Lilavaikaha

Author(s): K R Chandra, Ramniklal M Shah
Publisher: Prakrit Text Society Ahmedabad
Catalog link: https://jainqq.org/explore/001424/1

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KOUHALA'S
LĪLĀVAT-KAHĀ
ENGLISH TRANSLATION

by Prof. S. T. NIMKAR, M. A.
PRAKRIT VIDYA MANDAL
DAL
Ahmedabad-9.
P. J. V. V. FUND
Ahmedabad-15.

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KOŪHALA'S LĪLĀVAT-KAHA
ENGLISH TRANSLATION
by
Prof. S. T. NIMKAR, M. A.
PRAKRIT VIDYA MANDALI
Ahmedabad-9.
P. J. V. V. FUND Abmedabad-15.

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Publishers Prakrit Vidya Mandal
Prakrit Jain Vidya Vikas Fund C/o. L. D. Inst. of Indology 375 Saraswati Nagar Ahmedabad-380 009.
Ahmedabad-380 015.
ist edition : June, 1988
Price : Rs. 30-00
Printer :
Pitamber J. Mishra
Tirhut Printers 41, Meglinath Society, Ranip
Ahmedabad-382 480.

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ACKNOWLEDGEMENT
We are the very much grateful to Shreshthi Kasturbhai Lalbhai Smarak Nidhi Ahmedabad for meeting the cost of this publication and also express our heartfelt thanks to its generous Trustees :

Shri Arvindbhai Narottambhai
Shri Atmarambhai Bhogilal Sutariya Shri Rasiklal Mohanlal Shah
Shri Kalyanbhai Purushottamdas Fadia & Shri Rameshbhai Purushottambhai Shah
Z

-Publishers

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Sheth Shree Kasturbhai Lalbhai (A. D. 1894–1980)

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Sheth Shri Kasturbhai Lalbhai
Life-span of Sheth Shri Kasturbhai Lalbhai extended from the last decade of the last century to ninth decade of the current one. The last luminary in the galaxy of great business magnates of Gujarat, Kasturbhai scrupulously practised professional ethics with propriety and integrity. As he initiated modernization in the field of industry, he was regarded as the founder of modern era in the industrial world. His attitude to art and education was progressive. In business he placed national interest above personal gains. He enjoyed a pride of place among the foremost industrialists of India. In collaboration with the foreign companies, he initiated the production of synthetic colours in India. By virtue of his unique business talent, he established himself as a pillar of Indian economy. In the international field also, he solved difficult problems pertaining to economy and industry with astute sense of discretion and judgement. He has secured unique place of distinction in the world history of textile industry. He invariably extended a helping hand to his employeesall and one without restraint, which speaks of generous and humanitarian trait of his personality.
Kasturbhai was born on December 19, 1894 in Ahmedabad, in the reputed family of Sheth Lalbhai Dalpatbhai, which was educated, cultured and committed to social service. Once upon a time, Lord Curzon, the then Viceroy of India, moved by the aesthetic appeal of the sculpture and architecture of the Delvada temples on Mt. Abu, proposed to requisition the property by the state archaeological department for the purpose of preserving the art. Lalbhai, who happened to be the President of the Anandji Kalyanji Pedhi, which looked after the preservation and repairs of the temples, strongly resented the move. In order to establish that the Pedhi was competent enough to provide for repairs etc. of the temples, he managed to keep several artisans engaged on the spot continually for 8 to 10 years. In 1908, he prevailed upon

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the Government to disallow construction of bungalows of individual ownership on the Samet-shikhar hill. He also worked as Chief Secretary of Jain Shvetambar Conference. Meritorious social service earned him the title 'Sardar' from British Government. Sheth Lalbhai had seven children, three sons and four daughters. Kasturbhai was the fourth child. All the children were brought up under strict discipline of father, Lalbhai and affectionate care of mother, Mohinaba.
Kasturbhai received primary education in one of the Municipal Schools. He passed his Matriculation examination in 1911 from R. C. High School. During school days, he was deeply impressed by the Swadeshi Movement. He joined Gujarat College in the beginning of 1912, but, in consequence of Lalbhai's sudden demise, he had to give up studies, to join his brother in the management of his father's textile mills. He gradually acquired proficiency in the administration of all departments of the textile mill, after going through the experience of working at the lowest range like time-keeper and store-keeper under the supervision of his uncle. Kasturbhai, with his far-sighted talent and extra-ordinary organising capacity, brought the level of production of Raipur Mills to that of the best textile mills of the country. In course of time, during the three decades of 1921-1950, he established one of the foremost Industrial Houses of India, known as Lalbhai Group, comprising Ashok Mills, Arun Mills, Arvind Mills, Nutan Mills, Anil Starch, Atul Industrial Complex etc.
In addition to professional work, Kasturbhai, following the footsteps of his father, evinced keen interest in social welfare activities. In 1921, at the instance of the then municipal President he and his brothers donated Rs. 50,000 to Ahmedabad Municipality for primary school. In the month of December of the same year, at the convention of the Indian National Congress in Ahmedabad, he came in close contact with Pt. Motilal Nehru, which turned into lifelong friendship. In 1922, on Sardar Vallabhbhai's advice, Kasturbhai contested election to the Central Legislative Assembly from the constituency of millowners of Ahmedabad and Bombay. When Swaraj Party was formed he

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collected Rs. 5 lakh as donation from the millowners of Ahmedabad and Bombay for the Party. Kasturbhai brought the bill proposing the removal of octroi on mill-cloth in tbe Legislative Assembly and, in spite of numerous obstacles from the rulers, got it passed. Although he was not a regular member of the Swaraj Party, Pt. Motilalji awarded him the title 'Swaraj-Shreshth'. In 1936, Gandhiji and Kastur bhai were appointed as arbitrators to settle the dispute between mill-owners and mill-workers of Ahmedabad in the matter of bonus and wages. At the outset there was uifference of opinion, but ultimately they evolved a formula acceptable to both the parties. All these facts reveal Kasturbbai's wisdom, fearlessness, spirit of adventure and integrity of character.
He attended labour conference at Geneva as a representative of mill-workers in 1929 and conference of millowners in 1934. During the Post-independence period, he headed and actively participated in several deputations and commissions. But on all such occasions, particularly in course of deliberations with foreigners, he guarded national interest skilfully and scrupulously.
Kasturbhai's contribution to the fields of education and culture is of utmost significance. He founded Ahmedabad Education Society in 1934. Keeping in view future developments in the field of education, he acquired six hundred acres of land at the cost of Rs. 70 lakh. This has brought into existence the vast and impressive complex of Gujarat University. L. D. Arts College, L. D. Engineering College and the L. D. Institute of Indology owe their existence to the munificent donations from Kasturbhai's family During the last four decades, Kasturbhai released donations to the tune of Rs. 2,75,000,00 from Sheth Lalbhai Dalpatbhai Family Trust and Rs. 400,000,00 from his own Industrial Houses, which speaks of the intensity of Kasturbhai's love for education. For, otherwise, how could reputed institutions like ATIRA, IM, PRL, NID; L. D. Institute of Indology, School of Architecture and Vikram Sarabhai Community Centre, have come up in Ahmedabad ? They are the emblems of realisation of the common dream that the industrialist Kasturbhai Lalbhai and the young s cientist Vikram Sarabhai jointly cherished.

