। समदुःखयोरिव जातः समागमश्चन्द्रहरिणयोः ॥ ६९३॥ इत्यवतारितचापे यस्मिन् प्रावृड्विलसितव्येषु । निर्वर्णयति परिजनः सेनाललनानां लीलाः॥६९४॥ किं च । यस्य प्रहारधुताननरिपुगजगण्डस्थलोच्छलताम् । त्रिदशपरिमुक्तकुसुमेषु घटते प्रणयो मधुकराणाम् ॥ ६९५॥ तस्य मगधाधिपतेरेतासां रमणीनां विहसितोद्योताः । तव बहलयशश्छविप्रेरिता इव नरेन्द्र दृश्यन्ते ॥६९६ ॥ एतासां स्फुरितसेवाचामरपक्ष्मप्रतिमेषु दृश्यन्ते । अन्तर्भयपीता इव बाष्पधाराः कपोलेषु ॥६९७॥ ६९१. वीणाणुणायव्व. ६९२. निडालं for "णडालं. ६९४. णालीओ for लीलाओ. Page #222 -------------------------------------------------------------------------- ________________ बन्दिस्तुतिः अ-अ-पंक- कणुक्कर - णिहेण जाणं कवोल - कुहराहि । कुंभ-द्वि-मुत्ता- किरण - पेल्लिअं णीइ तिमिरं व ॥ ६९८ ॥ ते तुझ जय - गदा गरिंद विद्दविअ - वेरि-वग्गस्स । वर गिरि - कडअ - पडिपेलणेण तेअं विणोअंति ॥ ६९९ ॥ अह वा । टंक-मुहाहअ - कठिण द्वि-मुक्क- धूम - च्छलेण उव्वमइ | तद्दिअस- पहा - परिपीअ - तिमिर - पडलं व कर- जालं ।। ७०० ॥ वोलेंति णिअ- पमाणाणुरूअ - पडिबद्ध - वासर - कखंडा । टंक-च्छेओच्छलिआ सरीर-सअलाण संघाआ ॥ ७०१ ॥ दीes घडणुम्मिलंत - विमल-दसण- पहा - परिक्खित्तं । तद्दिअसिंदु-पवेसावलग्ग-जोन्हं व मुह- बिंबं ॥ ७०२॥ विअलंति कअ - रणकार-टंक-वोच्छिण्ण- काय - णिव्वडिआ । दिण्ण-सुहं आसुर संगर- द्विआ पहरण-च्छेआ ॥ ७०३ ॥ इअ सो विट्टि घडणा- विउणुज्जल-मंडलो दिअसणाहो | तुज्झ पआव-च्छायं परिफुरंतो ण पूरे ॥ ७०४ ॥ धुतमदपङ्ककणोत्करनिभेन येषां कपोलकुहरात् । कुम्भस्थितमुक्ताकिरणप्रेरितं निर्याति तिमिरमिव ।। ६९८ ॥ ते तव जयगजेन्द्रा नरेन्द्र विद्रावितवैरिवर्गस्य । केवलं गिरिकटकप्रतिप्रेरणेन तेजो विनोदयन्ति ॥ ६९९ ॥ अथ वा । टङ्कमुखाहतकठिनास्थिमुक्तधूमच्छलेन उद्वमति । प्रतिदिवसप्रभापरिपीततिमिरपटलमिव करजालम् ॥ ७०० ॥ व्यतिक्रामन्ति निजप्रमाणानुरूपप्रतिबद्धवासरखण्डाः । टइकच्छेदोच्छलिताः शरीरशकलानां संघाताः ।। ७०१ ॥ दृश्यते घटनोन्मीलद्विमलदशनप्रभापरिक्षिप्तम् । प्रतिदिवसेन्दुप्रवेशावलग्नज्योत्स्नमिव मुखबिम्बम् ॥ ७०२ ॥ विगलन्ति कृतरणत्कारटङ्कव्युच्छिन्नकायनिर्वर्तिताः । दत्तसुखमासुरसंगरस्थिताः प्रहरणच्छेदाः ॥ ७०३ ॥ इति सोऽपि त्वष्टृघटनाद्विगुणोज्वलमण्डलो दिवसनाथः । तव प्रतापच्छायां परिस्फुरन् न पूरयति ।। ७०४ ॥ १०५ ६९८. यिर° for 'किरण' कवालकुहराहिं. ६९९. परिपेलणेण'. ७०१. निवडति for वोलिंति. ७०३. दिण्णसुहा. ७०४. पावेइ for पूरेइ. Page #223 -------------------------------------------------------------------------- ________________ गउडवहो तुह दूरावजिअ-सेहरालि-चलएहिँ कीरइ पणामो। ओहुर-णडाल-विअलंत-भिउडि-भंगेहिं व परेहिं ॥७०५॥ सच्चं तुमम्मि दिद्वे ण संति तुम्हारिसत्ति पडिहाइ। णवर तुह दंसणंचिअ ठवेइ कालस्स माहप्पं ।। ७०६॥ विसमत्तणं वि विहिणो ण तवेइ तुमम्मि णाह संभरिए । आसण्ण-पाउसो पल्लवेइ गिम्हो वि वण-राई ॥७०७॥ जाण णिअच्चेअ गुणा किं भण्णउ ताण णिग्गुणा जे वि । ते वि गुणे तुह अवलंबिऊण गुणिणो व्व णंदति ॥ ७०८॥ संणिज्झेणं व सिरीऍ तुज्झ दाहिण-भुआवलंबाए। अणवरअमणिट्ठिअमेस कणअ-वरिसं करो मुअइ ॥ ७०९॥ साहीण-मुह-सहस्सो किं व ण ता वासुई पसंसेइ। जइ तरइ चिंतिउमलं गुणे तु एक्केण हिअएण ॥ ७१०॥ विहिणा जाण णडालेसु विलिहिअं किं पि विसम-परिणामं । ते तुज्झ पाअ-वडण-च्छलेण वसुहाहिव फुसति ॥ ७११॥ तव दूरावर्जितशेखरालिवलयैः क्रियते प्रणामः। अवनतललाटविगल कुटिभगौरव परैः ॥७०५॥ सत्यं त्वयि दृष्टे न सन्ति त्वादृशा इति प्रतिभाति । केवलं तव दर्शनमेव स्थापयति कालस्य माहात्म्यम् ॥७०६॥ विषमत्वमपि विधेर्न तापयति त्वयि संस्मृते। आसन्नप्रावृद पल्लवयति ग्रीष्मोऽपि वनराजिम् ॥७०७॥ येषां निजा एव गुणाः किं भण्यतां तेषां निर्गुणा येऽपि । तेऽपि गुणांस्तवावलम्ब्य गुणिन इव नन्दन्ति ।। ७०८॥ सांनिध्येनेव श्रियस्तव दक्षिणभुजावलम्बायाः। अनवरतमनिष्ठितमेष कनकवर्ष करो मुञ्चति ॥७०९॥ स्वाधीनमुखसहस्रः किं वा न तावद् वासुकिः प्रशंसति । यदि शक्नोति चिन्तयितुमलं गुणांस्तवैकेन हृदयेन ॥ ७१०॥विधिना येषां ललाटेषु विलिखितं किमपि विषमपरिणामम् । ते तव पादपतनच्छलेन वसुधाधिप मार्जयन्ति ॥७११॥ ७०५. भिउडिसंगेहिं. ७०७. वेसत्तणंपि ( = कठोरत्वमपि ) for विसमत्तणंपि. सच्चविए for संभरिए. पाउसे, पाउस. ७०८. भालंबिऊण. ७११. णिडाले. पायपडण'. Page #224 -------------------------------------------------------------------------- ________________ बन्दिस्तुतिः १०७ अहिसारणम्मि तं रिउ-सिरी' णिसिआसि-घडिअ-पडिबिंबो। णीलंसुअ-संवीओ व्व सहसि सहसाहव-णिसीहे ॥ ७१२ ॥ सामण्णाई वि णामक्खराई ठविआई तइ विवेअम्मि । कित्तणमेत्तेण वि जेण फुरसि तं णवर हिअअम्मि ॥७१३॥ तुह धारा-लग्ग-समोसरंत-करि-मोत्तिअत्तणा खग्गो । आहत्तोवल-वरिसंबु-वाह-लील विडंबेइ ॥ ७१४ ॥ अणुराओ त्ति परिअणो कोव-हुआस-प्पह ति पडिवक्खा । आणा-पआण मुद्दासु तुज्झ विंदति सिंदूरं ॥ ७१५॥ वामेअर-भुअ-भवणा कह णु सिरी वसउ तुज्झ खग्गम्मि । मुणिअंदीसह इह संठिआएँ से तम्मि पडिबिंब ॥ ७१६॥ ण वि तह लोअस्स गुणा णिअ-उकरिसेण पाअडा होति । तुह संमाणग्यविआ वच्चंति जहा पहु पसिद्धिं ॥ ७१७॥ ण हु पढमंचिअ पअ-चीढ-घडिअ-मउलीहि कारिओ तं सि। भिउडी-भंगायासं अवराह-भएण व रिऊहिं ॥७१८॥ अभिसारणे त्वं रिपुश्रिया निशितासिघटितप्रतिबिम्बः । नीलांशुकसंवीत इव शोभसे सहसा आहवनिशीथे ॥७१२॥ सामान्यान्यपि नामाक्षराणि स्थापितानि त्वया विवेके । कीर्तनमात्रेणापि येन स्फुरसि त्वं केवलं हृदये ॥७१३॥ तव धारालग्नसमपसरत्करिमौक्तिकत्वात् खड्गः । आरब्धोपलवर्षाम्बुवाहलीलां विडम्बयति ॥७१४ ॥ अनुराग इति परिजनः कोपहुताशप्रभेति प्रतिपक्षाः। आज्ञापदानां मुद्रासु तव विन्दन्ति सिन्दूरम् ॥ ७१५॥ वामेतरभुजभवनात् कथं नु श्रीर्वसतु तव खहगे। ज्ञातं दृश्यत इह संस्थिताया अस्यास्तस्मिन् प्रतिबिम्बम् ।। ७१६॥ नापि तथा लोकस्य गुणा निजोत्कर्षण प्रकटा भवन्ति । तव संमानार्घिता व्रजन्ति यथा प्रभो प्रसिद्धिम् ॥७१७॥ न खलु प्रथममेव पदपीठघटितमौलिभिः कारितस्त्वमसि । भृकुटीभगायासमपराधभयेनेव रिपुभिः ॥७१८॥ ७१२. णिययासिघडिय'. ७१३. जाण for जेण. ७१४. विलंबेडं. ७१५.रोस' for कोव". ७१६. खग्गे वि. ७१८. सीसेहिं and °मउलेहि for °मउलीहिं. Page #225 -------------------------------------------------------------------------- ________________ १०८ गउडवहो तुह पहु सवत्त-सीमंतिणीण अच्छिन्न-बाह-धाराहिं । दीसंति समूलाओं व लोला लंबालअ-लआओ ॥ ७१९ ॥ जाणं ण पुरिसआरो जुवइसमा तेसु कह सिरी रमउ । ठिअभावमित्थमहिला महिलाओ कहंपि कामेति ॥ ७२०॥ झीणा एक्के तु असिम्मि सरणमण्णे गआ तुमं चेअ । सेसा वि रिऊ जलहिं कहिं पि किर के वि पडिवण्णा ॥ ७२१॥ वचंति अहो उठें अइंति मूलंकुर व्व पुहईए ।. बीआहि व एक्कत्तो कुलाहि पुरिसा समुप्पण्णा ॥ ७२२ ॥ तरलत्तण-वअणिजं लच्छीऍ तुमाएँ णवर ओप्पुसिअं । तीऍ वि पहुत्तणं वो पहु-दोस-विवन्जिअं दिण्णं ॥ ७२३ ।। विवरीअं व तइ इमं विवेअ-सारम्मि दीसइ परिंद। भीओ दोसाण तुमं ते उण णठा तुमाहितो ॥ ७२४ ॥ सअलेसुं चेअ दिसाअडेसु दीसंति देव पडिलग्गा । धोअ ब दिसा-गअ-सीअरेहिं विमला गुणा तुज्झ ॥ ७२५॥ तव प्रभोसपत्नसीमन्तिनीनामच्छिन्नबाष्पधाराभिः। दृश्यन्ते समूला इव लोला लम्बालकलताः ॥ ७१९॥ येषां न पुरुषकारो युवतिसमास्तेषु कथं श्री रमताम् । स्थितभावमित्थमखिला महिलाः कथमपि कामयन्ते ॥७२०॥ क्षीणा एके तवासौ शरणमन्ये गतास्त्वामेव । शेषा अपि रिपवो जलधि कुत्रापि किल केऽपि प्रतिपन्नाः ॥७२१॥ वजन्त्यध ऊर्ध्वमयन्ते मूलाइकुरा इव पृथिवीम् । बीजादिवैकस्मात् कुलात पुरुषाः समुत्पन्नाः ॥७२२ ॥ तरलत्ववचनीयं लक्ष्म्यास्त्वया उत्प्रोञ्छितम् । तयापि प्रभुत्वं वः प्रभुदोषविवर्जितं दत्तम् ॥७२३॥ विपरीतमिव त्वयि इदं विवेकसारे दृश्यते नरेन्द्र । भीतो दोषेभ्यस्त्वं ते पुनर्नष्टास्त्वत्तः ।। ७२४ ॥ सकलेष्वेव दिक्तटेषु दृश्यन्ते देव प्रतिलग्नाः । धौता इव दिग्गजसीकरैर्विमला गुणास्तव ॥ ७२५॥ ७२०. रमइ. ७२१. तुयं for तुम. ७२२. उद्धं for उर्दु. ७२३. उम्पुसियं, उप्फुसियं. Page #226 -------------------------------------------------------------------------- ________________ बन्दिस्तुतिः भुवण-गरुएहिं ते तुह हीरति गुणेहिं तं पुणो ताण । हीरासि गुण-लेसेण वि सुअणो सुअणाण अहिओ सि ॥ ७२६॥ दिअ-भूमिसु दाण-जलुल्लिआई कालम्मि जाई उत्ताई। ताई तुह णाह रोहंति संपअं विहव-बीआई ॥ ७२७॥ पणईसु गुरु-मणोरह-संपत्ति-समुत्तुणेसु संकेतो। मण्णे तुह तेण पहुत्तणे वि ण मओ पडिप्फुरइ ॥ ७२८॥ लहिऊण तुमाहितो देंतेहिं इओ तओ णरवईहिं । साहाहिं व दाण-दुमो गरिंद तुह वडिओ दूरं ॥ ७२९॥ तुह रिज-गअ-कुंभ-खुत्त-णिसिअ-तोमर-णिहित्त-विवरेहिं । विरएंति सुहं मुत्ताहलेहिं रमणीओ हारलआ॥ ७३०॥ अवि । परिघोलइ सिदिलिअ-जालसुत्त-संताण-संठिओ हत्यो । पेढाल-थणहराअडि-कक्खडे वीडअट्ठाणे ॥ ७३१॥ वेल्लहलंगुलि-कर-कमल-मुक्कलिज्जत-जालिआ-वलया। कुच्छि-च्छेआ छज्जति सिदिल-दर-दिट्ठ-भंगंगा ॥ ७३२ ।। भुवनगुरुकैस्ते तय ह्रियन्ते गुणैस्त्वं पुनस्तेषाम् । ह्रियसे गुणलेशेनापि सुजनः सुजनानामधिकोऽसि ॥ ७२६॥ द्विजभूमिषु दानजलार्द्राणि काले यान्युतानि । तानि तव. नाथ रोहन्ति सांप्रतं विभवबीजानि ।।७२७ ॥ प्रणयिषु गुरुमनोरथसंपत्तिगर्वितेषु संक्रान्तः। मन्ये तव तेन प्रभुत्वेऽपि न मदः प्रतिस्फुरति ॥७२८॥ लब्ध्वा त्वत्तो ददभिरितस्ततो नरपतिभिः । शाखाभिरिव दानदुमो नरेन्द्र तव वर्धितो दूरम् ॥७२९॥ तव रिपुगजकुम्भनिममनिशिततोमरस्थापितविवरैः । विरचयन्ति सुखं मुक्ताफलै रमण्यो हारलताः ॥ ७३०॥ अपि च । परिपूर्णते शिथिलितजालसूत्रसंतानसंस्थितो हस्तः । विपुलस्तनभराकृष्टिपीने वीटिकास्थाने ॥७३१॥ कोमलाङ्गलिकरकमल (बन्धन) मुच्यमानजालिकावलयाः । कुक्षिच्छेदा राजन्ते शिथिलदरदृष्टभगङ्गाः ।।७३२ ॥ ७२७. मुक्का and मुत्ताई for उत्ताई. ७२८. परिप्फुरइ. ७२९. धणवई हिं for णरवईहिं. ७३०. °णिहत्त° for °णिहित्त, विरयंति. ७३१. सढलिय for सिडिलिअ, संधाण° for °संताण', पीडण° for वीडण. Page #227 -------------------------------------------------------------------------- ________________ ११० गउडवहो गाढ-कवाडअ-दुक्खुच्चुडंत-णहराइ-लंछणो लहइ । दर-मेहुन्झिअ-हरिणक-बिंब-सोहं थणुच्छंगो ॥ ७३३ ॥ कंठ-णिरोहुव्वण-वित्थरंत-णीसास-तुलिअ-णासउडं । अग्घइ विसंठुलुव्वेल्ल-वल्लरी-चिहुर-पब्भारो ॥७३४ ॥ मणिवलयाउल-बाहग-मोअणुप्पण्ण-करअलायासं । रेहइ लज्जा-पडिरुद्ध-थणहरं भुअलआ-जुअलं ॥ ७३५॥ इअ गरुअ-वइअरुत्तरिअ-कंचुओ कुणइ पहु पओसम्मि । सेज्जारुहणं तुह लडह-वेस-सुहिओ पिआ-सत्यो॥ ७३६॥ इअ बंदि-णंदिअ-जयं गाहिपुरारूढ-सेण्ण-विण्णासो। जाओ सो लडह-विलासमेत्त-वीसंत-वावारो ॥ ७३७ ॥ अवि अ। संभाविअ-चित्त-विआर-कारणामरिस-तंबिर-च्छायं । तहझाण-णिमिल्लंचेअ होइ फुरिआहरं वअणं ॥७३८॥ उम्मिल्लइ थोअ-त्थोअ-रोस-रजत-दारुणावंगा । मासलिअ-सवण-भुअइंद-रअण-कंद-प्पहा दिही॥ ७३९ ॥ गाढकपाटकदुःखापसरनखराजिलान्छनो लभते। दरमेघोज्झितहरिणाकबिम्बशोभां स्तनोत्सङ्गः ॥७३३॥ कण्ठनिरोधोल्बणविस्तरन्नि:श्वासतुलितनासापुटम् । राजते विसंष्ठुलोद्वेल्लवल्लरीचिकुरभारः॥७३४॥ मणिवलयाकुलबाह्वग्रमोचनीत्पन्नकरतलायासम् । शोभत लज्जाप्रतिरुद्धस्तनभरं भुजलतायुगलम् ॥७३५॥ इति गुरुकव्यतिकरोत्तारितकचुकः करोति प्रभो प्रदोषे। शय्यारोहणं तव लटभवेषसुखितः प्रियासार्थः॥७३६॥ इति बन्दिनन्दितजयं गाधिपुरारूढसैन्यविन्यासः। जातः स लटभविलासमात्रविश्रान्तव्यापारः ॥७३७॥ अपि च । संभावितचित्तविकारकारणामर्षताम्रच्छायम् । तथाध्याननिमीलितमेव भवति स्फुरिताधरं वदनम् ॥७३८॥ उन्मीलति स्तोकस्तोकरोषरज्यमानदारुणापागा। मांसलितश्रवणभुजगेन्द्ररत्नकन्दप्रभा दृष्टिः ।।७३९॥ ७३३. गाढयचादुक्खित्तुच्चुडतणह. ७३४. निरोहुल्लग° for गिरोहुव्वण'. °उडो for "उडं. ७३६. 'सरलो for सुहिओ. ७३७. 'जओ for "जयं. Page #228 -------------------------------------------------------------------------- ________________ बन्दिस्तुतिः १११ सामाअइ सेअलवाहिउत्त-विणिअत्त-भूइ-लावण्णो। अविहाविअ-कंठ-च्छवि-वोच्छेओ वच्छ-परिणाहो ॥ ७४०॥ विहडइ हव्यवह-सिहा-कडप्प-पेल्लिअ-पुडं णडालम्मि । कह-कहवि णिबिड-भिउडी-विहंग-संपिंडिअं णयणं ॥ ७४१॥ इअ तिणयण-रोसाणल-विलुत्त-दहो वि कुसुम-कोअंडो । जासु णिसण्णो अज्ज वि अउंठ-बाणोचिअ जयम्मि ॥ ७४२ ॥ आलुलिअ-वेणि-लेहं भमिअं तारं च भुअलआ-जुअलं । णेवच्छं जाण विलास-कंपिअच्छाई अ मुहाई ॥ ७४३॥ ताण रमणीण णअ-बाहु-बिसलआम-कंठ-परिणाहो । उव्वहइ सो विलासी णिआह-णेवच्छ-विच्छिति ॥७४४॥ तेण स पल्लव-भंगं चूडामणि-भावमतरुणं ताण । णिज्जइ कुसुमं आसुरहि-केसरं णव-कलंबाण ॥ ७४५॥ आ-मेह-समय-सुहआ संभिण्णोववण-के अअ-सुअंधा। सीअरिणो से हिअअं हरंति रअणी-मुह-समीरा ॥७४६॥ श्यामायते स्वेदलवाभियुक्तविनिवृत्तभूतिलावण्यः। अविभावितकण्ठछवियुच्छेदो वक्षःपरिणामः ॥७४०॥ विघटते हव्यवाहशिखासमूहप्रेरितपुटं ललाटे । कथंकथमपि निबिडभृकुटिविभङ्गसंपिण्डितं नयनम् ॥ ७४१॥ इति त्रिनयनरोषानलविलुप्तदेहोऽपि कुसुमकोदण्डः । यासु निषण्णोऽद्यापि अकुण्ठबाण एव जये ॥७४२॥ आलुलितवेणिलेखं भ्रमितं तारं च भुजलतायुगलम् । नेपथ्यं यासां विलासकम्पिताक्षीणि च मुखानि ॥७४३॥ तासां रमणीनां नतबाहुबिसलतामृष्टकण्ठपरिणाहः। उद्वहति स विलासी निदाघनेपथ्यविच्छित्तिम् ॥ ७४४॥ तेन स पल्लवभङ्गं चूडामणिभावमतरुणं तासाम् । नीयते कुसुममासुरभिकेसरं नवकदम्बानाम् ॥७४५॥ आमेघसमयसुभगाः संभिन्नोपवनकेतकसुगन्धाः। शीकरिणोऽस्य हृदयं हरन्ति रजनीमुखसमीगः ॥ ७४६॥ ७४०. 'छविवुच्छेय, छविवोच्छेयं. ७४२. जाण for जासु. भकुंठ for भउंठ. ७४४ निय° and णव' for ण. किसलआमट्ट. ७४६. 'मुहिया. 'केयई for केअअ. Page #229 -------------------------------------------------------------------------- ________________ ११२ गउडवहो कुमुआवबोह-महुरा विरलागअ-मेह-खंडिअ-मिअंका। अग्घति णिसा असमत्त-गलिअ-सलिलागमा तस्स ॥ ७४७॥ णीसासा खण-विरहे फुरंति रमणीण सुरहिणो तस्स । कडिअ-हिअअ-ट्ठिअ-कुसुम-बाण-मअंरद-लेस व्व ।। ७४८ ॥ सो दीसइ उहय-दिसा-पहाविआणंद-बाह-सलिलेहिं । ताण परिरंभ-पसरंत-भुअलएहिं व अच्छीहिं ॥ ७४९॥ अवि अ। फलिहच्छोअर-दीसंत-पट्टि-वेणी-सिहाओ व सहति । सहसा वलि-भंग-तरंगिणीहिं जा रोम-लेहाहि ॥ ७५० ॥ ससिमिव णवोइअं विहसिएण अहर-प्पहाणुविद्वेण । सासामोअ-मिलंतालि-लंछणं जा पआसेंति ॥ ७५१ ॥ जा कण्ण-किसल-करअल-मिलंत-चल-तारआहिं दिट्ठीहि । कंदुअ-कीलं व स-सेस-बाल-भावा पासेंति ॥ ७५२ ॥ जा ललिअ-लआ-लीलं वेलंबंति सिअ-दंत-कुसुमाओ । सहसा महुअर-जालाअमाण-णीलंबरावरणा ॥ ७५३ ॥ कुमुदावबोधमधुरा विरलागतमेघखण्डितमृगाकाः। राजन्ते निशा असमाप्तगलितसलिलागमास्तस्य ॥७.७॥निःश्वासाःक्षणविरहे स्फुरन्ति रमणीनां सुरभयस्तस्य । कृष्टहृदयस्थितकुसुमबाणमकरन्दलेशा इव ॥७३८॥ स दृश्यते उभयदिप्रभावितानन्दवाष्पसलिलैः । तासां परिरम्भप्रसरभुजलतैरिवाक्षिभिः ॥७४९॥ अपि च । स्फटिकाच्छोदरदृश्यमानपृष्ठवेणीशिखा इव शोभन्ते । सहसा वलिभगतरदिगणीभिर्या रोमरेखाभिः ॥७५० ॥ शशिनमिव नवोदितं विहसितेनाधरप्रभानुविद्धेन । श्वासामोदमिलदलिलाञ्छनं याः प्रकाशयन्ति ॥७५१॥ याः कर्णकिसलयकरतलमिलच्चलतारकाभिदृष्टिभिः। कन्दुकक्रीडामिव सशेषवालभावाः प्रकाशयन्ति ॥७५२ ॥ या ललितलीलां विडम्बयन्ति सितदन्तकुसुमाः । सहसा मधुकरजालायमाननीलाम्बरावरणाः ॥७५३॥ ७४७. सुहया for महुरा. 'सलिलुग्गमा. ७४८. लेहव्व for °लेसम्व. ७५०. फलिय'. 'राईहिं for "लेहाहिं. ७५१. पयासंति. ७५२. °तारयाए दिट्टीए. °लील व for °कील व. ७५३. अवलंबंति for वेलंबंति. °व पसत्त° for °सियदंत'. Page #230 -------------------------------------------------------------------------- ________________ ललनाविलासाः जाओ सड़-दिण्ण-सण्णेज्झ-मअण- पूआअरा सरीरेषु । सरस -ह-मंजरि-मअं रत्तासोअं पिव लिहंति ॥ ७५४ ॥ जाओ पसंग-परिग्गहिअ -हारि-हरिअंसुआ पआसेंति । रंभा - गव्यत्तणमणह-परिअरं ऊरुदंडाण || ७५५ ॥ लीलोणअ-मुह अंदाण खंडि आहर - णिहेण थणवट्टे | हिअअं जाण पाअड - वम्मह - बाण - व्वणं फुरइ || ७५६ ।। थण - मज्झ च्छवि-तारं कुप्पा संतरमणंग - णामम्मि । उद्धं व लोअणं तिणयणस्स बंदीकअं जाहिं ॥ ७५७ ॥ ह - रहा जाण थणेसु सहइ रोमंच - खंडिअ - णिवेसा । खण - विरह - भीरुणो सीवणि व्व फुडिअस्स हिअअस्स ।। ७५८ ।। चक्क - जुएण व वम्मह-रहस्स पिअहुत्त - गामिणो जाओ। थण-मंडलेण परिरंभ - लंभ - विअडेण सोहति ।। ७५९ ।। पेच्छति जाओ चलणे चंपअ - कलिओवआरमुज्झते । कण्णुप्पल - पहर-भया गहिए व्व पईव - मालाहिं ॥ ७६० ॥ याः सदादत्तसांनिध्यमदनपूजादराः शरीरेषु । सरसनखमञ्जरीमयं रक्ताशोकमिव लिखन्ति ॥ ७५४ ॥ याः प्रसङ्‌गपरिगृहीतहारिहरितांशुकाः प्रकाशयन्ति । रम्भागर्भत्वमनघपरिकरमूरुदण्डानाम् ॥ ७५५ ॥ लीलावनतमुखचन्द्राणां खण्डिताधरनिभेन स्तनष्पृष्ठे । हृदयं यासां प्रकटमन्मथवाणवणं स्फुरति ॥ ७५६ ।। स्तनमध्यच्छवितारं कूर्पा सान्तरमनङ्गनाशे । उर्ध्वमिव लोचनं त्रिनयनस्य बन्दीकृतं याभिः ॥ ७५७ ॥ नखरेखा यासां स्तनेषु शोभते रोमाञ्चखण्डित निवेशा । क्षणविरहभरुिणः सीवनीव स्फुटितस्य हृदयस्य ॥ ७५८ ॥ चक्रयुगेनेव मन्मथरथस्य प्रियाभिमुखगामिनो याः । स्तनमण्डलेन परिरम्भलम्भविकटेन शोभन्ते ॥ ७५९ ॥ प्रेक्षन्ते याञ्चरणौ चम्पककलिकोपचारमुद्यमानौ । कर्णोत्पलप्रहारभयाद् गृहीताविव प्रदीपमालाभिः ॥ ७६० ॥ ११३ ७५. संणिज्झ वहति for लिहति. ७५५. हरयंसुया. 'डंडाण for 'दंडाण. ७५७. 'यारं for 'तारं. ७५८. थणंतरेसु for थ णेसु सहइ सीयणिच्च for सीवणि व. फुडिरस्स. ७५९. गामिणा. ७६०. महिए व्व and गहिय व्व for गहिए व्व. ग. ८ Page #231 -------------------------------------------------------------------------- ________________ ११४ गउडयहो दसण-णिवीअमीसा-वस-कूणिअ-णयण-पम्ह-भावेण । जा पंजरिआमिव पि धरेंति अवसरण-संकाए ॥ ७६१ ॥ अहर-प्पहा-दरारुण-दसण-मऊहेहिँ थण-विसारीहिं । वम्मह-वण-बंधेहिं व जाओ सरुहिरेहि सोहंति ॥ ७६२ ॥ दीह-पिहुलत्तणेणं हत्थ-दढावेढणेक-जोग्गाओ। जाण क अग्गह-तण्हं देंति बला वेणि-मालाओ॥७६३॥ अवरद्ध-रमण-पडिमं पिजा हवंति व्व गंडवासम्मि । अण्ण-ललणा-पसंगावकलुसि बाह-सलिलेण ॥ ७६४ ॥ सइ संघट्ट-समुंजल-कोडिं कणअ-रसणं विमोएंति। पिअ-मुह-णिहित्त-विअसंत-लोअणा जाओ समयम्मि ॥ ७६५॥ जा रोसुकंपिअ-कण्ण-कुसुम-रअ-पुंज-पूरिअ-थणीओ। अवचुण्णेति व दर-रूढ-संठिए वम्मह-प्पहरे ॥ ७६६॥ कंपाओ वहति थणत्थ-हत्थ-रणिरंगुलीय-हाराओ । अंग थामेच्चिअ मुहल-मेहला-णेउरं जाओ ॥७६७ ॥ दर्शननिपीतमीावशकूणितनयनपक्षमभावेन । याः पञ्जरितमिव प्रियं धारयन्ति अपसरणशङ्कया ॥७६१॥ अधरप्रभादरारुणदशनमयूखैः स्तनविसारिभिः । मन्मथव्रणबन्धैरिव याः सरुधिरैः शोभन्ते ॥७६२॥ दीर्घपृथुलत्वेन हस्तदृढावेष्टनैकयोग्याः। यासां कचग्रहतृष्णां ददति बलाद वेणिमालाः॥७६३॥ अपराद्धरमणप्रतिमामपि याः स्नपयन्तीव गण्डपावें। अन्यललनाप्रसगावकलुषितां बाष्पसलिलेन ॥७६४॥ सदा संघट्टसमुज्ज्वलकोटिं कनकरशनां विमोचयन्ति। प्रियमुखनिहितविकसल्लोचना याः समये ॥७६५॥ या रोषोत्कम्पितकर्णकुसुमरजःपुञ्जपूरितस्तन्यः । अवचूर्णयन्तीव दररूढसंस्थितान मन्मथप्रहारान् ॥ ७६६॥ कम्पाद् वहन्ति स्तनस्थहस्तरणनशीलागुलीयहाराः । अगं स्थान एव मुखरमेखलानूपुरं याः ॥७ ॥ ७६१. रस" for °वस. ७६३. 'बहल° for °पिहल. करग्गही. ७६४. जो गोवेति ब्व for °पि जा ण्हवंति व्व. ७६५. सय for सइ. विमायंति and विमोअंति for विमाएंति. ७६६. रोसकंपिय . °पिंजरfor °पूरिअ. अवचुण्णंति व णहभाव for अवचुण्णेति व दररूढ. ७६७. अंगहाणे° for अंग थामे. Page #232 -------------------------------------------------------------------------- ________________ ललनाविलासाः चित्त-मणि-कण्ण ऊराहिविद्ध-विविहोवराअ-पम्हे हिं | वण्णअ- तूलिल्लेहिं व लिर्हति जा रमणमच्छीहिं ॥ ७६८ ॥ एक - दिसा - पडिलक्खिअ - विमल-दसा चलण- णह-मऊहेहिं । जा लावण्ण-पडीओ व्व सहति परिमास-मउईओ ॥ ७६९ ॥ पिअहुत्तं जाण विलास-लोल- लीला फुरंत - पम्हाई । उड़ेंति व तरलिअ-पक्ख-संपुडग्गाई अच्छी ॥ ७७० ॥ आसण्ण-पि अमाहर- घडत- फुड-दसण-किरण-भावेण । जा मुह-रसासवं पिव पिअंति लीला- मुणालेहिं ॥ ७७१ ॥ बालासु तासु णव- दिट्ठिरा अ-हीरंत - हिअअ-तरलाई । अणुवज्झताई व से गुणेहिं सोहंति ललिआई ॥ ७७२ ॥ परिरंभण- चक्कलिअं सामा- थणमंडलं उरे तस्स । पाव लीला - अल्लअ - णिहित्त-ण लिणी-दल-च्छायं ॥ ७७३ ॥ सेस-गुण- णिरहिलासा रूवंचिअ से पिअंति तरुणीओ | को वा असइ दमण अस्स दल-सुरहिणो कुसुमं ॥ ७७४ ॥ चित्रमणिकर्णपूराभिविद्ध विविधोपरागपक्ष्मभिः । वर्णकतूलिकावद्भिरिव लिखन्ति या रमणमक्षिभिः ॥ ७६८ ॥ एकदिशाप्रतिलक्षितविमलदशाश्चरणनखमयूखैः । या लावण्यपट्य इव शोभन्ते परिमर्शमृद्वयः ॥ ७६२ ॥ प्रियाभिमुखं यासां विलासलोललीलास्फुरत्पक्ष्माणि । उड्डीयन्त इव तरलितपक्षसंपुटाग्राणि अक्षीणि ॥ ७७० ॥ आसन्नप्रियतमाघरघटमानस्फुटदशन किरणभावेन । या मुखरसासवमिव पिबन्ति लीलामृणालैः ॥७७१ ॥ बालासु तासु नवदृष्टिरागह्नियमाणहृदयतरलानि | अनुबध्यमानानीवास्य गुणैः शोभन्ते ललितानि ॥ ७७२ ॥ परिरम्भणचक्रीकृतं श्यामास्तनमण्डलमुरसि तस्य । प्राप्नोति लीलाऽऽर्द्रकनिहितनलिनीदलच्छायम् ॥ ७७३ ॥ शेषगुणनिरभिलाषा रूपमेवास्य पिबन्ति तरुण्यः । को वाऽन्विष्यति दमनक्रम्य दलसुरभिणः कुसुमम् ॥ ७७४ ॥ ११५ · ७६८. राम' and 'संग' for 'विद्ध' ७६९. वहति for सहंति. ७७०. पिययमहुतं जाणं विलासलीला तर लियपम्हसं', 'लास' for 'लोल'. ७७२. अणुयज्झता. गुणेण for गुणेहिं. ७७३. साम° for सामा ७७४. रमणीओ for तरुणीओ. मरुययस्स for दमणयस्स. सुरहिणा. Page #233 -------------------------------------------------------------------------- ________________ गउडवहो वाम-कर-पेल्लिओणामअ-मेहला-णिबिडिअंसुए तस्स । वीसमइ विलासवईण जहण-बिंबे खणं दिट्ठी ॥ ७७५ ॥ हसि च भामिअच्छं मुहं च णव-बउल-पंडुर-कवोलं । जहणमणिभच्छिअ-मेहलं च जीअं विलासाण ॥ ७७६ ॥ अवि अ। अणुकुंडलमा विवइण्ण-सरस-कबरी-विलंघिअंसम्मि। सीसम्मि कोसुमो फुरइ चारु-चूडामणि-णिवेसो ।। ७७७ ॥ उप्पुसिआहर-पेरंत-पिंजर-ट्ठविअ-कुंकुमं हरइ।। णह-विलिहिअ-कसणुम्मिल्लमाण-भुमधे मुहंबुरुहं ॥ ७७८ ॥ परिगंडस्थलमासवणलंबि मअ-णाहि-पंक-लेहम्मि । अग्घइ अवंग-मग्गम्मि सरसमासोअमुत्तंसं ॥ ७७९ ॥ अंतो-मणिदाम-च्छवि-विच्छुरिअच्छंसुअं सुहावेइ । थणवट्टमुवरि-विक्खित्त-सबल-कुसुम-च्छडाहरणं ॥७८०॥ इअ दर-चक्विअ-मइराणुविद्ध-तंबोल-परिमलो हरइ । अणुमजणमाहरणावलंबणो से पिआ-सत्थो ॥ ७८१ ॥ ___वामकरप्रेरितावनमितमेखलानिबिडांशुके तस्य। विश्राम्यति विलासवतीनां जघनबिम्बे क्षणं दृष्टिः ॥७७५॥ हसितं च भ्रमिताक्षं मुखं च नवबकुलपाण्डुरकपोलम् । जधनमनिर्भत्सितमेखलं च जीवितं विलासानाम् ॥ ७७६॥ अपि च । अनुकुण्डलमा विप्रकीर्णसरसकबरीविलधितांसे। शीर्ष कौसुमः स्फुरति चारुचूडामणिनिवेशः॥७७७॥ उत्प्रोञ्छिताधरपर्यन्तपिचरस्थापितकुङ्कुमं हरति। नखविलिखितकृष्णोन्मीलद्भूकं मुखाम्बुरुहम् ॥७७८॥ परिगण्डस्थलमाश्रवणलम्बि मृगनाभिपकलेखे । राजतेऽपाङ्गमार्गे सरस आशोक उत्तंसः ॥७७९ ॥ अन्तर्मणिदामच्छविविच्छुरिताच्छांशुकं सुखयति । स्तनपृष्ठमुपरि विक्षिप्तशबलकुसुमच्छटाभरणम् ॥ ७८० ॥ इति दरास्वादितमदिरानुविद्धताम्बूलपरिमलो हरति । अनुमज्जनमाभरणावलम्बनोऽस्य प्रियासार्थः॥ ७८१ ॥ ७७५. निवडियंसुए. ७७६. भावियच्छं. वर° for णव. ७७७. वियइण्ण'. ७७८. णल° for °णह'. ७८०. वहमवरि. सरय° for °सबल. ७८१. "मारुमणा' for °माहरणा. °लंबिणो. Page #234 -------------------------------------------------------------------------- ________________ ललनाविलासाः किं च जा। सोम्माहेसु णिसम्मइ दिट्ठी राउज्जलेसु रमणीण । सारस-चावी-परिपंडुरेसु से दसण-वासेसु ॥ ७८२ ॥ उन्भिज्जइ जड-भावावरोह-दढ-मअण-संणिवेसम्मि। अहराम्म सरस-बउलाहिवाडला राय-विच्छित्ती ७८३॥ पढमं छण-मग्गिअ-बइअरेसु संचरइ मंडणुच्छाहो । गहिअ-हिमावंडुर-मरुअएसु पारत्ति-दामेसु ॥ ७८४ ॥ परिकविस-बिंदु-मालावसेस-मअणाहि-दंतुरे फुरइ । वअणम्मि मअंकारंभ-पेलवा कुंकुम-च्छाया ७८५॥ संगलइ मरुबअ-च्छेअ-सबल-विणिउत्त-दमणअ-दलासु । लावण्णं मलिअ-द्विअ-पिसंग-कुंदासु कबरीसु ॥ ७८६ ॥ इअ रअणी-भंगुग्गअ-पिअंगु-पडिवण्ण-सेहरो हरइ । सिसिरम्मि मलिअ-मणहर-पसाहणो से पिआ-सत्थो । ७८७॥ अवि अ। फल-णिग्गम-पडिपेल्लिअ-परिसिढिलालग्ग-मउल-चुण्णाई । चूआण झणकारेइ मारुओ मंजरि-मुहाई ॥ ७८८ ॥ किं च जातम् । सौम्याभेषु निशाम्यति दृष्टी रागोज्ज्वलेषु रमणीनाम् । सारसवापीपरिपाण्डुरेष्वस्य दशनवासासु ॥७८२॥ उद्भिद्यते जडभावावरोहदृढमदनसंनिवेशे । अधरे सरसबकुलाभिपाटला रागविच्छित्तिः॥७८३॥ प्रथमं क्षणमार्गितव्यतिकरेषु संचरति मण्डनोत्साहः । गृहीतहिमापाण्डुरमरुचकेषु 'पारत्ति'दामसु ॥७८४॥ परिकपिशबिन्दुमालावशेषमृगनाभिदन्तुरे स्फुरति। वदने मृगाकारम्भपेलवा कुकुमच्छाया ॥७८५॥ संगलति मरुबकच्छेदशबलविन्युप्तदमनकदलासु । लावण्यं मर्दितस्थितपिशङ्गकुन्दासु कबरीषु ॥७८६॥ इति रजनीभङ्गोद्गतप्रियंगुप्रतिपनशेखरो हरति । शिशिरे मर्दितमनोहरप्रसाधनोऽस्य प्रियासार्थः • ॥७८७॥ अपि च । फलनिर्गमप्रतिप्रेरितपरिशिथिलालग्नमृदुलचूर्णानि । चूतानां झणत्कारयति मारुतो मञ्जरीमुखानि ॥७८८॥ ७८४ "मरुवएसु. पढमछण° for पढमं छण. ७८५ मियंका. पल्लवा. ७८६. संगिलइ. मिलिय° for मलिय'. ७८७. सहइ for हरइ. ७८८. °सुहाई for मुहाई. Page #235 -------------------------------------------------------------------------- ________________ ११८ गउडवहो चित्तालक्खिअ-मउलुग्गमाण सायं णिवेसिअ-जलाणं । गंधमणामोरं सत्तलाण कालो विरल्लेइ ॥ ७८९॥ आवाइ माहवीणं विच्छाय-परिट्ठिएक्क-कुसुमासु । णिम्मल-सोरहं मंजरीसु फल-गंठि-जडिलासु ॥ ७९०॥ इअ से दिणेसु महु-सिरि-परिणाम-सुहेसु उववण-णिवेसा। णंदति पणइणी-परिअणस्स णअरोवरोहेसु ॥ ७९१ ॥ किं च। परंत-हरिअ-कोमल-खज्जूर-दलुज्जलं कवोलाण । णयणंत-गलिअ-बाहंजणाण णिव्वडइ लावण्णं ॥ ७९२॥ दर-मउलण-मज्झोणअ-तणु-रेहाअंत-धवल-भावाई। एंति णव-ससिअलाहं अंतोताराई अच्छीई ॥ ७९३॥ थोअमिव खाम-गंडत्तणेण परिलक्खिओण्णअ-णिवेसो। परिवाअइ कक्केअण-पराअ-कणउज्जलो अहरो॥ ७९४ ॥ दोब्बल्ल-पंडुराण उम्हारुणिअ-णव-केसर-गुणाण । विरलत्तणं व थोवं उवेइ मुद्धाण थणआण ॥ ७९५॥ चित्तालक्षितमुकुलोद्गमानां सायं निवेशितजलानाम् । गन्धमनामोदं सप्तलानां कालो विरलयति ॥७८९॥ आशुष्यति माधवीनां विच्छायपरिष्ठितैककुसुमासु। निर्मलसौरभं मञ्जरीषु फलग्रन्थिजटिलासु ॥७९०॥ इत्यस्य दिनेषु मधुश्रीपरिणामसुखेषु उपवननिवेशाः। नन्दन्ति प्रणयिनीपरिजनस्य नगरोपरोधेषु ॥७९१॥ पर्यन्तहरितकोमलखर्जूरदलोज्ज्वलं कपोलानाम् । नयनान्तगलितबाष्पाञ्जनानां निर्वर्तते लावण्यम् ॥ ७९२॥ दरमुकुलनमध्यावनततनुरेखायमाणधवलभावानि । यन्ति नवशशिकलाभामन्तस्ताराणि अक्षीणि ॥ ७९३ ॥ स्तोकमिव क्षामगण्डत्वेन परिलक्षितोन्नतनिवेशः। परिशुष्यति कर्केतनपरागकणोज्ज्वलोऽधरः ॥७९४॥ दौर्बल्यपाण्डुराणां ऊष्मारुणितनवकेसरगुणानाम् । विरलत्वमिव स्तोकमुपैति मुग्धानां स्तनानाम् ॥७९५॥ ७८९. चिंता. निसेविअ. for णिवेसिअ. विरेल्लेइ. ७९.. णिम्मिल्ल (explained to mean किंचिच्छुष्क in the margin). णिस्सल्लसोरहं. ७९१. मुहेसु for सुहेसु. णयरोवरेहेसु. ७९३. मुज्झाणं for मज्झोणय. लाभं for °लाहं. ७९४. ककेणयरायकसाओज्जलो, कक्केअणपरायकलुसुजलो, कसायुज्जलो. ७९५. उएह. Page #236 -------------------------------------------------------------------------- ________________ कवेरात्मकथा ११९ इअ तस्स पढम-मअणाणुबंध-पडिबद्ध-मुद्धभावासु । दिट्ठी णिहुअ-विलासालसासु वीसमइ बालासु ॥ ७९६॥ अह तस्स थिर-भुअक्खंभ-णिमिअ-णीसेस-भुवणभारस्स । आसि कइराअ-इंधो बप्पइराओ त्ति पणइ-लवो ॥ ७९७॥ अपा एत्तिअमेत्तेण णवर विरसो वि जस्स पडिहाइ । सिरि-कमलाउह-चलणेहिं कह विजं गहिअ-बहुमाणो ।। ७९८ ॥ भवभूइ-जलहि-णिग्गअ-कव्वामअ-रस-कणा इव फुरंति । जस्स विसेसा अन्जवि विअडेसु कहा-णिवेसेसु ॥ ७९९ ॥ भासम्मि जलण-मित्ते कुंतीदेवे अ जस्स रहुआरे । सोबंधवे अ बंधम्मि हारिअंद अ आणंदो ॥ ८००॥ आलेक्खिरं च सरसं च परिस-लोणं च सारवंतं च । थिरमुज्जलं च छाया-घणं च गी-विलसिअं च ॥ ८०१॥ आगम-वाआ छंदण्णुआ अ ते भरह-गोअम-प्पमुहा। णंदंति जमेवंहास-कारिणो सार-कइणो अ॥८०२॥ __ इति तस्य प्रथममदनानुबन्धप्रतिबद्धमुग्धभावासु । दृष्टिनिभृतविलासालसासु विश्राम्यति बालासु॥७९६॥ अथ तस्य स्थिरभुजस्तम्भनिहितनिःशेषभुवनभारस्य। आसीत् कविराजचिह्नो वाक्पतिराज इति प्रणयिलवः ॥७९७॥ आत्मा एतावन्मात्रेण केवलं विरसोऽपि यस्य प्रतिभाति। श्रीकमलायुधचरणैः कविना यद् गृहीतबहुमानः ॥७९८॥ भवभूतिजलधिनिर्गतकाव्यामृतरसकणा इव स्फुरन्ति । यस्य विशेषा अद्यापि विकटेषु कथानिवेशेषु ॥७९९॥ भासे ज्वलनमित्रे कुन्तीदेवे च यस्य रघुकारे। सौबन्धवे च बन्धे हारिचन्द्रे चानन्दः ॥ ८००॥ आलेख्यं च सरसं च स्पर्शलवणं च सारवच्च । स्थिरमुज्ज्वलं च छायाघनं च गीविलसितं च ।। ८०१॥ आगमवादाश्छन्दोज्ञाश्च ते भरतगौतमप्रमुखाः। नन्दन्ति यमेवंहासकारिणः सारकवयश्च ॥ ८०२ ॥ ____ ७९६. 'माणाणुबंधपडिवण्णमुद्ध'. ७९७. णिसिय' for "णिमि. ७९८. इतिअ for एत्तिम', कमलासण° for कमलाउह° ७९९. कहामय . °पबंधेसु, 'णिबंधेसु for णिवेसेसु. ८०१. आलविखरं, सारबंध for सारवंतं, फरुसुज्जलं for थिरमुज्जलं. ८०२. जम्मि इइहासकारिणो. Page #237 -------------------------------------------------------------------------- ________________ १२० गउडवहो किं च। भरिअ-सवण-ट्ठिअं भूरि-कइ-गुणोवास-कंखिणो जस्स । सुभणिअमहो णति व विम्हय-चलिएहिं सीसेहिं ।। ८०३ ॥ तो सो गोही-परिसंठिएहि सप्पुरिस-संकहावसरे। भणिओ विम्हय-विअसंत-णयण-वत्तं विअड्रेहिं ॥ ८०४ ॥ धारेइ जलहरोहुर-वसुंधराबंधबंधुरं सेसो।। कहवि विणिउंचिअ-द्विअ-विसट्ट-कंठं फणा-वलयं ॥ ८०५॥ दीसंति जअ-विणासुल्लसंत-घण-धूमकेउ-दंड च । जल-मजंत-दिसागअ-खणुद्ध-धरिआ करक्खंभा ॥ ८०६॥ उल्लसिअ-वीइ-वलयंतराल-परिअत्तमाण-रवि-बिंबा । होति सवाडव-जलण व्व गअण-मग्गे विमअरहरा ॥ ८०७॥ विअलंत-विज्जु-वलया पलयंबुवह-णिवहा णिविज्जति । तद्दिअस-पीअ-सलिला साणुसएणं व सलिलेण ॥ ८०८ ॥ जल-भवण-समालंबिअ-सयणस्स मुरारिणो समुद्देण । दिज्जइ महा-पईवो च वीइ-संवेल्लिओ मूरो ॥ ८०९॥ भृतश्रवणस्थितं भूरिकविगुणावकाशकादिक्षणो यस्य। सुभणितमधो नयन्तीव विस्मयचलितैः शीर्षेः ॥८०३॥ ततः स गोष्ठीपरिसंस्थितैः सत्पुरुषसंकथावसरे । भणितो विस्मयविकसन्नयनपत्रं विदग्धैः ।। ८०४॥ धारयति जलभरावनतवसुंधराबन्धबन्धुरं शेषः । कथमपि विनिकुञ्चितस्थितविकसितकण्ठं फणावलयम् ॥८०५॥ दृश्यन्ते जगद्विनाशोल्लसद्घनधूमकेतुदण्ड इव । जलमज्जदिग्गजक्षणोर्ध्वधृताः करस्तम्भाः॥८०६॥ उल्लसितवीचिवलयान्तरालपरिवर्तमानरविबिम्बाः । भवन्ति सवाडवज्वलना इव गगनमार्गेऽपि मकरधराः ॥ ८०७॥ विगलविद्युद्वलयाः प्रलयाम्बुवहनिवहा निपीयन्ते। प्रतिदिवसपीतसलिलाः सानुशयेनेव सलिलेन ॥८०८॥ जलभवनसमालम्बितशयनस्य मुरारेः समुद्रेण। दीयते महाप्रदीप इव वीचिसंवेल्लितः सूर्यः॥ ८०९॥ ८०३. गुणोवाय° for °गुणोवास. ८०५. बंधुबंधुरं. ८०६. °ठविया for धरिया. ८०८. विज्जुजीआ for °विज्जुवलया. Page #238 -------------------------------------------------------------------------- ________________ १२१ प्रलयवर्णनम् जाआ वण्णासाआ अण्णेच्चिअ केवि संवलंताण । छीर-सुराउव्व-विआर-विसमिआ सअल-जलहीण ॥ ८१०॥ मज्जइ सिहरारूढारुहंत-पुंजइअ-मुहल-सुर-लोओ। कुहर-भरण-कमोसीअमाण-जल-कलअलो मेरू ॥ ८११॥ चलणंत-णिवडिअं संभमेण पलयंबु-णिब्भरे भुवणे । आरुहइ रअअ-णावं व तिणयणो मलि-ससि-लेहं ॥ ८१२ ॥ णाउल-भावो जोआणुबंध-संजमिअ-सास-पसरस्स । पव्वालिआणणस्स वि सयंभुणो साअर-जलेण ॥ ८१३॥ इअ पलय-जलप्फालिअ-चलंत-सुर-सेल-विहल-विबुहम्मि । अणहमवलंबणं ति-हुवणस्स जो जाअइ मुरारी ॥ ८१४॥ जस्स मह-धूम-लेहा रविणा स-मऊह-दाविअ-दलेण। अग्ग-घडिएण दीसइ कविसेक्क-फल व्व ताल-लआ॥ ८१५॥ तस्स इर इमो सुव्वइ विग्गह-तुंगाहिहाण-पडिवण्णो। भुवणम्मि महासुर-वंस-वेरिणो अंस-णीसंदो॥ ८१६ ॥ जाता वर्णास्वादा अन्य एव केऽपि संवलताम् । क्षीरसुराऽपूर्वविकारसंवलिताः सकलजलधीनाम् ॥ ८१०॥ मज्जति शिखरारूढारोहत्पुत्रीकृतमुखरसुरलोकः । कुहरभरणकमावसीदज्जलकलकलो मेरुः ॥८११॥ चरणान्तनिपतितां संभ्रमेण प्रलयाम्बुनिर्भरे भुवने। आरोहति रजतनावमिव त्रिनयनो मौलिशशिलेखाम् ॥ ८१२॥ न आकुलभावो योगानुबन्धसंयमितश्वासप्रसरस्य । प्लाविताननस्यापि स्वयंभुवःसागरजलेन ॥८१३॥ इति प्रलयजलास्फालितचलतसुरशैलविह्वलविबुधे । अनघमवलम्बनं त्रिभुवनस्य यो जायते मुरारिः ॥ ८१४॥ यस्य मखधूमलेखा रविणा स्वमयूखदर्शिततलेन । अग्रघटितेन दृश्यते कपिशैकफलेव ताललता ॥८१५॥ तस्य किलायं श्रूयते विग्रहतुगाभिधानप्रतिपन्नः। भुवने महासुरवंशवैरिणः अंशनिष्यन्दः॥८१६॥ ८१०. खीर° for छीर. ८११. 'तुरण° for °भरण. ८१२. संभवेण. ८१३. पञ्चालिया. ८१४ जलहि° for पलय'. Second half :- भुवणम्मि अणहमवलंबणं तिहुयणस्स जायइ मुरारी. ८१६. तुंगाभिहाण'. भवणम्मि. सारणीसंदो. Page #239 -------------------------------------------------------------------------- ________________ १२२ अह वा । ओसरइ समुप्पअणा रहस घडतंग - पेलण-विलोलं । तक्खण- विहडिअ - बंभंड- सअल - जालं व घण- वडलं ॥ ८१७ ॥ विहडंत- घण- विमुक्का परिअत्त-विमाण - वंचिआ कह वि । णिवडंति गलिअ - णिअ-पिञ्छ-विब्भमा तडिगुण-च्छेआ ।। ८१८ ।। भमिअं रय-विहुओअहि-समुच्छलंतेहिं पक्ख- सेलेहिं । साहेज्ज - संगएहिं महा-विहंगेहिं व हम्मि ।। ८१९ ॥ दीसइ वे उग्घाडिअ - साअर-मूल-रअण- पहा अंबो । पढमोवइआरुण - पेल्लिओ व्व मग्गो सुवण्णस्स || ८२० ॥ सोहति अमरिसुग्गम-विजण विसाणल-सिहं विअंभंता । दर-खंडिअ - मुह - घोलंत-गरुल-वक्ख व्व भुअईंदा ॥ ८२१ ॥ मूल-फणा - मंडल - तहणिसण्ण- णिक्कंप-घरिअ महिवेढं । सहइ ठि इअर - फणाहिउत्त- गरुलं अनंतस्स || ८२२ ॥ विहडंति णह - णिवा विहंग - णाहस्स कुलिस- कढिणा वि । मंदर- णिहंस-किण- णिट्टरम्मि वच्छम्मि वासुइणो ॥ ८२३ ॥ गउवहो अथ वा । अपसरति समुत्पतनाद् रभसघटमानाङ्गप्रेरणविलोलम् । तत्क्षणविघटितब्रह्माण्डशकलजालमिव घनपटलम् ॥ ८१७ ॥ विघटमानघनविमुक्ताः परिवृत्तविमानवञ्चिताः कथमपि । निपतन्ति गलितनिजपिच्छविभ्रमास्तडिद्गुणच्छेदाः ।। ८१८ ॥ भ्रान्तं रय विधुतोदधिसमुच्छलत्पक्षशैलैः । साहाय्य संगतैर्महाविहगैरिव नभसि ।। ८१९ ॥ दृश्यते वेगोद्घादितसागर मूलरत्नप्रभाताम्रः । प्रथमोत्पतितारुणप्रेरित इव मार्गः सुपर्णस्य ।। ८२० ॥ शोभन्ते अमर्षोद्गमद्विगुणविषानलशिखा विजृम्भमाणाः । दरखण्डितमुखघूर्णमानगरुडपक्षा इव भुजगेन्द्राः ॥ ८२१ ।। मूलफणामण्डलतथानिषण्णनिष्कम्पधृतमहीपीठम् । शोभते स्थितमितरफणाभियुक्तमरुडमनन्तस्य ॥ ८२ ॥ विघटन्ते नखनिपाता विहगनाथस्य कुलिशकठिना अपि । मन्दरनिधर्षकिणनिष्ठुरे वक्षसि वासुकेः ॥ ८२३ ॥ ८१७. उप्पयइ for ओसरइ. 'घडतग्ग', 'घडतंस. जालसयलं व. ८१८. 'घड' for 'घण'. ८२०. पढमोइण्णारुण, पढमोप्पइआरुण ८२१. अमरसु' मिहं for "सिहं. पक्ख व्व. ८२२. 'विसण्ण' for 'णिसण्ण' हिउतगरलं ( गरल explained by विष ). ८२३. रायस्स for णाहस्स. 'णिहसण' for 'हिंस. Page #240 -------------------------------------------------------------------------- ________________ १२३ उत्पातवर्णनम् णिअ-सुंकारोसारिअ-ण-पडत-विहंग-णाह-संसग्गा। फणिणो विहल-मुह-च्छोह-विउण-रोसं विसूति ॥ ८२४॥ संभम-चलंत-दिग्गअ-बोलाविअ-सास-मुहल-करदंडं । सेसट्ठ-भुअअ-कुल-णामिश्र व ओसरइ पाआलं ॥ ८२५ ॥ इअ एस विहुअ-विसहर-समूह-संभाविउब्भड-जसेण । कुब्भइ विणा-तणएण स-विणयं कण्ह-भावम्मि ॥ ८२६ ॥ अवि अ। संभम-भमंत-विजाहरासि-केसर-करंबिअं फुरइ । उप्याउद्ध-हिअ-चिहुर-दंड-चण्डं व गअण-अलं ॥ ८२७ ॥ उबहइ बिंब-घडिअं तारा-णिअरं ससी विडप्पस्स । णिद्दय-कवलण-खुडिअ-हिअं व दाढा-कणुकरं ।। ८२८॥ रोस-धुअ-चलण-तेलोक-लच्छि-विच्छूढ-उर-च्छायं । विवराह-केउ-भिण्णं रवि-बिंब विअलइ णहम्मि ॥ ८२९ ॥ अत्थक्क फुडण-विअलंत-कलल-कलिलं व बाल-बंभंडं। रवि-बिंब दीसइ किरण-मुक्क-कीलाल-जंबालं ।। ८३०॥ निजसूत्कारापसारितापतविहङ्गनाथसंसर्गाः । फणिनो विह्वलमुखक्षोभद्विगुणरोषं खिद्यन्ते ॥८२४॥ संभ्रमचल दिग्गजघूर्णितश्वासमुखरकरदण्डम् । शेषस्थभुजगकुलनामितमिवापसरति पातालम् ॥८२५ ॥ इत्येष विधुतविषधरसमूहसंभावितोद्भटयशसा । उहते विनतातनयेन सविनयं कृष्णभावे ॥ ८२६॥ अपि च । संभ्रमभ्रमविद्याधरासिकेसरकरम्बितं स्फुरति। उत्पातोर्ध्वस्थितचिकुरदण्डचण्डमिव गगनतलम् ।। ८२७॥ . उद्वहति बिम्बघटितं तारानिकरं शशी राहोः । निर्दयकवलनखण्डितस्थितमिव.दंष्ट्राकणोत्करम् ॥ ८२८ ।। रोषधूतचरणत्रैलोक्यलक्ष्मीविक्षिप्तनूपुरच्छायम् । विवराभकेतुभिन्नं रविबिम्बं विगलति नभसि ॥८२९॥ अकस्मात्स्फुटनविगलत्कललकलिलमिव बालब्रह्माण्डम् । रविबिम्ब दृश्यते किरणमुक्तकीलालजम्बालम् ॥ ८३०॥ ८२०. First half-°समुहट्ठियविहयनाह', विहडंतविहंगणाह. विहयच्छोहा विउणियरोसं. विउणरोसा. ८२५. °वलंत° for °चलंत. ८२७. डंड° for "दंड'. ८२९. विवराहि° and विवरभ° for विवराह. ८३०. अच्छक, ससि for रवि. Page #241 -------------------------------------------------------------------------- ________________ १२४ गउडवहो तद्दिअस-मुह-ठिअ-लोह-कवल-कसण-प्पहा-विहिण्णं व । हेसंति रहस-णिवूढ-धूम-कलुसं जय-तुरंगा ।। ८३१॥ इअ तइआ खण-णिव्वडिअ-भू-लआ-भंग-भंगुरावंगे। जाए इमम्मि भुवणेसु दारुणा आसि उप्पाआ॥ ८३२॥ किं च। सरहस-संचार-तरंगिओरु-तरलाविओ सुहावेइ । आरसणा-गुण-पडिबद्ध-कुंडलो कुसुम-पालंबो ॥ ८३३ ।। घोलइ पडिलग्ग-पियंगु-मंजरी-जाल-गरुइअद्धंतो। असमंजस-लासायास-पसिढिलो कुंतल-कलावो ॥ ८३४॥ सहइ थणवट्ठ-संठिअ-पिठाअअ-पंसु-पिंजर-च्छायं । अहिराम-माहवी-मउल-दंतुरं दमणआहरणं ।। ८३५ ।। पडवास-पंसु-धूसर-दर-गरुआअंत-पम्ह-परिसिढिला। घोलइ महु-मअ-परिणाम-विरल-परिवाडला दिट्ठी ।। ८३६ ॥ इअ मअणूसव-विअसंत-बहल-कीला-रसो सुहावेइ। एअस्स पणइ-भवणेसु णव-विलासो पिआ-सत्यो ॥ ८३७॥ प्रतिदिवसमुखस्थितलोहकवल कृष्णप्रभाविभिन्नमिव । हेषन्ते रभसनिर्मूढधूमकलुषं जयतुरङ्गाः ।।८३१॥ इति तदा क्षणनिर्वर्तितधूलताभन्गभगुरापागे । जातेऽस्मिन् भुवनेषु दारुणा आसन उत्पाताः ॥ ८३२।। किं च। सरभससंचारतरदिगतोरुतरलितः सुखयति। आरशनागुणप्रतिबद्धकुण्डलः कुसुमपालम्बः॥८३३॥ घूर्णते प्रतिलग्नप्रियगुमारीजालगुरुकृतार्धान्तः । असमञ्जसलासायासप्रशिथिलः कुन्तलकलापः ॥८३४ ।। शोभते स्तनपृष्ठसंस्थितपिष्टातकपांसुपिअरच्छायम् । अभिराममाधवीमुकुलदन्तुरं दमनकाभरणम् ॥८३५ ॥ पटवासपांसुधूसरदरगुरूकियमाणपश्मपरिशथिला। घूर्णते मधुमदपरिणामविरलपरिपाटला दृष्टिः ।। ८३६॥ इति मदनोत्सवविकसबहलक्रीडारसः सुखयति । एतस्य प्रणयिभवनेषु नवविलासः प्रियासार्थः ॥ ८३७ ॥ .८३१. विभिण्णं च. ८३२. निव्वडियणिययपयभंगभंगुरावेगा, निव्वडियनिययपयभंगभंगुरावंगे. ८३४. पडिबद्ध for पडिलग्ग. गरुयअद्धंतो. ८३५. वह for पिया'. Page #242 -------------------------------------------------------------------------- ________________ वैरिवनितावस्था अवि अ । लहु-विसय-भाव- पडिसिद्ध-पसर - संभावणा-पडिक्खलिआ । जस्स समत्ता वि गुणा चिरमसमत्त व्व दीसंति ॥ ८३८ ॥ अह वा । वसुहा- यण-पहुष्पंत- रेणु- परिभोअ - विहुरिअ - कवोलं । वयणं हेमंत मिअंक- धूसरं सार्खेतीहिं ।। ८३९ ।। असमारण- मूलुब्भिज्जमाण- पम्हग्ग-मडहिअ - णडाले । अलए णीसास- णिवेस - जज्जरे संजमंतेहिं ॥ ८४० ॥ जह तह - पुसिअंसु कणावलंब-मंथरिअ-पम्ह-परिवेसं । देतीहिँ अहिणवाणंद-बाह- सोम्मुम्मुहिं दिहिं ॥ ८४१ ॥ आक्खित्त चुडुप्पुहेस-समहिआअंब मुव्वहतीहिं । अझसुरमहरं वेलक्ख -सुण्ण-दिण्णंगुली- किसलं ॥ ८४२ ॥ इअ एस हिअअ - णिम्माअ वम्महं खण-खलंत - विअणाहिं । रहसमुम्मुहीहिंदीस पडिवक्ख- णरिंद बंदीहिं ॥ ८४३ ॥ इअ उण्णएण इमिणा जह विविओ पुरा मगह - णाहो । तह सीसंतं एए तुमाओ णीसेसमिच्छति ॥ ८४४ ॥ आप च । लघुविषयभावप्रतिषिद्धप्रसरसंभावनाप्रतिस्खलिता । यस्य समाप्ता अपि गुणाश्चिरमसमाप्ता इव दृश्यन्ते ॥ ८३८ ॥ वसुधाशयनप्रभवद्रेणुपरिभोगविधुरितकपोलम् । वदनं हेमन्तमृगाकधूसरं सारयद्भिः ॥ ८३९ ॥ असमारचनमूलादभिद्यमानपक्ष्माग्राल्पीकृतललाटान् । अलकान निःश्वासनिवेशजर्जरान संयमयन्तीभिः ॥ ८४० ।। यथातथामोञ्छिताश्रुकणावलम्बमन्थरितपक्ष्मपरिवेषाम् । दद्द्तीभिरभिनवानन्दबाष्प सौम्योन्मुखीं दृष्टिम् ॥ ८४१ ॥ आक्षिप्तक्षतोद्देशसमधिकाताम्रमुद्वहन्तीभिः । अताम्बूलमधरं वैलक्ष्यशून्यदत्ता इंगुलि किसलयम् ॥ ८४२ ॥ इत्येष हृदयनिर्मितमन्मथं क्षणस्खलद्वेनाभिः । रभसमुन्मुखीभिर्दृश्यते प्रतिपक्षनरेन्द्रबन्दीभिः || ८४३ ॥ इत्युन्नतेनानेन यथा निष्ठापितः पुरा मगधनाथः । तथा शिष्यमाणमेते त्वत्तो निःशेषमिच्छन्ति ॥ ८४४ ॥ १२५ ८३९. परिहो and परिघाय' for परिभोअ° ८४० °विरल' for 'मूल'. संजयंतीहिं. ८४१. मंद' for 'बाह'. 'सोसुम्मुहं, 'सोम्मुस्सुहं and 'सोम्मुम्मुहं for सोम्म्ही हिं. ८४२. दिण्णसुण्णंगुली ८४३. वम्महक्खण'. 'वियलाहिं. रहसंमुहीहि. Page #243 -------------------------------------------------------------------------- ________________ १२६ अह विहसिऊण सणिअं सो जंपर णिव्वडंत-सम्भावं । कइयव-विमुहाइंचिअ होंति विसुद्धा हिअआई ॥ ८४५ ।। धीरेहिं हिअअ-णिहिआ कह वि गमेज्जंति सोअ -संवेआ । अंगाइँ पहरिसो उण गरुआण वि किंपि तरलेइ || ८४६ ॥ कंठेच्चि परिघोलइ पुणरुत्तं पहरिसाउल - क्खलिआ । अपहुष्पंति व्त्र महं वाआ पहुणो पसंसासु ।। ८४७ ॥ अवि अ । उ अंतोवासं विअडाअमाण - फण - मंडलो समुव्वह । पच्छाच्छेप्प- च्छल- णित- दीह - देहत्तणा सेसो ॥ ८४८ ॥ छीराअंत-ह-च्छवि-चलण - विणिम्मिअ-पओहर- चउको । गूढ - मुह कुम्मोचेअ लहइ आवीण- संठाणं ॥ ८४९ ॥ पढमुत्थंघण - घोलाविज्द्ध - घोणा उडेण पडिवण्णं । उत्तुंड -तण्ण अत्तणमइरा वेउण्ठ-कोलेण || ८५० ॥ देह-परिवाडि - पीडा- हुंकार - तरंगिओ विणिक्खमइ । धूमाअंतो पाआल- बहल -तम- संचओचेअ ॥ ८५१ ॥ अथ विहस्य शनैः स जल्पति निर्वर्तमानसद्भावम् । कैतव विमुखान्येव भवन्ति विशुद्धानां हृदयानि ॥ ८४५ ॥ धीरैर्हृदयनिहिताः कथमपि गम्यन्ते शोकसंवेगाः । अङ्गानि प्रहर्षः पुनर्गुरुकाणामपि किमपि तरलयति ॥ ८४६ ॥ कण्ठ एव परिघूर्णते पुनरुक्तं प्रहर्षाकुलस्खलिता । अप्रभवन्तीव मम वाक् प्रभोः प्रशंसासु ॥ ८४७ ॥ अपि च । अन्तरवकाशं विकटायमानफणमण्डलः समुद्रहति । पञ्चाच्छेपच्छल निर्यद्देहदीर्घत्वात् शेषः ॥ ८४८ ॥ क्षीरायमाणनखच्छविचरण विनिर्मितपयोधरचतुष्कः । गूढमुखः कूर्म एव लभते आपीनसंस्थानम् ।। ८४९ ॥ प्रथमोन्नमनघूर्णितोर्ध्वघोणापुटेन प्रतिपन्नम् । उत्तण्डतर्णकत्वमचिराद् वैकुण्ठकोलेन ॥ ८५० ॥ देहपरिपाटीपीडाहुंकारतरैंट्गितो विनिष्क्रामति । धूमायमानः पाताल बहलतमःसंचय एव ॥ ८५१ ।। ८४५. हुअ for सणिअं. ८४६. धरिज्जंति and गमिज्जति for गमेज्जंति... ८४७, क्खंते' for कंठे . पहरिमोवलक्खलिया. ८४८. मंडलं. ८४९. छीराअंतमह". ८५० पढमुत्थं घणघोला विउद्धघोणंतरेण पडिवनो । उद्दंडो (°ड ? ) उन्नत्तणमया ( उ ? ) वइउंठकोलेण । वेउंठगुंठेण पढमुत्थंभण ८५१. विणिक्रमइ. Page #244 -------------------------------------------------------------------------- ________________ गोरूपधरा पृथिवी १२७ पाआलोअर-मग्गम्मि भिण्ण-विणिवेस-सिढिल-गलिएण। बुब्भइ सुमेरुणा तरुण-रोअणा-सार-सारेच्छं ॥ ८५२ ॥ खण-परिअत्त-सहावत्तणेण दर-णिग्गअंकुर-सिहो व्य । वअणुद्देसो लीला-कवलिअ-तण-दंतुरो होइ ॥ ८५३॥ तक्खण-पीवर-पसरंत-दुद्ध-धारा-णिहेण मूलाम्म । सकुलो व विहाविज्जइ भारुव्वहणाअरा सेसो ॥ ८५४ ॥ इअ जेण संभमारंभ-गहिअ-गो-भाव-विभमुभंता। पुई पुहई-वइणा विलंछिआ णिअअ-णामेण ॥ ८५५॥ तेण वि इमस्स तुलणा ण सहइ सुहअंति कस्स वा विरसा । सच्चरिअ-वंचिआणं सेसाण सिरी-समुल्लासा ॥ ८५६॥ किं च। जाण अलंकारसमो विहवो मइलेइ ते वि व नो । विच्छाएइ मिअंकं तुसार-वरिसो अणुगुणो वि ॥ ८५७ ॥ मोह-सलाहाहि तहा पहुणो पिसुणेहिं वेलविज्जति । जह णिव्वडिएसु वि णिअ-गुणेसु ते किंपि चिंतेति ॥ ८५८॥ पातालोदरमार्गे भिन्नविनिवेशशिथिलगलिन । उहते सुमेरुणा तरुणराचनासारसादृश्यम् ॥८५२॥ क्षणपरिवृत्तस्वभावत्वेन दरनिर्गता कुरशिख इव । वदनोद्देशो लीलाकवलितदन्तुरो भवति ॥ ८५३ ।। तत्क्षणपीवरप्रसरदुग्धधारानिभेन मूले । सकुल इव विभाव्यते भारोद्वहनादरात शेषः ।। ८५४।। इति येन संभ्रमारम्भगृहीतगोभावविभ्रमोभ्रान्ता। पृथिवी पृथिवीपतिना विलाञ्छिता निजकनाम्ना ।। ८५५॥ तेनाप्यस्य तुलना न शोभते सुखयन्ति कस्य वा विरसाः । सच्चरितवश्चितानां शेषाणां श्रीसमुल्लासाः ॥८५६ । किं च। येषामलंकारसमो विभवो मलिनयति तानपि वर्धमानः। विच्छाययति मृगाकं तुषारवर्षोऽनुगुणोऽपि ॥ ८५७॥ मोघश्लाघाभिस्तथा प्रभोः पिशुनैर्विडम्ब्यन्ते । यथा निवृत्तेष्वपि निजगुणेषु ते किमपि चिन्तयन्ति ॥८५८॥ ८५.२. रोअणाारसारिच्छं. ८५४. भारुव्वहणायरो. ८५५. पुहईनाहेण लंछिमा. ८५६. ण सहइ तुलणा. ८५८. नय° for णिय. चिंतंति. For Private &Personal Use Only . Page #245 -------------------------------------------------------------------------- ________________ १२८ गउडवहो सुलहं हि गुणाहाणं सगुणाहाराण णणु णरिंदाण | अण्णेसिअव्व-मग्गा कत्तो वि गुणा दरिदाण ॥ ८५९ ॥ तं खलु सिरीऍ रहस्सं जं सुचरिअ-मग्गणेक्क-हिअओ वि । अप्पाणमोसरंतं गुणेहिं लोओ ण लक्खेइ ॥ ८६० ॥ - ण सहति सील-सारं दोसे विचिणंति णचिअ विवेआ। दोसम्मि गुणाआरे णवरं पहुणो णिसम्मति ।। ८६१॥ लोएहिं अगहिचित्र सीलमविहव-ट्ठिअं पसण्णं पि। सोसमुवेइ तहिचिअ कुसुमं व फलग्ग-पडिलग्ग ॥ ८६२ ॥ णिचं धण-दार-रहस्स-रक्खणे संकिणो वि अच्छरिअं। आसण्ण-णीअ-वग्गा जं तहवि णराहिवा होति ॥ ८६३ ॥ पेच्छह विवरीअमिमं बहुआ मइरा मएइ ण हु थोवा । लच्छी उण थोवा जह मएइ ण तहा इर बहूआ॥ ८६४ ॥ जे णिव्वडिअ-गुणा वि हु सिरि गआ ते वि णिग्गुणा होति । ते उण गुणाण दूरे अगुणचिअ जे गआ लच्छि ॥ ८६५॥ . सुलभ हि गुणाधानं सगुणाधाराणां ननु नरेन्द्राणाम् । अन्वोषितव्यमार्गाः कुतोऽपि गुणा दरिद्राणाम् ॥ ८५९॥ तत् खलु श्रियो रहस्यं यत् सुचरितमार्गणैकहृदयोऽपि । आत्मानमपसरन्तं गुणैर्लोको न लक्षयति ॥ ८६०॥ न सहन्ते शीलसारं दोषान् विचिन्वन्ति नैव विवेकात् । दोषे गुणाकारे केवलं प्रभवो निशाम्यन्ति ॥८६१॥ लोकैरगृहीतमेव शीलमविभवस्थितं प्रसन्नमपि । शोषमुपैति तत्रैव कुसुममिव फलाग्रप्रतिलग्नम् ॥८६२ ॥ नित्यं धनदाररहस्यरक्षणे शदिन्कनोऽपि आश्चर्यम् । आसननीचवर्गा यंत् तथापि नराधिपा भवन्ति ॥ ८६३॥ प्रेक्षध्वं विपरीतमिदं बही मदिरा मदयति न खलु स्तोका। लक्ष्मीः पुनः स्तोका यथा मदयति न तथा किल बह्वी ॥८६४॥ ये निवृत्तगुणा अपि खलु श्रियं गता तेऽपि निर्गुणा भवन्ति । ते पुनर्गुणानां दूरे अगुणा एव ये गता लक्ष्मीम् ॥ ८६५॥ ८५९. सगुणाहाराण. दरिदेण. ८६०. 'रसिओ वि for °हियओ वि. ८६१. सीलसारे. विचलंति and विरमंति for विचिणंति. ८६२. लोए वि for लोएहिँ. सीलमविहवट्ठिअं Corrected into सीलं विहवुद्धिअं. सासमुवेइ. तहच्चिअ. ८६३. रक्खणा for °रक्खणे. अच्छेरं for अच्छरिअं. ८६४. विवरीयमिणं. जह थोवा for थोवा जह. सबहुआ वि for इर बहूआ. Page #246 -------------------------------------------------------------------------- ________________ गुणिजनेष्वनादरः १२९ एक्के लहुअ-सहावा गुणेहिँ लहिउं महंति धण-रिदि। अण्णे विसुद्ध-चरिआ विहवाहि गुणे विमग्गंति ॥ ८६६॥ परिवार-दुजणाई पहु-पिसुणाई पि होति गेहाई । उहअ-खलाई तहच्चिअ कमेण विसमाई मण्णेत्था ॥ ८६७॥ एत्तिअमेत्तेण गुणे णणु पडिवज्जति णिविवेआ वि। जेतिअमेत्तेण पहू गरुआण परम्मुहा होति ॥ ८६८॥ . तह अयसिणो गुणेहिं जाआ सुअणा जणम्मि सअलम्मि । दोसाअरणं पि ण गारवाय जह संपअं ताण ॥ ८६९ ॥ गहिआ गुणत्तणेणं फलंति दोसा फुडं परिंदेसु। दोसच्चिअ गुण-संभावणाएँ जइ ताण जाति ॥ ८७०॥ मूढे जणम्मि अ-मुणिअ-गुण-सार-विवेअ-वइअरुबिग्गा। किं अण्णं सप्पुरिसा गामाओ वणं पवज्जति ॥ ८७१॥ दुक्खेहिं दोहिं सुअणा अहिऊरिज्जति दिअसिअंचे। सुपरिस-काले अण जं जं जाआ णीअ-काले अ॥८७२॥ एके लघुकस्वभावा गुणैर्लब्धुमिच्छन्ति धनऋद्धिम् । अन्ये विशुद्धचरिता विभवाद् गुणान् विमृग्यन्ति ॥८६६॥ परिवारदुर्जनानि प्रभु पिशुनान्यपि भवन्ति गेहानि । उभयखलानि तथैव क्रमेण विषमाणि मन्येथाः॥८६७॥ एतावन्मात्रेण गुणान् ननु प्रतिपद्यन्ते निर्विवेका अपि । यावन्मात्रेण प्रभवो गुरूणां पराङ्मुखा भवन्ति ।। ८६८॥ तथा अयशस्विनो गुणैर्जाताः सुजना जने सकले। दोषाचरणमपि न गौरवाय यथा सांप्रतं तेषाम् ॥ ८६९॥ गृहीता गुणत्वेन फलन्ति दोषाः स्फुटं नरेन्द्रेषु । दोषा एव गुणसंभावनया यदि तेषां जायन्ते ।। ८१०॥ मूढे जने अज्ञातगुणसारविवेकव्यतिकरोद्विग्नाः । किमन्यत् सत्पुरुषा ग्रामाद् वनं प्रव्रजन्ति ॥८७१॥ दुःखाभ्यां द्वाभ्यां सुजना अभिपूर्यन्ते दिवसकमेव । सुपुरुषकाले च न यद् यद् जाता नीचकाले च ॥ ८७२॥ ८६७. पिसुणाई च. ८६८. This couplet read as - एत्तियमीत्तण पह गरुयान परामुहा होति । लोवहियगहियं चिय सीलं तेसु ट्ठियं पसनं पि। ८६९. जयम्मि for जणम्मि. ८७०. तेण for ताण. ८७१. रनाओ for गामाओ. पहम्मति for पवज्जंति. ८७२. अहिजलिज्जति for अहिलरिज्जति. दिअनिसं for दिअसि. also read as-सुपुरिसकालमजणणं जाया जे नीयकाले य. ग. ९ Page #247 -------------------------------------------------------------------------- ________________ १३० गउड हो सुमईण सुचरिआण अ देता आलोअणं पसंगं च । पहुणो जं णिअअ फलं तं ताण फलं ति मण्णंति ॥। ८७३ ।। root faणाम विवी सुहाई लीलासहाई णिन्विसइ । असमंजस - करणेच्चअ णवर णिव्वड पहुभावो ॥ ८७४ ॥ अंदोलंताण खणं गरुआण अणाअरे पहु-कअम्मि । हिअअं खल- बहुमाणावलोअणे णवर णिव्बाइ || ८७५ ॥ पत्थव - घरे गुणिणो वि णाम जइ केवि सावसास व्व । जण - सामण्णं तं ताण किंपि अण्णंचिअ णिमित्तं ॥ ८७६ ॥ वच्चति वेस - भावं जेहिंचिअ सज्जणा गरिंदाण । तेहिंचिअ बहुमाणं गुणेहिं किं णाम मग्गंति || ८७७ ॥ को व्व ण परंमुहो णिग्गुणाण गुणिणो ण कं व दूमेंति । जो वा ण गुणी जो वाण णिग्गुणो सो सुहं जिअ || ८७८ ॥ जं सुअणेसु णिअत्त पहूणं पडिवत्ति - णीसहं हिअअं । तं खु इमं रणाहरण- मोअणं गारव भएण || ८७९ ॥ सुमतीनां सुचरितानां च ददत आलोकनं प्रसङ्गं च । प्रभवो यद् निजकफलं तत् तेषां फलमिति मन्यन्ते ॥ ८७३ ।। अन्योऽपि नाम विभवी सुखानि लीलासहानि निर्विशति । असमञ्जसकरण एव केवलं निर्वर्तते प्रभुभावः ॥ ८७४ ॥ आन्दोलतां क्षणं गुरूणामनादरे प्रभुकृते । हृदयं खलबहुमानावलोकने केवलं विश्राम्यति ॥ ८७५ ॥ पार्थिवगृहेषु गुणिनोsपि नाम यदि केऽपि सावकाशा इव । जनसामान्यं तत् तेषां किमप्यन्यदेव निमित्तम् ॥ ८७६ ।। व्रजन्ति द्वेष्यभावं यैरेव सज्जना नरेन्द्राणाम् । तैरेव बहुमानं गुणैः किं नाम मृगयन्ते ॥ ८७७ ॥ को वा पराङ्मुखो निर्गुणानां गुणिनो न कं वा दुन्वन्ति । यो वा न गुणी यो वा न निर्गुणः स सुखं जीवति ॥ ८७८ ॥ यत् सुजनेषु निवर्तते प्रभूणां प्रतिपत्तिनिःसहं हृदयम् । तत् खलु इदं रत्नाभरणमोचनं गौरवभयेन ।। ८७९ ।। ८७३. अवलोयणं. जाण for ताण. ८७४. विलासलीलासुहाई for सुहाई लीलासहाई. उवरs for णिव्वडइ. ८७५. णेव्वाइ for णिब्बाइ ८७७. कह for किं. Page #248 -------------------------------------------------------------------------- ________________ सुजनदुर्जनभेदः अविवेअ-संकिणोच्चेअ णिग्गुणा पर-गुणे पसंसंति।। लद्ध-गुणा उण पहुणो बाढं वामा पर-गुणेसु ॥ ८८० ॥ सब्बोच्चिअ स-गुणुक्करिस-लालसो वहइ मच्छरुच्छाहं । ते पिसुणा जे ण सहति णिग्गुणा पर-गुणुग्गारे ॥ ८८१॥ सुअणतणेण घेप्पइ थोएणंचिअ परो सुचरिएण। दुक्ख-परिओसिअव्वो अप्पाणोच्चेअ लोअस्स ॥ ८८२ ॥ मोत्तुं गुणावलेवो तीरइ कह णु विणय-ट्टिएहिं पि। मुक्कम्मि जम्मि सोच्चिअ विउणअरं फुरइ हिअअम्मि ॥ ८८३॥ मिजंता हिअएण किं पि चिंतेति जइ ण जाणामि । किरियासु पुण पअति सज्जणा णावरद्धे वि ॥ ८८४ ॥ महिमं दोसाण गुणा दोसा वि हु देति गुण-णिहाअस्स। दोसाण जे गुणा ते गुणाण जइ ता णमो ताण ।। ८८५॥ . सुअणाअंति खला वि हु सुअणा वि खलत्तणं व दावेति । एसोच्चिअ सीमंतो गुणाणं दूरं फुरंताण ॥ ८८६॥ अविवेकशकिन एव निर्गुणाः परगुणान् प्रशंसन्ति। लब्धगुणाः पुनः प्रभवी बाढं वामाः परगुणेषु ।। ८८०॥ सर्व एव स्वगुणोत्कर्षलालसो वहति मत्सरोत्साहम् । ते पिशुना ये न सहन्ते निर्गुणाः परगुणोद्गारान ॥ ८८१ ॥ सुजनत्वेन गृह्यते स्तोकेनैव परः सुचरितेन। दुःखपरितोषयितव्य आत्मैव लोकस्य ॥ ८८२॥ मोकुं गुणावलेपः शक्यते कथं नु विनयस्थितैरपि । मुक्ते यस्मिन् स एव द्विगुणतरं स्फुरति हृदये ॥ ८८३॥ यमाना हृदयेन किमपि चिन्तयन्ति यदि न जानामि । क्रियासु पुनः प्रवर्तन्ते सज्जना नापराद्धेऽपि ॥ ८८४॥ महिमानं दोषाणां गुणा दोषा अपि खलु ददति गुणनिघातस्य । दोषाणां ये गुणास्ते गुणानां यदि तद् नमस्तेषाम् ॥ ८८५ ॥ सुजनायन्ते खला अपि खलु सुजना अपि खलत्वमिव दर्शयन्ति । एष एव सीमन्तो गुणानां दूरं स्फुरताम् ॥ ८८६॥ ८८०. संकिअच्चेअ. ८८२. अत्ताणो for अप्पाणो. ८८३. हिययस्स for हिययम्मि. ८८४. किरियासु तु पयत्तंति. ८८६. Also read as सुयणा वि खलायंति व खला वि सुयणतणं व दाति । Page #249 -------------------------------------------------------------------------- ________________ १३२ गउडवहो संसेविऊण दोसे अप्पा तीरइ गुण-द्विओ काउं। णिव्वडिअ-गुणाण पुणो दोसेसु मई ण संठाइ ॥ ८८७ ॥ सुट्ठ वि परिहीण-गुणो सुअणो अण्णेहिं होइ सामण्णो । सहआरे गलिअ-रसे वि भूअ-कज्जं ठिअं चेअ॥ ८८८ ॥ कलहोआइमयाइं णवरं महिलाण दप्पण-अलाई। पुरिसाण दप्पणं चरिअ-धारिणो सज्जणच्चेअ॥ ८८९ ॥ वअण-विमुक्कं पि खलो अण्णत्तो दारुणतणं वहइ। धारासु मुहुत्तिण्णं पि धरइ फरुसत्तणं दब्भो ॥ ८९०॥ परिगअ-परगुण-सारत्तणेण विउणं विसरमाणाण । होइ विवेओच्चिअ दुज्जणाण पिसुणत्तण-णिमित्तं ॥ ८९१ ॥ अह मोहो पर-गुण-लहुअआएँ जं किर गुणा पयट्टति । अप्पाण-गारवंचिअ गुणाण गरुअत्तण-णिमित्तं ॥ ८९२॥ कुम्भंते जम्मि गुणुण्णआ वि लहुअत्तणं व पार्वति । कह णाम णिग्गुणच्चिअ तं वहति माहप्पं ॥ ८९३ ॥ __संसेव्य दोषान् आत्मा शक्यते गुणस्थितः कर्तुम् । निर्वृत्तगुणानां पुनर्दोषसु मतिर्न संतिष्ठते ॥ ८८७ ॥ सुष्टु अपि परिहीनगुणः सुजनोऽन्यैर्भवति सामान्यः । सहकारे गलितरसेपि भूतकार्य स्थितमेव ।। ८८८ ।। कलधौतादिमयानि केवलं महिलानां दर्पणतलानि। पुरुषाणां दर्पणं चरितधारिणः सज्जना एव ॥ ८८९॥ वचनविमुक्तमपि खलोऽन्यत्र दारुणत्वं वहति । धारासु मुखोत्तीर्णमपि धारयति परुषत्वं दर्भः॥ ८९० ॥ परिगतपरगुणसारत्वेन द्विगुणं विसूरयताम् । भवति विवेक एव दुर्जनानां पिशुनत्वनिमित्तम् ॥ ८९१॥ अथ मोहो परगुणलघुतया यत् किल गुणाः प्रवर्तन्ते। आत्मगौरवमेव गुणानां गुरुत्वनिमित्तम् ॥ ८९२॥ उहामाने यस्मिन् गुणोन्नता अपि लघुत्वमिव प्राप्नुवन्ति। कथं नाम निर्गुणा एव तद् वहन्ति माहात्म्यम् ॥८९३।। ८८७. गुणाहिओ for गुणढिओ. ८८९. सज्जणोच्चेय. ८९०. कुणइ for वहइ. हवइ and वसइ for धरइ. ८९२. पयत्तंति. Page #250 -------------------------------------------------------------------------- ________________ गुणिजनानुतापः माह गुण - कज्जम्मि अगुण - कज्जे णिबद्ध - माहप्पा | विवरीअं उपपत्तिं गुणाण इच्छंति कावुरिसा || ८९४ ॥ गुण-संभवो मओ सुपुरिसाण संकमइ णेअ हिअअम्मि | तेण आणिव्वृढ-मअ व्व ताण गरुआ गुणा होंति ॥ ८९५ ।। ता चेअ मच्छर-मलं जाव विवेओ फुडं ण विप्फुरइ | जालअं च भअवआ हुअवहेण धूमो अ विणिअत्तो ॥ ८९६ ॥ तुंगावलोअ होइ विम्हओ णीअ-दंसणे संका । जह पेच्छताण गिरिं जहेअ अवडं णिअंताण ॥। ८९७ ॥ इच्छामि विमुक-गुणं पिसुणासंकाऍ काउमप्पाणं । विसहर - संखोहु क्खित्त - कुसुम - मालं व अणीए || ८९८ ॥ जणमणहिगीअगुणगारखं पि गुण-गव्विअं णिएऊण । भुवणारूढ - गुणाण वि अप्पा अंदोलइ गुणेसु ॥ ८९९ ॥ गुणिणो विवारूढाण विहविणो गुरु-गुणाण ण हु किंपि । लहुअन्ति व अण्णोष्णं गिरीण जे मूल - सिहरेसु ॥ ९०० ॥ माहात्म्ये गुणकार्ये अगुणकार्ये निबद्धमाहात्म्याः । विपरीतामुत्पत्तिं गुणानामिच्छन्ति कापुरुषाः ॥। ८९४ ॥ गुणसंभवो मदः सुपुरुषाणां संक्रामति नैव हृदये । तेन अनिर्व्यूढमदा इव तेषां गुरवो गुणा भवन्ति ॥ ८९५ ॥ तावदेव मत्सरमलं यावद् विवेकः स्फुटं न विस्फुरति । ज्वलितं च भगवता हुतवहेन धूमश्च विनिवृत्तः ॥ ८९६ ।। तुङ्गावलोकने भवति विस्मयो नीचदर्शने शङ्का । यथा प्रेक्षमाणानां गिरिं यथैव अवटं पश्यताम् ॥ ८९७ ।। इच्छामि विमुक्तगुणं पिशुनाशङ्कया कर्तुमात्मानम् । विषधरसंक्षोभोत्क्षिप्तकुसुममालामिव रजन्याम् ॥ ८९८ ॥ जनमनभिगीतगुणगौरवमपि गुणगर्वितं दृष्टा । भुवनारूढ गुणानामपि आत्मा आन्दोलति गुणेषु ॥ ८९९ ॥ गुणिनो विभवारूढानां विभविनो गुरुगुणानां न खलु किमपि । लघयन्तीवान्योन्यं गिरीणां ये मूलशिखरेषु ॥ ९०० ॥ १३३ ८९४. गुणकज्जम्मि अगुणकाल and गुणकज्जे परगुणकज्जे for गुणकज्जम्मि अगुणकज्जे. ८९५. सुवरिसाण कमइ. हियएसु. अणिच्छूढ for अणिब्बूढ. ८९६. ता होइ मच्छरमलो. न ताण for फुडं ण. Page #251 -------------------------------------------------------------------------- ________________ १३४ गउडवहो ण तहा महागुणेसु माहप्पधरा हवंति णरवइणो । साहंकारा जह पत्थिवेसु तेच्चेअ दीसंति ॥९०१॥ जह जह णग्यंति गुणा जह जह दोसा अ संपइ फलंति । अगुणाअरेण तह तह गुण-सुण्णं होहिइ जअं पि ॥९०२ ॥ किं व परिंदेहिं विवेअ-मुक्क-सअलाहिलास-णीसंगा। विहिणो वि धीर-पडिबद्ध-परिअरा होति सप्पुरिसा ॥९०३॥ थोआरंभे वि विहिम्मि आयसग्गे व्व खंडणमुर्वेति । स-परिफंदेणंचिअ जीआ भामि-दारु-सअलं व ॥९०४॥ विण्णाणालोओच्चिअ कुमईण विसार पआसेइ।.. कसणाण मणीणं पिव तेअ-प्फुरणं सि चेअ ॥९०५॥ हिअअ-विअडत्तणेणं गरुआण ण णिबडंति बुद्धीओ। घोलंति महा-भवणेसु मंद-किरणच्चिअ पईवा ॥९०६॥ अच्चंत-विएएण वि गरुआण ण णिव्वडंति संकप्पा । विज्जुज्जोओ बहलत्तणेण मोहेइ अच्छीइं ॥९०७॥ न यथा महागुणेषु माहात्म्यधरा भवन्ति नरपतयः। साहंकारा यथा पार्थिवेषु त एव दृश्यन्ते ॥ ९०१॥ यथा यथा नार्धन्ति गुणा यथा यथा दोषाश्च संप्रति फलन्ति । अगुणादरेण तथा तथा गुणशून्यं भविष्यति जगदपि ॥९०२॥ किं वा नरेन्द्रविवेकमुक्तसकलाभिलाषनिःसद्गाः । विधेरपि धैर्यप्रतिबद्धपरिकरा भवन्ति सत्पुरुषाः ॥९०३ ॥ स्तोकारम्भेऽपि विधौ आयसाग्र इव खण्डनमुपयन्ति । स्वपरिस्पन्देनैव नीचा भ्रमिदारुशकलमिव ॥ ९०४॥ विज्ञानालोक एव कुमतीनां विसारतां प्रकाशयति । कृष्णानां मणीनामिव तेजःस्फुरणं सितमेव ॥९०५॥ हृदयविकटत्वेन गुरूणां न निवर्तन्ते बुद्धयः। घूर्णन्ते महाभवनेषु मन्दकिरणा एव प्रदीपाः ॥९०६॥ अत्यन्तवितेजसाऽपि गुरूणां न निवर्तन्ते संकल्पाः । विद्युयोतो बहलत्वेन मोहयति अक्षीणि ।। ९०७॥ ९०१. महागुणाण. ९०२. दोसा वि for दोसा अ. ९०३. णीसंका. गुरुगुणा होति for होंति सप्पुरिसा. वीर° for ° धीर. ९०४. भम° for भमि. ° सयलव्व. ९०५. कुमईसु for कुमईणं. पसासेइ. कसणाणं पि मणीणं. सयं for सिकं. Page #252 -------------------------------------------------------------------------- ________________ कलियुगप्रभावः १३५ जे गेण्हंति सयंचिअ लच्छि ण हु ते ण गारव-ढाणं । ते उण कवि सयंचिअ दालिदं घेप्पए जेहिं ॥९०८॥ एक्के पावंति ण तं अण्णे परओ व्व तीऍ दीसंति । इअराण महग्याणं च अंतरे णिवसइ पसंसा ॥९०९ ॥ मरणमहिणंदमाणाण अप्पणच्चेअ मुक्क-विहवाण । कुणइ कुविओ कअंतो जइ विवरीअं सु-पुरिसाण ॥ ९१० ॥ उवअरणीभूअ-जआ ण हु णवर ण पाविआ पहु-ट्ठाणं । उवअरणं पि ण जाआ गुण-गुरुणो काल-दोसेण ॥ ९११॥ छाया सा इर मण्णे अणंतरागामिणो कअ जुअस्स। काल-काल-भरम्मि वि किंपि जेण विमलं पडिप्फुरइ ॥९१२॥ विसइच्चेअ सरहसं जेसुं कि तेहि खंडिआसेहिं । णिक्खमइ जेसु परिओस-णिन्भरो ताई गेहाई ॥ ९१३॥ उज्झइ उआर-भावं दक्खिण्णं करुणरं च आमुअइ । काण वि समोसरंती छिप्पइ पुहवी वि पावहिं ॥९१४॥ ये गृह्णन्ति स्वयमेव लक्ष्मी न खलु ते न गौरवस्थानम् । ते पुनः केऽपि स्वयमेव दारिद्यं गृह्यते यैः ॥ ९०८॥ एके प्राप्नुवन्ति न तामन्ये परत इव तस्या दृश्यन्ते। इतरेषां महार्घाणां चान्तरे निवसति प्रशंसा ॥९०९॥ मरणमभिनन्दतामात्मनैव मुक्तविभवानाम्। करोति कुपितः कृतान्तो यदि विपरीतं सुपुरुषाणाम् ॥ ९१०॥ उपकरणीभूतजगतो न खलु केवलं न प्रापिताः प्रभुस्थानम् । उपकरणमपि न जाता गुणगुरवः कालदोषेण ॥ ९११ ॥ छाया सा किल मन्येऽनन्तरागामिनः कृतयुगस्य । कलिकालभरेऽपि किमपि येन विमलं प्रतिस्फुरति ।। ९१२ ॥ विशत्येव सरभसं येषु किं तैः खण्डिताशैः । निष्कामति येषु परितोषनिर्भरस्तानि गेहानि ॥९१३॥ उज्झति उदारभावं दाक्षिण्यं करुणतां चामुञ्चति । केषामपि समपसरन्ती स्पृश्यते पृथिव्यपि पापैः ॥९१४॥ ९०८. गिम्हंति and गिण्हंति for गेण्हंति. दारिदं and दोगच्च for दालिद्द. ९०९. पुरओ व्ध for परओ व्व. ९१०. कुइओ for कुविओ. सुवुरिसाण. ९१२. परिप्फुरइ. ९१३. सहरिस for सरहसं. णिक्खमइ जेहिं for णिक्खमइ जेसु. परिओसपहसिरो for परिओसणिभरो. ९१४. उवयार° for उआर. दक्खिण्णं च करुणं च. दक्खिण्णं च सइ ( or च जइ?) करुणयं मुयइ. पावेण. अणोसरंती for समोसरंती. Page #253 -------------------------------------------------------------------------- ________________ १३६ गउडवहो अंतोच्चिअ णिहुअं विहसिऊण अच्छंति विम्हिआ ताहे । इअर-सुलहं पि जाहे गरुआण ण किंपि संपडइ ॥९१५॥ दावेंति सज्जणाणं इच्छा-गरुअं परिग्गहं गरुआ। मअण-विणिवेस-दिटुं महा-मणीणं व पडिबिंबं ॥९१६ ॥ साहीण-सज्जणा वि हु णीअ-पसंगे रमंति काउरिसा। सा इर लीला जं काअ-धारणं सुलह-रअणाण ॥ ९१७॥ थाम-स्थाम-णिवेसिअ-सिरीण गरुआण कह णु दालिदं। एक्का उण किविण-सिरी गआ अ मूलं च पम्हुसि ॥९१८॥ किविणाण अण्ण-विसए दाण-गुणे अहिसलाहमाणाण । णिअ-चाए उच्छाहो ण णाम कह वा ण लज्जा वि ॥ ९१९ ।। परिहोअ-सहा णववहु व्व ताण णव-संगमालसा लच्छी। इअरा लहिऊण सिरि ण काम-लीला-परा तेण ॥ ९२० ॥ अच्छंतिचिअ किविणा अछिवंता पास-गोअरं लच्छि । परिहारवई व पियं मइल-च्छायं णिअच्छंता ॥९२१॥ अन्तरेव निभृतं विहस्य तिष्ठन्ति विस्मितास्तदा। इतरसुलभमपि यदा गुरूणां न किमपि संपद्यते॥९१५॥ दर्शयन्ति सज्जनानामिच्छागुरुकं परिग्रहं गुरवः । मदनविनिवेशदृष्टं महामणीनामिव प्रतिबिम्बम् ॥ ९१६॥ स्वाधीनसज्जना अपि खलु नीचप्रसगे रमन्ते कापुरुषाः । सा किल लीला यत् काचधारणं सुलभरत्नानाम् ॥९१७।। स्थानस्थाननिवेशितश्रीणां गुरूणां कथं नु दारिद्यम् । एका पुनः कृपणश्रीगेता च मूलं च प्रमृष्टम् ॥९१८ ।। कृपणानामन्यविषयान् दानगुणानभिश्लाघमानानाम् । निजत्याग उत्साहो न नाम कथं वा न लज्जाजप ॥९१९॥ परिभोगसहा नववधूरिव तषां नवसद्गगमालसा लक्ष्मीः। इतरे लब्ध्वा श्रियं न कामलीलापरास्तेन ॥ ९२० ॥ तिष्ठन्त्येव कृपणा अस्पृशन्तः पार्श्वगोचरां लक्ष्मीम् । परिहारवतीमिव प्रियां मलिनच्छायां पश्यन्तः ।। ९२१॥ . ९१५. विम्हया. ९१६. रूयं for °गरुअं दिवो महामणीणं व पडिबंधो. ९१८. ठाणट्टाण° for थामत्थाम. किवण for किविण ९१९. किवणाणमण्णविसए दाणगुणा सइ सलाह ९२०. परिभोयहया. णववहुव्व for णवहुव्व for लीलाधरा. जेण for तेण. ९२१. मलिणच्छायं Page #254 -------------------------------------------------------------------------- ________________ लक्ष्मीविलसितम् १३७ परमत्थ-पाविअ-गुणा गरुअं पि हु पलहु व मण्णंति । तेण सिरीऍ विरोहो गुणेहिं णिकारणं ण उण ॥ ९२२ ॥ भुमआ-भंगाणत्ता वि सुवुरिसं जं ण तुरिअमल्लिअइ । तं मण्णे धावंती रहसेण सिरी परिक्खलइ ॥ ९२३ ॥ णणु णासमणवलंबा एइच्चिअ सा वि सुवुरिसाभावे । देव्व-वसा तेण सिरीएँ होइ णासंसिओ विरहो ॥९२४ ॥ धम्म-पसूआ कह होउ भअवई वेस-सज्जणा लच्छी। ताओ अलच्छिओच्चिअ लच्छि-णिहा जा अणज्जेसु ॥ ९२५॥ जा विउला जाओ चिरं जा परिहोडज्जलाओ लच्छीओ। आआरधराणंचिअ ताओ ण उणो अ इअराण ॥९२६ ॥ अवणेइ देइ अ गुणे दोसे मेइ देइ अ पसं। दीसइ एस विरुद्धो व्च को वि लच्छीऍ विण्णासो ॥९२७॥ समरे धारा-गोअरमुवेंति जे वइरि-मंडलग्गाण । ते तम्मि बला खलु णिवसिरी' लच्छीऍ छिप्पंति ॥ ९२८॥ परमार्थप्राप्तगुणा गुरुकमपि प्रलघुकमिव मन्यन्ते । तेन थियो विरोधो गुणैर्निष्कारणं न पुनः ॥ ९२२ ॥ धूभङ्गाज्ञप्ता अपि सुपुरुष यन त्वरितमालीयते । तन्मन्ये धावन्ती रभसेन श्रीः परिस्खलति ॥ ९२३ ॥ ननु नाशमनवलम्बा एत्येव साऽपि सुपुरुषाभावे । दैववशात् तेन श्रियो । भवति नाशंसितो विरहः ॥ ९२४॥ धर्मप्रसूता कथं भवतु भगवती द्वेष्यसज्जना लक्ष्मीः। ता अलक्ष्म्य एव लक्ष्मीनिभा या अनार्येषु ॥९२५॥ य विपुला याश्चिरं याः परिभोगोज्वला लक्ष्मयः । आचारधराणामेव ता न पुनश्च इतरेषाम् ॥ ९२६॥ अपनयति ददाति च गुणान् दोषांश्छादयति ददाति च प्रकाशम् । दृश्यते एष विरुद्ध इव कोऽपि लक्ष्म्या विन्यासः ॥ ९२७॥ समरे धारागोचरमुपयन्ति ये वैरिमण्डलाग्राणाम् । ते तस्मिन् बलात् खलु निवसनशीलया लक्ष्मया स्पृश्यन्ते ॥ ९२८॥ ९२२. तणलहुइअंव, तणपलहुयं व for गरुअंपि पलहुअं व. ९२३. सुवुरिसे and सुपुरिसं for सुवुरिसं. ९२४. तेहिं for तेण. ९२५. देस for वेस. ९२६. जाय for जाओ. पराणं for 'धराणं. उणो उ, उणा उ for उणो अ. ९२७. णासेइ for 'मेइ. ९२८. वेरि' for वइरि. घिप्पंति for छिप्पंति. Page #255 -------------------------------------------------------------------------- ________________ १३८ गउडवहो अप्फोडणाहिघाअ-च्छलेण चिरमेक-भुअ-कआसंघा। विणिवारेंति व वीअं भुअं पि दप्पेण सप्पुरिसा ॥ ९२९ ॥ अण्णोण्णं लच्छिगुणाण पूण पिसुणा गुणच्चिअ ण लच्छी। लच्छी अहिलेइ गुणे लच्छि ण उणो गुणा जेण ॥९३०॥ लच्छी-लआएँ मूलं गुणत्ति एअं परिट्रिअंचे। जेण अहो-गमणंचेअ ताण परिवड्ढणे तीए ॥९३१ ॥ अयसं दाऊण विसंठुलाण सज्झस-विमूरिअव्वाण । पढमंचिअ जीएँ पाई महुमहच्चेअ खलिआई ॥९३२ ॥ सा चडुला कह णु गुणुज्जलेसु लच्छी अकूणिरं कुणउ । चिरआलोसिअ-पाआल-तिमिर-संवाहिअं दिढि ॥ ९३३॥ जीऍ समारंभेच्चिअ लच्छी पढम-द्विआ वि विवलाइ । अण्णा तीएच्चिअ पत्थणाएँ कह णाम संघडइ ।। ९३४ ॥ दुक्खाभावो ण सुहं ताई वि ण सुहाई जाई सोक्खाई। मोत्तूण सुहाई सुहाई जाई ताइच्चिअ सुहाई ॥ ९३५॥ आस्फोटनाभिघातच्छलेन चिरमेकभुजकृताध्यवसायाः । विनिवारयन्तीव द्वितीयं भुजमपि दर्पण सत्पुरुषाः ॥ ९२९॥ अन्योन्यं लक्ष्मीगुणानां नूनं पिशुना गुणा एव न लक्ष्मीः। लक्ष्मीरभिगृह्णाति गुणान् लक्ष्मी न पुनर्गुणा येन ॥ ९३०॥ लक्ष्मीलताया मूलं गुणा इत्येतत् परिष्ठितमेव । येनाधोगमनमेव तेषां परिवर्धने तस्याः॥ ९३१ ।। अयशो दत्त्वा विसंष्ठुलानां साध्वसविसूरितव्यानाम् । प्रथममेव यस्याः पदानि मधुमथन एव स्खलितानि ।। ९३२ ॥ सा चदुला कथं नु गुणोज्वलेषु लक्ष्मीरकूणितां करोतु । चिरकालोषितपातालतिमिरसंवाहितां दृष्टिम् ॥ ९३३ ॥ यस्याः समारम्भ एव लक्ष्मीः प्रथमस्थिताऽपि विपलायते । अन्या तयैव प्रार्थनया कथं नाम संघटताम् ।। ९३४॥ दुक्खाभावो न सुखं तान्यपि न सुखानि यानि सौख्यानि । मुक्त्वा सुखानि सुखानि यानि तान्येव सुखानि ॥ ९३५॥ ९२९. दप्पेण भुवं पि for भुपि दप्पेण. ९३०. णवर for Yण. अहिलेइ गुणा लच्छी. ९३१. जेणाहो. ९३३. कुणइ. चिरकालो. ९३५. सुक्खाई for सोक्खाई. Page #256 -------------------------------------------------------------------------- ________________ सुखदुःखविवेकः १३९ सुह-संग-गारवेच्चिअ हवंति दुक्खाई दारुणअराई । आलोउकरिसेचिअ च्छाया बहलत्तणमुवेइ ॥ ९३६ ॥ सुह-संगो सुह-विणिवत्तिएक-चित्ताण अविरअं फुरइ । अंगुलि-पिहिआण वो अब्बोच्छिण्णो ब्व कण्णाण ॥९३७॥ दूमिजंताई वि सुहमुर्वेति गरुआण णिअअ-दुक्खेहिं । रस-बंधेहिं कईण व विइण्ण-करुणाई हिअआई ॥ ९३८ ॥ अण्णण्णाई उता संसार-वहम्मि णिरवसाणम्मि । मण्णंति धीर-हिअआ वसइ-ट्टाणाई व कुलाइं ॥९३९ ॥ ससिएहिचिअ लोओ दुक्खं लहुएइ दुक्ख-जणिएहिं । आयास-कएहिं करी आयासं सीअरेहिं व ॥९४०॥ पहरिस-मिसेण बाहो जं बंधु-समागमे समुत्तरइ । वोच्छेअ-काअराइं तं गृण गलंति हिअआई ॥ ९४१॥ मूढ सिढिलत्तणं ते सणेह-वासेण कह णु बद्धस्स । बाहं गाढअराअइ जो इर मोर्चे तणंतस्स ॥ ९४२ ॥ सुखसद्गगौरव एव भवन्ति दुक्खानि दारुणतराणि । आलोकोत्कर्षे एव छाया बहलत्वमुपैति ।। ९३६ ।। सुखसन्गः सुखविनिवर्तितैकचित्तानामविरतं स्फुरति । अगुलिपिहितानां रवोऽव्युच्छिन्न इव कर्णानाम् ।। ९३७ ।। दूयमानान्यपि सुखमुपयन्ति गुरूणां निजकदुःखैः। रसबन्धैः कवीनामिव वितीर्णकरुणानि हृदयानि ॥९३८॥ अन्यान्यान्युपयन्तः संसारपथे निरवसाने। मन्यन्ते धीरहृदया वसतिस्थानानीव कुलानि ॥९३९॥ श्वसितैरेव लोको दुःखं लघयति दुःखजनितैः। आयासकृतैः करी आयासं शीकरैरिव ॥ ९४०॥ प्रहर्षमिषेण बाष्पो यद् बन्धुसमागमे समुत्तरति । व्युच्छेदकातराणि तन्नूनं गलन्ति हृदयानि ॥ ९४१॥ मूढ शिथिलत्वं ते स्नेहपाशेन कथं नु बद्धस्य। बाढं गाढतरायते यः किल मोक्तुं तन्वतः ॥ ९४२॥ ९३६. दुक्खाई हवंति. करिसच्चिय. बहुलत्तण and सफलत्तण for बहल. नण. ९३७. सुह विणियत्तियाण for सुहविणिवत्तिएक. अन्वुच्छिन्नो व्व सवणाण. ९३८. ° बंधेण व कइणो and °बंधेहिं कइणो for बंधेहिं कईण व. ९४०. आयासकरेहि. ९४०. आयासकरेहिं ९४२. सिणेह. पासेण for °वासेण. जं for जो. भगतस्स. Also read as जोतुं मोतु भणंतस्स. Page #257 -------------------------------------------------------------------------- ________________ १४० गउडवहो होऊण वि हंत णिरंतराई दूरंतराई जाति । उम्मोइअ-रसणंतोवमाई घडिआई लोअस्स ॥ ९४३॥ पढमं ण गुणा गुण-हेउणो परं ते तओ सह गुणहिं । संपइ ताण गुणच्चेअ णवर हा ते उण ण संति ॥९४४॥ कालवसा णासमुवागअस्स सप्पुरिस-जस-सरीरस्स । अट्ठि-लवाअंति कहिं पि विरल-विरला गुणुग्गारा ॥९४५॥ थिर-वासणा-समुत्था दोसा बंधाय णीअ-चरिआण। सप्पुरिसाणं च गुणा मोहाय ण झत्ति विरमंति ॥ ९४६॥ एस विराओ हिअअं जं रमइ जहागएसु विहवेसु । णिन्भच्छणं तु लच्छीऍ णवर थिर-मच्छरो राओ॥९४७ ॥ सोच्चेअ किंण राओ मोत्तूण बहु-च्छलाई गेहाई । पुरिसा रमंति बधुज्झरेसु जं काणणंतेसु ॥९४८ ॥ किं व सरूव-वरोच्चिअ सेवा-णिंदा-चरो व्व अह मग्गो। जं महइ विंझ-चण-गोअराण लोओ पुलिंदाण ॥ ९४९ ॥ . भूत्वाऽपि हन्त निरन्तराणि दूरान्तराणि जायन्ते। उन्मोचितरशनान्तोपमानि घटितानि लोकस्य ॥ ९४३॥ प्रथमं न गुणा गुणहेतवः परं ते ततः सह गुणैः । संप्रति तेषां गुणा एव अनन्तरं हा ते पुनर्न सन्ति ॥९४४॥ कालवशान्नाशमुपागतस्य सत्पुरुषयशाशरीरस्य। आस्थलवायन्ते कस्मिन्नपि विरलविरला गुणोद्गाराः ॥९४५ ॥ स्थिरवासनासमुत्था दोषा बन्धाय नीचचरितानाम् । सत्पुरुषाणां च गुणा मोहाय न झगिति विरमन्ति ॥ ९४६॥ एष विरागो हृदयं यद् रमते यथागतेषु विभवेषु । निर्भर्त्सनं तु लक्ष्म्याः केवलं स्थिरमत्सरो रागः ॥९४७॥ स एव किं न रागो मुक्त्वा बहुच्छलानि गेहानि । पुरुषा रमन्ते बद्धनिर्झरेषु यत् काननान्तेषु ॥ ९४८॥ किं वा स्वरूपपर एव सेवानिन्दापर इवाथ मार्गः । यन्महति विन्ध्यवनगोचराणां लोकः पुलिन्दानाम् ॥ ९४९॥ ९४६. सप्पुरिसाणं पि. जेहिं for झत्ति. ९४७. थिरमंथरो. ९४९. सहइ for महइ. Page #258 -------------------------------------------------------------------------- ________________ संसारभावाः सरिआओ अणेअ-विहंगमाओ तल - णिम्मलाई अ वणाई । माअंग - कलह मुहला गिरिणो अ रई विरलंति ॥ ९५० ॥ सीले जइ वि विमलो तह वि हु मा दुग्गअं जणं छिवसु । कालंतर - णिव्वडिअं वसइच्चित्र मंगुलं तम्मि ॥ ९५१ ॥ को तेसु दुग्गआणं गुणेसु अण्णो कआअरो हो । अप्पा वि णाम णिव्वेअ - विमुह जेसु दावे ॥ ९५२ ॥ हरइ परिहीण - विहवस्स णूण णिअ-पणइणी वि अप्पाणं । सव्वंगमसं पुण्णस्स घडइ किं जामिणी ससिणो ।। ९५३ ॥ हिअअ कहिं पि णिसम्मसु कित्तिअमासाहओ किलिम्मिहिसि । दीणो वि वरं एकस्स ण उण सअलाऍ पुहबीए ।। ९५४ ॥ अच्छउ ता विहलुद्धरणगारवं कत्थ तं अगरुएसु । अप्पाणअस्स वि पि इअरा काउं ण पारंति ।। ९५५ ।। गाढ-मअ- मूढ - हिअआ लहिऊण धणं गुणं व जं किं पि । कह ते भरिहिंति परं अप्पा वि हु जाण पम्हुसइ ॥ ९५६ ॥ सरितोऽनेकविहंगमास्तलनिर्मलानि च वनानि । मातङ्गकलहमुखरा गिरयश्च रतिं तन्वन्ति ॥ ९५० ॥ शीलेन यद्यपि विमलस्तथापि खलु मा दुर्गतं जनं स्पृश । कालान्तरनिर्वृत्तं वसत्येव अनिष्टं तस्मिन् ॥ ९५१ ॥ कस्तेषु दुर्गतानां गुणेषु अन्यः कृतादरो भवति । आत्माऽपि नाम निर्वेदविमुखतां येषु दर्शयति ॥ ९५२ ॥ हरति परिहीनविभवस्य नूनं निजप्रणयिन्यपि आत्मानम् । सर्वाङ्गमसंपूर्णस्य घटते किं यामिनी शशिनः ॥ ९५३ ॥ हृदय कस्मिन्नपि निशामय कियदाशाहतः क्लमिष्यसि । दीनोऽपि वरमेकस्य न पुनः सकलायाः पृथिव्याः ॥ ९५४ ॥ तिष्ठतु तावद् विह्वलो - द्धरणगौरवं कुतस्तद्गुरुकेषु । आत्मनोऽपि प्रियमितराः कर्तुं न पारयन्ति ।। ९५५ ।। गाढमदमूढहृदया लब्ध्वा धनं गुणं वा यत् किमपि । कथं ते स्मरिष्यन्ति परं आत्माऽपि येषां विस्मरति ।। ९५६ ।। १४१ ९५०. विरिल्लेति. ९५१. विमलं. ९५३. न हु for किं. ९५४. 'केत्तिय . ९५५. पारेंति, वारंति. Page #259 -------------------------------------------------------------------------- ________________ १४२ गउडवहो जह परिअयम्मि लोओ तह भुज्जंतो वि दुक्करं को वि। पाणि-सिसिराई पाणम्मि अण्णहा होंति सलिलाई ॥९५७॥ भूरि-गुणा विरलच्चिअ एक-गुणो वि हु जणो ण सव्वत्थ । णिद्दोसाण वि भई पसंसिमो विरल-दोस पि ॥९५८ ॥ सामण्ण-सुंदरीणं विभममावहइ अविणओच्चे। धूमोच्चिअ पज्जलिआहि बहुमओ सुरहि-दारूण ॥९५९ ॥ थोवागअ-दोसच्चिअ ववहार-वहम्मि होति सप्पुरिसा। इहरा णीसामण्णेहिं तेहिं कह संग होइ ॥९६०॥ उक्करिसोच्चेअ ण जाण ताण को वा गुणाण गुण-भावो। सो वा पर-सुचरिअ-लंघणेण ण गुणत्तणं तह वि ॥९६१ ॥ णवरं दोसा तेच्चेअ जे मअस्स वि जणस्स सुन्वंति । णज्जति जिअंतस्स वि जे णवर गुणा वि तेच्चे ॥ ९६२॥ ववहारेच्चिअ छायं णिएह लोअस्स किं व हिअएण। तउग्गमो मणीण वि जो बाहिं सो ण भंगम्मि ॥९६३॥ यथा परिचये लोकस्तथा भुज्यमानोऽपि दुष्करं कोऽपि । पाणिशिशिराणि पानेऽन्यथा भवन्ति सलिलानि ।। ९५७॥ भूरिगुणा विरला एव एकगुणोऽपि जनो न सर्वत्र । निदोषाणामपि भद्रं प्रशंसामो विरलदोषमपि ॥ ९५८ ॥ सामान्यसुन्दरीणां विभ्रममावहति अविनय एव। धूम एव प्रज्वलिताद् बहुमतः सुरभिदारूणाम् ॥ ९५९॥ स्तोकागतदोषा एव व्यवहारपथे भवन्ति सत्पुरुषाः। इतरथा निःसामान्यस्तैः कथं संगतं भवति ॥९६०॥ उत्कर्ष एव न येषां तेषां को वा गुणानां गुणभावः। स वा परसुचरितलधनेन न गुणत्वं तथापि ॥ ९६१ ॥ केवलं दोषास्त एव ये मृतस्यापि जनस्य श्रूयन्ते । ज्ञायते जीवतोऽपि ये केवलं गुणा अपि त एव ॥९३२ ।। व्यवहार एव छायां पश्यत लोकस्य किं वा हृदयेन । तेजउद्गमो मणीनामपि यो बहिः स न भन्नगे ।। ९६३ ।। ९५७. उवहुज्जंतो य दुक्करं तह य for तह भुज्जतो वि दुक्करं को वि. तोयाई for सलिलाई. ९५८. परंसिमो लहंयदोस पि. लहुयदोसे वि. ९५९. पज्जलियाण. ९६०. इयराणमसामण्णेहिं. संगमो for संगअं. ९६१. अह वा for सो वा. वहइ and कहवि for तह वि. ९६२. नरस्स for जणस्स. घेप्पंति for सुव्वंति. ९६३. हियएहिं. मणी] for मणीण वि. Page #260 -------------------------------------------------------------------------- ________________ गुणदोषविवेकः सम-गुण-दोसा दोसेक दंसिणो संति दोस-गुण-वामा । गुण-दोस-वेणो णत्थि जे उ गेण्हंति गुणमेत्तं ॥ ९६४ ॥ दीसह सामाअंतो व को वि हिअएण णिम्मलो तह वि । हरिअंचिअ चूअ - फलं गअं च परिणाम - परमत्थं । ९६५ ।। दीसंत - णिम्मलो जइ वि को वि कज्जेण णासमो तह वि । पिंग पि केसरं कुंकुमस्स राएण सामण्णं ।। ९६६॥ सच्चविआसअल-गुणं पि सज्जणं सुवुरिसा पसंसंति । पडबंध - मिअर्द्ध को वा रअणं विआरेइ || ९६७॥ सोहइ अदोस- भावो गुणो व्व जड़ होइ मच्छरुत्तिष्णो । विहवे व गुणेसु वि दूमेइ ठिओ अहंकारो ॥ ९६८ ॥ जेण गुणग्धविआण विण गारवं धण-लवेण रहिआण । तेण विवाण णमिमो तेणंचिअ होउ विहवेहिं ॥ ९६९ ॥ दविणोवर तुच्छा वि सज्जणा एत्तिएण धीरेति । जं ते णिअ-गुण-लेसेहिँ देति काणं पि परिओस ।। ९७० ॥ समगुणदोषा दोषकदार्शनः सन्ति दोषगुणवामाः । गुणदोषवेदिनो न सन्ति ये तु गृह्णन्ति गुणमात्रम् ॥ ९६४ ॥ दृश्यते श्यामायमान इव कोऽपि हृदयेन निर्मलस्तथापि । हरितमेव चूतफलं गतं च परिणामपरमार्थम् ।। ९६५ ॥ दृश्यमाननिर्मलो यद्यपि कोऽपि कार्येण नासमस्तथापि । पिगमपि केसरं कुङ्कुमस्य रागेण सामान्यम् ।। ९६६ ॥ परिदृष्टासकलगुणमपि सज्जनं सुपुरुषाः प्रशंसन्ति । प्रतिबन्धस्थगितार्धं को वा रत्नं विदारयति ।। ९६७ ।। शोभते अदोषभावो गुण इव यदि भवति मत्सरोतीर्णः । विभवेष्विव गुणेष्वपि दुनोति स्थितोऽहंकारः ॥ ९६८ ।। येन गुणार्चितानामपि न गौरवं धनलवेन रहितानाम् । तेन विभवेभ्यो नमामस्तेनैव भवतु विभवैः ।। ९६९ ।। द्रविणोपका (चा) रतुच्छा अपि सज्जना एतावता धीरयन्ति । यत् ते निजगुणलेशैर्ददति केषामपि परितोषम् ॥ ९७० ।। १४३ ९६४. जे य for जे उ. ९६५. अह य for तह वि. ९६६. पिंगं न for पिंग पि. ९६७. सवलगुणमवि for 'सयलगुणं पि. ९६९. ग्घवियाण व. 'लवेहि. Page #261 -------------------------------------------------------------------------- ________________ १४४ गउडवहो दूमंति सज्जणाणं पम्हुसिअ-दसाण तोस-कालम्मि । दाणाअर-संभम-दिट्ठ-पास-सुण्णाई विलिआई॥९७१ ॥ सइ जाढर-चिंताअडिअं व हिअअं अहो-मुहं जाण । उद्धर-चित्ता कह णाम होंतु ते सुण्ण-ववसाया॥९७२॥ दिण्णं पुरा जहिच्छं तओ अ देंतेहिं संठिअमभावा। गहिरं च पराहिंतो तओ अ ओ लोह-पणएण ।। ९७३ ॥ लोए अमुणिअ-सारत्तणेण खणमेत्तमुचिअंताण । णिअअ-विवेअ-विआ गरुआण गुणा पअति ॥ ९७४॥ गेण्हउ विहवं अवणेउ णाम लीलावहे वय-विलासे।. दूमेइ कह णु देव्वो गुण-परिउटाई हिअआई॥ ९७५ ॥ अघडिअ-परावलंबा जह जह गरुअत्तणेण विहडंति । तह तह गरुआण हवंति बद्ध-मूलाओ कित्तीओ ॥ ९७६ ॥ आगम-लंभे वय-परिणईऍ भंगेसु धण-विलासाण। थोवमसमंजसाई वि हिअआई वहति परिणाम ॥ ९७७ ॥ दुन्वन्ति सज्जनानां विस्मृतदशानां तोषकाले । दानादरसंभ्रमटपार्श्वशून्यानि वीडितानि ॥९७१ ॥ सदा जाठरचिन्ताकृष्टमिव हृदयमधोमुखं येषाम् । उदरचित्ताः कथं नाम भवन्तु शून्यव्यवसायाः !! ९७२॥ दत्तं पुरा यथेच्छं ततश्च ददाद्भिः संस्थितमभावात् । गृहीतं च परेभ्यस्ततश्च ओ लोभप्रणतेन॥९७३॥लोके अज्ञातसारत्वेन क्षणमात्रमुद्विजमानानाम् । निजकविवेकस्थापिता गुरूणां गुणाः प्रवर्तन्ते ॥ ९७४ ॥ गृह्णातु विभवं अपनयतु नाम लीलावहान व्ययविलासान् । दुनोति कथं नु देवं गुणपरितुष्टानि हृदयानि ॥९७५ ॥ अघटितपरावलम्बा यथा यथा गुरुत्वेन विघटन्ते। तथा तथा गुरूणां भवन्ति बद्धमूलाः कीर्तयः ॥ ९७६ ।। आगमलम्भे वयापरिणत्या भङ्गेषु धनविलासानाम् । स्तोकमसमासान्यपि हृदयानि वहन्ति परिणामम् ॥ ९७७॥ ९७१.°दसावसाण° for °दसाण तोस. ९७२. उद्धरचित्ता. सण्ण for सुण्ण. ९७३. Also read as- दिण्णं पुरा जहिच्छ तओ वि दंतेण संठियमभावा । सहि च पराहुत्तं तत्ता वि य लाहपणईओ । ९७४. 'मेत्तमुच्चियंताण. ९७६. विहरंति for विहडंति. ९७७. भंगे य for भंगेसु. थण for धण'. माहप्पं for परिणाम. Page #262 -------------------------------------------------------------------------- ________________ खलस्वभावः १४५ ण सहति णिअ-गुणा इर पुरओ गरुआण इअ विइंतता। णीआहिगमे लहुआ गुणाण भावंचिअ हरंति ॥ ९७८ ॥ असलाहणे खलुच्चिअ अलिअ-पसंसाएँ दुज्जणो विउणं । अपवत्त-गुणे सुअणो दुहा वि पिसुणत्तणं लहइ ॥ ९७९ ॥ अप्पाण-णिन्विसेसो त्ति एस मे जं पि भणइ णेहेण । तं पि खलो अस्थ-गईऍ ठवइ पिसुणतणेच्चेअ॥९८०॥ उपरिमहो अधरंतेहिं कब-कणउज्जले अलंकारे। सीसइ सार-विसेसो विज्जा-विहवाण सवणेहिं ॥९८१॥ ण सिरी चला महग्येसु ते ण तेचेअ सा वि जं मुअइ। ते उण ते तंचिअ जइ मुअंति इह तीऍ को दोसो ॥९८२ ॥ तण्हा अखंडिअच्चिअ विहवे अच्चुण्णए वि लहिऊण । सेलं पि समारुहिऊण किं व गअणस्स आरूढं ॥९८३॥ पुरओ सिरीऍ पिय-पंकआएँ कमलाअरं पिव रअंति। मण्गे किविणा पहुणो पणाम-घडिअंजलि-मिसेण ॥ ९८४॥ न शोभन्ते निजगुणाः किल पुरतो गुरूणामिति विचिन्तयन्तः । नीचाभिगमे लघवो गुणानां भावमेव हरन्ति ॥ ९७८ ॥ अश्लाघने खल्वेव अलीकप्रशंसया दुर्जनो द्विगुणम् । अपवृत्तगुणे सुजनो द्विधाऽपि पिशुनत्वं लभते ॥ ९७९॥ आत्मनिर्विशेष इत्येष मे यमपि भणति स्नेहेन। तमपि खलोऽर्थगत्या स्थापयति पिशुनत्व एव ॥ ९८०॥ उपर्यधश्च धारयद्भिः काव्यकनकोज्वलानलंकारान् । शिष्यते सारविशेषो विद्याविभवानां श्रवणैः ॥ ९८१॥ न श्रीश्चला महार्येषु ते न तानेव साऽपि यन्मुञ्चति । ते पुनस्ते तामेव यदि मुश्चन्ति इह तस्याः को दोषः॥ ९८२ ॥ तृष्णा अखण्डितैव विभवेऽत्युनतानपि लब्ध्वा । शैलमपि समारुह्य किं वा गगनस्यारूढम् ॥९८३ ॥ पुरतः श्रियाः प्रियपकजायाः कमलादरमिव रचयन्ति । मन्ये कृपणाः प्रभवः प्रणामघटिताञ्जलिमिषेण ॥ ९८४॥ ग. १० Page #263 -------------------------------------------------------------------------- ________________ १४६ मउडवहो कुसुम-फलोसारिअ-पाअवेहिँ विणिअत्त-सउण-पणएहिं । तं किर ण मअंचिअ महिहरेहिँ जलहिं विसंतेहिं ॥ ९८५॥ सोवाए सुह-दुक्खागमम्मि आरंभिणो फलमइति । चिंता-णह-कंडू-संभवम्मि विहिणो ण कंडुयणे ॥९८६ ॥ मोहाहिभवेण सिरिं चिर-चोलीणं विमग्गमाणाण । दूरीभवंतु आगंतुआओ कह मा समिद्धीओ ॥९८७॥ आआर-पेसलाण वि हवंति एमेअ विहि-णिओएण । विणिअत्तीओच्चिअ आवईओ मण्णे समाहलोत्ते ॥ ९८८॥ जम्मि अविसण्ण-हिअअत्तणेण ते गारवं वलग्गति । तं विसममणुप्तो गरुआण विही खलो होइ ॥ ९८९॥ हिअअस्स विणिव्ववणे इह लोएचिअ समप्पिअ-फलाए। बीअं पर-लोअ-फलं ण रण्ण-वसहीऍ सद्दिहिमो ॥ ९९० ॥ रमइ विहवी विसेसे थिइ-मेत्तं थोअ-वित्थरो महइ । मग्गइ सरीरमधणो रोई जीएच्चिअ कअत्यो ॥ ९९१ ॥ कुसुमफलापसारितपादपैर्विनिवृत्तशकुनप्रणयैः। तत् किल न मृतमेव महीधरैर्जलाध विशद्भिः ॥ ९८५॥ सोपाये सुखदुःखागमे आरम्भिणः फलमयन्ते । चिन्तानखकण्डूसंभवे विधेर्न कण्डूयने ।। ९.६॥ मोहाभिभवेन श्रियं चिरातिक्रान्तां विमार्गमाणानाम् । दूरीभवन्तु आगन्तुकाः कथ मा समृद्धयः ॥ ९८७॥ आका(चारपेशलानामपि भवन्ति एवमेव विधिनियोमेन । विनिवृत्तय एवापदो मन्ये समखिला इति ।। ९८८ ॥ यस्मिन्नविषण्णहृदयत्वेन ते गौरवमारोहन्ति । तद् विषममनुत्प्रयन् गुरूणां विधिः खलो भवति ॥९८९॥ हृदयस्य विनिर्वपणे इंह लोक एव समर्पितफलायाम् । बीजं परलोकफलं नारण्यवसत्यां श्रद्धास्यामः ॥९९० ।। रमते विभवी विशेषे स्थितिमात्रं स्तोकविस्तरः काइक्षते। मार्गयति शरीर मधनो रोगी जीव एव कृतार्थः ॥ ९९१ ॥ Page #264 -------------------------------------------------------------------------- ________________ अनङ्गविचेष्टितम् मूले णिविडाअंता विरलुग्गारा तओ पसंगेसु ।। कालेण सउरिसाण वि कहाणुबंधा णिमिलंति ॥९९२ ॥ विरसाअंता बहलत्तणेण हिअए खलंति परिओहा। थोअ-विहवत्तणेणं सुहंभरप्पच्चिअ सुगंति ॥ ९९३ ॥ विरसम्मि वि पडिलग्गं ण तरिजइ कह वि जं णिवत्तेउं । हिअअस्स तस्स तरलत्तणम्मि मोहो इह जणस्स ॥ ९९४ ॥ हिअअम्मि गाढ-घडिएहिं दो वि मण्णे समं ठविजंति । बुद्धीओ उहय-लोअम्मुहीओ जुबईण थणएहिं ॥ ९९५ ॥ पहरइ कह णु अणंगो कह णु हु विधति कोसुमा बाणा । इअ कामेच्चिअ अफुडे फुडाई तत्तो कह सुहाई ॥९९६ ॥ हिअअस्स णिद्वरत्तणमिणमो किं संठवेहि महिलाण । अत्तो पयोहराणं वचिअ वसइ एआण ॥ ९९७ ॥ रमइ अ चरिए अप्फुल्लअम्मि खिज्जइ अणिअअ-सीलेण । जिंदइ अ पर-सहावं सिहइ अ लोओ पर-गुणाण ॥९९८ ॥ मूले निविडायमाना विरलोद्गारास्ततः प्रसन्गेषु। कालेन सत्पुरुषाणामपि कथानुबन्धा निमीलन्ति ॥९९२ ॥ विरसायमाना बहलत्वेन हृदये स्खलन्ति परिभोगाः। स्तोकविभवत्वेन सुखंभरात्मान एव श्रूयन्ते ॥९९३ ॥ विरसेऽपि प्रतिलग्नं न तीर्यते कथमपि यन्निवर्तयितुम् । हृदयस्य तस्य तरलत्वे मोह इह जनस्य ॥ ९९४ ॥ हृदये गाढघटितै अपि मन्ये समं स्थाप्येते । बुद्धी उभयलोकोन्मुख्यौ युवतीनां स्तनकैः ॥ ९९५ ॥ प्रहरति कथं नु अनगः कथं नु खलु विध्यन्ति कौसुमा बाणाः । इति काम एवास्फुटे स्फुटानि तस्मात् कथं सुखानि ॥९९६॥ हृदयस्य निष्ठुरत्वमिदं कि संस्थापयिष्यति महिलानाम् । अतः पयोधराणां वज्रमेव वसति एतासाम् ।। ९९७ ॥ रमते च चरिते आत्मीये खिद्यते च निजकशीलेन । निन्दति च परस्वभावं स्पृहयति च लोकः परगुणेभ्यः ॥ ९९८ ।। Page #265 -------------------------------------------------------------------------- ________________ १४८ गउडवहो मग्ग व्व दीह-धवला मण्णे चिहुरा जणस्स जाति । वोलंताण अणुदिणं जहागों हिअअ-भावाण ॥ ९९९ ॥ सव्वंगं विणिवेसो गईइ पलिएहिं णूण दावेइ।। आसण्णमिमम्मि जरा-करंक-भावं सरीरम्मि ॥ १०००॥ सव्व-त्थामोणमिश्र ओहुरमाअडिअं बलि-लआहिं । धरणि-अलाहिमुहं पिव सरीरामिणमो जरी वहइ ॥ १००१॥ अंगेसु बिंदु-णिबिडा णिवडइ परिणाम-जज्जरिजंती। तिलअ-च्छलेण मण्णे कसण-च्छाय व्व चिहुराण ॥१००२॥ गब्भुग्गम-लंघिअ-जोव्वणाण घरिणीऍ विमण-पिय-दिटुं । थणआण दुद्ध-धारा-णिहेण पलिअं व णिक्खमइ ।। १००३॥ सअलं विराम-विरसत्तणेण दुक्खं सुहंचिअ ण णाम । दुक्खाभावो सोक्खं ण जेण ण हु तेण दुक्खं पि॥१००४॥ फुरइ अ फुडो अभावस्स एस भुवण-च्छलेण आआरो। आलोअण-णिव्वडिओ व्व णील-भावो णहअलस्स ॥१००५॥ मार्गा इव दीर्घधवला मन्ये चिकुरा जनस्य जायन्ते। अतिकामतामनुदिनं यथागतं हृदयभावानाम् ॥ ९९९॥ सर्वान्गं विनिवेशो नत्याः पलितैनूनं दर्शयति। आसन्नमस्मिन् जराकरदकभावं शरीरे ॥ १००० ॥ सर्वस्थानावनतमधोमुखमाकृष्टं वलिलताभिः । धरणितलाभिमुखमिव शरीरमिदं जरी वहति ।। १००१ ॥ अगेषु बिन्दुनिबिडानिपतति परिणामजर्जरीक्रियमाणा । तिलकच्छलेन मन्ये कृष्णच्छायेव चिकुराणाम् ॥१००२॥ गर्भोद्गमलडिन्तयौवनानां गृहिण्या विमनस्कप्रियदृष्टम् । स्तनानां दुग्धधारानिभेन पलितमिव निष्कामति ॥ १००३॥ सकलं विरामविरसत्वेन दुःखं सुखमेव न नाम । दुःखाभावः सौख्यं न येन न खलु तेन दुःखमपि ॥१००४॥ स्फुरति च स्फुटोऽभावस्यैष भुवनच्छलेनाकारः। आलोकननिवृत्त इव नीलभावो नभस्तलस्य ।। १००५॥ १००१. जरा for जरी. १००२. विंउ° for बिंदु. णिविडइ for णिवडइ. १००३. जोवणेण घरिणीण. १००५. भुयण'. Page #266 -------------------------------------------------------------------------- ________________ शिवस्य सिंहरूपम् इअ विरसमिमं संसारमावसंताण वो फलममोल्लं । णिव्वडउ पावणाणं गुणाण पहुणो णिसमणेण ॥१००६॥ अवि अ। आसा-गअ-दाणाअंत-कसण-कंठ-प्पहा-हओ लहइ।। केसर-कलाव-करणिं सोच्चिअ सिढिलो जडा-णिवहो ॥१००७॥ वहइ मणि-किरण-रंजिअ-सीस-णिवेसिअ-फणा-समोसरिओ। भुअइंदो पट्ठि-पहोलि-रुद्ध-लंगूल-लंबं ॥१००८॥ ताओच्चिअ रहस-विसट्ट-वअण-कुहरोअराओ पावेंति । जालावली-विलासं उत्तंस-कवाल-मालाओ ॥१००९॥ पडिमा मग्गा सिर-ससिअलाएँ सच्चविअ-गह-मुहोइण्णा। तेच्चिअ हत्थेसु णहंकुसत्तणं एंति जिंतूण ॥ १०१०॥ इअ तुलिउमहिलसंतेण जस्स बल-विन्भमं ति-णयणेण । भेसिअ-गोरि-मइंदं मइंद-रूवेण परिणमिअं॥१०११॥ खुडिआ इमेण समरंगणेसु रिउ-वारणाण कर-दंडा। णासा-विमुक्क-जीहाह-रुहिर-धारा विसहर ब्व ॥ १०१२ ॥ इति विरसमिमं संसारमावसतां वः फलममूल्यम्। निर्वर्ततां पावनानां गुणानां प्रभोर्निशमनन ॥१००६॥ अपि च । आशागजदानायमानकृष्णकण्ठप्रभाहतो लभते । केसरकलापरूपं स एव शिथिलो जटानिवहः ॥१००७॥ वहति मणिकिरणरञ्जितशीर्षनिवेशितफणासमपसृतः। भुजगेन्द्रः पृष्ठप्रभावालरुद्धलागूलविडम्बम् ॥१००८॥ ता एव रभसविकसितवदनकुहरोदराः प्राप्नुवन्ति। जालावलीविलासं उत्तंसकपालमालाः॥१००९॥ प्रतिमामार्गाः शिरःशशिकलायां सत्यापितनखमुखावतीर्णाः । त एव हस्तयोर्नखाइकुशत्वं यन्ति निर्गम्य ॥१०१०॥ इति तुलितुमभिलषता यस्य बलविभ्रमं त्रिनयनेन । भीषितगौरीमृगेन्द्रं मृगेन्द्ररूपेण परिणमितम् ॥१०११॥ खण्डिता अनेन समरागणेषु रिपुवारणानां करदण्डाः । नासाविमुक्तजिह्वाभरुधिरधारा विषधरा इव ॥ १०१२॥ १०० ६. फल्ल (= ल ?) ममलं. १०१०. सिरससियलासच्च', omitting °एँ supplied by conjecture. १०१२. पहणंगणेसु for समरंगणेसु. जअवारणाण. परि° for कर. जीहाहिरहिर. Page #267 -------------------------------------------------------------------------- ________________ १५० गउडवही मह धूम - लआ एअस्स सुचरिआहूअतिअस - णाहस्स । सुर-करिणो बहल -मअंबु - सामला सहइ सरणि व्व ।। १०१३ ।। लहुईकआ वि गुण - गारवेण गरुआ वि णिअअ-कुल-उव्वा । अप्पाण- गारवेणं पुणो वि गुरुईकआ जेण ।। १०१४ ॥ पहु- धम्म - बंधणे संठिअस्स विवरीअ - सासिअ - जअस्स । करुणा - णीसास - सहा सहति संरंभ- भिउडीओ ।। १०१५ ।। अह वा । कुम्माहिवेण दीसइ उण्णा मिअ-संख - रअण- वलएण । तिअसाण संभमुग्गाहि अग्घ-वत्तो व्व सलिल - णिही ॥ १०१६ ॥ उम्मिल्लस्स वि चिर-आल-मुक-णीसास- सिटिल-देहस्स । पट्टी पुणो तरंगेहिं लंघिआ कमढ - णाहस्स ।। १०९७॥ दीसंति कुम्म - तुलिआ घण व्व पुणरुत्त - विज्जु - विष्फुरणा । ऊसास-दिट्ठ-तंबिर-कंठ-च्छेआ महा-मीणा ॥ १०१८ ॥ पेच्छति सुर- दइच्चा घडिअ - धरा - मग्ग- गोर-परिणाहं । पट्टि पेरंत सहाव - सामलं कमढ - णाहस्स ।। १०१९ ॥ मखधूमलता एतस्य सुचरिताहूतत्रिदशनाथस्य । सुरकरिणो बहल - मदाम्बुश्यामला शोभते सरणीव ॥ १०१३ ॥ लघुकृता अपि गुणगौरवेण गुरवोऽपि निजककुलपूर्वे । आत्मगौरवेण पुनरपि गुरूकृता येन ॥ १०१४ ॥ प्रभुधर्मबन्धने संस्थितस्य विपरीतशासितजगतः । करुणानिःश्वास सहाः शोभन्ते संरम्भभ्रुकुटयः ।। १०१५ ।। अथ वा । कूर्माधिपेन दृश्यते उन्नामितशङ्खरत्नवलयेन । त्रिदशानां संभ्रमोदग्राहितार्घपात्र इव सलिलनिधिः ॥ १०१६ ॥ उन्मीलितस्यापि चिरकालमुक्तनिःश्वासशिथिलदेहस्य | पृष्ठं पुनस्तरद्गैर्लङ्घितं कमठनाथस्य ॥ १०१७ | दृश्यन्ते कुर्मतुलिता घना इव पुनरुक्तविशुद्रविस्फुरणाः । उच्छ्रासदृष्टताम्रकण्ठच्छेदा महामनाः ॥ १०१८ ॥ प्रेक्षन्ते सुरदैत्या घटितधरामार्गगौरपरिणाहम् । पृष्ठं पर्यन्तस्वभावश्यामलं कमठनाथस्य ॥ १०१९ ॥ १०१४. निय° for गुण'. 'वश्वा, उच्चा for उव्वा. १०१५. जणस्स for 'जअस्स. १०१७. 'आर' for 'आल. पुरो for पुणो १०१८. दीसंतु. Page #268 -------------------------------------------------------------------------- ________________ सागरमन्थनम् कुम्म-ट्ठिअस्स दीसइ जलहिम्मि तरंग-भंगुर-णिवेसा । ण-पहुत्त-रसाअल-कुंचिअ व्च पडिमा महिहरस्स ॥१०२० ॥ वलइअ-भुअंग-वलयाववीड-पुंजिअ-णमंत-साहग्गा । अग्गेहिं सेल-घडिआ मूलेहिं दलंति दुम-णिवहा ॥१०२१॥ भुअआहिवस्स णिहसा झिजति उरम्मि खर-हरंतीओ। वण-गंठि-गआओ विहंग-णाह-णह-कोडि-कीलाओ॥१०२२॥ फुटृति पाअवाणं रय-वित्थारावबद्ध-परिवेसा। विणिवत्ति-समय-ताडिअ-तडाओ पारोह-मालाओ॥१०२३ ॥ अद्विअ-गिरि-चलण-गआगअंबु-चोच्छिण्ण-णिवडिअ-तडाओ। पत्ताओ विअड-भावं तलिणाओ वि कडअ-सरिआओ॥१०२४ ॥ परिसिढिल-विअड-मूला तेच्चेअ वहंति पढम-तणु-धारा। भुअइंद-णिहस-विहडंत-विवर-मूला जलुप्पीला ॥१०२५॥ वीसाम-मंथराअंत-सेल-वोच्छिण्ण-दूर-वडणाओ। मडहं कमेण वलयं णिज्झर-धाराओ बंधति ॥ १०२६॥ कूर्मस्थितस्य दृश्यते जलधौ तरङ्गभङ्गुरनिवेशाः। नप्रभूतरसातलकुश्चितेव प्रतिमा महीधरस्य ॥ १०२०॥ वलयितभुजङ्गवलयावपीडपुञ्जितनमच्छाखाग्राः । अप्रैः शैलघटिता मूलैदलन्ति दुमनिवहाः ॥१०२१॥ भुजगाधिपस्य निघर्षात् क्षीयन्ते उरसि खरखरन्त्यः। व्रणग्रन्थिगता विहंगनाथनखकोटिकीलाः ॥१०२२ ॥ स्फुटन्ति पादपानां रयविस्तारावबद्धपरिवेषाः । विनिवृत्तिसमयताडिततटाः प्ररोहमालाः ॥१०२३॥ अस्थितगिरिवलनगतागताम्बुव्युच्छिन्ननिपतिततटाः। प्राप्ता विकटभावं तन्व्योऽपि कटकसरितः॥१०२४॥ परिशिथिलविकटमूलास्त एव वहन्ति प्रथमतनुधाराः । भुजगेन्द्रनिघर्षविघटमानविवरमूला जलोत्पीडाः ॥१०२५ ।। विश्राममन्थरायमाणशैलव्युच्छिन्नदूरपतनाः । अल्पं क्रमेण वलयं निर्झरधारा बध्नन्ति ।।१०२६॥ १०२०. अपहुत्त. १०२१. मुंचिय for पुंजिअ. १०२.. सिहा. १०२३. वित्थारोववद्ध १०२४. गिरिचलण. गयंतुदोछिन्न नियंब° for वि कडय. १०२५. पडिसिढिल'. हवंति for वहति. निव्वडिय° for 'विहडंत. १०२६. वलणाओ for °वडणाओ. Page #269 -------------------------------------------------------------------------- ________________ १५२ गउडवहो पावंति वलिअ-वित्थअ-गिरि-कडअ-णिहंसणा तलिण-मूला। वित्थारं दसण-च्छेअ-मंडला दिग्गइंदाण ॥ १०२७॥ णिहस-विरिक दुम-लओ जह जह सेलम्मि घडइ भुअइंदो । तह तह दीहाअंतो पुणो वि वलइन्जइ गिरिम्मि ॥ १०२८ ॥ णिहस-परिगलिअ-वासुइ-णिम्मोअ-रयावबद्ध-परिवेसो। कुम्मम्मि होइ खण-विरइआलवालो व्व सलिल-णिही ॥१०२९॥ कम-लद्धालोअं फणि-णिहंस-झिज्जंत-तड-पणट्ठासु । णिंति अ-विणिक्खमंता वि वणअरा महिहर-दरीसु ॥१०३०॥ होंति गिरि-वलण-भावा अण्णण्ण-दिसा-घडंत-कडआण। सरलं पि पडंतीणं सिलाण कुडिल व्व गइ-मग्गा ॥१०३१॥ उच्छलिअ-सलिल-पूरिअ-गअण-दिसा-वलय-पडिहओआसो। खण-तुच्छम्मि पडिरवो णवर समुद्देच्चिअ वलग्गो॥ १०३२॥ वासुइ-णिहसुम्मूलिअ-पक्ख-च्छेअ-वण-गंठि-णिव्वडिआ। णिवडंति सेल-कडआओ वज्ज-धारा-तड-खंडा ॥१०३३॥ प्राप्नुवन्ति वलितविस्तृतगिरिकटकनिघर्षणास्तनुमूलाः। विस्तार दशनच्छेदमण्डला दिग्गजेन्द्राणाम् ॥ १०२७॥ निघर्षविभक्तद्रुमलतो यथा यथा शैले घटते भुजगेन्द्रः । तथा तथा दीर्घायमाणः पुनरपि वल्यते गिरौ ॥१०२८॥ निघर्षपरिगलितवासुकिनिर्मोकरयावबद्धपरिवेषः। कूर्मे भवति क्षणविरचितालवाल इव सलिलनिधिः ॥ १०२९ ॥ क्रमलब्धालोकं फणिनिघर्षक्षीयमाणतटप्रनष्टासु । निर्यन्ति अविनिष्क्रामन्तोऽपि वनचरी महीधरदरीषु ॥ १०३० ।। भवन्ति गिरिवलनभावादन्योन्यदिग्घटमानकटकानाम् । सरलमपि पतन्तीनां शिलानां कुटिला इव गतिमार्गाः ॥ १०३१॥ उच्छलितसलिलपूरितगगनदिवलयप्रतिहतावकाशः। क्षणतुच्छे प्रतिरवः केवलं समुद्र एवावलग्नः ॥१०३२ ॥ वासुकिनिघर्षोन्मूलितपक्षच्छेदवणग्रन्थिनिर्वर्तिताः। निपतन्ति शैलकटकाद् वज्रधारातटखण्डाः ॥ १०३३ ।। १०२७. पावेंति for पावंति. १०२९. परिवेसं. 'वालं व गिरिमूलं for °वालो व्व सलिलणिही. १०३०. सिज्जंत° for °झिज्जंत. °यडट्ठासु for पणट्ठासु. °णिकमंता वि. १०३१. अण्णोण. १०३२. वडल° for °वलय. पडिहओवासो. विलग्गो for वलग्गो. १०३३. तडि for तड. Page #270 -------------------------------------------------------------------------- ________________ सागरमन्थनम् पसरंति वलंतोअहि-मंडलइज्जंत-कडिअ-सरीरा । सुंकार-सरलिआवत्त-पसिढिला णवर भुअइंदा ॥१०३४॥ तरु-वलिअ-लआ-लच्छि लहंति सेलम्मि कडअ-सरिआओ। उम्मोइअ-वासुइ-णिहस-मग्ग-संदाणिअ-जलाओ ॥ १०३५ ॥ कडएहिं तहेअ मही-सिहरेहिं जहं व पल्लिअं गिरिणो। अल्लीणं णवर दिसाहिं णिहस-तणुआम्म मज्झम्मि ॥ १०३६ ॥ कुम्म-विणिहिट्ठ-मूलो भुअआहिव-णिहस-तणुइआहोओ। कह-कह वि पढम-णिमिओ सुहेण ओसारिओ सेलो ॥१०३७॥ घडिअं मंदर-दर-दूमिअम्मि संखुहिअ-जलहि-तण्णाअं। सिसिरोवआर-पंक व कुम्म-चीढाम्मि महि-वेदं ॥ १०३८ ॥ इअ कम-णिम्महिआमुक्क-विहुर-खीरोअ-सरहसुव्बूढा । लच्छी अज्जवि वच्छ-स्थल-द्विआ कुमइ इमेण ॥ १०३९ ॥ किं च। दीसइ कर-ताडण-मूढ-रुहिर-संगलिअ-सामल-च्छायं । हिअअ-ट्ठिअ-विरह-हुआस-धूम-मइलं व थणवढे ॥ १०४० ॥ प्रसरन्ति वलदुदधिमण्डलीक्रियमाणकृष्टशरीराः । सूत्कारसरलीकृतावर्तप्रशिथिलाः केवलं भुजगाः ॥१०३४॥ तरुवलितलतालक्ष्मी लभन्ते शैले कटकसरितः । उन्मोचितवासुकिनिघर्षमार्गसंदानितजला: ॥ १०३५ ।। कटकैस्तथैव महीशिखरैर्नभ इव प्रेरितं गिरेः। आलीनं केवलं दिगिभर्निघर्षतनौ मध्ये ॥१०३६ ॥ कूर्मविनिघृष्टमूलो भुजगाधिपनिघर्षतनूकृताभोगः । कथंकथमपि प्रथमन्यस्तः सुखेनापसारितः शैलः ॥१०३७ ।। घटितं मन्दरदरदूने संक्षुब्धजलध्याीकृतम् । शिशिरोपचारपकमिव कूर्मपीठे महीपीठम् ॥१०३८॥ इति क्रमनिर्मथितामुक्तविधुरक्षीरोदसरभसोदूढा । लक्ष्मीरद्यापि वक्षःस्थलस्थिता उह्यते एतेन ॥१०३९ ॥ किं च ! दृश्यते करताडनमूढरुधिरसंगलितश्यामलच्छायम् । हृदयस्थितविरहहुताशधूममलिनमिव स्तनपृष्ठम् ॥ १०४०।। १०३४. सेल° for णवर. १०३५. वलय° for °वलिअ. वहंति for लहं ति. अह सेल° for सेलम्मि. १०३७. विणिहट्ट. उत्तारिओ for ओसारिओ. १०३८. कमढ for कुम्म. १०३९. विहुय for 'विहुर. १०४०. गूढ for मूढ. संवलिय° for °संगलिय'. हिययद्धते विरहग्गिधूम for हिअअद्विअविरहहुआसधूम'. Page #271 -------------------------------------------------------------------------- ________________ १५४ गउडवहो वअणुव्वहण-णिवेसिअ-करुद्ध-णह-मणि-मऊह-वोच्छेए। संधति णिरंजण-णिम्मलाओ थोरंसु-धाराओ ॥१०४१॥ घण-लंबालअ-माला-णिरोह-खणमेत्त-पुंजइज्जंता। उम्हविअ-गंडवासं चक्कलइज्जति णीसासा ॥ १०४२॥ इअ लीला-रोसुग्गम-विसमिअ-भुमअम्मि जम्मि कुब्भंति । वेरि-रमणीहिं वेहव्व-लंभ-विहुराई अंगाई ॥१०४३ ॥ जस्स मुह-मारुआहअ-विसंत-भुवणंतरेण उअराओ । वुभइ व अण्ण-बंभंड-डंबरो पंचअण्णेण ॥ १०४४॥ सो एस केसवो उवसमुद्दमुद्दाम-दाविआयामे । अह सोहइ सेसम्मि व णिअअम्मि जसम्मि विणिसण्णो॥१०४५॥ अह वा। भारुव्वहणा-जोग्गाअरेण तारेहिं णह-मऊहेहिं ।। सेस-सिमूहि व चलणारविंद-घडिएहि सोहंति ॥ १०४६॥ भुअइंद-फणा-मंडल-णिवेस-पडिलग्ग-रअण-राअं व । चलण-जुअमावहंति पज्जत्तालत्तअ-च्छायं ॥१०४७॥ वदनोद्वहननिवेशितकरोर्ध्वनखमणिमयूखव्युच्छेदान् । संदधति निरअननिर्मलाः स्थूलाश्रुधाराः ।। १०४१ ॥ घनलम्बालकमालानिरोधक्षणमात्रपुनीक्रियमाणाः। उष्णीकृतगण्डपार्श्व चक्रीक्रियन्ते निःश्वासाः ॥ १०४२॥ इति लीलारोषोद्गमविषमितभ्रूके यस्मिन् उह्यन्ते। वैरिरमणीभिर्वैधव्यलम्भविधुराण्यङ्गानि ॥१०४३॥ यस्य मुखमारुताहतविशद्भुवनान्तरण उदरात् । उह्यते इवान्यब्रह्माण्डडम्बरः पाञ्चजन्येन ॥ १०४४॥ स एष केशव उपसमुद्रमुद्दामदर्शितायामे। अथ शोभते शेष इव निजके यशसि विनिषण्णः॥ १०४५॥ अथ वा। भारोद्वहनयोग्यादरेण तारैर्नखमयूखैः। शेषशिशुभिरिव चरणारविन्दघटितैः शोभमानाम् ॥१४६॥ भुजगेन्द्रफणामण्डलनिवेशप्रतिलग्नरत्नरागमिव । चरणयुगमावहन्ती पर्याप्तालक्त कच्छायम् ॥१४७॥ १०४१. 'वोच्छेआ. संधिंति for संधति. १०४३. वियसिय for विसमिय'. १०४५. सो वेस for सो एस. पाविया' for °दाविआ°. सेसं पिव for सेसम्मिव. जसम्मि निययम्मि. य निसण्णो for विणिसण्णो. १०४७. °रयणहायं व. Page #272 -------------------------------------------------------------------------- ________________ पृथिव्याः स्त्रीरूपम् लीला - घोलाविअ - चलण-मुहल-मंजीर-रव-मिलतेहिं । giति सेस-फणा- वलएहिं व राजहंसेहिं ॥। १०४८ ॥ कारण-किरि-खंधुक्रखेव - लग्ग - परिकविल- केसर- च्छायं । वहमाणि किरण - कलावमिरिण - रसणा गुणुग्गिण्णं ।। १०४९ ।। सेविनंतिं स-रण- रसणा-पडिणिव्वडंत-पडिमेण । आढत्त-रोहणुद्दलण-वइअरेणं पिव जणेण ।। १०५० ॥ णाहि विवरेण कारण- वराह-दाढा-बहेण व सहति । पाआल-तमुब्भे आअमाण - रोमावलीएण ।। १०५१ ॥ अज्जवि अह-द्विअ-राम-रमणि- णिग्गमण-सीर- मगं व । अरमहिराम - वलि-वीइ-भंग - विसमं पतिं ॥ १०५२ ॥ सोहति हारावलि - वलंत - रोमावली - तरंगेण । जणा-संगअ - गंगा-सोत्तेण व मज्झएसेण ॥ १०५३ ॥ लायण्ण- परिष्फुरमाण-परिअणुक्खित्त - चामर - चएहिं । अंतो- पाअड-भूरुह-मूल- कलावं व संतिं ॥ १०५४ ॥ लीलाघूर्णितचरणमुखरमञ्जीररवमिलद्भिः । उद्यमानां शेषफणावलयैरिव राजहंसैः ॥ १०४८ ॥ कारणकिरिस्कन्धोत्क्षेपलग्नपरिकपिलकेसरच्छायम् । वहन्तीं किरणकलापं इरिणरसनागुणोद्गीर्णम् ॥ १०४९ ॥ सेव्यमानां सरत्नरसनाप्रतिनिवर्तमानप्रतिमेन । आरब्धरोहणोद्दलनव्यतिकरेणेव जनेन ॥ १०५० ।। नाभिविवरेण कारणवराहदंष्ट्रापथेनेव शोभमानाम् । पातालतमउद्भेदायमानरोमावलीकेन ॥ १०५१ ।। अद्यापि अनघस्थितरामरमणीनिर्गमनसीरमार्गमिव । उदरं अभिरामवलिवीचिभद्गविषमं प्रकाशयन्तीम् ।। १०५२ ।। शोभमानां हारावलिवलदूरोमावलीत रङ्गेण । यमुनासंगतगद्गास्त्रोतसेव मध्यदेशेन ।। १०५३ ।। लावण्यपरिस्फुरत्परिजनोत्क्षिप्तचामरचयैः 1 अन्तःप्रकटभूरुह मूल कलापमिव दर्शयन्तीम् ।। १०५४ ।। १५५ १०४९ परिकविस. १०५०. रोहणुव्वलण. १०५१. 'वएण व for 'वहेण व. १०५२. पयासंति. १०५३. गंगा संगयजउणा १०५४. लाइण्ण'. 'चएण. कलावं पयासंति. Page #273 -------------------------------------------------------------------------- ________________ १५६ गउडवहो पहु-दंसण-रस-पसरिअ-ससेअ-रोमंच-संचय-णिहेण । सलिलाहअन्देम्स( सिअं) बीअ-लअं व दंसंतिं ॥ १०५५ ॥ अंतोवरिं च परिसंठिएण णह-णिण्णआएँ व जलेण । पडिमा पडिएण सिअंसुएण संवलिअ-थण-विवं ॥ १०५६ ॥ कंठ-कुसुमेसु बहुसो लीगुड्डीणेहिं महुअर-कुलेहिं । आयासिअंग-लेहं सवक्ख-सेलेहिं व पुणो वि ॥ १०५७॥ मुत्ता-परंतत्तण-पाविअ-पाआर-मंडल-गुणेहिं । दिव्व-पुरेहिं व मणि-कुंडलेहिं संभाविआभोरं ॥१०५८ ॥ कुंडल-ससि-मूरंतर-णिसण्ण-कबरी-णिसा-विणीलद्धं । मुह-मंडलं सुमेरुं व कणअ-गोरं पासेंतिं ॥१०५९॥ सव्वत्तो हार-मऊह-दंड-पडिअग्गिअंग-भावेण । उम्मिल्ल-णिम्मलाणेअ-पह-समूह व दीसंति ॥१०६० ॥ अवअंस-कुसुम-णीसंदमाण-रअ-बिंदु-कलिअ-मूलेण । गंडत्थलेण दर-गलिअ-रेणु-भावेण व सहति ॥ १०६१॥ प्रभुदर्शनरसप्रसृतसस्वेदरोमाञ्चसंचयनिभेन । सलिलाहतदेशोच्छ्वसितां बीजलतामिव दर्शयन्तीम् ॥१०५५॥ अन्तरुपरि च परिसंस्थितेन नभोनिम्नगाया इव जलेन। प्रतिमापतितेन सितांशुकेन संवलितस्तनबिम्बाम् ॥१०५६॥ कण्ठकुसुमेषु बहुशो लीनोड्डीनैर्मधुकरकुलैः। आयासितागलेखां सपक्षशैलैरिव पुनरपि ॥१०५७॥ मुक्तापर्यन्तत्वप्रापितप्रा. कारमण्डलगुणैः। दिव्यपुरैरिव मणिकुण्डलैः संभाविताभोगाम् ॥ १०५८ ॥ कुण्डलशशिसूरान्तरनिषण्णकबरीनिशाविनीलार्धम् । मुखमण्डलं सुमेरुमिव कनकगौरं प्रकाशयन्तीम् ॥१०५९॥ सर्वतो हारमयूखदण्डप्रति. जागरितागभावेन । उन्मीलितनिर्मलानेकपथसमूहमिव दृश्यमानाम् ॥१०६० ॥ अवतंसकुसुमनिष्यन्दमानरजोबिन्दुकलितमूलेन। गण्डस्थलेन दरगलितरेणुभावेनेव शोभमानाम् ॥१०६१॥ १०५६. अंतो अवरिं च परिट्ठिएण. पडिमाठिएण, पडिमावीएण. “संवरिय. १०५७. कमलेसु for कुसुमेसु. १०५८. मंडलद्धेहि. देव्व for दिव्व. १०६०. पडिवग्गिअ. १०६१. °रसबिंदुवलयभावेण for °रअबिंदुकलिअमूलेण. दरकलिय° for दरगलिय'. ___ Page #274 -------------------------------------------------------------------------- ________________ चन्द्रवंशजन्मा यशोवर्मा १५७ माला-वलएहिं पइण्ण-सुरहि-कबरी-लअं महुअराण । वेणी-बंधेहिं व बहु-णरिंद चेहव्व-पिसुणेहिं ॥ १०६२ ॥ इअ सुव्वइ एसो इर सरीर-भाव-परिसंठिअं बहुसो। । पच्चक्वंचिअ देविं पुहई पुलएइ पीडासु ॥१०६३॥ किं च। सीसइ व जस्स ताराणुसारि-णिग्गअ-कलंक-वलएण । अत्ति-णयणाहि अज्ज वि समुभवो णिअअ-बिंबेण ॥ १०६४।। वंसम्मि तस्स रअणी-रमणस्स पुरा परिट्ठिा पहुणो। जे ताण अह पणामो एसो उण किंपि णिव्वडिओ॥१०६५॥ अवि अ। सज्झस-संवेउम्मीलणे वि अलसुम्मुहा समुत्तरइ । दिट्ठी पहरिस-विरलाअमाण-पम्हंतरालेसु ॥१०६६॥ तत्तोहुत्त-गआगअ-हिअअ-वहाअंत-णह-मऊहेण । कर-किसलएण लोलंसुअम्मि थण-मंडले वसि॥१०६७॥ गाढ-जहण-त्थल-क्खलण-मुहल-मणि-किंकिणीअमुकंपो । पडिकुसुमंदोलिअ-कंठ-दाममंगं तरंगेइ ॥ १०६८॥ मालावलयैः प्रकीर्णसुरभिकबरीलतां मधुकराणाम् । वेणीवन्धैरिव बहुनरेन्द्र वैधव्यपिशुनैः ॥१०६२॥ इति श्रूयते एष किल शरीरभावपरिसंस्थितां बहुशः। प्रत्यक्षमेव देवीं पृथिवीं पश्यति पीडासु ॥१०६३॥ किं च। शिष्यते इव यस्य तारानुसारिनिर्गतकलकवलयेन। अत्रिनयनादद्यापि समुद्भवो निजकबिम्बेन ॥ १०६४ ॥ वंशे तस्य रजनीरमणस्य पुरा परिष्ठिताः प्रभोः । ये तेषामथ प्रणाम एष पुनः किमपि निवृत्तः॥१०६५ ।। अपि च । साध्वससंवेगोन्मीलनेऽपि अलसोन्मुखा समुत्तरति । दृष्टिः प्रहर्षविरलायमानपक्ष्मान्तरालेषु॥१०६६॥ तदभिमुखगतागतहृदयपथायमाननखमयूखेन । करकिसलयेन लोलांशुके स्तनमण्डले उषितम् ॥ १०६७॥ गाढजघनस्थलस्खलनमुखरमणिकिकिणीकमुत्कम्पः । प्रतिकुसुमान्दोलितकण्ठदाम अगं तरगयति ॥१०६८।। १०६२. विइन्न for पइण्ण'. १०६४. अत्तिनयणाओ for अत्तिणयणाहि १०६६. उम्मीलणा वि. Page #275 -------------------------------------------------------------------------- ________________ १५८ गउडवहो इअ णिव्वत्तिअ-सेज्जा-परिणयणाण पडिवक्ख-कुमरीण । जाअंति जस्स पुरओ स-सज्झसा वम्मह-विआरा ॥ १०६९ ॥ केऊर-मरगओग्गिण्ण-किरण-कलिले भुअम्मि अप्पाणं। सा जस्स विणोएइ व लिणि-वणुकंठिआ लच्छी ।। १०७०॥ अहिआराणल-कुंडंब-मंडलं ताव णं समक्कमइ । तिमिरं कुलमिव तारा-फण-रअणवहं विसहराण ॥१०७१॥ पुहई-वइणो अम्हे सच्चरिआवेअणम्मि के तस्स। सुव्वइ ण-पहुत्तंचिअ तस्स वि फणिणो मुह-सहस्सं ॥ १०७२ ॥ तह वि णिसामेह णराहिवस्स भुअ-दप्प-दप्पणं एअं। रआण-विरमम्मि णवरं पुरुमिल्ल-णरिंद-णिठवणं ॥१०७३॥ साहिज्जइ गउड-वहो एस मए संपअं महारंभो । णिसुए मुअंति दप्पं जम्मि परिंदा कइंदा अ॥१०७४ ॥ एत्ताहे उण रविणो उव्वत्तिअ-कमढ-पिंगल-च्छाओ। परिघोलइ विआलअ-किरण-कंदलो बिब-परिणाहो ॥ १०७५॥ इति निर्वर्तितशय्यापरिणयनानां प्रतिपक्षकुमारीणाम् । जायन्ते यस्य पुरतः ससाध्वसा मन्मथविकाराः ।। १०६९॥ केयूरमरकतोद्गीर्णकिरणकलिले भुजे आत्मानम्। सा यस्य विनोदयतीव नलिनीवनोत्कण्ठिता लक्ष्मीः ॥१०७० ।। अभिचारानलकुण्डताम्रमण्डलं तावदेनं समाकामति । तिमिरं कुलमिव ताराफणरत्नवहं विषधराणाम् ।। १०७१ ॥ पृथ्वीपतेर्वयं सच्चरितावेदने के तस्य । श्रूयते नप्रभूतमेव तस्यापि फणिनो मुखसहस्रम् ॥१०७२ । तथापि निशमयत नराधिपस्य भुजदर्पदर्पणमेतम् । रजनीविरमे केवलं पूर्वीयनरेन्द्रनिष्ठापनम् ॥१०७३ ।। कथ्यते गौडवध एष मया सांप्रतं महारम्भः। निश्रुते मुवन्ति दर्प यस्मिन् नरेन्द्राः कवीन्द्राश्च ॥१०७४।। इदानी पुना रवेरुद्धर्तितकमठपिन्गलच्छायः। परिपूर्णते विगलितकिरणकन्दलो बिम्बपरिणाहः ॥ १०७५ ।। १०६९. विलासा for °वियारा. १०७०. गओगिण्ण. कलिए for कलिले. १०७२. जम्मि न पहुप्पइच्चिय for सुव्वइ णपहुतंचिअ. १०७३. रयणीविरमम्मि बहुपुरुमिल्ल, रयणीविरमम्मि इमं पुरुमिल्ल° for रयणीविरमम्मि णवरं पुरुमिल्ल". ०७४ साहिप्पइ for साहिजइ. Page #276 -------------------------------------------------------------------------- ________________ दिनकरास्तसमयः १५९ एए छाया-परिअत्त-मुहल-पारावआ पसज्जति । - गिरि-कुंजुण्णिद्द-मइंद-णंदिणो रण्ण-पेरंता ॥ १०७६ ॥ मइलिज्जइ दिअसाहिव-किरणाइण्णत्य-सेल-गलिएहिं । आयस-रस-विसरेहिं व छाया-मग्गेहिं महि-वेढं ॥१०७७॥ सरिआण णिरंतर-मिलिअ-विहअ-णिवहोवरोह-मुचंता । उबल्लंति व णिव्वडिअ-मंडला पुलिण-वित्थारा ॥१०७८ ॥ दूरत्तण-पढम-णिअत्त-गो-हणा होति णअर-मम्गेसु । सालंब-दिणअरचेअ धूसरा दिअस-परिणामा ॥१०७९ ॥ थोअमिव विअड-गमणा गरुआअंत-जहणालसमुवेति । धेणु-धवलीओ पाहुअ-पीणापीणा वणंताओ॥१०८० ॥ संवेल्लिऊण एकं दिअसारंभ-पडिसारिअं विंझो। विइ पक्खं व पुणो छाया-वलयं पसारेइ ॥१०८१॥ अंदोलइ दिण-लच्छी पच्छिम-सेल-त्थलावलंबासु । जरठ-सर-गठि-रेहारुणासु रवि-किरण-मालासु ॥१०८२॥ . एते छायापरिवृत्तमुखरपारावताः प्रसजन्ति। गिरिकुजोनिद्रमृगेन्द्रनन्दिनोऽरण्यपर्यन्ताः ॥ १०७६ ।। मलिनीक्रियते दिवसाधिपकिरणाकीर्णास्तशैलगलितैः । आयसरसविसरैरिव छायामागैर्महीपृष्ठम् ॥ १०७७॥ सरितां निरन्तरमिलितविहगनिवहोपरोधमुच्यमानाः। उद्वेल्लन्तीव निवृत्तमण्डलाः पुलिनविस्ताराः ॥१०७८॥ दूरत्वप्रथमनिवृत्तगोधना भवन्ति नगरमार्गेषु। सालम्बदिनकर एव धूसरा दिवसपरिणामाः ।। १०७९ ।। स्तोकमिव विकटगमना गुरूयमाणजघनालसमुपयन्ति । धेनुधवल्यः प्रस्नुतपीनापीना बनान्तात् ।। १०८०॥ संवेल्यैकं दिवसारम्भप्रतिसारितं विन्ध्यः। द्वितीयं पक्षमिव पुनश्छायावलयं प्रसारयति ॥ १०८१॥ आन्दोलयति दिनलक्ष्मीः पश्चिमशैलस्थलावलम्बासु। जरठशरग्रन्थिरेखारुणासु रविकिरणमालासु ॥१०८२॥ १०७६. एए छावरिययत्त', एए छापरियत्त, both corruptly. The original might have been either छाया or इच्छा , rather the latter. १०७८. उम्मिलंति व for उव्वेल्लंति व. १०८०. थोवमिव. °लसमयंति. Second half also read as--धेनु-धवलीओ पण्हुयापीणमाला वगंताओ, or रेणुधवलीओ पण्हुयपीणा घेणू वणंताओ. १०८१. परिसारियं. तओ for पुणो. १०८२. सेलच्छला. Page #277 -------------------------------------------------------------------------- ________________ १६० गउडवहो पच्छ-टिआअवत्तण-सुण्णइअ-गवक्ख-मग्ग-पइरिका । जाआ समुज्जलालेकरव-सुंदरा मंदिरद्धंता ॥ १०८३ ।। तंसागअ-रविअर-णिव्वडंत-मूलंतराल-विअडाई। विरलाअंति व छाया-णिग्गम-सिढिलाई रण्णाई॥१०८४॥ सेलग्ग-खण-विहत्ता रवि-वडण-कमेण दूरमुच्छलिआ। घम्म-च्छेआ इव तारअत्तणं एंति मउलिता ॥ १०८५॥ एंति मह-मोत्तिअड़े पओस-सीहाहए दिणेहम्मि । ल्हसिअ-द्विअ-रुहिराअंब-कुंभ-करणि रवि-मिअंका॥ १०८६ ॥ जामवई-मुह-भरिए संज्झा-मइराएँ दिणअराहारे। आआस-केसरं दंतुरेंति णक्खत्त-कुसुमाई ॥१०८७॥ आअव-किलंत-महिसच्छि-कोण-सोणाअवं दिणंतम्मि । उव्वत्तइ रविणो भू-कलंव-पुड-पाडलं बिंब ॥१०८८ ॥ संज्झालत्तअ-धरिअम्मि उअह जलणोवले व्ब रवि-बिंबे । णिबडइ धूम-लेह व्व मासला जामिणि-च्छाया ॥ १०८९॥ पश्चात् स्थितातपत्वशून्यीकृतगवाक्षमार्गप्रतिरिक्ताः। जाताः समु ज्ज्वलालेख्यसुन्दरा मन्दिरार्धान्ताः ॥१०८३ ॥ व्यस्त्रागतरविकरनिवर्तमानमूलान्तरालविकटानि। विरलायन्त इव छायानिर्गमशिथिलान्यरण्यानि ॥१०८४॥ शैलाग्रक्षणविभक्ता रविपतनक्रमेण दूरमुच्छलिताः । धर्मच्छेदा इव तारकत्वं यन्ति मुकुलीभवन्तः ॥१०८५॥ एतः ग्रहमौक्तिकाढ्ये प्रदोषसिंहाहते दिनेभे। हसितस्थितरुीधराताम्रकुम्भसादृश्यं रविमृगाको ॥१०८६॥ यामवतीमुखभृते संध्यामदिरया दिनकराधारे। आकाशकेसरं दन्तुरयन्ति नक्षत्रकुसुमानि ॥१०८७॥ आतपक्लान्तमहिषाक्षिकोणशोणातपं दिनान्ते । उद्वर्तते रवे कदम्बपुटपाटलं बिम्बम् ॥ १०८८ ॥ संध्यालक्तकधृते पश्यत ज्वलनोपल इव रविबिम्बे । निर्वर्तते धूमलेखेव मांसला यामिनीच्छाया ॥१०८९॥ १०८३. पच्छाइयायवत्तण° for पच्छट्ठियायवत्तण. १०८४. सरलाई for सिढिलाई. १०८५. दूरमुत्थलिया. अवि for इव १०८६, मोत्तियत्थं. १०८६. °मोत्तियत्थं. १०८८. ओवत्तइ. परिवाडलं for °पुडपाडलं. १०८९. कलियम्मि and 'वरियम्मि for °धरियम्मि. Page #278 -------------------------------------------------------------------------- ________________ दिनकरास्तसमयः १६१ जाअंव धूम-संचय-कलुसारुण-किरण-दंतुरं रविणो। तिमिरोवआर-मुझंत-विसम-संज्झाअवं बिंब ॥१०९०॥ काली-कअ-सरस-गल-च्छेअ-महा-महिस-विन्भमो मिलइ। अत्याअंबिर-रवि-बिंब-चुंबिओ तिमिर-संघाओ॥१०९१॥ लहइ स-संदण-तुरओ तिमिरक्कमंत-पिंजर-सरीरो। महुमहण-गारवुवत्त-पिच्छ-गरुल-च्छविं सूरो॥ १०९२ ॥ जाए णिराअवे दिणअरम्मि गिरि-रेणु-पाडल-मऊहे । घोलइ मिलत-तिमिरा कुलीर-कविला दिण-च्छाया॥१०९३ ॥ णिअ-कर-किलिंच-णीडत्यमत्थ-गिरि-पाअवाहि रवि-बिंबं । णिवडइ संज्झा-कललोल्ल-विहअ-णाहंड-पिंडं व ॥१०९४ ॥ थोउच्चत्तण-लक्खिअ-संज्झारुण-गअण-तालु-पेरंतो। कवलेइ पओस-करी विहाण-पिंडं व रवि-बिंबं ॥१०९५॥ णह-चटुं दूरुण्णअ-संज्झा-परिवेस-परिअरं सहइ । अहिणव-पडिबंधाअंब-बिंब-विअडावड-च्छायं ॥ १०९६॥ जातमिव धूमसंचयकलुषारुणकिरणदन्तुरं रवेः। तिमिरोपचारमुह्यमानविषमसंध्यातपं बिम्बम् ॥ १०९०॥ कालीकृतसरसगलच्छेदमहामहिषविभ्रमो मिलति। अस्ताताम्ररविबिम्बचुम्बितस्तिमिरसंघातः॥१०९१॥ लभते सस्यन्दनतुरगस्तिमिराकम्यमाणपिजरशरीरः। मधुमथनगौरवो. वृत्तपिच्छगरुडच्छविं सूरः ॥१०९२ ॥ जाते निरातपे दिनकरे गिरिरेणुपाटलमयूखे। घूर्णते मिलतिमिरा कुलीरकपिला दिनच्छाया॥१०९३॥ निजकरकिलिश्चनीडस्थं अस्तगिरिपादपाद् रविबिम्बम् । निपतति संध्याकललाईविहगनाथाण्डपिण्डमिव ॥ १०९४ ॥ स्तोकोद्वर्तनलक्षितसंध्यारुणगगनतालुपर्यन्तः। कवलयति प्रदोषकरी विधानपिण्डमिव रविबिम्बम् ॥१०९५॥ नभःपृष्ठं दूरोन्नतसंध्यापरिवेषपरिकरं शोभते। अभिनवप्रतिबन्धाताम्रबिम्बविकटावटच्छायम् ॥ १०९६॥ १०९१. कालीकयमहिसासुर-सरसगलच्छेयविन्भमो मिलइ. अत्थाइंबिर'. १.९२. तिमिरसमकत्त'. 'मळहो for °सरीरो. १०९३. निरासनयणा रविम्मि for मिराअवे दिणअरम्मि. १०९४. °कल° for 'कर'. कलिलोल' for कललोल्ल. पिंडाहं for पिडं व. ग. ११ Page #279 -------------------------------------------------------------------------- ________________ १६२ गउडवहो पुरुमिल्ल-दिसा-गअ-तिमिरमवर-भाआवलंबि-रवि-बिंबं । गरुलमिव गहिअ-गअ-कुम्ममुअह परितबिरं गअणं ॥१०९७ ॥ पल्हत्यइ तिमिर-महा-वराह-पडिपेल्लिओ सुमेरु व्व।। संज्झालोओ पडिलग्ग-केसराअंत-रवि-किरणो ॥१०९८ ॥ विअडंडम्मि व रवि-मंडलम्मि मुक्कम्मि पढममरुणंके। णह-सिरि-विणआएँ ससी वुब्भइ वीअंड-पिंडो व्व ॥१०९९ ॥ आसार-पसर-सरला ताली-वण-दंड-धूसरा होति । गंधव्व-पुराआरा णिराअवा रवि-अर-णिवेसा ॥ ११०० ॥ रेहावसेस-दिणअर-मऊह-णिव्वाडिअ-दंड-पडिबंधा । जालाअइ सालोआ अवर-दिसा भुवण-भवणस्स ॥ ११०१॥ गअण-महि-वेढ-णीलो मज्झे संज्झावसेस-पडिभिण्णो। घोलइ खज्जूर-कखंध-पाडलो तिमिर-संघाओ॥११०२ ॥ दीसइ दिसासु तारा-सहरी-जालाविला तिमिर-लेहा। रवि-पडण-संभमारंभ-रहस-चलिअ व्व कालिंदी ॥ ११०३ ॥ पूर्वीयदिग्गजतिमिरं अपरभागावलम्बिरविबिम्बम् । गरुडमिव गृहीतगजकूर्म पश्यत परितानं गगनम् ॥ १०९७॥ पर्यस्यति तिमिरमहावराहप्रतिप्रेरितः सुमेरुरिव । संध्यालोकः प्रतिलग्नकेसरायमाणरविकिरणः ॥१०९८ ॥ विकटाण्ड इव रविमण्डले मुक्ते प्रथममरुणाके। नभाश्रीविनतया शशी उहते द्वितीयाण्डपिण्ड इव ॥ १०९९ ॥ आसारप्रसरसरला तालीवनदण्डधूसरा भवन्ति । गन्धर्वपुराकारा निरातपा रविकरनिवेशाः ॥११००॥ रेखावशेषदिनकरमयूखनिवर्तितदण्डप्रतिबन्धाः । जालायते सालोका अपरदिय भुवनभवनस्य ॥११०१॥ गगनमहीपीठनीलो मध्ये संध्यावशेषप्रतिभिन्नः। घूर्णते खजूरस्कन्धपाटलस्तिमिरसंघातः॥१६०२॥ दृश्यते दिशासु ताराशफरीजालाविला तिमिरलेखा। रविपतनसंभ्रमारम्भरभसचलितेव कालिन्दी ॥ ११०३ ॥ १०९७. पुरविल्ल° for पुरुमिल्ल. ११०२. वीढ° for वेढ. 'लग्गो for "भिण्णो. Page #280 -------------------------------------------------------------------------- ________________ प्रदोषकालः सायं मिलंति कम-णिव्वडंत-तम-मंडलावउण्णाओ। आसण्ण-भाव-पाअड-णिअअ-गइंदाओ व दिसाओ ॥११०४॥ ऊसासिअ-सामलारुण-तम-वेल्ली-मूल-लखिरं कोवि । गअण-च्छलरुणयकंचमिदुबिंब समुद्धरइ ॥११०५॥ होत-चसुहाहिव-कहा-कोऊहल-कडिआओ व मिलंति । दिअस-विराम-च्छवि-धूसराओ समअंचिअ दिसाओ॥११०६॥ बहलत्तण-कुहरूससिअ-तम-सिहा-लंघणोणउच्छंगा। देंति थलुद्देसच्चिअ थोआलोआ दरी-संकं ॥ ११०७॥ आलोओ परिघोलइ ससिणो छाया-णिवेस-वोच्छिण्णो। मलिणाणुसार-पसरिअ-कसण-च्छवि-मग्ग-सबलो व्व ॥११०८ ॥ दीसइ णिसासु तारा-णिहेण फुडिअ-विरल-द्विअ-कवालं। बंभंडग्ग-पुडं पिव कालंतर-जजरं गअणं ॥ ११०९॥ जाआओं कम-पसम्मंत-धूम-रअ-णिग्गमावरोहाओ। आरूढ-पओसाओ वि पविरल-तिमिराओ व दिसाओ ॥१११० ॥ सायं मिलन्ति क्रमनिवर्तमानतमोमण्डलावपूर्णाः।आसन्नभावप्रकटनिजकगजेन्द्रा इव दिशः॥११०४॥ उच्छसितश्यामलारुणतमोवल्लीमूललक्षितं कोऽपि । ........................ इन्दुबिम्बं समुद्धरति ॥ ११०५ ।। भवद्वसुधाधिपकथाकुतूहलकृष्टा इव मिलन्ति । दिवसविरामच्छविधूसराः सममेव दिशः ।। ११०६॥ बहलत्वकुहरोच्छसिततमःशिखालचनावनतोत्सद्गाः । ददति स्थलोद्देश एव स्तोकालोका दरीशकाम् ॥११०७॥ आलोकः परिपूर्णते शशिनश्छायानिवेशव्युच्छिन्नः। मलिनानुसारप्रसृतकृष्णच्छविमार्गशबल इव ।। १९०८॥ दृश्यते निशासु तारानिभेन स्फुटितविरलस्थितकपालम् । ब्रह्माण्डागपुटमिव कालान्तरजर्जर गगनम् ॥११०९॥ जाताः क्रमप्रशाम्यद्धृमरजोनिर्गमावरोधाः। आरूढप्रदोषा अपि प्रविरलतिमिरा इव दिशः ॥ १११०॥ ११०४. गइंदाओ दिसाओ for गइंदाओ व दिसाओ. ११०६. नवरि for होत. समयं. ११०९. निसाए. बम्हंडग्गपुडम्मि व. Page #281 -------------------------------------------------------------------------- ________________ गढवहो मूढ-ससि-दिणअरालोअ - मज्झ - पुंजिज्जमाण -तम- कसणं । संजा अमुहअ-धारा- णिम्मल - खग्गोवमं गअणं ।। ११११ ॥ पेरतेसु दराबद्ध- तिमिरमोसुक्क - कमल-परिसामं । १६४ आभाइ लावअ-बहू-वच्छ कसाय- पहं गअणं ॥ १११२ ॥ गह- णिवह-बिंदु-संदेह-समिअ-संज्झाणलो समुक्खिवइ । अय- सुपण्णो गअणम्मि अमअ-कलसं व ससि - बिंबं ॥ १११३ ॥ तम - महुअर - जालुप्प अण-पअड-मअ-मंडलं णिसा वइणो । विंबं माहवमिव पिंड-खंडमावाडलं उअह ॥ १११४ ॥ status अण-तुला- दंडेण समूससंत-कर- ऊ | पच्छा रवि - पिंड-भरोणएण कलसो व्व सस-इंधो ॥ १११५ ॥ संणद्ध-मअण- साहिज्ज - जाअ - संरंभ- पाडलो णीइ । परिवेस - च्छल - मंडलिअ-चाव - वलओ व्व हरिणको ।। १११६ ॥ पावर उअयाअंबो दर - सिढिल- क्खलिअ-तलिण-तम- लेहो । ल्हसिअ - विणीलंसुअ-मत्त - हलहराहं णिसा - णाहो ॥ १११७ ॥ मूढशशिदिनकरालोकमध्यपुञ्जी क्रियमाणतमः कृष्णम्। संजातं उभयधारा निर्मल खड्गोपलं गगनम् ।। ११११ ॥ पर्यन्तेषु दराबद्धतिमिरावशुष्क कमलपरिश्यामम् । आभाति लावकवधूवक्षः कषायप्रभं गगनम् ॥। १११२ ।। ग्रहनिवहबिन्दुसंदोहशमितसंध्यानलः समुत्क्षिपति । उदयसुपर्णी गगने अमृतकलशमिव शशिबिम्बम् ।। १११३ ॥ तमोमधुकरजालोत्पतनप्रकटमृगमण्डलं निशापतेः । बिम्बं माधवमिव पिण्डखण्डमापाटलं पश्यत ।। ११२४ ॥ उत्क्षिप्यते गगनतुलादण्डेन समुच्छ्रसत् करकेतुः । पश्चाद् रविपिण्डभरावनतेन कलश इव शशचिह्नः ॥ १११५ ॥ संनद्धमदनसाहाय्यजातसंरम्भपाटलो निर्याति । परिवेषच्छलमण्डलितचापवलय इव हरिणाकः ।। १११६ ।। प्राप्नोति उदयाताम्रो दरशिथिलस्खलिततनुतमोलेखः । स्रस्तविनीलांशुकमत्तहलधराभां निशानाथः ।। १११७ ॥ १११४ महमंडलं. Second half also read as माहवमिव पिंडमखंडबिंबमावाडलं उयह or माहवमिव पिंडमखंडवियडमापाडलं उयह । १११५. गयणउला', 'रज्जू for 'केऊ. १११६. साहायसाय' for साहिज्जजाअ'. 'साहेज्ज' for 'साहिज्ज १११७. वड्डइ and 'हलहराहो for पावइ and 'हलहराहं. Page #282 -------------------------------------------------------------------------- ________________ नक्तव्यापाराः अवि । तक्खण-कामिअणाणिअ-महु-चसओअरण-लद्ध-राअं व । उभिज्जइ बिंबं संख-णाहि-सोणं णिसा-वइणो॥१११८ ॥ ऊससइ विलोल-करतणेण पंकअ-विणास-बुद्धीए। रहसुम्मूलिअ-परिलंबि-बिस-कलावो व्व सस-इंधो॥ १११९॥ इअ जंपिऊण सयणावलंबिणा तेण देव-चरिआण । आवेअणम्मि अप्पा अ-पहुप्पंतो व्व पडिवण्णो ॥ ११२० ॥ जाओच्चिअ काअव्वे उच्छाहेति गरुआण कित्तीओ। ताओच्चिअ अतह-णिवेअणेण अलसेंति हिअआइं ॥ ११२१ ॥ णवरिअ के वावारा पवहिउँ पअत्ता। कामो वर-कामि-अणं केसर-उव्वेहि भिंदइ सरेहिं । इअर-जण-बाण-कज्जम्मि कुणइ हेयाई कुसुमाई ॥११२२ ॥ कीऍ वि अहिणव-भुमआ-णडाल-परिसुद्धि-लद्ध-परिणाहं । अहिअ-पिहु-लोअण-जुअं विसेस-तारं मुहं सहइ ॥११२३॥ वीआभरणा अ-कअण्ण-मंडणा अहिहरंति रमणीओ। सुण्णाओ व कुसुम-फलंतरम्मि सहआर-वल्लीओ॥ ११२४ ॥ अपिच। तत्क्षणकामिजनानीतमधुचषकावतरणलब्धरागामिव । उद्भिद्यते बिम्बं शङ्खनाभिशोणं निशापतेः ॥१११८॥ उच्छसिति विलोलकरत्वेन पकजविनाशबुद्धया। रभसोन्मूलितपरिलम्बिबिसकलाप इव शशचिह्नः ॥१११९॥ इति जल्पित्वा शयनावलम्बिना तेन देवचरितानाम् । आवेदने आत्मा अप्रभवनिव प्रतिपन्नः ।। ११२०॥ या एव कर्तव्ये उत्साहयन्ति गुरूणां कीर्तयः। ता एवातथानिवेदनेनालसयन्ति हृदयानि ॥११२१॥ अनन्तरं कान् व्यापारान् प्रवर्तयितुं प्रवृत्ताः । कामो वरकामिजनं केसरपूवैभिनत्ति शरैः । इतरजनबाणकार्ये करोति हेयानि कुसुमानि ॥११२२ ॥ कस्या अपि अभिनवभूललाटपरिशुद्धिलब्धिपरिणाहम् । अधिकथुलोचनयुगं विशेषतारं मुखं शोभते ॥ ११२३॥ वीताभरणा अकृतान्यमण्डना अभिहरन्ति रमण्यः । शून्या इव कुसुमफलान्तरे सहकारवल्यः॥ ११२४।। १११९ मयइंधो for ससइंधौ. १२१. अतहनिवेसणेण. अलसति. ११२२. इयराण for इयरजण'. सेसाई'107' हेयाई. ११२४. वीसाभरणा. Page #283 -------------------------------------------------------------------------- ________________ १६६ गउडवहो गहिअ-विविहंगराओ अकअंजण-झसुर-मंजरी-रअणो। पावइ असमत्तालेक्ख-विन्भमं कामिणी-सत्थो ॥११२५॥ कोलीकअ-कालाअरु-धूमुप्पील-च्छलेण पडिहाइ। रमणाहिसारणे कावि पहरिसालिंगिअ-तम व्व ॥११२६॥ ऊरु-जुअं मलय-भवंगराअ-विणिवेस-दर-समूससि। गुरु-जहणुव्वहण-सहं कसं थोरं थणवईहिं ॥ ११२७॥ लक्खिज्जइ सीसे सरसमेव कंठे पयोहरुम्हविरं। विसमं कुसुमाभरणं सम-काल-कअं पि जुबईण ॥ ११२८॥ थण-पडिमागअ-परिणील-जालिआ-मंडणं वरो एइ। वम्मह-सर-संका-हिअअ-गहिअ-कवअं व णव-वहुअं॥११२९ ॥ अवियोअ-गमिअ-दिअसं सम-गहिअ-पसाहणं पओसम्मि । सोहइ रआविअण्हं सयणागमणूसुअं मिहुणं ॥११३०॥ गलिउम्मऊह-पिहु-हेम-मेहला-वलय-मालिणी कावि । वम्मह-भयाहिसंधिअ-सिहि-पाआर व्व पडिहाइ ॥११३१॥ गृहीतविविधान्गरागोऽकृताअनताम्बूलमञ्जरीरचनः । प्रानोति असमाप्तालेख्यविभ्रमं कामिनीसार्थः ।।११२५ ।। क्रोडीकृतकालागरुघूमोत्पीडच्छलेन प्रतिभाति । रमणाभिसरणे कापि प्रहर्षालिङ्गिततमस्केव ॥११२६ ॥ ऊरुयुगं मलयभवागरागविनिवेशदरसमुच्छसितम् । गुरुजघनोद्वहनसहं कृतं स्थूलं स्तनवतीभिः ॥११२७॥ लक्ष्यते शीर्ष सरसमेव कण्ठे पयोधरोष्मायितम् । विषमं कुसुमाभरणं समकालकृतमपि युवतीनाम् ॥११२८॥ स्तनप्रतिमागतपरिनीलजालिकामण्डनां वर एति । मन्मथशरशकाहृदयगृहीतकवचामिव नववधूम् ॥११२९ ॥ अवियोगगमितदिवसं समगृहीतप्रसाधनं प्रदोषे । शोभते रतावितृष्णं शयनागमनोत्सुकं मिथुनम् ॥११३०॥ गलितोन्मयूखपृथुहेममेखलावलयमालिनी कापि। मन्मथभयाभिसंहितशिखिप्राकारेव प्रतिभाति ॥ ११३१॥ ११२५. °ससुर for 'झसुर . असमसालिक्ख. ११२६. कोडष्ठिय° for कोलीक. "गुरु° for °अरु. ११२९४ पडमा', "पडिणील. जालियामंडलं व. णवलवहं for णववहुअं. ११३०. दियह.यंगहिय°. विइण्डे, वितण्हं. ११३१. पस .. रियमलह° for गलिउम्मऊह°. °कामिणी, for °मालिणी. भयाउ for 'भयाहिं. . For Private &Personal Use Only Page #284 -------------------------------------------------------------------------- ________________ नक्तव्यापाराः १६७ ण सहिजइ कामि-अणेण विरह-विअणा-विसंठुलंगेण । ससिणो रवि-मंडल-संपवेस-तत्तं व कर-जालं ॥ ११३२॥ जाआई दुलह-दइआणुराअ-रणरणअ-मुक्क-थामाण । तणुआअंताई वि कामिणीण गरुआई अंगाई ॥११३३॥ अवि अ। पडिरोहि-कण्ण-पल्लव-पणोल्लणत्थं व तुलिअ-भुमअग्गा । अग्घइ णिमेस-णियमण-फुरंत-पम्हाउरा दिट्ठी ॥११३४ ॥ णमइ णडालंचिअ लज्जिएसु कर-मलिअ-कंठ-कुसुमेसु । उव्वत्त-पम्ह-चुंबिअ-पुडाई ण हु णाम अच्छीइं ॥११३५॥ हत्यो घोलइ सणसमओसारिअ-णिरिंगि-विणिवेसो। बाणीकच्छि -संधाण-गहिअ-सवणावआसो व ॥११३६ ॥ लज्जोणअ-चअणालक्खिएक-दर-विअसिआहरंताई। गमणम्मि वि आवझंति वलिअ-मज्झाई दिट्ठाई ॥ ११३७ ॥ इअ कामिणीण पियअम-समागमुम्मिल्लमाण-मअणाण । सज्झस-पडिबद्ध-रसाई होति लीलाइअब्वाइं ॥११३८॥ न सह्यते कामिजनेन विरहवेदनाविसंष्ठुलाङ्गेन। शशिनो रविमण्डलसंप्रवेशतप्तमिव करजालम्॥११३२॥ जातानि दुर्लभदयितानुरागरणरणकमुक्तस्थानाम् । तनूयमानान्यपि कामिनीनां गुरूणि अन्गानि ॥११३३॥ अपि च । प्रतिरोधिकर्णपल्लवप्रणोदनार्थमिव तुलितधू-अग्रा । अर्थति निमेषनियमनस्फुरत्पक्ष्मातुरा दृष्टिः ॥११३४॥ नमति ललाटमेव लज्जितेषु करमर्दितकण्ठकुसुमेषु । उद्वृत्तपक्ष्मचुम्बितपुटानि न खलु नाम अक्षीणि ॥११३५॥हस्तो घूर्णते दर्शनसमयापसारितशिरोवस्त्रविनिवेशः। बाणीकृताक्षिसंधानगृहीतश्रवणावकाश इव ॥११३६ ॥ लज्जावनतवदनालक्षितैकदरविकसिताधरान्तानि । गमनेऽपि आवध्यन्ते वलितमध्यानि दृष्टानि ॥११३७॥ इति कामिनीनां प्रियतमसमागमोन्मीलन्मदनानाम् । साध्वसप्रतिवद्धरसानि भवन्ति लीलायितव्यानि ॥ ११३८॥ ११३४. पणोल्लुण'. भुममग्गा, भुयमग्गा. निवेस° for जिमेस'. ११३६. °सवणावयासव्व. ११३८. पडिरुद्धरयाई. Page #285 -------------------------------------------------------------------------- ________________ १६८ गउडवहो ललणा वल्लहहुत्तं विलास-बिस-मंडणाओं वोलेंति । णीसंकंचिअ बंदीकइंदु-किरणाओ व णिसासु ॥११३९ ॥ सरस-मअ-तंबिमाहअ-किसलय-मालाअमाण-पम्हाई । रमण-पवेसत्थं पिव पियाण विअसंति अच्छीइं॥११४० ॥ अवहीरिअ-पियअमहुत्त-गमण-भय-दिण्ण-संखलाई व । कजलिअ-बाह-लेहाई होंति कीए वि अच्छीई ॥ ११४१॥ थोएण वि दूमिज्जइ ण लेइ गरुअंपि णाम-मंतक्खं । इअ असमंजस-हिअओ होइ सिणेहेण जुवइ-जणो ॥११४२ ॥ वलिउद्ध-कवोल-घडंत-चंद-बिंबाण माणइत्तीण । अंतो दीसइ व णिरोह-पुंजिओ हास-विच्छड्डो ॥११४३ ॥ सासुक्खअ-रअ-लहुइअ-समूससंतुप्पलोणअ-मुहम्मि । चप्सअम्मि कावि परिसेस-माण-गरुई चिरा पिअइ ॥ ११४४॥ अहिलासा रहस-विणिग्गएण कामेसु-जज्जरंगेण । कुवलय-णालेण महुं हिअएण व कावि आपिअइ ॥११४५॥ __ ललना वल्लभाभिमुखं विलासबिसमण्डना अतिकामन्ति। निःशइन्कमेव बन्दीकृतेन्दुकिरणा इव निशासु ॥११३९ ॥ सरसमदताम्राहताकसलयमालायमानपक्ष्माणि । रमणप्रवेशार्थमिव प्रियाणां विकसन्ति अक्षीणि ॥११४०॥ अवधीरितप्रियतमाभिमुखगमनभयदत्तशृखलानीव । कज्जलितबाष्पलेखानि भवन्ति कस्या अप्यक्षीणि ॥११४१॥ स्तोकेनापि दूयते न गृह्वाति गुरुकमपि अपराधम् । इति असमञ्जसहृदयो भवति स्नेहेन युवतिजनः ॥११४२॥ वलितोर्ध्वकपोलघटमानचन्द्रबिम्बानां मानवतीनाम् । अन्तर्दृश्यत इव निरोधपुनितो हाससमूहः ॥११४३॥ श्वासोत्खातरजोलघूकृतसमुच्छसदुत्पलावनतमुखे। चषके कापि परिशेषमानगुर्वी चिराव पिबति ॥११४४॥ अभिलाषा रहसविनिर्गतेन कामेषुजर्जराल्मेन। कुवलयनालेन मधु हृदयेनेव कापि आपिवति ॥ ११४५॥ . ११३९. वोलिंति. ११४१. गमणतंसुद्ध for गमणभयदिण्ण'. °लेहाई कीए वि दिसंति अच्छीई, or °लेहाहराइं कीए वि भन्छीई. ११४२. थोवेण. ११४४. चिरं for चिरा. ११४५. जन्जरग्गेण. Page #286 -------------------------------------------------------------------------- ________________ नक्तव्यापारा: चिर-संविविअलइ माणो चिर- विअलिओ वि संघडइ । विवरी - रसं कीलेइ महु-मओ कामिणि - अणम्मि ॥ ११४६ ॥ अखलिअ - सरीर - वणो सहाव - हिअओसरत-मअ-धारो | मत्तो चि णवर णज्जइ कवोल -राएण जुवइ - जणो ॥ ११४७ ॥ अंगाईं पअणुआईं वि किंपि गरुएइ महु-मअ-विलासो । हिअआईं पुणो लहुएइ माण- गरुआई विपियाण | ११४८ ॥ विरह - विणिग्गअ - सेस व्व विन्भमा मंद-हिअअ - संगलिआ । मुहणीसासा पिय-संगमम्मि सोहंति रमणीण ।। ११४९ ॥ सरस-ह-राइ-मग्गेहिं पीणण-मंडलाई तरुणीण | पिय-संगम-हरिनुसास-रहस- फुडिआई व सहति ।। ११५० ॥ संभाविअ - काम-हरो उप्पेर रसं असोजमल्लो वि । ह - रेहा - फरुस पयोहराण रमणीण परिरंभो ॥ ११५१ ॥ गाढालिंगण - तण्हा - णिहेण पडिपीलणं व पडिवण्णं । पढमं की वि भर - पीडिएन हिअएण थनआण ॥ ११५२ ॥ चिरसंस्थितोऽपि विगलति मानश्विरविगलितोऽपि संघटते । विपरीतरसं क्रीडति मधुमदः कामिनीजने ॥ ११४६ ।। अस्खलितशरीरवचनः स्वभावहृदयापसरन्मदधीरः । मत्त इति केवलं ज्ञायते कपोलरागेण युवतिजनः ॥ ११७ ॥ अङ्गानि प्रतनुकान्यपि किमपि गुरूकरोति मधुमदविलासः । हृदयानि पुनर्लघयति मानगुरूण्यपि प्रियाणाम् ॥ ११४८ ॥ विरहविनिर्गतशेषा इव विभ्रमा मन्दहृदयसंगलिताः । मुखनिःश्वासाः प्रियसङ्गमे शोभन्ते रमणीनाम् ॥ ११४९ ॥ सरसनखराजिमार्गेः पीनस्तनमण्डलानि तरुणीनाम् । प्रियसङ्गमहर्षोच्छ्रासरभसस्फुटितानीव शोभन्ते ॥ ११५०॥ संभावितकामभरोऽर्पयति रसमसौकुमार्योऽपि । नखरेखापरुषपयोधराणां रमणीनां परिरम्भः ॥ ११५१ ॥ गाढालिङ्गनतृष्णानिभेन प्रतिपीडनमिव प्रतिपन्नम् । प्रथमं कयापि भरपीडितेन हृदयेन स्तनयोः ॥ ११५२॥ १६९ ११४६. वियलिय° for वियलइ. संगिलड् and संगलइ for संघडइ. चिरसंचिओ वि. कामिणिअणेसु. वम्महो for -महुमहो. ११४७. सहावविहवो. ११५०. हरिससा सरसफुडियाई, or हरिसूसासहरिसफुडियाई. ११५१. कामभरो. असोअमलोवि. 'परुस परिलंभो. ११५२. 'तम्हा' and तन्हा परिपीडणं व. Page #287 -------------------------------------------------------------------------- ________________ १७० गउडवहो पढम-रआरंभ-रसाण वि तह वच्छ-स्थलोवऊहाई। जह पीडिअ-जहण-णिरंतराई जाति अंगाई ॥११५३ ॥ अच्चंत-मएण विलासिणीण परिगलिअ-हिअअ-सुण्णाई। वडुंत-णीरसाई ण समप्पंतिच्चिअ रआई ॥११५४ ॥ अण्णोण्णाराहण-खण-खलंत-हिअआवहीरिअ- सुहाई। सुहमब्भाहिरं रइ-वित्थरेण पावंति मिहुणाई॥११५५॥ ताइंचिअ किंपि रसं देंति परूढे वि पेम्म-राअम्मि । पिय-दिण्ण-णहाहरणुल्लसाई रमणीण रमिआई ॥ ११५६ ॥ आवअणोरु-णिरंतर-पीडिअ-देहाण हरइ मिहुणाण । चलणेसु वि कअ-चलणो सव्वंगालिंगण-विलासो ॥ ११५७।। थण-बिवेसु वहणं जोव्वण-लद्ध-परिणाह-विअडेसु । सोच्चिअ तह-परिणाहो जाओ विरलो व्व रोमंचो ॥११५८॥ पीडिअ-पयोहरोगाढ-णह-पउद्देस-दर-समूससि। विमलइ करेण रमणस्स कावि वच्छ-त्यलं हसिरी ॥११५९ ॥ प्रथमरतारम्भरसानामपि तथा वक्षःस्थलोपगूढानि । यथा पीडितजघननिरन्तराणि जायन्तेऽङ्गानि ॥११५३॥ अत्यन्तमदेन विलासिनीनां परिगलितहृदयशून्यानि । वर्धमाननीरसानि न समाप्यन्त एव रतानि ।। ११५४॥ अन्योन्याराधनक्षणस्खलहृदयावधीरितसुखानि। सुखमन्यधिक रतिविस्तरेण प्राप्नुवन्ति मिथुनानि ॥ ११५५ ।। तान्येव किमपि रसं ददति प्ररूढेऽपि प्रेमरागे। प्रियदत्तनखाभरणोल्लासानि रमणीनां रतानि ॥११५६॥ आवदनोरुनिरन्तरपीडितदेहानां हरति मिथुनानाम् । चरणेध्वपि कृतचरणः सर्वाइन्गालिङ्गनविलासः ॥११५७॥ स्तनबिम्बेषु वधूनां यौवनलब्धपरिणाहविकटेषु । स एव तथापरिणाहो जातो विरल इव रोमाञ्चः ॥११५८॥ पीडितपयोधरावगाढनखपदोद्देशदरसमुसितम् । विमर्दयति करेण रमणस्य कापि वक्षःस्थलं हसनशीला ॥११५९॥ ११५४. वद्धंत° and वर्ल्डति for वडूंत°. समप्पैति. ११५५. रय° for रइ. ११५६. कंपि. पेम°. पिम्म'. हरणुल्लमाहि रमणीहिं. ११५८. परिमाणो, नहपरि णामो. ११५९. °वओद्देस, वहुद्देस for °पउद्देस. विमलेइ. Page #288 -------------------------------------------------------------------------- ________________ रजनीविरामः बहुसो भम्ग-हिअ-रमण-णह-सिहा-चुण्ण-विउण-गरुएण । आयासिज्जइ थण-मंडलेण मज्झालसा तरुणी ॥११६०॥ तणुअत्तण-णमिओअर-पयोहरासण्ण-जहण-णिमिअ-भुओ। सोहइ तंस-णुवण्णो वलिओरु-लओ पिया-सत्यो ॥११६१॥ दइयाऍ कोवि णिद्दा-परिस्समुभिण्ण-सेअ-बिंदुइझं। परिउंबइ सुह-णसहिअ-पडिवोहंदोलिअं वअणं ॥ ११६२ ॥ समभाव-पवत्तूसास-सिढिल-णीसह-परिट्ठिआवयवो। दर-लक्खिअ-दुब्बलो व्व होइ णिदासु जुवइ-अणो ॥११६३ ॥ णवारिअ णरिंद-विक्कम-विअड-कहावसर-समुह-सुर-मुक्को कुसुम-णिवहो ब्व णिवडइ णहाहि तारा-लवुप्पीलो ॥ ११६४ ॥ जाअं तारा-वइणो वाअंत-मुणाल-पाडल-मऊहं । विंबं अबाल-जंबू-फल-भंग-पिसंग-परिवेसं ॥ ११६५॥ ओसारिअम्मि पच्छा सिण्होल्लिअ-तिमिर-केस-हत्यम्मि । णिवडंति सलिल-बिंदु व्च तारआ रअणि-तरुणीए ॥ ११६६ ॥ बहुशो भन्मस्थितरमणनखचूर्णद्विगुणगुरुणा। आयास्यते स्तनमण्डलेन मध्यालसा तरुणी ॥११६०॥ तनुकत्वनमितोदरपयोधरासनजघननिक्षिप्तभुजः। शोभते व्यस्रसुतो वलितोरुलतः प्रियासार्थः ॥११६१॥ दयितायाः कोऽपि निद्रापरिश्रमोद्भिन्नस्वेदबिन्दुकितम् । परिचुम्बति सुखनसोढप्रतिबोधान्दोलितं वदनम् ॥ ११६२ ॥ श्रमभावप्रवृत्तीच्छासशिथिलनिःसहपरिष्ठितावयवः । दरलक्षितदुर्बल इव भवति निद्रासु युवतिजनः ॥ ११६३॥ अनन्तरं नरेन्द्रविक्रमविकटकथावसरसंमुखसुरमुक्तः। कुसुमनिवह इव निपतति नभसस्तारालवसमूहः ॥११६४॥ जातं तारापतेः शुष्यन्मृणालपाटलमयूखम् । बिम्बं अबालजम्बूफलभन्गपिशगपरिवेषम् ॥११६५॥ अपसारिते पश्चादवश्यायातितिमिरकेशहस्ते। निपतन्ति सलिलबिन्दव इव तारका रजनितरुण्याः ॥११६६॥ ११६१. तरुणतण'. निमिओभर' for °णमिओअर'. 'निसनो and "गुमण्णो for Yवण्णो. १९६२. सुसहीयण (= सुसखीजन ?) for सुहणसहिम. ११६३. अह for सम° and इय before सम', thus reading two Matras too many for the metre. ११६५. भंगि° for भंग'. ११६६. सेय' for सलिल'. Page #289 -------------------------------------------------------------------------- ________________ १७२ गउडवो ल्हसिअ - द्विअ-मअ-विच्छाय- मज्झ-ससि बिंब-चुंबिअं सहइ । दद्दुर उडं व दर - फुडिअ - विअड- पुड-मंडलं गअणं ॥ ११६७ ॥ अत्थाअ-तलिण-तारतणेण तंचेअ पढम-परिविरलं । पच्छा पुंजिज्जंतं पुणो वि विअडेइ गह - अकं ।। १११८ ॥ अरुण-विराविअ-तणुआ अमाण-संज्झा - रसाणुलित्तं व । थोअ - त्यो अमुसालोअ - पंडुरं होइ गअण- अलं ॥। ११६९ ॥ पम्हंतर-ल क्खि अ-पंडु-भाव-विसम-पहं समुप्पअर | सिरहा-इअ - सामाअंत-मसिण- देहं कवोअ - उलं ॥ ११७० ॥ आरोहिणा पहाअ - कमेण परिपिंजरत्तणमुर्वेता । विडवेसु फल-विसेसा परिणाम - गुणं व गेव्हंति ॥ ११७१ ॥ मिहु (-हिं रइ - ) रसायाम खेअ खण-लद्ध - गरुअ- णिद्देहिं । पडिबुज्झिज्जर कह कह वि सालसं रअणि विरमम्मि ॥ ११७२ ।। तम-लोह- लोढ आणुगअ-मुक- गोम हो तलिण-मूलो। गह- पलहि-बीअ - णिवहो पच्छा पुंजिज्जइ णिसाए ॥ ११७३ ॥ स्रस्तस्थितमृगविच्छायमध्यराशिविम्ब चुम्बितं शोभते । दर्दुरपुटमिव दरस्फुटितविकटपुटमण्डलं गगनम् | ११६७ ॥ अस्तागततनुतारत्वेन तदेव प्रथमपरिविरलम् । पश्चात् पुञ्जीक्रियमाणं पुनरपि विकटयति ग्रहचक्रम् ॥। ११६८ ।। अरुणविलयिततनूयमानसंध्यारसानुलिप्तमिव । स्तोकस्तोकं उषालोकपाण्डुरं भवति गगनतलम् ॥ ११६९ ॥ पक्ष्मान्तरलक्षितपाण्डुभावविषमप्रभं समुत्पतति । अवश्यायहतश्यामायमानमसृणदेहं कपोतकुलम् ॥ ११७० ॥ आरोहिणा प्रभातक्रमेण परिपिञ्जरत्वमुपयन्तः । विटपेषु फलविशेषाः परिणामगुणमिव गृह्णन्ति ॥ ११७१ ।। मिथुनैः रतिरसायामखेदक्षणलब्धगुरुकनिद्रेः । प्रतिबुध्यते कथंकथमपि सालसं रजनिविरमे ॥ ११७२ ॥ तमोलोहलोठका नुगत मुक्तप्रभातप्रभस्तनुमूलः । ग्रहकार्पासबीजनिवहः पश्चात् पुञ्जीक्रियते निशया ॥ ११७३ ॥ ११६७. दद्दर'. 'कुणं for 'उडं. 'धवल' for 'विअड. ११६८. अत्थामयतलिणतारतणेण, or अत्थायतरलतारतणेण. पुणो वि निवडाइ गहचकं. ११७०. र for 'अ'. 'विहंग' for 'कवोअ. ११७१. 'णिवेसा for 'विसेसा. ११७३. गोसपहात लिणतलो. Page #290 -------------------------------------------------------------------------- ________________ प्रभातसमयः आयासेइ पईवे सलोल-कज्जल-सिहा-दरुव्वत्ते । स-कअ-ग्गहं व पच्चूस-मारुओ वास-गेहेसु ॥ ११७४॥ तंचे तिमिर-मलिणं जाअं अरुण-प्पहा-हअंगअणं । सीसअमिव सिंदूरत्तणेण पडिवण्ण-परिणामं ॥११७५ ॥ गेण्हंति कंठ-फरुसाई कहवि रअणी-जलाणुभावेण । विहआ वलग्ग-रअ-संणिवेस-गरुआई बीआई ॥११७६ ॥ रुण्णारुण-णयणाओं व णिसा-विसूरंत-णलिणि-सोएण । सोहंति जलोल्ल-ट्ठिअ-चक्काअ-जुआओ वावीओ ॥११७७॥ ससिणो समोसरंती अत्थाअल-मत्थअ-त्थ-बिंबस्स । सोहइ सहआर-रसग्ग-तलिण-परिपंडुरा जोण्हा ॥ ११७८ ॥ असहिअ-विसुद्ध-सुकआवअंस-सप्पुरिस-सुचरिउग्गारो। विवलायइ कलि-कालो व्व भिण्ण-हिअओ तमुग्धाओ ॥ ११७९ ॥ कोऊहल-मिलिआमर-विमाण-रअण-प्पहा-विभिण्णो व्य । जाओ अजड-जवा-कुसुम-पाडलो णह-अल-विआणो ॥११८०॥ आयासयति प्रदीपान सलोलकज्जलशिखादरोवृत्तान् । सकचग्रहमिव प्रत्यूषमारुतो वासगृहेषु ॥११७४॥ तदेव तिमिरमलिनं जातमरुणप्रभाहतं गगनम् । सीसकमिव सिन्दूरत्वेन प्रतिपन्नपरिणामम् ॥११७५ ॥ गृहन्ति कण्ठपरुषाणि कथमपि रजनीजलानुभावेन । विहगा अवलग्गरजःसंनिवेशगुरूणि बीजानि॥११७६॥ रुदितारुणनयना इव निशाखिद्यमाननलिनीशोकेन । शोभन्ते जलार्द्रस्थितचक्रवाकयुगा वाप्यः ॥११७७॥ शशिनः समपसरन्ती अस्ताचलमस्तकस्थबिम्बस्य। शोभते सहकाररसाग्रतलिनपरिपाण्डुरा ज्योत्स्ना ॥११७८ ।। असोढविशुद्धसुकृतावतंससत्पुरुषसुचरितोद्गारः। विपलायते कलिकाल इव भिन्नहृदयस्तमउद्घातः ॥११७९॥ कुतूहलमिलितामरविमानरत्नप्रभाविभिन्न इव । जातोऽजडजपाकुसुमपाटलो नभस्तलवितानः ॥११८०॥ ११७४. सदोलकज्जल'. ११७६, विलग्ग. ११७८. जुण्हा for जोण्हा. ११७९. विरलायइ for विवलायइ. ११८०. जढर° for अजड. Page #291 -------------------------------------------------------------------------- ________________ १७४ गउडवहो परिगलिअ-पंडु-तारा-दलस्स णह-साहिणो विणिक्खमइ । णव-किसलय-सोहग्गेण पढममरुणुग्गमालोओ ॥ ११८१॥ इट्टा-चुण्णं व किरंतमुद्धमरुणाअवं परिप्फुरइ। रविणो गअणासि-णिसाण-चक्क-वलओवमं विंबं ॥ ११८२ ॥ जलहिस्स पुणो वि समागमं व बहलत्तणेण सूअंतं । अ-पुणागमणाय व तं तिमिरं उम्मूलिअं रविणा ॥११८३॥ णवरिअ णिव्वत्तिअ-रआणि-विरम-काअव्व-णिव्वुओ ताण । . सो साहिउं पअत्तो चरिअं चाणक-चरिअस्स ॥११८४॥ णवरिअ णिवडिअ-तम-लोह-टंक-परिसुद्धि-तुंग-विअडासु । आसा-भित्ति पत्थिव-पसत्थि-जोग्गासु व ठिआसु ॥ ११८५ ।। अग्ग-ठिअ-हरिअ-तुरंग-पल्लवे मंगलाय कलसे व्व । तक्खणमुक्खित्ते तरणि-मंडले वासव-दिसाए ॥ ११८६॥ पहु-कित्ति-णिसमणूसुअ-हिअअ-क्खलिअ-रमणाहिलासासु । । अंदोलिऊण सुर-सुंदरीसु रहसा विणितीसु ॥ ११८७॥ ---..-......... परिगलितपाण्डुतारादलस्य नभःशाखिनो विनिष्कामति । नवकिसलयसौभाग्येन प्रथममरुणोद्गमालोकः ॥११८१ ॥ इष्टकाचूर्णमिव किरदूर्ध्वमरुणातपं परिस्फुरति। रवेर्गगनासिनिशानचकवलयोपमं बिम्बम् ॥११८२ ॥ जलधेः पुनरपि समागममिव बहलत्वेन सूचयत्। अपुनरागमनायेव तत् तिमिरमुन्मूलितं रविणा ॥११८३ ।। अनन्तरं निर्वर्तितरजनिविरामकर्तव्यनिर्वृतस्तेषाम् । स कथयितुं प्रवृत्तश्चरितं चाणक्यचरितस्य ॥१९८४॥ अनन्तरं निपतिततमोलोहटङ्कपरिशुद्धितुगविकटासु । आशाभित्तिषु पार्थिवप्रशस्तियोग्यासु इव स्थितासु ॥११८५ ॥ अग्रस्थितहरिततुरंगपल्लवे मगलाय कलश इव । तत्क्षणमुत्क्षिप्ते तराणिमण्डले वासवदिशा ॥११८६॥ प्रभुकीर्तिनिशमनोत्सुकहृदयस्खलितरमणाभिलाषासु। आन्दोल्य सुरसुन्दरीषु रभसा विनियन्तीषु ॥११८७॥ ११८१. विणिकमइ. ११८२. First half also read as – इट्टाउण्णं व्व किरंतमुदमरुणायवं परिष्फुरइ । or इट्टाचुण्णं व खिरंतमुद्धतरुणायवं परिप्फुरद । or इट्टाचुण्णं पिव विक्खिरंतमरुणायवं परिप्फुरइ । Second half also read as - णहयलकरवालणिसाणचकवलयं व रविबिंबं । ११८३. The whole couplet Thus - जमहस्स पुणो असमागमाय बहलत्तणेण सूअंतं । अप्पुणरागमाय व तं तममुम्मूलियं रविणा॥ ११८४. वियम° for °विरम. ११८५. परिसुद्ध'. पसत्तिजोग्गा for 'पसस्थिजोग्गा. ११८६. मुहगहियतुरंगमहरियपलवे. Page #292 -------------------------------------------------------------------------- ________________ सम्मेलनम् १७५ कुसुम-चरिसूमुआमर-विलुत्त-मणि-मउल-कंदल-दलासु । विरलाअंतीसु सुरिंद-मंदिरुज्जाण-वीहीसु ॥ ११८८ ॥ अमओवओअ-परिहिट्ठ-कंठ-महुरीहुअंत-रसिअम्मि ।। मंगल-जीमूअ-उलम्मि गअण-वढे पउलुम्मि ॥ ११८९॥ चलिअम्मि रहस-विअलिअ-कण्हाइण-णिअलिए मुणि-अणम्मि । कोऊहल-पत्थिअ-गअण-हरिण-पडिवण्ण-चलणे व्च ॥ ११९० ॥ विणयाढत्त-णराहिव-चरिअ-समाअण्णणाअरेणं व । आमुक्क-पाअवासण-बंधेसु विहंगम-कुलेसु ॥ ११९१॥ . लंबि-महा-दप्पण-संकमंत-संमद्द-णिरवआसेसु । भवण-खंभावलि-सिहरमारुहंतेसु व जणेसु ॥ ११९२ ॥ धवलिज्जत-समुण्णअ-पहु-जस-पासाअ-घडिअ-मंचं व । कम-लंबिअ-तिअस-विमाण-मंडलं णह-अलं जाअं ॥ ११९३ ।। किं च। तुह धारा-संदाणिअ-गइंद-मुत्ताहलो असी जयइ । 'गउड-गल-च्छे अ-वलग्ग-संठिएआवलीओ व्व ॥११९४ ॥ कुसुमवर्कत्सुकामरविलुप्तमणिमुकुलकन्दलदलासु । विरलायमानासु सुरेन्द्रमन्दिरोद्यानवीथीषु ।। ११८८॥ अमृतोदकपरिघृष्टकण्ठमधुरीभवद्रसिते। मन्गल जीमूनकुले गगनपृष्ठे प्रवृष्टे ॥ ११८९॥ चलिते रभसविगलितकृष्णाजिननिगडिते मुनिजने। कुतूहलप्रार्थितगगनहरिणप्रतिपत्रचरण इव ॥११९०॥ विनयारब्धनराधिपचरितसमाकर्णनादरेणेव । आमुक्तपादपासनबन्धेषु विहंगमकुलेषु ॥११९१॥ लम्बिमहादर्पणसंक्रामत्संमर्दनिरवकाशेषु । भवनस्तम्भावलिशिखरमारोहत्सु इव जनेषु ॥ ११९२ ॥ धवलीक्रियमाणसमुन्नतप्रभुयशःप्रासादघटितमश्चमिव । क्रमलम्बितत्रिदशविमानमण्डलं नभस्तलं जातम् ॥११९३ ।। किं च। तव धारासंदानितगजेन्द्रमुक्ताफलोऽसिर्जयति। गौडगलच्छेदारूढसंस्थितैकावलिरिव॥११९४॥ ११८९. परिहट्ट'. 'वट्ठो मउटुम्मि, वट्टे पयम्मि , ११९२. संकमिम or संकमेण for °संकमंत. ११९३. मंचेव. मंडले नहयले जाए. कमलंछिअ° for कमलंबिअ. ११९४. भाइ for जयइ. संठिएआवलिलओ व्व for संठिएभावलीओ ब. Page #293 -------------------------------------------------------------------------- ________________ १७६ गउडवहो सम-जाइत्तण-संभाविओवआरेहिं णिअअ-चलणेहिं । पोच्छाहिअ व्व चलणे तु एंति णिअलाविला रिउणो ॥ ११९५ ॥ कर - संदिरेण सोहसि तद्दिअसं दाण-वारिणा देव । हिअअ - भरिअस्स करुणा-रसंबुणो णिग्गमेणं व ।। ११९६ ॥ ias तुह विणिअत्तस्स आसमुहं दिसाओ जेऊण । लच्छी पुणो वि पिणा संपेसण - दिण्ण-विहव व्व ॥ ११९७ ॥ कारासु पढममणुहूअ - णिअल-मल-मग्ग-लंछणा चलणा । तऍ छेइज्जति विइण्ण-काल-सुत्त व्व सत्तूण ॥ ११९८ ॥ संकंत- महि-ओ-धूसराई संप तुह पणामेसु । भिउडी महलण-भीअ व्व रिउ णडालाई णारुहइ ॥ ११९९ ॥ गरुअअर-मत्त-वारण-खंध- समारुहण - विरलिएणं व । ऊरु - जुएण विराअइ सहाव - विअडं गअं तुज्झ ॥। १२०० ॥ घेप्पड़ अगुणीहिं गुणि व्व जेण गुण-गारवेण वो अप्पा । तेणेअ तं पि मण्णास अप्पाणमणज्जिअ - गुणं व ॥ १२०१ ॥ समजातित्वसंभावितोपकारैर्निजकचरणैः । प्रोत्साहिता इव चरणे तवायन्ति निगडाविला रिपवः ॥ ११९५ ॥ करस्यन्दनशीलेन शोभसे प्रतिदिवस दानवारिणा देव । हृदयभृतस्य करुणारसाम्बुनो निर्गमेणेव ॥ ११९६ ॥ नन्दति तव विनिवृत्तस्य आसमुद्रं दिशो जित्वा । लक्ष्मीः पुनरपि पित्रा संप्रेषणदत्तविभवेव ॥ ११९७ ॥ कारासु प्रथममनुभूत निगडमलमार्मलाञ्छनाश्चरणाः । त्वया छेद्यन्ते वितीर्णकाल सूत्रा इव शत्रूणाम् ॥ ११९८ ॥ संक्रान्तमहीरजोधूसराणि संप्रति तव प्रणामेषु । भ्रुकुटिर्मलिनीकरणभीतेव रिपुललाटानि नारोहति ॥ ११९९ ॥ गुरुतरमत्तवारणस्कन्धसमारोहणविरलितेनेव । ऊरुयुगेन विराजते स्वभावविकटं गतं तव ॥ १२०० ॥ गृह्यते अगुणिभिर्गुणीव येन गुणगौरवेण वः आत्मा । तेनैव त्वमपि मन्यसे आत्मानमनर्जितगुणमिव ॥ १२०१ ॥ ११९८. मग्गेसु लंछणा for मलमग्गलंछणा. तइआ छिज्जेति for तऍ छेइज्जति. ११९९ महीरयपंडुराई and 'महीर यधूसराई' १२०० राय for मत खंधारुहणाय विरलिएणं व and खंधारहणपरिवेल्लिएणं व for खंधसमारुहणविरलिएणं व. १२०१. Variety of readings such as घेप्पइ अगुणीहिं गुणो व्व जेण गुणगारवेण वो अप्पा । or धिप्पइ गुणीहिं अगुणो व्व जेण गुणगारवेण वो अप्पा । Page #294 -------------------------------------------------------------------------- ________________ कर्वानां संबोधनालापाः जाहेच्चि तं चलणोणआण अवारं कर पसारोस । , लच्छी भुअ-ट्ठिआ वो ताहेच्चिअ तेसु संकमइ ॥ १२०२॥ अकओवआर-तणुआ अभग्ग-पसरेसु तुज्झ दीसंति । संकेता इव अलएसु केस-हत्था रिउ-पियाण ॥१२०३ ॥ इअ ताहे भावागअ-पच्चक्खाअंत-णरवइ-गुणाण। विवरोक्खम्मि वि जाआ कईण संवोहणालावा ।। १२०४॥ अवि अ। अह सुद्धम्मि अ णिहसुत्थ-कंचणाहरण-रअ-पिसंगम्मि । जाअम्मि सुवण्णमए व्च तम्मि जण-संसिए दिअसे ॥ १२०५ ॥ संकेतासेस-सरस्सइत्तणेणं व साहिरे तम्मि। जाओ खणेण मूअल्लिओ व्व कोऊहला लोओ ॥ १२०६॥ किं च। वीसंभमगंतूणं व विसम-महिला-सहाव-दोसेण । बाहिचिअ वेरि-सिरीओ जेण पणईण दिण्णाओ॥ १२०७॥ जस्स विअयाहिसेए विवक्ख-देवीहिं णव-णिओआहिं । पीआई तक्खप्पिअ-चमरंतरिआई अंसहि ॥ १२०८॥ यदैव त्वं चरणावनतानामुपरि करं प्रसारयसि। लक्ष्मी जस्थिता वस्तदैव तेषु संक्रामति ॥१२०२॥ अकृतोपचारतनुका अभग्नप्रसरेषु तव दृश्यन्ते। संक्रान्ता इवालकेषु केशहस्ता रिपुप्रियाणाम् ॥१२०३॥ इति तदा भावागतप्रत्यक्षायमाणनरपतिगुणानाम् । विपरोक्षेऽपि जाताः कवीनां संबोधनालापाः॥१२०४॥अपि च। अथ शुद्ध च निघोत्थकाश्चनाभरणरजापिशगे। जाते सुवर्णमय इव तस्मिन् जनशंसिते दिवसे॥१२०५॥ संक्रान्ताशेषसरस्वतीत्वेनेव कथनशीले तस्मिन् । जातःक्षणेन मूकीकृतइव कौतूहलाल्लोकः॥१२०६।। किं च। विश्रम्भमगत्वेव विषममहिलास्वभावदोषेण। बहिरेव वैरिश्रियो येन प्रणयिभ्यो दत्ताः ॥१२०७॥ तस्य विजयाभिषेके विपक्षदेवीभिर्नवनियोगाभिः। पीतानि तत्क्षणार्पितचमरान्तरितानि अश्रूणि॥१२०८॥ १२०२. उवरि for अवरि. ताण for तेसु. १२०३. मुकोवयार'. अरुग्ग° for अभग्ग. भग्गप्पसरेसु १२० ४. इह for इअ. कइयण° for कईण १२०५. Also read as-सव्वत्थच्चिय निहसंतकंचणाभरणरयपिसंगम्मि । or अह सव्वत्तोच्चिय निहसकंचणाहरणयपियसंगम्मि । १२०६. तक्खण° for खणेण. मूअल्लिय व्व. १२०७. बंदी हिं for °देवीहिं. कय° for णव. तक्खणो. Page #295 -------------------------------------------------------------------------- ________________ १७० तस्स इमं पावणमहिम शितं च विम्हस-कां च । सीसइ चरिअमचरम णराहिवाशी मिसामेह ॥ १२०९ ॥ कइराअ-लंगणस्म अप्पाइसअसम राज्डन गाहाचीदं समतं ॥ तस्येदं पावनमभिनवं च चित्रं च विस्मयकर च । शिष्यते चरितमचरम नराधिपतेनिशमयत ॥ १२०९॥ कविराजलाञ्छनस्य वाक्पविराजस्य गोडवधे गाथापीठं समाप्तम्॥ १२०९. तस्सेमं. विम्हययरं न चित्तच. At the end of 1209, one Ms reads-करायलंछणस्स व बप्पहरायस्स सउड़वहं । नरमेण कहानीदं रहचिन तह समत च ॥ Page #296 -------------------------------------------------------------------------- ________________ GAUDAVAHO (TRANSLATION, NOTES, INDICES AND GLOSSARY) Page #297 -------------------------------------------------------------------------- ________________ Page #298 -------------------------------------------------------------------------- ________________ GAÜDA VAHO (Translation ) Benediction 1. Pay homage, at the very outset, to the Self-born (Brahmā ) residing within the orbit of a lotus and wearing a white sacred thread which was, as if, a fibre of the lotus-stalk extracted while coming out through the belly of Vişņu. 2. Victorious is He ( Brahmā ) who dwells in a lotus with its big seeds lying hidden inside the ring of its pericarp ( Kannia ), looking as if, they are so many worlds (bambhamda treasured up ( nihāņīkaa ) in it. 3. Bow to Him (Brahmā) whose mass of atoms, as it were, later accepted by Him as the substance for the creation of the worlds, stays stored up ) in His residence-lotus, under the guise of its dust-particles (timgicchi). 4. Victorious is He ( Brahmā) for whom the circle (parivādi ) of worlds serves for the purpose of a rosary of crystal beads, revolving (āvattamti) in His hand continuously (to mark the cycle of their creation and destruction ), ever engaged, as He is, in His meditational prayers ( javojjaa ). 