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The boat-shaped structure of L. D. Institute of Indology situated in the centre of University campus stands as a living monument of Kasturbhai's unflinching affection for Indian Culture. It was inaugurated by the Prime Minister, Jawaharlal Nehru in 1955. This institution received a rare collection of 10,000 manuscripts and 7000 books as a gift from Muni Shri Punyavijayji. At present it possesses a collection of 70,000 mss. and 30 000 printed books, out of which two classified lists of 10,000 and 7000 mss. are published with the financial assistance from the Union and the State Government respectively. Up-till now more than 100 books are published by this Institution, 4800 mss. are converted into transparency while 2000 rare mss. have been microfilmed. Besides these, more than 1000 rare magazines are preserved here. Its Indological Museum has also a collection of rare antics of archaeological interest presented by Kasturbhai and his family-members. Nearly 400 charming specimens of ancient art which include beautiful paintings, attractive apparels and ornaments, pieces of furniture and illustrated manuscripts of 12th century A.D., displayed in this museum, present a memorable glimpse of ancient Indian life and culture. The old structure of Premabhai Hall offended Kasturbhai's aesthetic sense. So it was renovated at the expense of Rs. 56 lakh of which Rs. 32 lakh came as donation from Kasturbhai's family and the Industrial House of Lalbhai Group.
Louis Kahn, the famous architect described Kasturbhai as an engineer with innate genius. Renovations of the temples at Rana. kpur, Delvada, Shatrunjay and Taranga carried out under Kasturbhai's personal supervision fully substantiate Louis Kahn's statement about him. As the head of the Anandji Kalyanji Pedhi he conducted repairs and renovations of holy temples with an artistic flair. He got the Ranakpur Temple, which was left unnoticed for a long time, converted into a beautiful structure. He took great pains to revive the beauty of old sculptures. For renovation of Delvada temples, he had to overcome several hurdles for securing the same kind of marble from Danta hills as was originally used in the temples. The artisans quoted Rs.

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50 per cubic foot as labour charge, but subsequently it amounted to Rs. 200 per cubic foot. But Kasturbhai's aesthetic sense was so satiated by their wonderful craftsmanship that he did not mind the extra expenditure. In the Shatrunjay temples, he got the old entrance replaced by a new one and caused the cluster of small shrines along with idols, which obstructed the main view, removed.
Just as horizons of life widen as soon as true spirit of religion dawns, so also horizons of sacred places widen with the renovation of those places. Once an American visitor asked Kasturbhai : “If you were to meet death tomorrow .......!", "I shall be too happy” Kasturbhai quickly replied with a smile, "But what would happen then ?” “I don't care for it.” “Don't you think as to what would happen to you ?” “I have firm faith in rebirth”. “What is it ?” “According to Jaina Philosophy, there is no existence of God as such. All persons including myself are able to attain the position of God. In other words, I should lift my character to such a height that I should feel confident that I have been gradually preparing for that position. I have full faith in this line of thought. I am proud of it”. “How can you reach that stage ?! “Our systems of Philosophy have enumerated certain ways and means as follows : speak the truth; do not be obsessed by wealtb; do not do violence to anyone; and so on. You would hardly find such lofty ideals in any other religion.”
“What is Jainism ?”
“In fact, Jainism is not a religion; it is a life-style, an art of living; by its practice a person can attain exalted spiritual level in this very life.”
"Is it true that Jainism preaches against the acu quisition of wealth 9"
“No, It preaches not to accumulate wealth beyond a specific limit."
“Have you taken a vow to that effect ?" “No. But it is my practice to spend a portion of it in charity.”

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Kasturbhai was taken ill in Bombay on January 8, 1980. In view of his condition doctors advised him complete bed-rest for a fortnight. Kasturbhai insisted to go to Ahmedabad and said that he would take rest there only. Doctors did not agree. But Kasturbhai had completely indentified himself with Ahmedabad. He expressed his keen desire to spend his last days in Ahmedabad. He was so restless that ultimately doctors had to agree to his proposal. Despite shooting pain, Kasturbhai's face was lit with delight. He was taken to the railway station in the ambulance van. Next morning on reaching Ahmedabad, he felt so happy showing as if all the pain had disappeard. However on January 19, 1980, he breathed his last and departed quietly for divine abode.
Kasturbhai believed that on account of an individual's death, work of national production should not stop. According to him real tribute to the departed soul would be to work in pursuit of his ideals. He directed that not a single mill should stop its work in consequence of his death. His sons conveyed this to the workers of the nine textile mills of Lalbhai Group, who resp their master's last wish and did not stop work. It was indeed an unique event in the history of Ahmedabad, where Kasturbhai's own mills worked, whereas work in the rest of the entire city was suspended as a mark of respect to him.

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Publisher's Note
It gives us great pleasure to publish Prof. S. T. Nimkar's English translation of Kouhala's Lilavai kaha, a gem of Prakrit poetry. Prof. Nimkar is a lecturer in Sanskrit at Mithibai College at Vile Parle, Bombay. The Prakrit text, originally edited by late Dr. A. N. Upadhye, a doyen of Prakrit studies and published in the Singhi Jain Series, Bombay in 1949 A. D. is frequently prescribed at various universities, but no translation in any modern language was available, eventhough there was a great demand for it among the students as well as scholars and teachers. Therefore, it was felt most appropriate to publish the English translation.
The translation was procured for publication through the good offices of Dr. H. C. Bhayani, the vice-president of Prakrit Vidya Mandal. Prakrit Jain Vidya Vikas Fund also evinced interest in this educationai publication. Its request for meeting the expenses got a favourable and prompt response from Shri Atmarambhai Bhogilal Sutariya, a trustee of the Shreshthi Shri Kasturbhai
Lalbhai Smarak Nidhi. For that we are very grateful to the above Nidhi and its trustees. We are specially thankful to Shri Sutariya who habitually takes keen interest in promoting higher studies in Prakrit and Jainology.
We express our gratefulness to Prof. S. T. Nimkar who not only prepared the English translation but also added a short critical appreciation of this work of a high literary value. We are thankful to Dr. H. C. Bhayani for useful suggestions and guidance throughout.
We are also thankful to Prof. Dhirubhai Thaker for writing the brief biography of Sheth Kasturbhai.
We are thankful to Shri Pitamber J. Mishra of Tirhut Printers for printing the work neatly and for bearing with all the odds.
We hope that this publication will prove useful to the students as well as scholars and they will be able to apprectate this gem of Prakrit poetry.
June 15, 1988
K. R. Chandra
Hon. Secretary,
Prakrit Jain Vidya Vikas Fund, Ahmedabad-15.

R. M. Shah
Hon. Secretary,
Prakrit Vidya Mandal Ahmedabad-9.

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Preface
Dr. Adinath Neminath Upadhye, the doyen of Indological, Prakrit and Jain learning, published his outstanding critical edition of Lilavai in the Singhi Jain Granthamala Series of the Bharatiya Vidya Bhavan in 1949. He brought out its second edition in 1966. This interesting poem in Mahārāştri Prakrit: was prescribed as a text-book for M.A. degree examination in Prakrit by the University of Bombay. I happened to teach this text in the M.A. class of 1971-72, when I realised that without a verse-by-verse translation, Dr. Upadhye's excellent edition could not fulfil the need of our students. I therefore translated the poem into English, mainly for our students of post-graduate classes.
I have closely followed Dr. Upadhye's text of the poem, his critical apparatus and explanatory notes for preparing this trans. lation. At some places I found that a satisfactory translation: could not be made without differing from Dr. Upadhye's interpretation as given in his notes. I have indicated these differences parenthetically in my translation..
My translation of Lilavai is seeing the light of the day only because of the encouraging interest shown by Dr. H. C. Bhayani. and the office-bearers of the Prakrit Vidya Mandal. I record my very sincere gratitude to Dr. Bhayani, Dr. R. M. Shah and the Mandal. I also thank Dr. K. V. Apte of Willingdon College, Sangli, Dr. P. M. Upadhye and Dr. V. M. Kulkarni of Bombay, who always encouraged me in my Prakrit studies,
S. T. Nimkar

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Lilavai: A Critical Appreciation
Lilāvai was composed at a time when prose romances in Sanskrit like those written by Bāna and others were popular. The author of Lilāvai wrote his work in Mahārāştri Prakrit with a desire partly to imitate those Sanskrit works and partly to excel them.
The structure of Lilāva, like that of Kādambari, is quite complex. The story is presented in a box-within-box' type of construction. After the customary invocation and a brief account of his family, the poet narrates the main story to his wife which is the outer box (verses 43-1333). Vijayānanda, the faithful minister of King Sālāhana, the hero, narrates a large bulk of this story to his master, describing his experiences in his first expedition against the king of Simhala (146-920) and a second one to meet the heroine at the king's behest (947-997). Within Vijayānanda's narration, Kuvalayāvalı becomes the narrator of the life-story of Mahanumati (271-726) and of Līlāvati (731-887) to Vijayānanda. She also tells him her own account (579-665) which forms the innermost casket in the construction. All these biographies and autobiographies of the main characters are properly connected with each other "stage after stage, with various threads of the story......duly joined in the concluding portion of the poem”. The continuous narration, without any divisions into chapters or cantos, is quite racy and the interest of the reader is sustained throughout, except where longish descriptions slow down the action in the plot towards the denoument which is Lilavati's marriage with king Sālāhana. There is, however, one loose joint in the plot. The necklace which Mahānumati presented to Mādhavānila came to king Sālāhana's treasury after the defeat of Viravahaņa, the king of Malaya. Is this the same as the Malaya king Malayānila, the father of Madhavānila ? The commentator thinks so. But the necklace thrown away by the Nāgas (1053) while abducting Mādhavānila could not possibly come back to

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his father's treasury! Vīravāhana, therefore, cannot be Malayānila. The author does not say how the necklace came to him. Except for this instance, however, the plot construction is flawless, justifying the claim of the author that the story has a welljointed' plot.
The smooth flow of the narration in Llāvai is hampered at several places by rather long descriptions of different kinds. Mountains, mythical and real, the ocean, the sunrise and sunset, the cities and the countryside, the temples and groves are all described with great gusto. Physical beauty of persons is described in detail (cf. Līlāvati : 763-77). Moods of characters in different situations are described so as to arouse different sentiments( cf. Mahānumati's love at first sight; 393-403, Vasantasri's depression after Ganesā's curse 305-20) Certain events and episodes are - also described in minute detail. Descriptions of Ganesa's dance (246-91), king Sālāhana's rising in his durbar (116-25), the march of his army (1103-16), the swing-ride enjoyed by girls on Malaya mountain (378-93) are excellent examples of the poet's keen observation resulting in beautiful pen-portraits. Descriptions of nature are mostly conventional. They follow their Sanskrit proto-types and some of them are fantastic. At times the poet loses his sense of propriety, as, for example, when he sees the sun setting on the western mountain and at the seashore at the same time ! (439-41) But the imagery in these descriptions is quite striking, although the attempts to vie with the Sanskrit masters are apparent. Most of the descriptions abound in figures of speech like svega, 3991, gigg1, 97, afaga fəa, faitware etc. The richness of such stuff in Lilāvai indicates that it belonged to the age of decadence in Sanskrit and Prakrit poetry.
In characterization, Lilavai is a partial success. While all other major and minor characters are deftly delineated, the hero and the heroine are not so convincing. The hero, king Sālāhaņa is the historical-mythical ruler of Pratisthāna. He has all the conventional qualities of a Dhiralalita Nayaka. He is interested in pleasures of life like Apāna-carcari, courtezan Candralekhā, a hunting expedition and poet-companions. He sends spies and

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military expeditions and has full confidence in his ministers and commanders. But he has no initiative whatsoever. Hearing of Lilävai's resolve not to marry before Mahānumāri he is despondent. But queerly, he starts for Pātāla to enjoy the nether-worldly pleasures there ! Merely by chance he rescues Mādhavānila from the Nāgas in the Pātāla by virture of the ring on his finger given by Mahānumāti. Again, in his fight with Bhīşaņānana, he sees the demon army with the power of the charm given by the Naked pāśupata. Such supernatural assistance hardly enhances his appeal as a brave hero, although in the final fight with the demons, he exhibits his personal valour and deserves the divine favours that are bestowed on him.
The heroine Lilāvati is born of a human king and a Vidyā-. dhara princess mortalized by Gaņeśa's curse. Beautiful and bold, she falls for king Sālāhaņa on seeing his portrait. In her dream she yields to his ravishment and admits it. Her father, strangely, sends her to meet her lover. On her way there, when she comes to know that her elder cousin Mahānumāti is yet unmarried, she decides not to proceed and spend her time in devotion to her cousin instead ! This cool resolve of hers is unintelligible in view of her earlier burning passion. The poet perhaps wanted to impress us with the girl's traditional respect for seniority in marriage. But he has depicted a less convincing heroine in the bargain !
Mahānumati is a much better creation. She is the daughter of a Yakșa father and a Vidyādhara mother. Beginning as a carefree child, growing into a self-willed maiden travelling with her companions to distant Malaya mountain for a swing-ride, falling in love at first sight, being shy of disclosing it to her parents, then suffering the pangs of separation and the shock of her lover's calamity, barely overcoming thoughts of suicide and resolving to spend the rest of her life in austerities, coming to know of her younger cousin's plight and then taking over as a mature elder sister till the cousin is happily married--these stages in her growth are very skilfully depicted in the course of the story. If the poet was labouring to improve upon Mahasvetā of Bāņa.. bhatta, he has succeeded.

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Kuvalayāvali is a more transparent attempt to imitate Kālidāsa's Sakuntalā, but not so successful. Both are abandoned by their mothers, brought up by hermit fathers and invite curse of separation on account of a hasty Gāndharva marriage. But, while Sakuntalā fights her destiny by growing into a self-asserting wife, a dutiful mother and a dignified queen, Kuvalayāvali yields to her fate living as a companion to a princess and waiting for her reunion with her lover by mere chance. As a foil to Mahānumati, though, Kuvalayāvali is one of the better charactersketches in the poem.
Other characters are no less fascinating. Vijayānanda, like Yaugandharāyaṇa, is a loyal minister-cum-army-commander, having only his master's interest to serve in life. Nāgārjuna, Bhatta-kumārila and Pottisa are the other minister-companions of the hero. Hansa and Padmā, Vasantaśri and Nalakūbara, Silāmegha and Sāradaśrı, Malayānila and Kamalā are suave pairs of loving parents. Mādhavānila and Citrāngada are impatient lovers chastened by adversity. Mādhavilatā and Vicitralekhā are smart confidants of a prince and a princess. The Naked Pāśupata plays a minor but important role in the denoument of the story. Lord Ganeša, the irascible but easily-humoured god, causes the birth of the heroine. All these character-sketches are drawn with . a gentle brush and they lend their own colour to the crowded canvas of Lilāvai.
In delineation of sentiments, as well as in characterization, the author of Lilāvat has tried to vie with classical Sanskrit poets. Śringāra of the 'Sambhoga' type is naturally the predominant sentiment. Lilāvatı describing to her friend how she was ravished by Sālāhana in her dream reminds us of Madayantikā in Bhavabhati's Mālatīmādhavam. Mahānumati and Kuvalayāvali experience passionate meeting with their lovers in their first encounters. The courtezan Candralekhā's bodily decorations are meant to provoke passion in youth. The scenes of drinking and nightly escapades of men and women accompanying Sālāhana on his sojourn mark the ultimate in erotic mood. The Sringāra of the “Vipralambha' type is depicted in Mahānumati's suffering in