5. Bow to the Emergence ( viņiggama) of the NavelLotus ( Brahmā) out of the sprout | kamdala ) of the lotus-bulb in the form of the huge Sesa situated down below, after having broken through the black ( Krşņa-Vişņu ) mud. 6. Victorious is the charming repose ( parisamthia ) of Visnu having the dark shade of a black antelope, on the world's globe, which, flooded with the ( deluge) waters, looked like the orb of the prodigious moon. 7. Victorious is the Man-Lion with His sharp nail-tips enveloped in smoke issuing from the friction of the Demon's chest-bones ( uratthi ), thus appearing as if He had seized in His. clutches a mass of clouds in His roaring fury. 8. Bow to Him (Narasimha ) whose massive hands were withdrawn, finding no other task (vavasāa ) to accomplish, since the Demon had his broad chest torn open by only the tips of His claws. Page #299 -------------------------------------------------------------------------- ________________ Gajidavaho 9. Bow to the Lord Visņu in His incarnation of the ManLion, who, splashing (pallavia) the fringes of the firmament with the blood of the dissected Demon, appeared to have unfolded the evening ( scene, to satisfy the stipulation ) of the time of the enemy's death. 10. Victorious is the throaty voice of Visnu, which, for long, destroyed the articulation of (other) words by its growl, His throat having been made hoarse by roar (bukkāra ), even though He had cast away the form of the Man-Lion. 11. Victorious are the angry outbursts ( samrambha ) of the Man-Lion, (directed ) solely against the Demon, completely ignoring the Quarter-elephants, the moon-deer and thunder rasia) of the mass of deluge-clouds. 12. Victorious is the Man-Lion's massive neck with its reddish mane, which is, as it were, a collected bundle of lightning streaks, now left without support, as the clouds were shattered by the fury of His roar. 13. Victorious is the tusk of the Great Boar, jutting out from the passage of His mouth, like a lotus-stalk from the bulbous root of the lotus inside the navel of His stomach. 14. Bow to Him, who, in His state of the Boar in which He transformed Himself by His power, bore the Earth Himself, as it were, although (actually) resting on Sesa, since His reflection was cast (ghadamta) in the jewels of his hoods. 15. Victorious is the Earth along with Sesa, dug up and (tossed ) far away (dūrukkhaa ) by the Boar's breaths, thus looking as if (She is ) holding an umbrella (up-side down ) to ward off the (blaze of) the suns pushed underneath at the bottom. 16. Victorious are the various bodily parts of Visnu in His Dwarf incarnation, depressed and elevated (thaudam) because of the uneven ( distribution of flesh on His body, having been stuffed, as it were, with worlds that could not be contained ( napahuppamta) in His small stomach. 17. Victorious is the Great Tortoise lifting the (sunken ) Earth with His body, as with a hand, with His ( out-stretched ) five fingers, since, under the pressure of the Earth, His mouth-tip and four feet happened to be pushed out (ạisāria). Page #300 -------------------------------------------------------------------------- ________________ Benediction 18. May the creeper-like hair-line (roma-laa) on the belly of Visnu in his fraudulent female form protect you—( the hairline) which looked like a row of bees pursuing the lotus hidden inside His stomach (navel). 19. Victorious is He, for whom, in His transformation as a young female, the worlds, receding (osaramta ) within from His thin belly, procured the voluminous bulk for breasts and buttocks. 20. Victorious is He who wears a garland of wood-flowers, encircled (pariāla) by rows of humming bees behaving as watchmen (jāmailla ) and thus looking as an enclosure (vai) thrown round His harem, the residence of Laksmi. 21. Victorious is the mouth of Visnu (Krsna ) kissed by Yasodã in His infancy-the mouth that looked like a lotus shooting upwards, as it were, having been denied an outlet of the navel. 22. May the fresh nail-marks caused (kāraņāo ) by Rādhā, appearing like rays of the Kaustubha jewel on the chest of Krsna, take away your grief. 23. Bow to Him ( Visņu ) who cut the head of Rāhu, (for which reason ) his grief revolves, remaining just unexpressed ( añiccaria ) (and unrelieved ), ( finding an outlet only) in baseless, slight sighs. 24. Bow to the feet of Balarāma, fastened together (samdāņia) by his black upper garment slipping down through the effects of intoxication, thus giving an impression of the Yamunā river rolling (on his feet), being frightened of his angry grunts. 25. May the eyes of Balarāma, flushed with intoxication, emitting, as it were, the lustre of jewels on a thousand hoods lying dormant within him, drive away your sins. 26. Victorious is the swaggering step of Balarāma and Krsna which presses down under its weight Sesa and the Tortoise, making them realise the pang ( viaņā ) thereof within themselves ( and suffer) with the least murmur of a protest (niruvālambham). 27. Bow to that Yellow-clad (Visņu ) who has a naturally dark-complexioned body, made so variegated (sabala) by the periods of disappearance and emergence of day and night, as it were. Page #301 -------------------------------------------------------------------------- ________________ Gaüdavaho 28. Victorious are the circled imprints (nivesamaggā ) of Laksmī's breasts on the chest of (Visnu), the Destroyer of Madhu, stamped (on it) by her collapsing pigment and showing like leaves of the lotus-plant ( sprouting) from His navel. 29. Victorious is He (Śiva ) whose frowning arch of eyebrows, closely contacting His forehead-eye, looks like the burntup black bow-stick of Cupid, even to-day. 30. Bow to Him (Śiva) who, even to-day, holds back the Moon fastened firmly in His matted hair, even though (through friendship ) he had resolved ( kaa-vavasāa) as it were, to fall in the fire of His third eye. 31. May He extend to you all happiness,- ( He ) who perhaps has His own forehead (now) resting on His head under the guise of the moon, being pushed upwards (pellia) by His very broad third eye. 32. Victorious is He, by whose third eye rushing ahead (ahidhāyiūņa), as it were, Cupid was swallowed ( gilia ) under the guise of His (flowery ) bow, rendered ruddy by the thick mass of pollen (flung ) from the flowers (of the bow) when fully stretched (kaddhia). 33. Bow to the Pasupati's high stature (paritthiam ) with its constantly dwarfed shadow (Vāmaņacchāa) shining, as He is, in the light of the Moon, (who is ) his possession (held ) in the lap of his crown (maiidocchamga). 34. Victorious is Pasupati's tying of His matted hair by means of Vāsuki, relaxing at the cecession of the ocean's churning, His chest languishing on account of the friction of mountains against it. 35. We bow to Siva, the Mountaineer, whose forehead (became ) red as He rubbed it in wrath against Arjuna with quivering fingers, thereby inhibiting, as it were, the opening of His third eye. 36. Victorious is He, on whose throat, as soon as He gulped the poison, manifested a black line, resembling a scar left by the Death's noose, fastened for a moment and released instantaneously, Page #302 -------------------------------------------------------------------------- ________________ Benediction 37. Bow to Him who still has His third eye, when somehow missing (Ihasia) in its place, substituted by Visņu with His own eye-leaf, given by Him as a flowery offering (in deep devotion ). 38. Victorious is the line of poison's lustre, looking like His head's shadow collected at the bottom of His throat, on account of the (refulgent) moon's light overhead. 39. Bow to the Moon of the Three-eyed God (Siva ) who stands reduced to the size of) a digit, his heart being completely dedicated to the propitiation of Gauri and Siva, who stay (blended) only by their bodily halves. 40. Bow to Him whose decorative skullbone on His head, drank for long, feeling very thirsty, as it were, the stream of the God's River (Gañgā ), by means of an oyster-shell of the Moon's crescent, joined to its mouth. 41. Bow to the Pinākin's (Siva's) forehead-eye, with its rolling, reddish pupils, in which the lump of the Universe, made a sacrificial offering at the time of the world's destruction, is still blazing (in flames ), as it were. 42. Bow to Him (Kārtikeya ) whom Cupid would avoid, ( apprehending) short shrift at His hands, as from any member of) His family; ( and hence ) even to-day he does not shoot his shaft at Him through fear. 43. Victorious is that Goddess, by whose foot, adorned with anklets, the Asoka tree in the form of the Demon Mahisa, being struck on his trunk ( shoulder ), put blossoms of blood. 44. May the eyes of the revered Lady (Pārvati) who blushed at the first embrace of her Lord Siva, give you happiness, ( although they had ) little strength (left in them ), being seized by the venomous lustre of His throat. 45. Pay your homage to the rambling of Kālī, the veritable black Night of Destruction, on the eve of the world's dissolution, (brightened ) by multifarious skulls (big and small ) decorating Her body and thus looking like a big gathering of the millions of odd-sized moons ( shining) on all nights. Page #303 -------------------------------------------------------------------------- ________________ Gajidavaho 46. May the physical form of Câmundā remove your fear — the Form embellished with rod-like big veins and stuffed with coils (of entrails ), which a thin belly could hardly contain. 47. Victorious is that (Sarasvati, the Goddess of Learning ), who, having been spoiled by excessive fondling inside the (parental home of) petals of the lotus, the seat of (her father) the Four-faced (Brahmā), now wanders ( wantonly) with a stealthy step on the multitudes of poets' tongues. 48. Bow to him (Moon) whose orb appears lustre-less over the shadow of his spot, perhaps, on account of the fact that his central stock of loveliness filtered through the breach made by Gañgā (in the celestial floor ), at the time of her descent (on the earth), leaving Him void and empty ( tuccha). 49. Bow to Him (The Sun) whose chariot those horses, complexioned like Lapis Lazuli, carry, their bodies appearing discoloured because of the enveloping darkness, which, earlier, is pushed back every day (by the rising dawn). 50. Victorious is the Sun's mass of rays, which, for the world's preservation, glows dim in a shrunken collected form, but, which, expanding, as it were, at the time of the world's annihilation, intensifies itself (in a blaze ). 51. Bow to him (sesa ) who, when the Boar (Visnu ) held it up, bore the earth's globe, lessened in weight, distributed, as it was, on His many heads, while its reflection was cast in the jewels of all His hoods. 52. Bow to the pillar-like tusk of the Elephant-mouthed (Ganesa ), with His huge trunk resting on it, like the Gangetic stream joined with the column of Yamunā's waters. 53. Bow to that Ganesa, who, in his playful frolics of holding the huge trunk by means of His tusk, makes as it were, the summits of the mountain Meru an arena for the meeting of the Himalayas and the Vindhyas. 54. Victorious is the tusk of Ganapati, gathered at the end of the left half of His mouth, ( giving an impression of) His smile, as it were, when feeling abashed at (the manifestation ) of passion's ardour by His parents, Pārvati and Siva, ever united, as they are, bodily. Page #304 -------------------------------------------------------------------------- ________________ Benediction 55. Bow to the ramblings of Laksmi, which fully honoured (i. e. possessed ) the graces of alluring agility (of dalliance ), while ( finding Her way) after the death of the Demon-King, to go near Vişņu in a disguised form. 56. Victorious is the emergence of Laksmi from the ocean, holding in Her hands a lotus and the moon, although feeling (all the time ) fully self-conscious of the charming excellences of Her own face. 57. Bow to the two hands of Cupid, besmirched with marks of collyrium, though He wiped off the tears of love from the eyes of His wife Rati, looking like bees as it were, clinging to the fragrance of the flowery bow and arrows, as He grasped them ( by his hands ). 58. May Gañgā give you happiness -(Gañgā) who rolls on the lap of (her father ) Himālaya from the head of Siva, voicing Her bitter complaint, as it were, against ( His other daughter ), Gauri, for her painful behaviour of jealousy. 59. Victorious is the River (Gañgā) in whose waters on the head of God Siva, floats the skull (of the fifth head) of Brahmā, who thereby holds up His faultless claim of being the Grand-father', undisputed even to-day. 60-61. Bow to the waters of Gañgā, which are absolutely pure and white for these reasons : Firstly, they have been stirred and washed ( viccholia) by the lustrous rays from the nails of Visņu's toes; secondly, they blend with the rays of Siva's moon; and (finally), falling on the mountain Himālaya, they absorb the snow-shades. Page #305 -------------------------------------------------------------------------- ________________ Now the Eulogy of Poets 62. Victorious, indeed, are these poets, by its presentation in whose poetic words, this world in all its vicissitudes is seen to be either a source of deep joy or insipid (and worthless ). 63. Successful (in life ) are those great poets who, by their own poetic utterances, establish their greatness and evoke eulogy. 64. There is all happiness even in the misery of poverty and misery even in affluence for those whose hearts ( yearn to ) relish the pleasure of the essence of Poetry. 65. The charm of Sanskrit speech blooms in its Prakritic shadow, while the (innate ) glory of the Prakrit is heightened, when touched up by its Sanskritization. 66. What is real is made to look unreal and the unreal looks perfectly real, while (sometimes) the thing is pictured as it exactly stands. Such are the (peculiar ) ways of good poets. 67. Just as the quality of good administration and the pompous display of the royal sceptre embellish the great King's glory, so too, do bombast and sweetness adorn the poet's speech. 68. Even a fraction of Laksmi (Wealth) becomes and pleases man in its enjoyment. The goddess of Learning, however, if imperfect, exposes the man to some sort of ridicule. 69. How can my robust ( flowery) language (employed) in the Madhumatha-vijaya shrink to the state of a concise, compact) bud ? (But then ) the later floral bloom of forestcreepers is much thinner and softer than its first bloom. 70. Censure of a good man, (loosely ) talked about by the wicked, may or may not stick to him. It, however, recoils on them, by the very sin of indulging in censorious language about the good. 71. By their (persistent ) series of efforts to suppress (systematically ) the merits of others, malicious men become such connoisseurs of merits, that they themselves, though wicked, become men of merit, as a result of the assimilation) of those very merits (in themselves ). Page #306 -------------------------------------------------------------------------- ________________ The Eulogy of Poets 72. Even the pure-minded, alas, feel a pang (of jealousy ) in their hearts at (the praise of) a good man's merits, which perhaps, is analogous to the pain (of tuskers ) in their tusks caused by impact of the moon's rays ! 73. For those to whom condemnation made by unequals is of the same value as their appreciation, words of deprecation spoken by them cause no dejection. 74. Great men should rejoice in the eulogistic appreciation of their own merits, without caring to observe the shadow ( of bitterness darkening) other's faces, while the blush on their own faces (on account of praise ) is being noticed by them, being thrown off the balance of their minds tormented) by their own (guilty ) conduct. 75. Most men, possessed as they are of ordinary intelligence, hail poets (of mediocre talent ); hence is it, indeed, that mediocre poets have (undeservedly) gained the fame (of great poets). 76. Merit in others, as small as an atom even, captivates the good man, who finds no satisfaction in his own (outstanding) merit. This and this much is the sum and substance of character and judgment ( discrimination ). 77. Merits of great men, which first hold (their hearts ) fast in their grip, later shine (in their reflection ) in others, like the rays of the moon which first fall on mountain-tops before ( spreading) on the earth. 78. Trying to accomplish the good and the beautiful, everything becomes all the more beautiful; some such thing happens in their case, too, so much so that they themselves feel greatly astonished. 79. With merits by the side (to lean upon ), one may fee egoistic; but how can a fellow (be so egoistic ) in the absence of merits ? People who cherish ( acquisition of) merits allow some (amount of) pride based on merits, which, however, must not result in ( snobbish ) intoxication. 80. With reference to whom, expecting him to be the second, should jealousy throb, when ( we find that ) these great ones are already established in their unique, solitary position, rising (head and shoulders ) above the common man ? Page #307 -------------------------------------------------------------------------- ________________ 10 Gaidavaho 81. Those who doubt their own competence of judgement when called upon to look into ( and decide ) the differences of opinions, can never deliberate and decide for other people from a position of firmness. 82. Who condescends to find fault with the inferiors ? Who dares to appreciate the superiors ? The position of praise and blame is thus the same (in both these attempts ). 83. Those who only listen to and (try to ) understand ( a literary piece ), but cannot judge for themselves (its merits and demerits ), are unfit to feel elated. How is it then that they are not ashamed to be puffed up with pride? 84. Earlier poets, through the fault of their times, often hovered about in their ramblings over paths unbeaten. In modern times, too, some poets are carried away on difficult (paths in. imitation) of the Genius (of the earlier poets ). 85. “How could anything (topic) escape observation (of the earlier poets) on the paths (of vision ) followed by them, (thus leaving practically no topic for the moderners to poetise )"? True. If, however, the (traditional and conventional ) border-lines be given up (and the horizons of Imagination be widened ), all (topics ) will be just fresh and new to him too — (the modern poet). 86. Imaginations of other ordinary poets, frantic in their eager search for themes, ramble about (here and there ). These very themes, however, rush to the hearts of great poets, with no effort (on their part). 87. Ever victorious is the Poetic speech throbbing with inspiration, (still fresh in its charming appeal), although drawn upon for its essence every day by veteran poets since the beginning of man's life in this world, ( remaining intact ) with its seal yet unbroken, as it were. 88. What is more, the good poets, with their minds solely devoted, have so cultivated the (poetic) speech that these uncommon ones (poets) have preferred to remain tongue-tied (for want of a worthy listener). 89. Who cares to deliberate in its special features whatever (literature ) is left behind by them ? The excellences of great poets Page #308 -------------------------------------------------------------------------- ________________ The Eulogy of Poets now shine in the glory of their names only, to which they are transferred. 11 90. Even others, who somehow feel elated (and elevated) at the mere fact of having been able to understand and appreciate great poets in their innermost, intrinsic nature, put on (a mantle of) their own superiority in vain, only for the misery (it produces). 91. Victorious is the web of fancies of great poets which appears to be full of conflicting opposites, since it brings about both delusion and enlightenment, like darkness and light (respectively). 92. It is only in Prakrit that we shall have in an abundant measure, till (the end of) of the world's duration, a presentation of ever fresh themes and a rich variety of styles, caressingly cool and sweet in their composition (Samnivesa). 93. All languages merge in it (Prakrit) and emerge (nemti) from it. Waters pour into the sea and flow away from it. 94. A peculiar delight which dilates and closes the eyes, thrills the heart, rushing inwards and outwards. 95. For those who have remained ignorant of its (Prakrit's ) excellent features, (we may) have pity, a (contemptuous) laugh and a thought (that they show) such callous disregard to the great poets, but no sadness in (our) hearts. 96. What matters it, if those who are neither our superiors nor our equals, say (things unpalatable)? Whatever that be, great poets have a right to expect high regard from others. 97. They (great poets) may be without pride or may strut about inflated by their greatness. They have displayed some merits, whatever they may be, and hence should be no object of laughter for commoners. 98. The heart (of a poet undertaking to compose a poem) is as if somehow apprehensive, embarrassed, stunned, fatigued, distressed, overwhelmed (apphunṇam) and (yet) elevated with high elation. Page #309 -------------------------------------------------------------------------- ________________ Now begins the Poem 99. Rules there the Lord of the Earth, King Sri Yasovarman, who, having removed all sin from the whole world, delighted great Indra, ( for which reason the fame of) his virtues has gone far to cling to the (ends of the distant) directions. 100. At the time of whose marching (expedition ), the earth, tossed up in dust, reels, as it were, underneath the white parasols, without, however, leaving the (underlying support of the ) hoods of Sesa. 101. At whose marching, Sesa, too, does not cast aside the Earth, nailed (samdāņia) as she is, by the jewels driven inside by the mighty pressure of his army, although (he may be ) shaking his hoods in agony. 102. Whose sword, on the battlefields (raņāiesu) dripping with blood and mingled with the (bluish ) elephants' rut, oozes, as it were, a thin stream of liquid (metal), the sword having melted ( virāa) on account of the fire produced, when struck against the (warriors') armours. 103. Whose feudatories, erstwhile hostile, appear to be covering up (nūmia) the frowns formed on their faces ), while paying forced (hadha ) homage with their folded hands, joined to their foreheads in servile supplication. 104. Who, on occasions of heroic endeavours, glancing (daradittha) proudly at his broad right shoulder, makes the royal Glory resting on his arms, pleased and happy, as it were, by ( granting to her ) the favour of his full view. 105. In whose case, the foreheads of his enemy's captive women darken, as if discoloured by the piercing lustre of his frightening ( vi şama ) pupils, (when) raised in anger. 106. By the side of whose Tree of Glory, overspread by his prowess, is seen, as it were, the huge ignominy of his enemy, lying transformed in a heap in the form of the mass of thick (black) shadows. 107. Whose voice, deep and demanding great deeds (mahārambha) like Gangā (Bhāgīrathi), roams over all the worlds, embracing even the oceans. Page #310 -------------------------------------------------------------------------- ________________ Cutting of Mountain-Wings 13 108. To whom all directions hasten in a hurry, as it were, to serve (him ) with waving chowries, disturbed and agitated, as they are, by a thousand streams of water-spray spouted gleefully by his victorious elephants, returning (from his compaigns ). And moreover, 109. The lower lip looks charming when up-turned, being pulled by means of the finger-tips loosely placed on it, revealing its slightly dented surface on account of the inside ( bite ) bruises. 110. Sighs somehow are slyly given out (and they ) settle upon (paditthiä) the sportive lotus (in the hand ), forcing up the filaments in a whirl and stirring the honey at the bottom. 111. Their beauty blooms ( all the more ), as in their peevish ( mood of) dejection for not having (obtained) the playful pleasures of love's enjoyment (with him ), they pull their curly locks of hair with the left hand, crush them in vain and strew them about (on the head ). 112. The face develops a charm ( in spite of the fact that ), accepting only a single auspicious flower, the decorative wreath is sent away and the sandal paste, after a slight reverent bow, has been spurned with averted eyes. 113. (Such is this king) for whom, I imagine, the heavenly girls languish even now, on account of love's malady, worked up by the charming sight of his fighting (prowess ) in battles. or otherwise, 114. The mountains, unable to contain their summits even in the sky and reverting from the ends of the quarters where their own ridges had already extended, get ( themselves ) burnt, having nowhere else to go to, although they lifted themselves up a little for flight. 115. The mountains discharge moltern iron, as it were, being smelted by the fire of the thunderbolt, their slopes enveloped in coils of smoke issuing from their cave-mouths. 116. The heavenly mountain (Meru ), with a mass of fireflames falling out from its smoking wings, was observed to be in close association with the Night and the Day, as it were, which also moved with him in his hasty flight. Page #311 -------------------------------------------------------------------------- ________________ 14 Gaüdavaho 117. The thunderbolt, .swinging up and down at (every) resistance, gets itself sharpened on those very mountains on whom its edge got blunted, as it came down with a crashing sound in its violent, bouncing impact. 118. The mountain-beloveds suddenly start rolling on the ground in an agony of miscarriage due to fright, when (they see ) big birds coming back, the moment they flew out from the caves. 119. The mountain extinguishes the fire caused by wing-cutting, sitting just at the very place where it is situated, since the oceans flooded in from both of its sides on the earths' surface which had caved in on account of pressure. 120. The thunderbolt, although meeting (in a blow) the rising mountain, whose ridges were being heated every day (taddiasa) by the movement of the sun's orb, was noticed (by the mountain ) after a long time. 121. The sides of the Malaya mountain went on burning, its sandal trees, with its branches withering ( vāa) on account of the poison-flames and hence being deserted by snakes, while its fragrant smoke was being availed of by gods (for perfuming) their spread-out (viasā via ) garments. 122. Masses of mountains, crashing on the ground with clipped (misudhia) wings, got fried up in the charming manner of (dry) leaves, the snakes fleeing in frantic haste that very moment. 123. With great difficulty does Sesa support the earth being beaten by the heavy thud of the falling, wingless mountains, feeling ( sore and ) furious at the fact that his mouths, pierced by his own fangs, were filled with blood. 124. The mountains, blazing in flames, host of gods retreating, being repelled by the heat, the sky looks variegated with rows of bees, frightened by smoke, hovering over the Grand-sire's (Brahma's ) lotus. 125. Mountain-( shaped ) beloveds heavy with young ones hiding inside ( Ihikka) their caves, fearfully reach the outskirts of the sky, ( grown ) lazy and languid because of pregnancy, as it were. Page #312 -------------------------------------------------------------------------- ________________ Cutting of Mountain-Wings 15 126. These ( mountains ), supporters of the earth, fluttering their wings for the (last) moment, vanish like moths in the (blazing) lamp of the thunderbolt, flaming like dazzling lightning-streaks. 127. The mountains, thinning (in their ranks ), look very few in number; their expanse destroyed, they look elongated (in breadth); curtailed (in size ), they look too tall, with their wings clipped by the thunderbolt. 128. Wings loosely spread out, the mountains are seized by the rushing thunderbolt; and then falling down (finally) after a high upward flight, they are unable to jump up even slightly. 129. Thunderbolt strikes the mountains ( dhare); mountains slashed by thunderbolt and coming down, strike the earth; and the earth, too, hit by the falling mountains, smites Sesa's circle of hoods. 130. The mountain-ranges, made sore with their own pungent smoke, flapping their wing-like eyelashes and shedding tears of water-streams, burst like the veritable eyes of the quarters. 131. The sides of mountains, with their uneven (thaiida) surfaces of hardened iron-rocks, first flowing out (in fluid condition) on account of the burning heat and later solidified (samkhāa), become quite fit afterwards to meet and repel the (blows of the ) thunderbolt. 132. The summit-streams, soiled black by (the ashes of ) the burnt-up wooded groves, prove to be the falling tear-streams (bāhoārā) mingled with collyrium, ( from the eyes ) of the sorrowing mountain-wives. 133. The broad beds of iron-streams on the mountainridges, with their soft flow (of liquid ) now congealed, look in their lustrous forms like the huge bodies of snakes stretched out in sleep. 134. A certain mountain, glowing reddish-yellow by the fire of the thunderbolt and with the moon's ( reflected ) orb at its bottom in the course of its upward flight, roved about like Garuda (flying away) with a nectar-jar picked up (in his claws ). 