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separation. Pathos makes a brief but beautiful appearance when Vasantaśri goes to her parents after hearing Ganesa's curse on her sister. Lord Gaṇeśa's dance, the old soldier falling on his face in the durbar crowd and the girls' mischief while bathing Vijayananda provide scope for the comic. Other Rasas like Vira, Raudra, Bhayanaka, Bibhatsa and Adbhuta are all depicted in the king's encounter with the demon army. Kouhala has thus shown his ability to delineate all the sentiments by creating occasions for these in the manner of a Sanskri: Mahākāvya.
Lilāvai is written in Mahārāṣṭrī Prakrit language. The poet's declared object it was to compose a katha in Prakrit which will be attractive to the minds of women that do not refish grammatical fastidionsness. The poet also calls himself not of a high intelligence (Asaramati). In spite of these claims to simplicity, the composition has turned out to be a piece of rather heavy literary craftsmanship. It abounds in long compounds, difficult constructions, minute descriptions and complex figures of speech, all calculated to show the poet's comprehensive genius. He seems to have kept the models of great Sanskrit masters before him and tried to imitate or excel these. Not only themes but images and even phrases are conceived so as to invite comparison with Sanskrit originals. Thus, while Kuvalayāvali's life-story tallies with that of Sakuntala, even her lover Citrangada, like Dusyanta, expresses satisfaction that their families are worthy of each other (610). Like Pururavas, Yakṣa and Madhava, Madhavanila also addresses the moon, the wind and the garden in his delirium caused by separation (536). Kuvalayāvali dissuades Mahanumati from thoughts of suicide much in the same situation as Candrapiḍa does Mahāśvetā. Kuvalayavali again, describing the physical beauty of Lilavatī wonders how the Vedajada' Brahma could create such a form, reminding us of Pururavas' ag1291978: FÅ J....... etc regarding Urvasi. In such close imitations the desire to go one up on the part of our author is clearly seen. For example, whereas Kalidasa's Urvası prepares to leave the king instantly on his seeing her son, according to the stipulation of the curse, Kouhala's Saradaśrī at the end of Gaṇeśa's curse is consoled by

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the elders present and there are celebrations to mark the end of her mortal existence ! Such examples abound in Lilāvai.
In spite of this imitation-cum-rivalry syndrome, however, Līlāvai is good poetry. Several pen-portraits of persons, situations and natural scenery are superbly drawn. The village flurry on the arrival of king's retinue, the doe embracing death with her dear deer, the youthful exuberance of the Vidyādhara-Yakşa giris etc. are excellent evidence of the poet's potential. These together with the racy narration, colourful descriptions, life-like characters and tender portrayal of emotions make Lilāvai a gem of Prakrit: secular poetry.

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LĪLĀVAT-KAHĀ OF KOŪHALA
1. Salute the pair of claws of Hari, which were looked at
angrily by the Sudarsana (discus) while they stood embedded in the pieces of (shattered) bones of the broad chest of
Hiranyakaśipu. 2. Salute him, whose third step, having a concrete form, got
accommodated within its own abstract form, at that time
when he was measuring the three worlds. 3. Salute again that foot of his (of that same Hari), which was
laughed at covertly by Balarāma as it stood halfway without
completing the crossing of the threshold. 4. May he be victorious, whose bolt-like arm, as dark as a
cloud, while catching the neck of Ariştāsura, resembled
Yama's noose extended at the time of) world-destruction. 5. As Hari sleeps in the ocean, may the rays of jewels from
Seșa's hood, which look like the sprouts from the bulbous root in the form of Kaustubha covered by (and pressed under)
Lakşmi's breasts, protect you. 5.1. May (that) Hari be victorious, who was awakened from sleep
by the conch blown (accidentally) by the hissing breath given out by the serpent Seșa being pressed by Vişnu's turning
(his body in sleep). 6. Salute Hari's arms, which broke the pair of Arjuna-trees,
twisted (the neck of) Aristāsura, rent asunder Kesin, dragged Kamsa the King of demons (down from his throne) and held
(aloft) the mountain (Govardhana). 7, Victorious is Hari (destroyer of Madhu), who accomplished
the act of destroying Kesin (demon, in the form of a) foal by thrusting in his mouth his stout elbow and by putting
around (his neck) his strong arms. 8. May he (Siva) be victorious, who, with his mouth about to
swallow the three worlds, drank like Achamana-water all the oceans held in his cupped palm.

"

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S. T. Nimkar
9. Salute that foot of Gouri, which was lifted up to crush the skull of Mahiṣa-demon trampled under its heavy weight and which had its anklet brushing with the heads diadems) of gods and demons bowing in salutation.
10. May the bodice of Chandi always protect you, (the bodice-) which oozes with saffron-water, being wet with perspiration (caused) by the (constant) strain of stretching the hard bow. 11. May the rushing waters of the heavenly river (Gangā) blended with the rays of the moon and white like (or white with) the bright loud laughter of Siva destroy your sin.
12. Victorious are those sun-like Sajjanas who are always considerate (as the sun is always moving-in-the-sky') and in whose company the poetic compositions. consisting of good letters and free from faults bloom like lotus beds (which are possessed of good leaves and never see the night, and which also bloom in the company of the sun).
13. OR May he be victorious, who created in this world wicked as well as good men; without darkness, even the rays of the moon do not shine brightly.
14. Salutation to (or, I salute) the wicked and the good, whose minds are always engaged in doing (something) for others; the former are scandalizing by nature and the latter (or, the others) are averse to finding fault with others.
15. Or there is no fault whatsoever seen in this whole world. All men are good. Listen to what we say (in this regard). 16. Even in the company of the good, the vicious character of the wicked does not disappear. Situated in the middle of the bright disc of the moon, the deer-mark is still dark.
16.1 Even in the company of the wicked, the character of the good is not spoiled. Although her mouth may be salty (or beautiful) a lady's lip oozes with nectar. (Even after eating salt, a lady's lip is sweet all the same).
17. Enough of persisting in any more irrelevant talk (in this matter of good and bad people), which will be like senseless prattle of young children (or fools).

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Lilavai-Kahā of Koühala
18. There was (a Brahmana), Bahulāditya by name, who had
pleased the Gods by his (constant) contact with three Vedas and three sacrificial fires, and who had achieved three goals
(of human life). 19. Even to-day the moon bears (or has), under the pretext of
an antelope mark, his broad chest darkened as it were by
the columns of smoke rising from his sacrificial fires. 20. And to him, an ocean of jewel-like virtues, was born a son,
Bhūsanabhatta by name, who was like the moon in the sky
of his family. 21. Staying in whose (only) one mouth, the (four) Vedas emana
ting from the four mouths (of Brahmā) considered themselves
fortunate, like his relatives. 22. His son Koūhala, though of a poor intelligence, has composed
this gem of a poem (kathā) Lilāvai by name; listen (to it). 23. It runs thus : (Once) while the temples of elephant in the
form of darkness were shattered by the claw-like rays of the moon-lion, brightening with pearls of stars (here and there) an evening in autumn
(Prose) - at the beginning of night, (the poet) was addressed (by his beloved) sitting comfortably in her couch on the
terrace of his white palace (thus) : “Look, look, my dear! 24. In the pleasure pond of the house, the fluttering bee encir
cled by the opening petals is humming sweetly as he freely sips the sweet and abundant wine of nectar in the nightlotus, which is bright white with its interior filled with moon
light and fragrant all over. 25. In this autumn the moon looks beautiful, with the moon the
night (shines brightly), with the night the bed of night-lotuses, with the lotus bed the sandy bank, and with the sands the
flock of swans (appears charming.) 26. Listen : this cackling of swans, attractive and sweet owing
to their voice being made sharp by the sap of fresh lotusstalks, sounds like the jingle of anklets on the feet of the Beauty that is Autumn !