135. Masses of clouds, flying off from the mountain-slopes, enveloped in the tawny glow of lightning resembling the thunderbolt, rolled on in the sky, looking like clipped mountain-wings. Page #313 -------------------------------------------------------------------------- ________________ 16 Gaüdavaho 136. Mountains, meeting the thunderbolt (in its blow), made their flowers, fruits and leaves look like burning pieces of charcoal, while the creeper-bowers, ( erstwhile) places of love's assignment, were being mourned for ( on account of their loss) by the heavenly couples. 137. The river-ways, flowing about on the ridges of mountains, quaking in (the agony of) mutilation, assumed the appearance of bandages on their gaping wounds. 138. What was seen by the forest-roving animals of the earth was only the clipping of wings of the mountains, as they stood ( still and stupefied) on their embankments, although they had come out from the caves in their eager desire to get down (on the earth). 139. The mountain-wings get scattered about in the sky in their (upper and lighter) halves, as they go up burning and start rolling (round and round ), while by their (lower ) halves, heavy at the bottom, they drop down on the ground. 140. Columns of smoke, massed up above the trees, having fires burning at the bottom, look like formations of shadows, thrown up by the light down below (hetthāloa). 141. Thunderbolt met the heavenly mountain Meru once again in the mighty flames on its slopes, on account of a suspicion that its wings were still intact, although they had been lopped off (before ). 142. By its own innate power, the thunderbolt might not deal such a hard and a fast blow, as it would do (to the extent of) cutting asunder a mountain, when hit with force by the wings of another mountain. 143. The billows of the oceans, stirred up by the falling mountains and lit up by the encircling lustre of the jewels (underneath ), heave high up in the sky, looking like the very mountains with blazing wings. 144. After a long time does the thunderbolt come out (from the mountain-side ), giving to the gods a feeling of sadness, causing a crater by its burning action, its flashing lustre lost, being compressed within their enfolding wings by the angry mountains. Page #314 -------------------------------------------------------------------------- ________________ Cutting of Mountain-Wings 17 145. The thunderbolt would not leave even those mountains which dropped (themselves ) in the sea, although their long downward descent had not yet completed and (hence ) their peaks were to be seen stretched far ( and high ) in the sky. 146. Only one mountain, however, could (successfully) submerge, without its slopes, base and top being seen (Thikka) in the high-mounting waves of the ocean, as in the ocean itself. 147. One would imagine that it was not the mountain that (entered) the ocean, but the ocean itself entered the mountain in impetuous haste, flooding in to roll ( leisurely ) inside (the region of) its valleys and caves, as huge as the interior of the nether world. 148. The earth quakes, shaken by the seas agitated by mountains, its shoulders thrashed by the excited quarter-elephants, and thus made to oscillate by the mountains wriggling in agony. 149. Mountains move on, as if escorted by the seas, although they had not reached them, hidden from view, as they (mountains ) were, by their own ) rivers flowing on their slopes and tossed up by the violence of speed. 150. The dense, smoky mass rarefies, its vast extent at the base made thin by falling rocks which cover it up (chhavvia) and the slow ( rising ) flames being cut off. 151. These very mountains, tossing up a mass of dust and shaking off big chunks of their caves and valleys, became lighter, as they were shattered (into pieces) on account of their fall. 152. The mountains languish (in pain ) on one side, (pierced ) by the rankling splinters of the thunderbolt's sharp edge, while on their other side, they had their wounds healed up by the potency of the medicinal herbs (growing) on their ridges. 153. Not against one single mountain even was the thunderbolt seen to fail or falter. The whole cluster of mountains was (simply) boiled up ( attai) like one hill-top. 154. The mountains, having all the blazing fires of the World's Destruction concentrated in the trap of their folding wings, were extinguished only at the time of the Deluge, when they were inundated by the oceans' tidal floods. G. 2 Page #315 -------------------------------------------------------------------------- ________________ 18 Gaüdavaho 155. The same mountain-group, although now lighter on account of their wings being cut off, became heavy for the Lord of snakes (Sesa ), as they helplessly threw down (the full weight) of their bodies. 156. The earth disintegrated, the circle of mountains smashed and the seas pushed far back, the three worlds were (thus ) brought to universal Destruction, as it were, by Indra, longing for peace and stability. 157. A mountain-couple just gives up life, in the blissful satisfaction (ņivvua) for their bodies which could secure a (final) cold embrace, as the (warmth-giving) enfolding wings had been burnt-up. 158. There was then an unending, unbearable family separation for mountains, who, torn asunder (from one another ) hy fear, settled down firmly on the very spots where they dropped, as a consequence of the cutting of their wings. 159. The thunderbolt (once again ) goes up in the hand of Indra, light in body but gaining in weight (respect ) (by the discharge ) of its mission, having its sharp edge destroyed in breaking the tough wings of the mountains. 160. (Such is our King), sitting on one seat with whom, Indra considers it an honoui (Indra ) who put the mountains in a straight and reasonable frame of mind by clipping their wings. 161. Fine looks the (courtesans') muslin dress, made fragrant and pink by the bath-saffron, still clinging to their curly locks of hair and gorgeous with an auspicious one-flower garland, worn (by them). 162. The face looks beautiful with particles of perspiration thinly formed (on it) as a result of the intoxication of moderately tasted (cakkhia ) wines and with rolling lotus-like eyes, languid and feeble (ạitthāma). 163. Lovely is the expanse of their breasts, cool and sweetsmelling, on account of the fragrance of Pātala flowers transferred (to them), with patches of sandal paste unevenly accumulated (in dense layers) on their fleshy parts, ( jutting out ) from the tight-fastening (ūsamdūna) of the wet ( bodice ). S Page #316 -------------------------------------------------------------------------- ________________ Universal Dissolution 19 164. The eyes roll about, soft and reddish like Mälatī buds besmeared with honey-juice, looking bright with their lovely roots of eye-lashes, from which collyrium has been completely washed away. 165. The hips get greatly relieved of pain (nivvāi) in their close contact with drops of water dribbling from the dishevelled blossom-like locks of hair, bruised, (as they-hips-are) by the sprout-like nail-scratches, inclined downwards and closing up (in the process of healing ). 166. (Such is our King) who stays behind to enjoy, in the pleasure-ponds of his enemies, the pleasure of water-sports, arranged ( pimmāa) at the close of the summer day, with a bevy of courtesans. And what is more, 167. With the (hidden ) streams of the (melting) golden mountain flowing out of its crevices, the fire appeared to be falling out from the nether world in big flames. 168. The heavenly grove of trees began burning up, the (hovering swarms of) bees being screened by the darkness of smoke, their bunches of tender leaves having been mixed up with the spread-out palms of the sylvan deities (in an effort to save them . 169. The moon's orb blazes up in flames, its spot-like deer, resembling a circling mass of smoke, running away (from it ), its attendant planets having dropped off in the guise of flying sparks. 170. The group of goblins stood up, as it were, in their hideous forms, although struck by fire, with the fire-flames lolling out from their cave-like growling ( muhala) mouths. 171. The Vidyādhara couple, fully confident of their inseparable state, starts burning up (and) the first streak of smoke, issuing out, looked like a sword-blade grasped in the hand. 172. The buffalo of Yama, enveloped in flames, was swallowed by fire, as if he was his own mass of smoke brought down to the spot ), after having stumbled against the ends of the universe (in an attempt to escape ). Page #317 -------------------------------------------------------------------------- ________________ Gaüḍavaho 173. The fire approaches the Lord of gods, trembling in fear, as it were, its flames fluttering with the breeze set in motion by the multitude (uppamka) of chowries being waved (over Indra) by the heavenly women. 20 174. The fire blazes up in the sky, being stuffed (and intensified) (nividio) by a cluster of lightning-streaks, fully exposed after the bursting of the mass of clouds and (finally) resulting, as it were, in the circle of orbs of (twelve) suns. 175. The snakes began burning up, driving far off the fireHames by their straight, hissing breaths (sumkāra) and keeping the emerging smoke pent up in their circle of dancing hoods. 176. Seṣa holds aloft the circling mass of smoke breaking out over his back, (looking) like a canopy (viāna) of Visnu's bodily complexion, formed overhead on account of His laying himself on him (nivesa). 177. Madana (the god of Love) blazed up (and) for the purpose of finding relief for his (burning) body, possessed by the flames of fire, he was (found) clasping the neck of the pitcher in the form of the moon's orb. 178. The fire somehow reached the underground treasurespots of Kubera, its emergence being rarefied by the (quenching) shower of the poison (liquid) emitted by the guardian-snakes. 179. The mass of fire-flames, when their vivid obstruction was brought about by the bodily halo of the wriggling Väsuki, looked brownish like a cluster of the slightly loosened matted hair of god Śiva. 180. (The fire) looked like the Son (Kartikeya) of the Three-eyed God (Siva), as He stood on the day of His birth, with all His parts collected together and restrained in the cage of its fire-flames. 181. (Such is our King) who displayed such playful activity (against his enemies), assuming the form and appearance of the enemy of Kamsa (Krsna Visņu) at a time of the Universal destruction, when (even) gods were engulfed in the flames of the destructive fire, inside the cave-like bowl of the universe. Or rather, Page #318 -------------------------------------------------------------------------- ________________ Widowed Wives of Enemies 21 182. “Why has your hair-braid, graces of which were inseparably associated with the inter-weaving of a floral wreath variegated with jewels, now turned reddish-brown like a bamboostick struck by smoke?” 183. “Why has your face, its cheeks fonce ) looking like the counter-part of the digit-full moon, become darkish and smoky grey, like a Damanaka tuft of blossoms ?” 184. “The lip you have, which (once ) was so sweet and stuffed with beauty, is now turned unevenly reddish and rough like a fresh Kandala shoot, enveloped by particles of dust beaten down by a shower.” 185.“ This your expansive ear, we see now becoming tremulous like an erect Lavali leaf at the mercy of winds, unadorned as it is, by auspicious ear-ornaments. 186. “The self-same broad surface of your breasts, garbed like an eternal (full) moon or a jewelled jar, has dropped away its encircling garland and finds now no occasion (and scope for an application) of the sandal-paste.” 187. “The lovely complexion over your limbs, bright-yellow like a bunch of Kadamba filaments freshly bursting in a blossom, wears now the lustre of gold, dulled by a long lapse of time since its production.” 188. “The same pair of thighs which before had a white shining look, rendering its comparisons with the tusks of young elephants absolutely inadequate, has now, we observe, become loose and insipid like crushed lotus-stalks. . 189. “Alas ! young woman, why do you have such red, colourless feet, like old (aņava) and broken bits of a Karcūra plant, looking like dull-lustred lotuses thwarted in the process of their full blossoming ?” 190. “This retinue now moves about, with the dignified grace of their dress losing all its brightness, having been worn a long time, and thus looking dusty like old paintings.” 191. In this way were the beautiful ladies of his enemies made to weep ( rujjamti) by their friends who, not having known of the Page #319 -------------------------------------------------------------------------- ________________ Gaidavaho mishap of their (recent) widowhood, saw (and said) what was appropriate for their affection (for them). 22 192. Then, with the Coronation Ablution (ceremony) done for him, he started on his expedition, at a time when the magnificence of clouds disappears, having firmly fixed (in his heart) the ambitious resolve (Vavasaa) of the conquest of the whole world. And this is what happened : 193. Here comes down from the sky a mass of tender leaves from the heavenly trees shaken by gods, magnified ( karāla ) by the pollen of blossoms and resounding with clanging (paropparavadana) jewels. 194. A breeze over the heavenly path blows lovely by its fragrance (obtained) from the slight-opened Mandara flowers. cooling to the throats of heavenly nymphs, exhausted by auspicious dancing. 195. Simultaneously (Samaam) with the King's (march), the huge pillarlike trunks are lifted up by the quarter-elephants, (to present) as it were, arches of uncommon, excellent jewels, (for his welcome). 196. The moon with a second halo (parivesa) formed (round him) by the encircling arms of rapturous Rohini, became invested with a bracelet of propitious planets. 197. A band of heavenly beauties moved on, with their plump, rounded breasts, resonant with the jingle of jewelled necklaces falling on one another in a graceful embrace, keeping time, as it were, for their dancing steps by the beat of cymbals (kamsa). 198. There was an onward movement on the part of the under-ground Treasure-Troves too, with their upper surfaces uneven and bristling on account of the big, darting (uvvella) gems (underneath), and with dark screens of fumes from the poisonfires of attendant snakes, fatigued by the lustrous rays (from the treasures). 199. The great Indra, even at the time of great joy, has his thousand eyes, dimly opened, soiled, as they are, by the fragrant powder (vāsa) getting in them, when scattered by rejoicing fairies. Page #320 -------------------------------------------------------------------------- ________________ The Victorious March 200. The firmament-canopy has victorious buntings of foliage fastened on arches, as it were, as the horses of the sun's chariot found themselves suspended over the impetuously uplifted trunks of gods' elephants. 23 201. Thus was the world of gods, who brought about the magnificent festive celebration on the occasion of the king's commendable march, their happy hearts being carried away by the thrill (of the event). Moreover, 202. (The standing pose) in which the creeper-like left thigh (completely) crossed (turned) over, up to its very base (hip), the other slender (right) one, presenting to the view only one big breast, as the body, slightly swerving round, stood oblique, 203. (In which) the garland receding (sideways) met, with its ends, the curving line of the fleshy hips and the creeper-like hair-line (on the stomach) was uplifted, being drawn out clearly on (the surface) of the thin waist, which stood out (in a prominent view) on account of twisting (of the body), 204. (In which) the moon-like face was turned and rested down upon the right fore-arm placed on her friend's shoulder, the sprout-like palms of each of them united in a clasp, as the fingers were closely intertwined, 205. (In which) half of the breast was decorated (am jia) by a big and straight braid of hair turned over (on it) and the brilliance of the crest-gem became manifest when the parting line of the hair (on the head) was bowed down (bandhura) grace. 6 " 206. (In which ), as the (right) ear was bent low, the view of the ear-ring became obscured by the shining creeper-blosornamentmamjari) of gold (tavaṇijja), while the other (left) ear-ornament rubbed (or blended with) the saffron-paint on the bosom, which it reached, when turned sideways. som 207. Thus did the standing grace of the city's beauties look charming on the terraces of their houses, when their decorative lotus-like eyes moved about for a sight of the King. 208. (The moon's friend) whose eyes, when he recollects even to-day, his bewilderment (caused) by the coiling mass of Page #321 -------------------------------------------------------------------------- ________________ Gaüdavaho flames from the fire of Siva's wrath, suddenly turn away (in fright) at the sight of even an Asoka tree of brownish blossoms. . 209. That friend of the moon ( Cupid ) even, having seen these women, verily makes the faces of his own beloveds (Rati and Prīti) disfigured with anger, their broad cheeks being discoloured and pale, like the bunches of Kunda flowers. 210. In the case of these women, too, perspiration (came out and ) stayed on their bodies, discoloured by the sandal pigment through which it broke out (āviddha) and looking variegated with its mass of profuse drops all over (the body). 211. His eyes were fixed on the faces of these fair ladies, besmeared with sandal paste and painted with the yellow Gorocanā pigment, as on silver plates (full of sandal and yellow pigments ) on auspicious days. Moreover, 212. “In battles, Laksmī, posed (seated) on your swordblade, had a glimpse of you, as it were, through the interstices of a door-panel (studded) with blue gems, after having tossed away (padipelliūna) the enemy's sword." 213. “Laksmī, who, fond of vice and ever residing on the sword-blades of warriors, has become dark ( complexioned ), as a result, as it were, of the iron-rust being injected, now flashes clean and bright with you." 214.“ By your forehead with its upraised (knitted ) eyebrows, as if infused with anger, oh King, all foreheads of other kings ) are leveled down ( in a bow ) on the path of homage." 215. “By kings like you ( more and more ) pre-eminent in later succession (in posterity ), this Race (the Bamboo tree ) has prospered in growth in an inverse order, as it were, with reference to its topmost part.” 216. “Religion appears charming, like a chamberlain (sovidalla ) by the side of your beautiful (beloved ), Royal Glory, as it has advanced (in age and progress ), securing strength and stability by means of the Staff (punishment ) utilised (on occasions) on the path of movement." Page #322 -------------------------------------------------------------------------- ________________ · Praise by Bards and Poets 25 vou)." 217. “ Laksmī holds over you a veritable white chowrie in the form of your mass ( ugghāa) of fame, with its handle of gold, as it were, in the form of your extending prowess as the basis (of fame )." 218. “Huge heaps of your glory are seen lying scattered about in all directions, giving an appearance of piles of broken bracelets of the multitudes of widowed (vihavūamta) wives of your enemies (slain by you)." 219. "We still remember your (tu ) sword with its flashing rays of pearls (extracted) from elephants (māamga) in war, looking very much like a lotus-stalk planted ( utta ) in streaming water, of the Goddess Lakşmi, ever fond of her abode in a lotus-plant.” 220.“ Having launched upon the vow of giving protection to the affrighted, your sword, I believe, has now no scope even against the host of your enemies, distressed, as they would be, by fear (of you )." 221. “Your enemies' backs, observed in curiosity (and wonder) on the battle-fields, were stroked by you placing your hand on them in appreciation, as they bent down to bow at your feet." 222. “Every day, the Goddess Laksmi stays on your sword, capable of breaking open the temples of a mighty victorious elephant, solely with a desire, as it were, to collect a treasure of pearls." 223. “There exists not a single man, O Lord, who would ( wish to ) take up (ņehii) the watery drops of mercy from your eyes to your forehead ( above in wrath )." Or rather, 224. “The earth became ( very heavy ) for Sesa to bear with all his efforts (ādara ), when depressed under the weight of the 'multitude of mountains, compressing their bodies in their zeal (ādara) to fly up." 225. “Up in the sky, the clusters of mountains with the sun's. orb revolving inside underneath their wings, looked as if they came in contact with ( Indra's ) thunderbolt, yet to come (descend on them )." Page #323 -------------------------------------------------------------------------- ________________ Gaüdavaho 226. "Up went the mountains (in the sky), slowed down (in speed ) by the heaviness of caves filled with winds, and their peaks thickly screened by trees spreading out (in size ) on account of the velocity (of mountains )." 227. "The mountains ascend in the sky, with their broad cavemouths illumined by stars, moving unsteady, as they are, being dragged about by winds ( set in motion ) by their respective (flapping) wings (pehuna ).' 228. “ As the mountain Himālaya did his graceful flight, discharging frosty showers, the people started to shiver, feeling distressed by the (unexpected) sudden (acch( tth )akka) onset of winter." 229. “Obscuring the sky in their flight and at a high altitude looking small when the sky came out in view, the mountains suggested that the sky ( kham) is, as it were, meagre ( and small ) ( madaha ) at the bottom but huge and extensive at the top." 230. “When these great mountains flew up very high and when midway, the spray of the cascading streams vanished (from sight) (atthamia ), they looked astonishingly small, having ( as it were ) lost their huge bodies (forms )." 231. “The roaring violent wind, thick and heavy, having been ( so long ) pent up, fills whatever sky-pocket the flying mountains vacated." 232. “The mountains fly upward, their thick, dense shadows receding from the sides, reforming in conformity with the passage of their lower base and then gradually diminishing, while the streams of ichor ( dāņa) on the quarter-elephants, flowed down from their wings." 233. “ Flocks of birds, being swept by the opposing upward winds facing them, are forced to fly up a little; but they come down again and perch on the mountains dropping down from the sky." 234. "The forest-groves, with their shadows quick-moving as the light of the sun's rays changed its area ( of illumination, corresponding) with the receding movement ( of the groves ), appeared thin and sparse, their foliage ( umbrella ) having been upturned by the ( wind's ) velocity." Page #324 -------------------------------------------------------------------------- ________________ Praise by Bards and Poets 235. "The great Indra even, who had clipped the wing-rows of these mountains getting in his (thunderbolt's) range in the sky, nodded his head in admiration at the thought of this King (going on his expedition )." 66 236. The Goddess of Victory seen (saccavia) on your sword, the pearls from elephants' (temples) closely clinging (samdaṭṭa) all along its blade (aṇudhāram) has, as it were, manifested herself only by her necklace slightly exhibited in gracefu! dalliance." 237. "Your glories, mingled with the (black) ignonimy of your enemies, are held (on their persons) like Malati garlands interwoven with petals of blue lotuses." 238. "The kings' circle, mighty with their prowess and solely centred in you like the planetary ring in the immovable (anucchitta) polar star, moves round and round." 27 239. "On the battle-field, only your sword flashes bright in your hand, which thus attains the lustrous beauty of the spot on the moon's orb in the form of your glory." 240. "We curse ourselves for not being Arjuna (i. e. Sahasrarjuna with a thousand arms), or great Indra (with a thousand eyes), or Vasuki (with a number of ears), since (in our present body) we are incompetent (apajjatta) to do homage (with more than two folded hands), to have your sight (with more than two eyes), or to (hear) your eulogy (with more than two ears)." 241. "Your sword comes down on the enemies, with its sharp edge (dharagga) enveloped in a cluster of (ignited) shooting fire-sparks generated by its impact (on the armour), drawn (towards them), as it were, by their hostile circle of planets." 66 242. Against your enemies dwelling somewhere in fear and misery (avilasam), even the Odd-Arrowed God ( Cupid) does not draw his bow, considering them cowards, as it were.' 77 243. "On the battle-field, frightful by the twanging sounds of bows pulled by warriors, you (tam) happen to be closely embraced at once by the Goddess of Victory, filled with fright, as it were." 66 244. Charming does the Goddess of Victory look in her unions with you, employing your (tu) sword like a blue lotus on Page #325 -------------------------------------------------------------------------- ________________ 28 Gajdavaho her ear (to extinguish ) the rows of lustrous lamps in the form of your enemies of great valour." 245. “Your sword verily, O Lord, has multiform blades, since your enemies collapse (and go down on their knees ), being frightened away even ( at the sight) of another's plight ( wrought by your sword )." 246. “They are not fire-sparks that fall out from your sword striking the armours; but this is veritable gold, which the Goddess ( residing) here (on your sword) emits to succour the supplicants." 247. “All your (diplomatic) missions (kajjāim) are successfully accomplished just by your fore-finger, a veritable female envoy of your mighty, massive arm, when (it is ) raised and held erect, though quivering, ( kaakampam ) as if in anger." 248. “You have so ascended on top of the world, elbowing out (others) on all the sides (pāsāakkameņa), that only the crown (on your head ) looms (over all ) like a dome (on a mansion )." 249. “The spot of musk (maa), transferred to your shoulders by your beloveds, looks like a mud-remnant left over in the discharge of your duty of bearing the earth's burden.” 250. “The thick concentration of red lustre, gathered from the blossoms of red rubies in the ear-ornaments (of your ladies ), flashes bright on you ( your face ) like an imprint of red lac-dye from the foot of Lakşmi constantly roving over your eye-brows." 251. “The supplicants, in the act of homage ( at your feet), are happy and satisfied, as they ascend (in their reflection ) the serried steps of your lustrous toe-nails, (feeling) as if they have entered the caves of reddish jewels." 252. “ Laksmī lies concealed inside your sword under the guise of the fire-flames discharged by its blows on the armours (of enemies), looking as if (she is ) wearing (her husband's )-Visņu's garment, exchanged (by her for her own) in her flurried arrival." 253. Thus is (he) who is praised for merits, which are facts (bhuattha), by bards and great poets, with their throats becoming painful and (voices) faltering at the flood of joy. Page #326 -------------------------------------------------------------------------- ________________ Horses on the March 29 254. Thus was exit made from the city by the King whose fame had already) gone ahead, his charming exploits, like (those of) the moon, having been broadcast ( samcāria ) by his flattering (cādu), witty bards. Horses on the March 255. His marching steeds, whose whirling movements (āvattagaio) were executed ( perfectly), just because, perhaps, (they had ) turned and twisted about inside the embryonic homes of the vital wind-breath named Java-Pacamāna, 256. Who, with their hoof-prints reddish like saffron blotches (marked) on saffron-coloured surfaces of the tracts, betray the enjoyment of the Earth by her Lord, characterised by fresh nail-marks (left on the beloved Earth), 257. Who, with their neighing sounds produced by the thick (Samkhāna=samkhyāna) lumps of foam at their mouth-ends, appear to be the conchs of march, as it were, being filled with wind (blown ), 258. Who, with the magnificence of a multitude of emeralds in ornamental decorations ( āyāna), emit a hundred-fold ( or quickly ) ( sayarāhā), as it were, through their limbs, the fresh grassy juice, taken in (by them), 259. Who, with their well-formed hips, very much like a clearly demarcated middle ( central) line, possess, as it were, well-laid channels (paņāli ) for the water of perspiration to flow out, 260. Who, with their hooves with chisel-like, pointed edges (tamka ) falling deep (and sharp) with great strength and speed on (soft) roads, write, after (first ) uttering, as it were, the syllable *?'(a), 261. Who, born on the borders of the mountain Himālaya, as they are, quiver on the spot, in the powerful exhuberance of their mettle, experiencing, as if, even to-day, the shivering caused by the healthy ( anagha) cold weather of their native land ). 262. These (such ) victorious horses, with numbers of warriors mounting them, marching in waves in front of the great King, suggest, as it were, the great joy (they feel at their participation in the King's campaign). Page #327 -------------------------------------------------------------------------- ________________ 30 Gaidavaho . Elephants of the king's army 263. (The elephants ), who with their big trunks held over after being gracefully twisted, offer to Laksmi a pillow, as it were, (to rest upon ), as She lays herself on the couch of their huge tusks, 264. Whose nail-pieces (on their toes ) appear to be, even to-day, fragments of skulls imbedded (khattā ) in the sides of their feet), because of the fact that they had crushed the enemies' heads with their feet, turned and twisted (in the act of crushing), 265. Who, with their triple streaks of ichor flowing in a. zig-zag grace, arrange, as it were, Laksmi's hair in a fragrant, graceful, creeper-like braid, 266. Who drink, as it were, the blood-water of their rival elephants, completely floored by them and laid by their sides (pāsallia), with the help of lovely lotus-stalks, as it were, as the pointed tips of their tusks were thrust in the sides ( of the dead elephants ), 267. Who, with their flapping ears, soft and hairy like whirling chowiies, look charming, appearing as if (they are ) on fluttering wings, (wishing) to fly up with the idea of (having) a fight with heavenly elephants, 268. Who, with the watery streams of their ichor, give every day (an indication of the farthest limits of advance ) by fixing a tape on the ground, as it were, for his expanding Royal Glory. 269. Such victorious elephants of the King, with their darkish skin-colour hidden under the spread of white powder ( siapittha), march ahead of him, like clouds whose blackish aspect is taken away by the season of autumn. 270. And now came with their charm ( agghamti) little by little (i. e. gradually ) (winter) days, the swans cackling at midnight, the lotuses getting only slightly oppressed (with heat) (dūmia ) and the sun's light bereft of its bright strength (asūra). 271. The compact nights have sparse clusters of white lotuses on ponds ( kūsūra), moon's halo, unruined (unbroken), but pale, thick frost and cold mornings. Page #328 -------------------------------------------------------------------------- ________________ The Winter Season 31 272. The sun's rounded orb, reddish like Alambusā blossom, reels in the sky, not finding (full support of) its rays and paled in lustre by the influx of mist ( tusāralamhha). 273. The village-borders look lovely with their cool waterspots, with the notes of curlews (herons) and cranes uncurtailed and with the fragrance of paddy (kalama ) pounded at the threshing floors ( khala) wafted about. 274. Whom would not the forest-fringes captivate, enveloped, as they are, in the smoke (emitted by cattle-farms, the dry cow-dung cakes (karīsa) made blackish, being covered up by thick mist? 275. A herd of cows (rohinijuha) goes out somehow with a dull step to enjoy the mild heat of the sun, with their hips unshivering, (having had ) the happy comfort of the heat of (burning ) cow-dung cakes permeating (through their bodies ). 276. Thus casting his eyes on the village-borders prospering in the cold season, the Lord of the earth ( King ) reached gradually the territory distinguished by the Soņa river. 277. The outskirts of ( several) villages, blooming (beaming) with fresh paddy crops and pools of water, getting red-coloured by the betel-nut shells dropping (in them ), were trodden by the soldiers of his army. 278. Their eyes rested on the border-lines of water-reservoirs (teeming) with intoxicated ospreys, the waters (in them ) rippling with flashing fish and possessing clumps of reeds ( vamjuliņīsu ) (in between ). 279. Their hearts felt restful (and happy ) there (to see ) these out-skirts, with lovely. waters inside the unsullied (clean). reservoirs and ( beautified ) all round (a) with fragrant paddyfields putting forth their blossoms. The Vindhya mountain 280. (The Vindhya mountain) where ascends the sun's chariot with great difficulty, with its yoke pushed upward, the tawny mane on the shoulders (of its horses) tossed up by the yoke falling back (on it), Page #329 -------------------------------------------------------------------------- ________________ Gaüḍavaho 281. Where, for those who go out, there is an impression that the sky does not exist at all, (the vision being obstructed by mountain-ranges overhead), while to those staying inside the deep caves, (it appears) that the mountain itself does not exist, 32 282. Who, with its ridges full of many a cavern, appears to have been manufactured, by taking (as raw materials) half of the earth and half of the sky and then placing it in between the sky and the earth, 283. Who, with his peaks penetrating the sky and the sky spreading through the caves, has screwed up and steadied, as it were, the surfaces of the sky and the earth, 284. On this Vindhya mountain, with elephants pleased and happy to get bits of Sallaki plants full of fragrant juice and with thick-growing palm-forests, the King went up. Praise of the Presiding Goddess of the Vindhyas 285. The arched entrance (of your temple), O Madhavi, is embellished with strings of bells snatched, as it were, from the whole family herd of the Buffalo-Demon, captured by you." 66 286. "The head of the Buffalo-Demon, filled with the brilliance of the toe-nails of your feet, is seen to be a foot-stool, as it were, in the form of a block of snow placed by (your father) Himalaya for helping you to ascend." 287. "The rows of bees, O Bhairavi, over the perfumed courtyard of your temple, hover about like dangling chains of creatures released (from worldly life) by a prayer alone (offered to you). "" 288. "Indeed, at your (mere) recollection on the battlefield, masses of elephants disperse from a distance, being put to flight, as it were, by the roar of your vehicle, the Lion. "" 289. "How could your devotees, O Candi, falling in line at your lotus-like feet (in prostration), be bound over by Yama, when he would be, as it were, carried away (from them) by his buffalo, scared (by the memory) of the killing of the BuffaloDemon (Sairibha)?” 290. "The mountain Himalaya, by reason of his being your father, has been elevated (in status and dignity); so, too, is Page #330 -------------------------------------------------------------------------- ________________ Praise of the Vindhya Goddess 33 mountain Vindhya, O Blissful Goddess, by the grace of your having accepted ) a residence in its cave.” 291. “Very nice and charming you appear, O Nārāyani, in your residence (temple ), when strolling about, the flocks of swans collect at the jingling sounds of your anklets, (evincing ) a passion, as it were, for the cemetery strewn with skull-bones.” 292. “ Physically only, you stay in just half of the body of the Crescent-decorated God (Siva); in his heart, however, O Sankarī, you have complete, undivided scope (to occupy). ” 293. “The Buffalo-Demon's horn was pulled out (broken) by you (with a kick ), as it forcibly extracted (from your foot ) the circular (kumdala) jewelled anklet (tulūkoti) and placed it as a ring, as it were, on the (remaining) broken part of his horn.” 294. “ Your door of the temple ), with offerings of blood placed at various spots, appears to be strewn with the pieces of (the body of ) Sandhyā, slaughtered by you in your jealous resentment against ( your Lord) Siva.” 295. “The night-falls, when columns of darkness are pierced through by the shining light of your face, appear, O Divine Goddess, like huge buffaloes being offered (to you ) by some ( devotees ). ” 296. “You alone place (ạimesi) your (light) step on the eyes of the people in the form of sleep; since, on awakening, their eyes look (red), as if filled with the red lac dye (of your foot ). ” 297. “ If, O Kāli, you had not brought about the dissolution (of the world), how could there have been such a gorgeous decoration of garlands of skulls on all the bodies of your infinite forms ? ” 298. “You are praised by men, who, that very moment, find their iron (greed ) chains snapping, (leaving behind ) black necks, like Siva's characteristic marks, since they attained the status of His followers, as it were.” 299. “Not even for a second, your temple-park is left by the peacocks, out of feelings of affection, as it were, for the peacock of Kārtikeya, near at hand.” 300.“ Always drinking in (inhaling), as it were, columns of the smoke of incense at sacred offerings, you vomit out this thick darkness in the form of nights of the dark fortnight.” G. 3 Page #331 -------------------------------------------------------------------------- ________________ 34 Gaüdavaho 301. “You look beautiful with your bosom luminous with the rays of sapphires in your garland, as if with a cage made out of enemies' swords, kept off ( amtaria) for the protection of people bowing (in devotion at your feet).” 302. “When you flash out in the form of night, the moon playing the part of ( resembling) the skull, that time the circle of planets makes for the decoration of human bones.” 303. “If you had not turned the serried rows of the demons' swords into blue lotuses (inclined at your feet), how could have been the ceremony of the worship of your lotus-like feet carried out ?” 304. “You shine with your bosom between the two breasts besmeared with the wet, red sandal paste, as if bleeding, ( being pricked ) by the thorns of the garlands of Bilva leaves.” 305. “The blood-streams spurting through the outlets (paths) made by your trident, O Forest-goddess, (piercing) the body of the Buffalo ( demon ), look like the triple course of your (three ) eyes flushed red with anger (when) rivetted on him.” 306. “The inner hall of your temple, O Goddess, darkened, as with black collyrium, by the lustre of swords and daggers (asidhenu) gifted by warriors, leaves the owls even during the day, free from fear.” 307. “You are ( every day) worshipped by ( your devotee ) the Night with offerings of rice-grains resembling the stars, having first made an offering of a dripping head, as it were, by means of ( in the form of) the orb of the setting sun.” 308. “You shine, O Gaurī, in the midst of watery clouds in the shape and form of lightning, as if you have been (Yasodā's divine daughter substituted by Devaki) flying up to the heaven along with the death-dealing stone-slab placed by Kaisa (for striking dead on it Devaki's new-born children ).” 309.“ With the lustre of the jewel-like toe-nails overspreading the red lac dye, blending with sweat ( caused ) by the touch of God Siva, your foot looks beautiful, as though the crescent moon, the Gods' river (Gangā) and the twilight have (combined ) to bow at your feet ( along with the head of Siva.)” Page #332 -------------------------------------------------------------------------- ________________ Praise of the Vindhya Goddess 35 310. “The stone-slabs (of the pavement) here, with their inside reflections of the red banners, are licked by female jackals under the mistaken fancy of the flow of blood from the easily available (animal) offerings.” 311. “The reflected images of the various creatures ( at your feet) in front of you drink in, as it were, the saffron paint washed down from your forehead in the act of worship-bath, expecting the gratification of drinking blood.' 312. “ (Even) in the state of sleep your form cannot be observed even by gods, the functioning of their eyes being impaired by the closure of their eyes, dazzled by their having direct vision of you ( in the wakeful state ) ”. 313. “How indeed, could you have, O Ascetic Goddess, (practising penance to change your complexion from black to white ) cultivated regard for the restraint of breath (exhaled and inhaled ), with your sighs increasing ( beyond normal proportion) at the time God Siva (insulting you) turned away from you (calling you a black woman)?” 314. “The sighs of Siva, produced by your graceful movements of dalliance, are now heated and tormenting (samtāvino ) on account of a feeling of repentance for burning the God of Love, looking as if they (sighs) have drawn (in themselves ) the fire from His eye on the forehead.” 315. “The breezes, ever blowing at night-falls, fluttering the ever-burning lamps in the conclaves of the perfected devotees, give comfort by the happy fragrance of incense at your festivals (īt sava). 316. “Flashing in the form of lightning on the edge of a mass (kūdakodi) of watery clouds, you look charming (like your own self ) flushed red with anger, while overpowering the Buffalo (Demon )." 317. “ You cause a flutter (of fear ) by means of typhoons (vūudumdū:), as if with evil goblins, keeping the whole court-yard awake ( during night ), dusty and hairy, as they become, when they grab ( in their virulence ) heaps of hair offered (to you) by people.” 318. “The dimmed rows of lamps in the deep interior of the hall, O Goddess, reel and falter, as if blinded by the darkness of the hair of offered heads.” Page #333 -------------------------------------------------------------------------- ________________ 36 Gajdavaho 319. “Your female worshippers (of the Kaula sect), going up one over the other in their excitement to see the great beast ( Man ) being slaughtered, construct, as it were, a house of perfumes in the air.” 320. “With your feet, characterised by people bent down (at your feet), looking very much reduced ( madaha ) in size in their reflections in your jewel-like toe-nails, you look beautiful, O Mother, being bowed, as it were, by thumb-sized gods (Vālakhilya).” 321. “These thousand arms of yours with their multifarious equipment and weapons, are a mere appendage (pariara) to that one arm of yours, O Goddess of excellent thighs, when lifted up to grant boons (to your devotees ).” 322. “Your temple with its multitudes of freshly red-lustred stream-like banners, throws out all the blood, as it were, drunk every day (taddiasa ) from the decapitated heads of animals ( sacrificed in your honour ). ” 323. “The cloud-like smoke-coil, issuing from the fire of your third eye, looks lovely, as the tongues of Vāsuki (encircling the neck of god Siva) assume the grace of lightning flashes." 324. “The very foot, which was planted on the Buffalo's head culminating in his death, richly serves as an auspicious source (of bliss ) to the people.” 325. “In your maidenhood, for the propitiation of god Siva, a veritable Bilva sacrifice, as it were, was done by you, with the help of your tiny breasts on your heart inflamed by love." 326. “You possess a body conspicuous with dripping human mouths clinging to one another, remaining loose (and disjointed ) even now, by reason, as it were, of the dislocated, dangling bones (of your body) battered by Kamsa.” 327. “The branches of trees in the cemetaries, at night, red with pieces of dead (human ) bodies ( kunava ) suspended on them, suggest the highest heroism of warriors in the act of selling human flesh (to get success in their undertakings )." 328.“ In your greed for a big (chunk of a) bone full of gravy, your tongue, O Candī, turns and twists over the lustrous rows of your teeth, tinged pink with the lower lip's lustre.” Page #334 -------------------------------------------------------------------------- ________________ Praise of the Vindhya Goddess 37 329. “Revati (Cāmundā) moves ahead of you, her body naturally gaunt and dried-up, (indicating) as if her flesh is lost through fear of human bodies ever present here.” 330. “You are worshipped even by trees, with an offering of their own blood, as it were, (flowing) from their hacked arms (branches ), red with sap exuding from the cuts made by axes.” 331. “Even cocks (or peacocks ), turning the entrance) path muddy with blood, fat and hair, dropped (on the ground) in their mutual fights, obey your comands, as it were.” 332. “You strike terror (dimba) even with these pillars decorated with cloth dyed red, prominently displaying, as it were, circular heaps of flesh (from animals), butchered for your offering.” 333. “Your carrier corpse, indeed, makes itself (strong and ) capable to bear you, its strength being brought about, even in its dead state, by its body which can easily breathe.” 334. "Charming you look, in your night-forms (in association) with the temple-deities, pouring out from their mouths extraordinary blood-streams, being fanned in devotion by red banners, as it were.” .335. “The dark nights, by your association, O Goddess, develop shoots (baddhamkura ) as it were, in the form of the buffalo-horns and put out sprouts, as it were, by the out-stretched necks of peacocks.” 336. “The blue-bodied (meaakāyā) Sabara couples look charming, gaining a dark complexion, as it were, by their reflections in the rows of copper ( loha) mirrors.” 337. “It is only your form as a Black Night of Destruction which is dreadful and frightening; your heart, however, is evee affectionate with feelings of compassion." 338. Thus was homage, with requisite ceremonies ( sapariara) of worship, paid by the King to the Divinity dwelling in the cave of the Vindhya mountain, the way (to the temple ) being directed by Sabaras clothed in mere leaves ( tammi-dala ). Thoughts at the sight of a dead body 339. “Is it that even now flares up the flush of the fire of anger within the spot of his heart, although the bony skeleton is browned off by its longtime ( decay) ?” Page #335 -------------------------------------------------------------------------- ________________ 38 Gaüdavaho 340. “Death has, as it were, engraved lines of the knitting of eye-brows for ( depicting) a laugh on its forehead, teeming with vermin-clusters produced in its joint.” 341. “The dust on the round face, turned in curling knots in the absence of any ointment (olimbha), wears an appearance of thickly besmeared sandal paste (to alleviate ) love's pangs.” 342. “Alas ! The lovely head that (formerly) was fondled and caressed when lying on his beloved's arm, (comely ) like a bamboo sprout, rolls now on the slope of an ant-hill which forms its pillow ! ” 343. “How strange is this glossy transformation of the (lovely) braid of hair into a hollow skull, thickly matted with dry grass, sprouting from its interior filled with mud !” 344. “Alas ! Alas ! This row of teeth, overspread with greenish dirt, gives a trembling, as it were, as if emitting (even now) the juice of many a betel chewed ( before ). ” 345.“ By the presence of bees' feathers (here), it appears that His blossom-darts were discharged by Cupid (even on this dead body ), the feathers having been separated (from the arrows )." 346. “For him, (dead as he is ), the whole world becomes at once enveloped in impenetrable darkness, inspite of its having still the rising sun, the friendly moon, the burning fire and the lustre of jewels.” 347. Thus did the King grieve for long, filled with emotion and (indulging) in various fancies of discriminative thought, greatly softened in his mind at the sight of a human corpse there. 348, (The peacocks ) whose big, sloping plumage with its spreading brilliance, bristles out from within, as if tinged with the lustre of the gems of cobras eaten up (bahutta ) often. 349. The notes of these peacocks delight him (on the banks ) of streams flowing on the slopes, soiled by mountain-smoke, (shaded ) by trees becoming scarce by the (encroaching) fields of Bhils (pulimda). 350. In the forest-tracts, (infested ) by elephants, he sees the tracks of their herds, bristling red with bits of Sallaki plants, as if with filaments, (thrown out) after being eaten up. Page #336 -------------------------------------------------------------------------- ________________ The Summer 351. The practice (joggā) in the skill of encircling enemyheads was being done, as it were, by his victorious elephants, as they stretched up their trunks to smash lumps of palm fruit. 352. The hill-paths became strewn with the fire-sparks (phulimga) of his wrath, as it were, dreadful (as they looked ) with clusters of tiny Gunja fruit, dropped ( virikka) by the frightened Bhil women running away. 353. Under the guise of peacock's feathers worn on their ears, the feathered (kaapattaņā ) arrows in the form of glances, as it were, are cast at the King by the Sabara women. | 354. The Lord of Magadha moved away, creating by magic a screen of dark night ( tami) over his face, as it were, as he darkened the whole expanse of quarters by a thick layer of elephants’ rut, in fear of the King. 355. The tracts of land, flickering (in the heat ) of summer, with peacocks, restless and languid, (resting) in the afternoons, and charming with green forest-groves, give to the King a peculiar feeling of uneasiness. 356. The earth warms up, oppressed by summer, with thick heaps of chaff (busa ) falling in showers and then clearing away, the ponds made muddy upto their bottoms and ( grassy) sprouts, rare and withering. 357. The mountain-rivers falter along (in their courses ), their currents being slowed down on rugged land, fragrant ( as they are ) with bits of fresh sprouts (roha), their water cooled by the fall ( oyūra) of icy flow in it. 358. The landscapes (disābhoā) greatly appreciate (in charm), their loveliness emerging on account of a surrounding belt (pariara) of blue forest-ranges and their villages (looking ) white with a covering of newly-laid thatches. 359. Even in summer, the mountain-slopes (oniambā), develop an overgrowth of lawns ( saddalia ) in the forests, because of the sprinkling of water by windy (stormy) showers at evening, thus (looking) as comely and delicate ( as they do ) at the commencement of the rainy season. 360. Then the rivers flow in turbid currents and the breezes get fully (pajjatta ) surcharged with Kadamba fragrance. The Page #337 -------------------------------------------------------------------------- ________________ Gati davaho youthful exhuberance of the rainy season thus drops down (descends on the earth), without its pompous array (dambara) of clouds. 40 361. The travellers pass off their summer (night) sleeping inside the temples, cooled by the holy ablutions of Siva's limga (during worship) and filled with the fragrance of the Kadamba and the Arjuna blossoms wafted inside (dha). 362. The days are lovely, the city-roads being heated, while the sun's orb is overcast with hanging clouds; the heat of summer is confined to the earth, while (the clouds of) the rainy season stand suspended in the sky. 363. And then (navari) the sun's rays developed a misty appearance, (as) at the close (pariņāma ) of summer, as if showered by the spray of rut falling from the victorious elephants of the King. And this is what happened : 364. The eyes turn away, contracted by the bright, dazzling light (outside) which could not be endured, having come out from inside the house, after a long time, reddish and languid (as they are), when rubbed after a break in the sleep. 365. The hips, adorned by a fragrant garland of Bakula flowers, attract (attention), with fresh nail-marks (on them) caused by a bed of tender Tamala leaves crushed underneath. 366. The creeper-like arms, with cool forearms, as the bracelets of lotus-fibres were tossed away, look charming, being moistened with water and besmeared with sandal paste. 367. The (graceful) whirling movement, with anklets fastened on the feet interspersed with Campaka flowers resembling new, tiny golden bells, captivates (the eye), sweet and charming (as it looks), when the soft (silken) dress is thrown up. 368. The broad bosom gains in loveliness, fragrant with the residue of the sandal paste over pinkish nail-marks, (the fresh skin formed over them) being removed in the act of a close embrace and bedecked with a garland of Kalamba flowers (looking) variegated with their petals. 369. The charm of an ear-ornament, consisting of an inner (yellowish) Ketaka petal, emerges (in its loveliness), as it clings Page #338 -------------------------------------------------------------------------- ________________ Tha Talk of Soldiers 41 to the reddish, flushed cheeks mingled with the intoxication of a small quantity of wine (taken ). 370. Thus moves about on terraces a bevy of beauties, with their vigour diminished as a result of the heat ) of summer, the surface of their cheeks cooled down by a few drops of water ( sprinkled over ). The talk of soldiers 371. “The days now are lovely, the sun's orb (becoming) pale ( vicchāya ) and brown on account of a co-mingling of lustre and clouds, the breezes cut off, (looking) greyish and dusty without dust.” 372. “ Here blows a breeze, rippling (taramgia) with the swinging branches (of trees), through which (protrude ) the crests of peacocks with their uplifted necks (ukkamtha) and made noisy by the falling of showers on the thick Jambu fruit.” 373. “Here emerges a mass (patthāri) of clouds, half of its interior darkened by what little (dara) water they had drunk, thus looking greyish like an elephant's ear white at its tips (peramta).” 374. “The ascetics pass their days here on the sloping embankments of the mountain, with blossoming Arjuna trees in front, surcharged with the deep fragrance of Kutaja flowers and made pleasant by showers.” 375. “The forest-grounds here look beautiful, bristling (kasavva ) with the Palāśa fruit, soiled with fine sands and making noise when ejecting water (under trampling feet), and appearing darkish even when slightly sprinkled ( with a shower ). ” 376. “These days, when breezes ( become scarce and ) have to be looked for, and getting warmer after a shower, ( are conducive ) for ripening of the mango-groves ” . 377. "On a day dulled (heavy) by showers, the family houses (inmates ) delight in the smell of fat, coarsened by dust falling out from the heated granaries ( kusula).” 378. “The forest-tracts here, dense with lotus-plants varieagated ( sāra) with their fruit, becoming thin and sparse by woodcutting activities ), have their grounds browned off by the drying (vūa) Kadamba trees, left standing only on their stumps." Page #339 -------------------------------------------------------------------------- ________________ Gaiidavaho 379. "These Southern women, with their bound tresses of hair scented by fresh Ketaka flowers, look beautiful in their turmeric pigment, whose yellow brightness is heightened without effort (having the same natural complexion). 42 66 380. How and why would not Cupid, who conquers (only) with his fine, flowery bow, flash forth (triumphant) all the more, having obtained (additional aid) of the bow of Indra (rainbow) ?" 29 381. Such were the talks of the army people, made soft and tender by longings of love (ukkamṭhā) possessing their hearts and telling the characteristic symptoms of the season. 382. The sweet-throated song and sleep in a (quiet) uninhabited place, when (for a long time) no sleep was to be had, were a great solace to the heart filled with (love's) longings. And what more happens ? 383. The earth's surface dries up, its mountain-slopes being heated, the bulbous roots sprouting on the borders and the dust thickening in clods on account of light showers. 384. The rivers now start flowing their waters, yellowish and undrinkable, splashed by showers. the cranes (balua) picking up the floating fish. 385. The rivers reel and falter (as they flow), the driedup, muddy moss-tufts overflooded by yellowish water and the fish (in the stream) difficult to spot out by the water-hens. 386. The beauty of the plantations of water-melons (vālumki) drops away, with the shrinking of ashes (serving as manure ), their tender fruit at (different) spots being encircled by the canopy (viāna) of brownish creepers scattered about. 387. Though washed by new (muddy water) and breathing shallow through their mouths, the flock of fish does not move away (to another place) in the pond, their bodies having become heavy with mud, (which they collected on them) in their meetings with other fish. 388. In the sky-region, lovely by the manifestation (nivesa) of a rainbow looking like a strip of lawn, there moves a curving line of cranes resembling a herd of (white) cattle. Page #340 -------------------------------------------------------------------------- ________________ Advent of Rains 389. The sky, partially bespangled with the lustre of deep, greenish rainbows shooting up, looks picturesque, as if it has been made multi-coloured (sabala) by the plumages of peacocks, who have taken to the air in a pleasant mood of satisfaction (as an effect of showers). 43 390. (A) As the thick column of dust (rises up), being dug out (ukkhaa) from its base (on the ground) by the speed of the summer gusts of wind, the surface of the earth manifests itself like the flattened skull of a tortoise. 390. (B) The hooded cobras tolerate the first fresh showers, although their rounded hoods smart (dumia) under the smiting streams (falling on them), since their cool touch is very much solicited (maggia) by them on their bodies, being (constantly) heated (payavijjamta) by the fire of their own poison. 391. The rows of ponds look lovely, bringing the mountainranges, whose dust is allayed, much nearer (to them) and darkening the herds of elephants. 392. The lustre of sugar-cane (crops) flashes forth just after the first shower, looking blue as the dust is washed away, although they have gaps formed (viraluddesa) and the twigs are browned off in several spots because of the summer heat. 393. The ponds look lovely, their inside (walls) collapsing although well-built, the water becoming whitish in places where the stalks were rooted and the pink Kaseru grass at the bottom quivering. 394. The forests have their tree (-tops) stirred (ramkholia) by winds from the clouds and with a cool, green verdure ( growing underneath) at the base; the Udumbara fruit becomes insipid (and) tasteless) when beaten by showers. 395. A rest (continued) for a long time is enjoyed by travellers underneath the cool-shaded trees, noisy with (chirping) birds, delightful (as they are) with sandy mounds (nearby) by the side of rivers full of rippling water-streams. 