Page #25

S. T. Nimkar
27. Cool with the contact of ripples on cold water and blended
with the fragrance of sweet half-open Mālati buds, the breeze
is blowing gently. 28. And this grove on the bank of the lake with its trees swing
ing in gentle waves appears beautiful like the decorative paintings on the faces of young women that are in the form
of) ten quarters. 29. Look ! these Cakravāka ( couples) with their hearts set on
greeting the day, are uniting (with each other) in the pleasure
ponds being free from the pangs of separation. 30. See, this swarm of bees tempted by the smell of blossoming
Sapta parna (tree) and thus turned away from enjoying (the
fragrance of) other flowers, is moving about. 31. The moon is as if kişsing the night (all over) her face, which
has ear-ornaments of night-lotuses, wihch has a fragrance of sweet smelling blue lotuses blooming open and which has clear bright eyes in the form of stars. So what else can be
said ? 32. The night is beautiful, the autumn is clear, you are near (me).
and so, for me, with all the) attendants favourable, there
is nothing that is not there. 33. So (please) tell me some new interesting story, pleasing as
an evening-pastime, attractive in speech (i.e. dialogues
or language) and appealing to women's mind." 34. Hearing the words of that (girl) with beautiful lotus-like face,
I said, “You of sweet eyes lika blue-totus petals, the poets
here have said (or laid down) that Kathā is of three types, 35. Namely, divine, divine-human and human; there also the
early poets have given some of its characteristics. 36. Moreover, various excellent stories composed by great poets
in beautiful words (lit. letters) and of Sanskrit, Prakrit and
mixed type are also heard of. 37. Among these, the stories which are told by dullards like us,
O sweet one ! (lit. having eyes like those of a deer) do not shine (or become famous) in this world.

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Lilavai - Kahā of Koühala
38. So why, my love ! (O delicate one !) do you make me (look)
ridiculous with no study of the science of words (i. e. grammar). It is not possible for me even to speak, much
less so to tell you a great story.” 39. (My) beloved said, “My dear! What is the use of that
science of words, which has blocked the way to pleasure for
people like us ? -40. That word alone, of which the meaning is grasped clearly
without troubling the mind, is a good word; what is the use
of grammar to us? .41. Therefore tell (me) a divine-human story in Prakrit language
which is charming like a beautiful (or innocent) young girl
and characterised by a sprinkling of desi words.” 42. Hearing her (speak) thus, ( 1 ) said. “O my darling ! (lit.
having eyes like those of a scared fawn), if that is so, listen
to this plot of (my) Kathā having well-arranged connections. 43/44. There was - On this venerable earth which has her broad
expansive regions girdled with the circle of four oceans and which has supported the whole world by being itself firmly established on the hood of Śeşa; which has a great weight on account of the happiness of being lifted up by the great
Boar and which is bedecked with different kinds of jewels - 45/46. A country well-known as Asmaka (by name), which had
all its farmer population happy with all rich crops, which had its regions (lit. quarters) resounding with the lowing of the cattle-wealth of well-settled villages, whicb had its parks full of the beauty of the sound of music (songs) accompanying delightful drinking of wine and which was very pleasant
to stay in47. Which was not (yet) separated from the kşta-age, and was
like a resting place of Dharma, like a school of Brahmā and
an abode of (religious) merits, 48. Which was like a teacher of good deeds, like a birth-place
of all happiness, like a mirror of good practices and like a good sowing ground (soil) for virtues all the time. Moreover

Page #27

- S. T. Nimkar.
49. It had its cowherds happy seeing their wealth of cattle
contented with abundant green grass and its regions (lit. quarters) filled with the notes of beautiful lutes and flutes, (being played upon).
Prose : It had clear water holes pleasant to bathe in; it was beautiful with a luxurious growth of young trees in parks; it had its regions (lit. quarters) adorned with many lotus ponds; it had lots of travellers (always) resting under the trees bent down with the burden of sweet fruits; it was free from all kinds of trouble and fear; it was inhabited by (the people of) all the four Varnas; it had the joy of the people always enhanced by festivals, its regions were full of different kinds of forests; its atmosphere was scented with the fragrance of various flowers; the kali-age had not (yet) descended on it. It had not seen sin, not abandoned Dharma, not neglected valour. It did not have its beauty marred. It had no fear from thieves or kings and it was an abode of innumerable hosts of virtues. And ( it was a place ) where, the god of rain showered as desired (by the people), the cows were milked as desired, the trees borc fruit in all seasons
and young women were never sterile. And where, 50. Women, possessed of raised-up and plump breasts, having
arms as delicate as lotus-stalks and always speaking sweet words resembled rivers (which were possessed of abundant water, had delicate lotus - stalks in them and had sweet
waters flowing in them). 51. (and the country) where, let alone their own fields, even
those of others, were protected by the fartn-women by tem
pting away (from themi the deer with their sweet songs. 52. (Situated) in such an excellent country. there was a beautiful
city Paitthāņa by name, which was delightful to live in. 53. And if, my dear, that city is ( to be ) described in detail)
the whole night will pass. So I will describe some of it in
brief; listen ! 54. (That was the city) where, following (or imitating) the jingle
of anklets on the feet of beautiful women, the royal swans

Page #28

Lilävai-Kaha of Kouhala
echoed (it in) return, dropping the lotus-stalks from their beaks.
7
55. (Where) constantly observing the sky darkened with the smoke of sacrificial fires, the domestic peacocks (always) danced on the floors paved with moon-stones.
56. (Where) with the darkness (on the streets) cleared by the light (lit. rays) of gems from the houses, the Abhisarikas could not move about even with their ornaments removed.
57. (Where), the dancing girls used to go without parasols, as the sun's rays were warded off completely by the banner-cloths from the temple pillars.
58. Where, stealing (i. e. removing) the pride of the angry women after fresh insults from their lovers) the cuckoos themselves always acted as messengers of lovers.
59. Where the garden breezes, wiping dry the perspiration of women tired out by violent copulation were greedily gasped for (lit-drunk in by the nostrils).
60. Where the swans longed for the digits of the moon reflected in the glossy cheeks of women sleeping on the terraces of their houses, mistaking them for lotus-stalks.
61. Where, the Maharastra women wash-off their sins of the day in the river Gola flowing with water tainted yellow by the turmeric of their breasts.
62. And only this one blemish is there (in that country) that the fragrance of Mallika-flowers on summer-evenings does not allow the proud ladies to enjoy the pleasure of being propitiated (by their lovers).
62.1 And only this one (more) blemish is there, that the signs of lovemaking on young women (sitting) in crystal-slab (houses) are seen by people outside.

63. And only this one (more) blemish is there, that the paintings on the walls of houses are spoiled by the wind with the pollen of flowers in full bloom.

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S. T. Nimkar
64. There in that city (was) a king named Salāhaṇa who (lit. whose body) was enveloped in all (kinds of) virtues, and whose fame had spread in (all) the world.
65. He was one, who, though without a Vigraha (body or war) was yet handsome with all the parts of his body beautiful all over, and who, though difficult to behold for the people was yet giving delight to the eyes of the people.
66. Though a Kupati (bad husband, or lord of the earth), he was dear to his wives; though Nayavara (bowing to others, or expert in polity) he was adventurous; and similarly, though afraid of the other (people or other worlds), he was very brave.
67. Though Süra (the sun or brave man) he was not Sattasa (drawn by seven horses or seized with fear); though Soma (the moon, or handsome) he was always free from stigma; though a Bhogi (a serpent, or enjoyer of pleasures) he was not double-tongued (or double-dealing by nature) and though 'tall' (or high-minded) he gave fruit (or reward) to those near him.
68. (He was one) who had left all his enemies divested of the expanse of kingdom and miserable with weakness like the moon of the last days of the darker half of month (which is also without the halo of the orb and feeble).
69. (He was one) who had subjugated the circle of kings with his valour and who had conquered the world, (but) whose back the enemies had never seen like the other side of the moon never seen by the people.
70. (He was one) whose enemies spent their mountains, being made tawny with the herbs (and therefore) looking as if enveloped by the lustre of his fire like valour.
71. (He was one) who was painted as Cupid on homes by beautiful ladies with their hands red bue of their nails.

nights in caves of dazzling lustre of

the walls of their reddened by the

Page #30

Lilävai-Kaha of Kouhala
72. (He was one) without whom, the poetic compositions of poets, though thought out for long, still remained (suspended or unwritten) in their minds like the desires of the poor. 73. Thus, with that great king who had enjoyed prosperity according to his desire (or who had wealth as much as he disired) ruling there, once) the spring came like a messenger from God of love.
74. With the exuberant cooing of the cuckoos, the forests as if declared the (start of the) march of Spring which was already heralded by the Malaya-breezes blowing in advance
74.1 Taking a mango-blossom, the parrot wandered (as if) with a Pattală in his hand (saying), "get thee gone, king S'is'ira! the Spring has conquered the earth".
75. The Beauty of the Spring placed her foot equally (or simultaneously)in all the (multitudes of) flowers, those in bud and those budding, those in bloom and those still
blooming.
76. What is the use of so many arrows of Cupid growing (on different trees)? Is mango-blossom alone not enough?
77. The Karṇikara-grove which has its beauty enhanced is as if being put on like a golden ornament by the Spring, adorned with Tilaka-mark.
78. Let the big trees, adorned with the beauty of different kinds of flowers of the forests blossom (indeed, as they like)! What is there that the spreading fragrance of Mallika does not achieve ?
79. The fragrance of Patala (flowers) first makes the hearts of (passionate) lovers soft, and then the other flower-shafts (of Cupid) enter them easily.
80. The mango-groves become unbearable (or difficult to be seen) for the travellers, as their foliage is covered with the mango-blossom, abundant and ready to bloom.
81. With its pale petals opened perforce by the bees flying away before it blooms, the Kunda flower suffering from the absence of cold drops down.

Page #31

10
S. T. Nimkar
82. The Sinduwara flowers, though struck with a gentle breeze, fall down, as their joints are slightly loosened by the weight of fruits being formed (within).
83. On seeing the Spring, the lotus-plant, happy with the burden of cold gone, has smiled as it were with her lotusface slightly bloomed open.
84. The Beauty of Spring is beckoned by the all around, which have little hands of which are dancing with joy, as it were, Malaya-breezes.
85 With the mass of (red) flowers bloomed (everywhere) in the Palasa-groves, the Spring looks like a bride-groom wearing red apparel.
branches (of trees) fresh sprouts and at the meeting of
86. The Spring, being delighted, as it were, expands in the
mango-groves, enters (or spreads itself or blooms acc. to com.) in the fresh Madhavi bowers and rolls (or lolls) about in the Aśoka foliage.
87. The young mango-plant on being caressed by the breeze, carrying the scent of many other forest-plants turns (her) back upon (him) as it were, and sheds tears of blossom.
88. The passionate young people are tortured by the flower-arrows scattered (here and there) by Cupid, who has established himself in all the forest regions in full bloom.
89. Thus, while the whole world was subjugated by the arrows of Cupid, the king (Satavahana) came into his assembly hall glowing with vernal beauty.
90. (And he) sat down, greeted with words of victory by the bards, on the throne which was tinged with the rays of rubies from the diadems of hundreds of vassal kings present in attendance.
91. He was waited upon by courtezans with ever-smiling faces, like Indra by the Apsaras and like the golden mountain by the quarter-damsels.

92 Now, that king was chatting with one of them, Candralekhā by name exchanging pleasantries and frolic (or jokes).

Page #32

Lilavai-Kaha of Kouhala
93. "Dear Candralekha", (he said) "don't you see? The entire circle of ten quarters has been made his abode by Cupid, as it is full of the pollen of flowers scattered by Malayabreezes.
the
94. So how is it? you, O Moon-face, are adorned all over body today with great enthusiasm by some relation of the arrows of Cupid?
11
95. By whom has been painted on your forehead, this life-like bee, deeply engrossed in sucking nectar, dipping his mouth in the fresh Campaka flower?
96. And by whom have been drawn on your cheeks, these decorative patterns with the expensive musk-paste, which look like scars left by Cupid's arrows?
97. And by whom, O slender girl, has been arranged this mangosprout at the fringe of your cheek, which has flowers dropping down at the touch of hand (or flowers felt by the touch of the hand?
98. By whom, O my beauty! (lit. one who has obtained beauty or one who has small, thin eyes) has been achieved the position of being known through his Rata, by drawing decorative leaf-designs on your breasts glowing yellow like a heap of gold?
99. By whom have been painted on your delicate feet, these two swan-couples, with their necks slightly bent in exchanging lotus-stalks in each other's beak ?
100. Thus, with a desire to show off his skill (in decoration of body), who, not knowing right and wrong, has done (this improper thing, which is) like feeding milk to a
serpent ?" 101. Hearing that from the king, Candralekha spoke with her eyes blooming (in delight) and with her face slightly bent in bashfulness, (thus) :
102. "O my lord! that painter, experienced and skilful (or expert in the Viddha-paintings) who, at your gate, had painted your picture on a leaf at that time
103. That same (painter) has now come here again from Simhaladvipa, and in the Madana-festival he has painted all this."

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12
S. T. Nimkar
104. Ths, as the king was indulging in the pleasure un light
conversation, a minister's son taking this opportunity spoke
(thus', - 105 "My lord ! I think he is a spy appointed by the king of
Simhala; he is staying in Candralekha's house with this
qualification of knowing (the technique of painting). 106. Such spies who stay in this manner in the capitals of
kings are called Yakşas by name in this world.” 106.1. Then, o beautiful girl (Savitri !), the king said, “Against
that Siṁhala king has been sent (by us, our army comman.
der) Vijayānanda accompanied by the great minister Puitisa. 106.2. From his camp, till to-day, no one has come to tell (us)
the truth (as to) what Sinhala-king says or what our army
commander (has to say)”. 107. (Thc minister-prince said). “To-day itself the spies have
reported that Vijayānanda with (the glory of his) valour
enhanced, has reached the sea-shore together with Pottisa. 108. Similarly that Simhala king also, being alert from that day
and being fearless has himself equipped his forts with
fodder and fuel. 109. He has made the sea-shores rough (i. e. difficult to land),
has ascertained (possible) battlefields and being unhesitant
he is looking forward to a great fight with Vijayānanda”. 110. And the king said, “My dear friend, that Vijayānanda alone
is sufficient there in (deciding about) his peace or war;
why should we think about it? 111. Will that Vijayānanda, by whom even other great kings
were frightened, be deceived by the king of Simhala ? 112. (So) tell me some other time what your spy has reported
to you. Let this beautiful song (and dance) festival pass
first”. 113. Saying this, the king gave lots of Spring-festival presents
to all (those) courtezans and bards.