396. The frontiers (of villages), with flocks of intoxicated quails (moving) inside the beds of Himsi creepers, with white patches inside formed by the fresh Varanaka grass, develop a charm fit for observing from house-tops. Page #341 -------------------------------------------------------------------------- ________________ Gaüdavaho 397. The borders (of villages) look lovely with slightly yellow (daragora) rice-fields, moistened with drops of fresh water boiling in the heat (of the sun ), with tracts of land (in between ) appearing greyish like the backs of young tortoises. 44 398. The surrounding parapet-wall (varana) of the wells with its soft, upraised border, bristling with its bluish pieces of stones (masonry), thoroughly cleansed of its mud, appears to have diminished (onaa) in height, as the water came in ( to fill the wells full). 399. The lands had rice-fields ripening (vosaṭṭamāņa) with what little water they could subsist on (lit. drink) after the rains had stopped (vāricchea), being filled with the fragrance of Musta grass chopped by the ploughs. 400. With fresh clouds (filling the sky), the days appear to have just begun, although the sun has risen high, while even when the (day's) end was far off, (it appeared) as though they are about to cross over (the setting time or the setting mountain ). 401. Quite a peculiar charm (develops) for the bordering regions (near water), that could be noticed in their (various) vivid aspects when herds of cattle have moved nearabout, the paths (leading to them) being hidden deep (gahīrāamāņa) in the grass that heaves up (and covers them). 402. The nights present a brighter twilight glow, when the gurgling sound of the mountain-rivers doubly increased (in volume) and the shrill notes of crickets (and such other insects) go on continuously. 403. The cities look pleasant, with their smelling (uggamdha) soiled grounds, producing a bright, yellowish glow (up above), the notes of musical instruments being carried over longer (distances) by the peculiar (pattering) sound of the rainy day. 404. The nights present the scene of rain-water being drained out in noisy streams over the roads when showers have ceased, while (up in the sky) clouds are observed in their distinct demarkation (vihamgão) when illumined by lightning flashes. 405. The frontier-lines (of villages) have tender shoots (of grass) obscured by (crowding) insects (kīḍa), marshes and ponds made muddy by showers and flocks of Sarāti birds squatting in fields. Page #342 -------------------------------------------------------------------------- ________________ Advent of Rains 45 406. The sky becomes overcast with massive clouds, the forests have their Arjuna trees pressed down and drooping on account of showers; and the dark-blue nights, with the moon, bereft of the pride ( ahamkāra) (of his lustre), do attract. 407. In the rainy season, the earth sinks, the sites (nivesa) of river-banks sagging under water, thus looking as if it (the earth ) has been tossed away (from his head ) by Sesa, when he himself was being fashioned into a bed ( talimattaņa) by the god Vişnu. 408. The beauty of the forests in the rainy season has to be observed only from a distance, since the ground underneath the trees is full of high grass ( tanailla ) and the water of the ponds, muddy and warm, is unserviceable. 409. The villages, with their groves of trees discernible only at their tops because of the upheaving overgrowth of grass (avaroha) on the forest-borders, appear to have sunk, as it were, enveloped, as they are, by the coiling columns of smoke. 410. The jasmine flower, with its ( encircling ) petals drooping (being beaten ) by showers and half of its filaments soiled and slight-smelling (ūsurabhi), gets loosened from its stem where alone it ripens. 411. The forest borders, which delight trees and with cool breezes ( blowing ) after a break in showers, gladden the heart ( by the sight) of the herds of cattle, returning by their paths on land. 412. The forests develop denseness (bahala-bhūva) with their thick (mibiļa) groves of trees and with the tufts of grassy lawns heaving up (ūsasia ) in their close ( ņiramtara) growth, thus appearing as if they are being (moved and ) massed together ( pumjijjamtāi). 413. And then it looked as if all the four quarters are having their Nīrājana (waving of lights ) ceremony done in honour of the King through some one, just in the rainy season, when streaks of lightning start flashing round in circles. 414. The group of kings looked radiant ( with valour) as they returned, and (joined ) the Magadha king turning away (in flight from the field of battle ), looking like a cluster of (blazing) fire-sparks from a column of a meteor. Page #343 -------------------------------------------------------------------------- ________________ Gajidavaho 415. The surface of the earth, gory (@amba) with the continuous flowing lines of blood of soldiers battered at the very start of the battle, looked as if it was strewn with scattered, coiling streaks of lightning conducted (down to the earth ) by shower-streams. 416. The wide expanse of the sky, (emptied) of its clouds pushed out by the gods' chariots and reverberating with the deep boom of drums ( beaten by gods ) in the heaven, ( sent down ) thick showers of the Mandāra flowers that fell (on victorious warriors ). The King's Conquests 417. And then, after having gobbled up (Kavaliūna) the fleeing (valūamta) Magadha monarch (i.e. killed him), he marched on through the outskirts of the sea-coast forests smelling fragrant with cardamom (elū). 418. His rambling in the cocoa-nut forest-ranges, reddish with gems, studded with stones heaped in masses on the shore, and sweet-smelling with split (cocoanut ) fruits was a pleasant sight. 419. (Of the Vangas ) over whom the sun, red-tinged (rāvia ) as red lead, (soared high ) flashing from the victorious elephants' temples crashing (against one another in a combat ), does not leave, even when risen high (in the sky), the pink glow of (dawn) when the night had ended, 420. The faces of these Vangas, washed clean ( viccholia) (and white ) with the lustre of his toe-nails, turned pale, as it were, by the feeling of shame and ) embarrassment caused in their first ) attempt to ) bow down in homage ( at the King's feet ). 421. The Lord of the Earth moved on, casting his eyes on the forest-lands, bristling with pumpkin gourds and with herds of deer squatting unconcerned. 422. At the time of whose march, the earth shakes (and trembles ), distressed in her belly, as the ring of jewels on the hoods of Sesa is thrust (in her inside) by the pressure exerted by the heavy weight of the army, thus appearing as if she has ( her son ) the planet Mars ( situated ) in her womb. 423. The Lord of the Earth, to whom a cordial salutation (as an indication of homage ) was made by the southern king, marched ahead along the path over the Malaya mountain. Page #344 -------------------------------------------------------------------------- ________________ The King's Conquests 47 424. He (Rāvana) who looked up to the face of (Siva ) the Enemy of the Odd-Arrowed ( Cupid ), favourably -disposed for the grant of a favour, with his eyes upturned ( uttūna) and rolling, having seized (his own hair with his hand ) in his devotional zeal to cut his own heads violently (to make an offering of them at His feet), 425. On whose ( Rāvana's ) broad neck, the wounds inflicted were hastily made painless with a sprinkling of nectar from the moon on His crest, by the Bull-Emblemed God ( Siva ), 426. By whom (Rāvana ) were observed the charms of his nine new faces, perfected by the grant of a boon (varāhi ), in a jewelled mirror presented respectfully ( before him ) by the left half of His body (viz. Pārvati ), 427. By whom (Rāvana), not very eager for the whetstone ( Sūna ), was felt in full satisfaction (pariutthe ) the sharp edge of his sword Candrahāsa, marked, as it was, by a thick layer (punrja) of his own powdered neck-bones, 428. Whose ( Rāvana's ) arms were massaged in astonishment with his own soiled hands by the Three-eyed God ( Siva ), spotted with mud, as they were, from the base of the Kailāsa mountain, when he balanced it ( on his hands) and then put it down, 429. In whose (Rāvana's) interior halls of the palace, the wind blows in the discomfort of a slow movement through fear, although unimpeded ( piraggalam ) by the sighs of captive gods. 430. Our King reached that part of the ocean, where, thrusting such a mighty Ten-Faced ( Rāvana ) in his armpit, Indra's son (Vālin ) had at one time, roamed about (on an excursion). 431. The blackish flood (uppila) of blood, gushing up in anger on the red, round faces of the Pärasikas, comes out simultaneously with the blows (of swords ). 432. The pool of blood (ruhiravicchadda), manifest on the ground which stood coagulated (pitthia), as layers of dust on this ground ) were excavated by the excited (trampling) of the army (soldiers ), appears like the refulgent lustre of jewels on the hoods of Sesa ( now exposed to view). Page #345 -------------------------------------------------------------------------- ________________ Gajdavaho 433. Streaks of ichor are ejected upward through the tiny apertures of their temples by the elephants, as their natural (downward ) speed (of oozing) is blocked by their own trunks, colled up in the act of striking a slanting blow (pariņai) (of the tusks ). 434. By soldiers, who tightly shut their mouths with their lower lips, angrily (pressed and pulled in with the help of the (upper rows of) teeth, resistance is offered to the life departing, as it were, while still the Master's mission remained uncompleted (unaccomplished ). 435. The female jackals hoarsely (yelling) scamp about, their mouths agonised in their zeal to gobble the parts of dead bodies with darts imbedded (in them ), their ( shrill ) cries being widely spread over drops of blood. 436. The battle-field looks as crowded as at the start (of the battle ), even though the soldiers have been routed ( scattered ), striking terror (dimba), with the dead bodies (rumda) of men (riders ) stuck up to their ( dead ) horses in their swollen condition. 437. The victorious elephant, with splinters of (the mahoot's ) hook flying out from the gaping wound in the frontal joint of his temples (ārakkha), goes on shaking his mouth (head), thinking them to be ( a hovering swarm of ) bees disengaged (from his temples). 438. The same armies, with bodies scattered (palhattha) all over, lifeless and (hence ) heavy, had become ( a burden ) unbearable for Sesa (to support ). 439. Thus was a great, fierce fight of the King with the Pārasīkas, which resulted in heavy destruction and climaxed in his victory. King Prtbu Measuring the Earth 440. The mountains, situated near both the seas (Eastern and Western ), although ( uprooted and ) made to move away with their second half of ranges, came in (to the same place with their other half ) and covered up as much area as they were made to evacuate ( nijjamti ) ( when pushed back ). 441. Even as only one mountain, that covered up the whole world, was dislodged (and set aside ), the whole earth, re-established in its full aspect, started coming into full view. Page #346 -------------------------------------------------------------------------- ________________ King Pṛthu Measuring the Earth 442. It appeared (najjai) as though these mountains, thrown aside (paṇolliā) and (therefore) tumbling in this direction, are now pressing and pushing (nollemti) the rounded surface of this earth in this as also in the other direction (east and west). 49 443. The whole multitude of mountain-ranges, being forced aside by just one mountain clinging to the bow-end piercing (and penetrating its side), is being driven along (nijjai), filling, as it does, the intervening space with massed columns of dust. 444. It looked as if broken bits of splinters of the mighty thunderbolt, which had remained imbedded (at the time when) their wings were cut, are now dropping down from these mountains, (when we see) streaks of lightning crashing down from the clouds over their embankments, being (powerfully) pushed (by Prthu's bow). 445. The mountain-masses are being driven along, their bottoms grating, their trees and water-streams set in motion, big boulders tumbling down, (the mountains rising and falling) in waves, as they cross over even and uneven surfaces (of the earth). 446. These lofty mountains, proceeding onward under the forceful (driving) pressure of the bow's tip, are being smashed by quarter-elephants (āsāgaa), suspecting (them to be) their rival elephants rushing (to attack them). 447. The mountains, with their wide expanse of bases stuffed with boulders falling from their tops in the course of their movement, are observed to have fresh (new) water-streams, gushing out from outlets bored by the bow (end) thrust inside. 448. With their bases fully occupying the (area of the) nether world, these mountains, tilted up on the bow which pierced and came out (on their other side), were gently released (and lowered down), after having been balanced (on the bow) for a short while, for fear of demolishing the earth (by the thud of their sudden fall). 449. The currents of big rivers, which were formerly formidable with the pooling of water over the (slopes of) mountains, have now become thin streams of water and are being absorbed by the low-lying lands, from where they (mountains) are vacated. G. 4 Page #347 -------------------------------------------------------------------------- ________________ 50 Gaüdavaho 450. The places from where the mountains were removed and the places where they were lodged by the King - both these (places) looked quite different (now), having (completely ) altered their appearance. 451. The cluster of mountains, having been displaced from the central region and placed on the borders, the sky (vault) appears to have descended down to the earth, while the earth ascended the surface of the sky. 452. The same sea, now remaining in its diminished ( maqaha) expanse, (its water ) having been collected on one side by reason of its being filled with mountains driven by the bow and dropped in it, appears to be unusually greatly populated by aquatic creatures. 453. The day shone with full light (bahalāava) (of the sun ), which at first had missed its brightness, but later, when the mountain-cluster was set aside, (became ) fully manifest, (becoming) concentrated (pumjaia ), as it were, only in the middle of the earth. 454. The earth's surface appeared to be unevenly rugged, with all that cluster of mountains thus situated, and its other ( adjoining) continents far elevated (in height ), because of the ( abysmal) hollowness of the land, from where the mountains were excavated. 455. The courses of big rivers, overlaid by the earth thrown over as mountains ( began ) moving, emerged into view after a long time, having been made muddy by the dust getting soaked in water. 456. Greater offence (damage ) was done to the mountains by their enforced movements than by (the outrage of) their wingcutting, after which they had been happy at having obtained stability and having grown (in due time ) forests and grass. 457. The earth's surface, with an encircling ring (parivesa) of lofty, heavy mountains constituting its border, appeared to be deeply depressed in its central region, although, in fact, only its two sides were weighed down (by mountains ). 458. The earth's surface, getting enfolded by its borders heavily bent down under the huge weight of mountains (placed over them after ) being removed, appeared to have greatly dimi Page #348 -------------------------------------------------------------------------- ________________ Love-sick Narmadā 51 nished (in size ), although (in reality) it had ( reclaimed ) bigger areas of extension. 459. Tributes were collected by the Master even from these border areas ( bhū peramtā), although, indeed, (they had become ) inaccessible by mountain-ranges, thickly placed together (ņibidikaa) by the propelling force (pellana) of his bow by Pșthu. Narmada river as a love-sick maiden 460. The eyes find themselves fixed on the rows of swans, which, in their established familiarity, come dribbling in (samgalamti ) at (hearing) the sounds of jingling anklets, as she ( Narmadā ) moves about in a mood of distate ( and displeasure ). 461. Her bright, lovely complexion appears to be changing to a darkish shade, by reason of constant interruption in her happiness, thus having, as it were, the colour of ichor flowing out a little from (the temples of) forest-elephants ( vivineha ) as they stand (in the current) to enjoy a bath. 462. Parts of her body become yellowish-pale in spots where the sandal-paste is applied (to give relief) in her agony of love's torment, looking as if her sandy mounds are exposed (to view) because of her debility (as observed in her thin, trickling stream). 463. Often times, her restless bodily activities in the form of waves ( vīivūvāra) terminate just in her heart, ( which is ) greatly agitated ( ullola) by (longings for a) union (with her lover ), the pleasure of which is relished in day-dreams conjured (ghadamta ) in memory (saisuhäsūa ), (but after a time ) lost. 464. Her body (river-bed ) attracts attention by (the swarms of ) bees hovering (ghoņamta) over (spots full of) fragrance (produced ) by the crushing of her flower-bed, her head, which fully occupied a particular spot (on the bed ), being easily discernible to people. 465. Recollecting this legend, the King dwelt in the same place where roamed Narmadā, who had fixed her love on that royal sage (Kārtaviryārjuna ). Nectar-jar coming out from the ocean 466. (The Nectar-jar ) being sipped, as it were, by the Lord of Snakes with his thousand, very long tongues, having glided Page #349 -------------------------------------------------------------------------- ________________ Gaüdavaho ( to it ) under the garb of clusters of fresh, auspious sprouts placed on its mounth, 467. Being courted, as it were, ( for a grant of favour) by the old, imprisoned gods with many a bow, thus resembling the white chowries being waved over it ( nectar-jar) by the attendant guards, 468. Being resorted to, out of their fondness for fragrance, by clusters of bees, as if by the crowds of creatures ( scorched ) black with anxiety (caused ) by the fear of death, 469. Shining by its side, resembling its own halo of lustre and thus looking like the round head of Rāhu, which remained full of life, even when cut off with His wheel by Visnu. 470. Our Master stayed on this sea-coast, where the gods ( stood ) in wonder to see the white nectar-jar coming out from the ocean. · 471. He left (behind ) the paths over Marudesa where great elephants happened to be killed by haughty lions in an attack ( sampūta) (on them ) and where ( water of ) small wells was made turbid by his armies, crowding (to draw it from them ). Janamejaya's Serpent-sacrifice 472. The directions with black, thick tails of comets foreboding impending (homta) dread for the nether world, appeared to be full of snakes fleeing in fear. 473. The path of the sky, strewn with flickering stars as a result of the portents occurring at that moment, appeared to be ( glittering), as it were, with hood-jewels, being offered to gods (as a bribe to save them ) by the frightened cobras. 474. Thickly covered (kalilā) with clusters of the straight (bodies of) lordly snakes wriggling out of the mouths of circuitous holes, it appeared that the (Lady ) Earth moved (in fright ), as it were, with her upraised locks of hair in the fury of bewilderment. 475. Strips of sloughs in rows were cast off by serpents, suffering from (premature ) old age through panic, being afraid, as it were, of being speedily burnt up. Page #350 -------------------------------------------------------------------------- ________________ Janamejaya's Serpent-sacrifice 53 476. With the coiling columns of smoke, getting mixed up with snakes incessantly (atthia) falling (in fire-flames), the sky, too, appears to be one with ) the nether world, turned into one single oblation ( in the sacrificial fire ). 477. The great snakes, sprouting (pallavia ) with the throbbing clusters (kadappa ) of their tongues, doubly red (punarutta ) through bewilderment, appear to be angrily swallowing the flames of the (sacrificial) fire. 478. The fire, with its swinging flames, noisy on account of the hissing sounds ( sumkāra) of the multitudes of burning snakes appears to be breathing out heavy sighs, as it were, while slightly ( giddy and ) reeling through the effect of the virulent venom (of snakes). 479. The female cobras, trailed ( padiaggiā) by the red glow of jewels on their pink, spread-out hoods, drop themselves (in fire ), wearing signs of decoration, as it were, in their endeavour to die (soon) after (their mates ). 480. The snake-beauties encircle (valaamti). (in an embrace ) the fire-flames without the slightest feeling (of fear), although their bodies were (accustomed to be ) fondly caressed (in embrace) by the golden twigs of the fully-flowered Haricandana trees. 481. With his belly fully stuffed with coiled clusters of burning snakes, it looks as if the fire has his own circling entrails bloated and wriggling after his feast (on serpents ). 482. The fire-flames, multi-coloured, because of the lustre of the various types of snake-jewels, appear to be containing within them the bow of Indra (Rainbow), coming down first before Indra himself was made a sacrificial offering. 483. His feet grasped with twisted hoods by the king of snakes who came for refuge, the Lord of gods trembles ( in fear), as if mounted on the ladle dispatched (to the heaven to bring him down as an offering in the fire) by the angry king (Janamejaya). 484. Our Master stayed long on the way in the vicinity of the suburbs of the city of Srikantha, where the descendent of Pandu (Janamejaya ) performed the Serpent-sacrifice (in revenge ) for the murder of his father. Page #351 -------------------------------------------------------------------------- ________________ 54 Gaüdavaho 485. (In that lake) wherein the king of Kurus (Duryodhana) was dragged out (akkhitta ) by the son of Pandu ( Bhîma ), (catching hold of) the skirt of his armour (kavaa) which reached his hands, in the manner of an aquatic creature found in the fisherman's ) net. 486. In that lake, water-sports were indulged in in the company of his beloveds by the king-a veritable young elephant of the Bhārata (-varsa), remembering all the time the Bhārata conflict (between Pāndavas and Kauravas). Bhima rails at Duryodhana 487. “You are a fool, O king, wishing (ihamta) to restrain Mādhava who, by virtues (chords) of the magnificence of His Māyā, has enthralled the whole world”. 488. “The row of flags, O king, seized by the victor ( Arjuna) in his fight with you when you attempted ) cattle-lifting, was a veritable (mirror) reflection of Draupadi's garments (removed from her body by Dusśāsana ) in succession.” 489. “Quite fit and proper (it is) that you slapped your thighs instead of ( lit. leaving off) the shoulder ! Cowards, whose strength lies in their legs, place great reliance on their thighs." 490. “That you stood at that time completely drowned in sweat flowing (on your body ) was (an occasion ) for a practice in plunging under water.” 491. In such a place where Bhima, reminding (sambhāria) him of his lapses, made his enemy (Duryodhana ) suffer pangs (by inflicting crushing blows) on his thighs at day-break (vihāa), our Master displayed (acts) of mercy. 492. (In that region ) where the snake (Kandapuccha ), emitting the sparks (of his own) poison-fire, as though (they were ) splintered particles of the crest-jewels (in the crown ) of Arjuna, was not made an arrow again (for the second time ) by Karna. 493. Where his own armour (which had become one with his ) skin, and which, although peeled off (ukkatta), appeared to have, for a moment, still remained (on his body in the form of) horripilation (produced ) by the joy of ( granting )'a favour, was Page #352 -------------------------------------------------------------------------- ________________ The Flying City of Hariscandra gifted away by him ( Karpa ) to Indra ( approaching in the disguise of a brahmin). 494. In that region, where the chariot-wheel of the great chariot-fighter ( Karna) tore into the earth, striking stories deseribing without a break (heroic events and incidents ) of many a king are being told ). The Flying City of Hariscandra 495. The sky itself, now deprived of Generality, (peculiarly) became the curved rampart (for the city ), its differentiation (from the rest of the sky) being observed by its frightened citizens, coming out only on balconies. 496. The snakes, recoiling from (the path of) descent, as they observed clear, open space through the breaches (cracks in the subsoil), stayed put, huddled in fright, just in their holes. 497. The mansion-terraces, having their upper halves torn as under because of cracks developing through the force of (the city's) upward flight, appeared somehow renovated, as it were, with their other halves remaining intact. 498. The wells, with their (feeding) springs uprooted, as their support of the earth-surface (subsoil) was cut off, became dried up (tucchatta), developing (deeper) hollowed depths. 499. The treasure-jars (buried underground ), half exposed (to view ) by their broken bits of chains dangling (midair ), hang about suspended at the bottom of the city), in the graceful style of big ringing bells. 500. The eyes of (loving) couples, ever remaining big (and wide open ) because of their recent cessation of winking (action) are painful (to observe ), deprived, as they are, of dalliance (avilāsāim ) even at the pleasure (of each other's ) sight. 501. The lodgement of the city becomes only lighter day after day, as its ( supporting) earthy foundation is gradually crumbling on account of the wind's (violent) movement. 502. Even during nights (on the earth), awakening (from sleep) occurs for the citizens, who still feel languid (and lazy) in their ( deep) unbroken sleep, since in the course of the city's Page #353 -------------------------------------------------------------------------- ________________ 56 Gaüdavaho upward flight, they reached the border-line (from where eternal light) of the day begins. 503. The potters' houses (of pot-making industry) obtain somehow, day by day, lumps of clay, rationed in quantity (and meant) for their preservation only, because of ( shortage due to ) the inaccessibility of the earth ( material ). 504. As the moisture ( rasa ) in the earthy foundation began gradually evaporating, getting dried up by the sun's heat ( beating ) at its bottom, the earthy foundation of the city ) became full of dust and loose at the bottom, remaining ( moist and ) cloggy only on its top-surface. 505. Even with a ( celestial ) park (full of trees) of heavenly branches and juicy blossoms and fruits (nearby), the earthly trees (of the city ) were (favoured and ) fondled (by the citizens ), because of the bond of their first (early) friendship. 506. Even when the earth's surface had darkened (sāmāamta ) with the enveloping darkness of the night, there was day only in this city, because of the overspreading bright light of the sun. 507. Thus ( in this part of the country ) where went up (to the heaven ) the city of Hariscandra, with its whole retinue (pariarasahā) (of bipeds and quadrupeds ), rallied (round him ) through the superhuman ) prowess of the king, as also with the trees and temples, 508. In that place, savouring of the fame of many a mighty monarch accepting (permanent residence) as he came (jahāgama), a (magnificent) mansion of gods (temple ) was built up by our Master just within one day. 509. (The Mandara mountain ) at whose foot (-hill) the lines of gold ( incised ) by the armlets of Keśava ( Vişnu) are still preserved, the people, even to-day, touch with their foreheads (in obeisance), rubbing their fingers on its rocks (nearby). 510. Observing the thick blue shade of the peaks of this Mandara mountain, His Majesty received at this place the presents (brought) by the rich country-folk. 511. The prowess of the King who took ( ahilemta) (for his march ) the (North) direction indicated by the Lord of Yaksas, Page #354 -------------------------------------------------------------------------- ________________ Scenes in Nature became specially unendurable, like (the bright heat) of the hotrayed (sun). 57 512. The tracts over there appeared to him appreciably charming, perfumed (as they were) by the juicy exudation ( oozing) from deep cuts on Devadāru trees and rendered cool by the fragrance of fresh wines extracted (distilled) (nimmahia ). 513. (Here is) this lake whose shore-lines (are shaded) by the watery Kadamba trees in full bloom and are teeming with flocks of gallinules (jalaramku) chirping sweet in intoxication in the clumps of reeds. 514. It (the lake) holds huge mass of water, having the look of the sea meeting (the lake) for a sight (of his daughter) Laksmi residing in the forests of lotus-beds, having over-run (over-flowed) the ponds of the nether world. 515. Here are some lake-spots with their whitish borderlines, as clusters of lotus-leaves are upturned by the female birds (vihaavahu), the lotuses becoming tattered, stale (jaratha) and standing on stalks jutting out, with very few (virala) leaves (left underneath). 516. The