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Lilāvai-Kahā of Koühala
13:
114. Then, O Sweet one ! the king whose face was delighted on
account of satisfying all the supplicants who were honoured
(by him), was approached and told by the high priest (thus-). 115. “Your Majesty ! it is time of mid-day and (the prepara
tion for) bath is ready; the host of great brahmins with their hearts set on daily gifts are waiting nervously at your
door". 116. Then, having dismissed all the supplicants (after satisfying
them) and getting ready for bath, he started (from there)
amidst loud cheers of greeting from multitudes of bards. 117. And then, as the great sovereign moved, with the rush of
beautiful courtezans and the crowd of warriors, jesters and ministers (or friends, acc. to com.), there was a great tumult
in the audience-hall 118. As he was knocked down and had his face crushed by being
pushed in the croud of people getting up all at once, an
old soldier cried out," Oh ! I am destroyed ! I am dead !" 119. So ridiculed by his vow of service, the poor man was som
how lifted up by some of king's servants like a bull stuck in mud. In the meanwhileStumbling at the heaps of rubies dropped from their diadems brushing against each other, people slowly moved being
slowed down by (having to go in) single file. 121 By some courtezans, even strangers (lit. disliked persons)
standing in front (of them) were pushed ahead with their
large breasts worthy of (touching) only their dearest ones. 122. One (courtezan) whose waist-knot was moistened with per--
spiration caused by the great croud, had her expansive hips
too heavy (for her) although the girdle was taken off. 123. One (of them) longing for a close embrace when her loved
one came near her did not mind her necklace of large
bright pearls snapped. 124. One who had half-closed her eyes on account of the humming
bees swarming (near her) due to the scent of musk, walked slowly with great difficulty though (walking) space was available.
120.

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S. T. Nimkar
125. Thus, with their attendants communicating with each other
with signs etc. the people went home from the royal palace
somehow with their hearts comforted by the breeze. 126-127 With musical instruments resounding with different
auspicious notes as they were being played upon, and with groups of bards and great Brahmins reciting (auspicious chants), the king also had his bath with pleasure for a long time with (the use of) all kinds of (medicinal) herbs, and after propitiating all the worshipped gods, he entered his
palace. 128. And there, having given to great brahmins mixed gifts of
cows, land, gold, clothes and sesame, he entered the dining
hall. 129. Along with loving friends knowing the right place and time
(or friends suitable for that place and time) he, being very relaxed in his mind, ate the tasty food proper for the
season. 130. After lunch, accompanied by attendants suitable for the time,
he entered his private apartment in which was placed an
excellent couch decked with jewels. 131. Reclining there, in the company of his friends and of poets
and versifiers (or those who acted according to his will),
the king was extremely happy. All at once132. With a cane-staff in his left hand and shading his face with
his right hand, the doorkeeper, who was expert in reading
the moods of his master, informed him133. “Your majesty ! the army-commander Vijayānanda (has
come) in tattered garments from his conquest of quarters
and is (waiting) at the door”. 134. Hearing that, suddenly the king, surprised and sad in nis
mind and glancing at the minister's face, said135. “Hi ! Ho ! Bhatta Kumārila, did you hear what the door.
keeper said ? Why, then, (do you think) has Vijayānanda come to this condition ?

Page #36

Lilavai. Kahå of Kouliui
15
.
136. And although his mind is comprehensive with a wide know
ledge of subjects of the entire science of polity, how (is it that) he has come here alone and walking on foot (lit. with
his vehicle gone) ? 136.1 He has no servants (accompanying him), nor elephant, nor
horses, not again the minister Pottisa. Tell me how is Vijay
änanda reduced to such a condition ? 137. Bhatta Kumārila said, “My lord ! strange are the ways of
things in this world ! Yet, I think he must have come for
some work (or, with some purpose). 138. Because, for those men, who have raised the expectations
of their masters (or who have been highly honoured by their masters) in such an important undertaking and who have not accomplished their task, death alone is better (than
returning with their task unfinished.) 139. So if at all he had met with defeat from the king of Sim
hala, then, indeed ! he would not have come alive at your
door !” 149. (The king said), “Now, he himself would be the lamp
(enlightening us) on his state of affairs; what is the use of discussion? Bring him (in), do not delay; let us see his
face at least !” 141. Then, comig behind the door-keeper ordered by the king
immediately (to bring him), he was seen by the king (near ly)
touching the floor with his head. 142. Embracing him, O brautiful one, the king orde red a comfortable
seat for him and he sat down, merely glancing at the face
of Bhatta Kumārila. 143. Then as he toɔk a confortable seat there and took rest for
a while, the king, having ordered privacy asked him in
wonderment, 144. “O Vijayananda ! your coming here this way being beyond all
comprehension makes our heart unhppy all the more". 145. Then hearing the sympathetic words of his master, he replied
with his eyes twinkling with reassurance -

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16
S. T. Nimkar
146. “My lord ! This is indeed a great story - a source (of ful
filment) of our excellent desires; It is being told with
eagerness; listen (to it) with attentive mind ! 147. When the ruler of Malayāchala was subjugted and the king
of Pāņdyas silenced and when the task of crossing over to the other shores of the sea was undertaken -
148. The minister pottisa said, “Do not do this act rashly ;
Silāmegha will not be easily) conquered by us by force. 149. Even a weakling when secure inside a fort, is not capable of
being defeated by his opponets. And this man, to be sure, is lucky, brave, generous, and surrounded by loyal men (or, he is possessed of these three things namely, he is brave, generous and having good soldiers).
150. (He is) adept in (employing the) means, pious, not overcome
by dangerous elements, has a high sense of pride and gives prominence to (the power of) counsel and (the power of) energy and (as such is) difficult to fight for his enemies.
151. This earth con be ruled over by all the kings (or by any
king) through polity (or justice acc. to com.) and valour. But those men whose interest is only in (showing their) prowess.
do not enjoy royal glory. 152. So when the policy of conciliation is there, when the kno
wledge of sowing dissensions (can be used) by men and when bribery is also possible, who will resort to open attack ?
153. Men who employ these in that order in which these are
- laid down by the earlier teachers and by thy science of
polity, are chosen (for favour) by royal glory. 154. So let (some) ambassador be sent who can accomplish the
task by repeatedly talking only about conciliation, who is adept in knowing the minds of others, who is clever, who understands the right time, and is persevering.

Page #38

Lilavai-Kaha of Koünü
155. If he (i.e. Simhala-king) comes round by that (sending of a messenger), tell me what is the use of (taking) the trouble (of attacking him) ? Why give poison to one who killed by mere words?
can be
411!
#!
156. And I have heard that he has a beloved daughter, Lilavatī by name, who is (as if) created out of the best things of the entire world and who is dearer to him than his life.
157. On the auspicious day of her birth, some God declared in divine (or superhuman, lit. bodiless) voice, and astrologers also (fore-) told,
158. That whosoever becomes the husband of this excellent girl at the time of her wedding will be a sovereign monarch of this whole earth and wilt get (all) the divine Siddhis (i.e. supernatural powers)
159. So if, somehow, he offers that gem of a maiden (in marriage) to our master, what is not achieved by us on this earth? And moreover, our king is (certainly) a receptacle for such precious things here (on this earth). Keeping this in mind, the policy of conciliation towards him will be best for us".
160.
17
161. Hearing all this from the venerable minister Pottisa, I said, "Why (think of any other) messenger? I will myself go. 162. So that, won over by the great honour of our visit and affection, he will certainly give that gem of his daughter to my master".
163.
165.
164. Thus having discussed (this) in detail, my lord ! in the morning I moved from my camp accompanied by a limited (number of) attendants.
2
Noble Potṭisa said again, "In such an undertaking your going (personally) to the king of Simhala cannot be opposed".
And very soon, I reached the ocean which was the family abode of Laksmi, the residence of Visņu and the shelter of

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S. T. Nimkar
quarter-damsels, and which was as if surrounded by a moat
(in the form) of the world. 166. Which was like a reflection of the vast expansive sky, like
the waist garment of the Earth, (lit. garment covering the hips or regions of earth), like the (dark) glory of the Great Deluge (of world.destruction) and like the birth place
of all the worlds. 167. Seeing that ocean, o king, I thought to myself that this
(ocean) is difficult for us to cross as said by Pottisa. 168. It appears to have filled the circle of ten quarters with the
echo of the (roaring of the) gusty wind, and has gigantic
waves after waves rocking and rolling tumultuously, 169. Although Apsarás had come out of it, it was not crossed over
by beautiful women (or, removing the paradox, crossed by Rāma); though without poison, it was full of Vișa (i.e. poison or water) and though without elephant (Airāvana) and horse (Uccaissravas), it had protected kings from harm (or removing the paradox, the mountain Meru from the blow of
adamant). 170. Though without wine, it is always intoxicated, though
intoxicated it never transgresses its own limit; and although staying within boundaries and averse to enjoyment, it
is still Savāņiya (i. e. engaging in trade or full of 'water). 171. (This is the ocean) in which, the great bridge, indicative of
the valour of the monkey chief (Sugriva or Nala) and looking like the fore-arm of the Earth, declares even today the
great feats of Rāma.. 172. (This is the ocean where ) the shores, strewn with jewels
thrown up by waves into the thickets in Sands, 'look like the flower-decorations arranged at (the entrance of) Lakşmi's
house. 173.1 (This is the ocean) where the Bakula trees making all the
surroundings: (lit: quarters) fragrant with heaps of *swectsmelling flowers scattered on its shores, even today tell (us) of the emergence of wine (from the ocean).

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Lilävai-Kahā of Koühala
174. (This is the sea-shore where) the path of Airāvana, coming
out at the time of churning is indicated by Saptaparna trees with their branches with swarms of hùmming bees
surrounding them. 175. (This is the sea-shore) where, in the bowers of fresh young
Candana trees, the Siddha-couples enjoy the breeze scented
with the fragrance of cloves and cardamom groves. 176. There, making obeisance to Rāmeśvara, with whose foot
stool brushed the tips of diadems on the (bent) heads of
Gods and demons, I boarded a boat. 177-178. With a few attendants (1) boarded the boat which was
not nobly born and yet well-born, (or, removing the paradox,-not touching the ground and covered well with hide), which was without legs and yet skilled in walkióg well, (or, skilled in going in water), which was endowed with many qualities and yet mean (or, having many ropes and light or fast) and which was without friendliness and yet having many companions (or moving in water and coming in contact with many creatures), and in such a boat,
O king, when we had not yet crossed the ocean, suddenly 179. (as if) uprooting the forests of trees on the shores, choking
the quarters (lit. filling the mouths of quarters) and (as if) rocking the islands (or space between the islands) a
storm broke. 180. So the boat, lifted up on the heaving waters agitated by the
stormy wind was blown off to (lit. reached) the eastern
sea near the confluence of the river Godāvarī, 181. And there, with all its joints shattered on (being struck
against) a rough boulder it broke into a hundred pieces
like a bad undertaking. in 182. When that boat wrecked, together with all the boatmen cling
ing to (lit. sitting on) a wooden plank I was brought to
the mouth of Godavari 183. There, with my body aching due to continuous floating on
sea-water, I asked those boatment, "Tell me, who is where ?"

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S. T. Nimkar
184. And, O King, with their sad faces hanging down (in shame)
they said, "Sir (or Bhattaputra i. e. minister's son ?) all
those companions of yours were devoured by Death. 185. What can be done, tbat due to this wretched fate even
good people like you in this world meet with calamities,
worthy of people devoid of merit. 186. So please go ahead with your work); spirited men easily
get (back) iheir own glory again; it is as the waning moon
also gets the same glory of his again”. 187. Thus, O King, hearing these words, terrible like the strik
ing bolt, I dissuaded myself somehow from the thoughts.
of death (lit. turned myself back from the jaws of death). 188. I thought, “though companions are no more, nor the desired
undertaking, not again that activity of mine and not also
my master's honour (is upheld) and not glory (achieved). 189. Even the grief of the death of my companions does not so
much pain my heart as does (the fact that) all my effort for (the accomplishment of my heart's desire (has) gone
in vain..: 190. Quite different are those men who succeed in their masters"
task, who resolutely carrry out what they have started for without relenting (lit. being lazy) and who bear the burden
that they have (once) lifted. 191. How can such important undertakings of the king be
accomplished by men like me devoid of wisdom (or
' knowledge of polity), 'bravery, intelligence and good luck." 192. Stili, considering in my mind the good and bad things (or
happiness and misery, acc. to com.) of the worldly life, I
agreed to what the boatmen had said. 193. Who gets (helpful) advice from even village-cowherds
in difficult times? For those (on the point of) drowning, even grass blades (floating on surface) serve as support to
catch (or to cling to). 194. So going to my camp let me prepare myself to resolve on
accomplishing the task on hand with other friends of
mine.”

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Lilavai-Kahā of Koühala
:21
: 195. Thus, having controlled my heart which was free from grief
and calm (now), 1 started by the path indicated by those
boatmen. 496. Having crossed the forest regions near the sea-shore in which
were groves scented with the smell of cardamom, Lavali and
clove, 197–198. My lord ! after a long time, I somehow reached the
region of Sapta-Godāvarı-Bhima (or, the temple of God Bhimeswara on the bank of Godavari flowing into the ocean in seven streams, acc. to com.), which was overgrown with Sarala, Tamāla, Priyala and Sāla trees, which had thick groves of Punnāga, Nāgakesara, Jambu, Kadamba and Mango trees and which had washed off the mud of (or, all) the sins of Kali-age by the waters of Godāvarı divided
into seven streams. 199. My fatigue was removed by Godāvari, which had reached
the ocean in seven streams (lit. tasted or kissed the ocean with seven mouths). Even in great calamity, getting (lit. reaching or coming into contact with ) the company (of
acquaintances) is very pleasant. 200. With my weariness gone after a pleasant bath (or swim)
I immediately entered that temple of Siva (or Pinākin) which removed the fear of all the creatures in this
worldly life. 201. (And I) saw (Bhimeśvara), beloved of Pārvati, the destroyer
of Tripura, Andhaka, Gajāsura and body of Cupid whose feet were touched by the diadems on the heads of all great
Gods and demons (bowing in salutation). 202. Having praised heartily with encomiums of Yogaśāstra
that wielder of Sūla, who constitutes the three qualities, the three Vedas, the three mantras and the group of three
(kālas, acco, of com.) and whose feet are saluted by Gods 203. (I) entered a beautiful monastery which was like the
stepping-stone of heaven and in a corner of which was seated comfortably a Pāśupata (ascetic).

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S. T. Nimkar
· 204-205 And there I saw the naked Pāśupata whose neck was.
trembling and bent under the burden of thick white matted hair, whose limbs (i.e. all parts of the body) were devoid of lustre on account of his ripe (old) age, who had applied bright crystal-white ashes (to his body), who was wearing
a rosary of beads and who was seated on a Bhadrāsana. 206. Then, after I had saluted (him) he offered me a seat and
as I sat comfortably on it, he asked me about my well
being (i.e. enquired after my health). 207. “From where have you come? where do you intend to go ?”
(he asked); and I said, “Your worship ! (I have come) on
a pilgrimage to holy places”. 208. Then, with him I had a (long and happy) conversation
about many Šāstras and their meanings; and like an old
acquaintance he developed a great affection (for me). 209. And then, your majesty! as the sun stood in the middle of
the sky, that great Maharși said to me with great humility210. “O great man ! we ascetics (live) here, eating (only) fruits
and roots; here nothing will be found suitable for you to eat.
211. Even then, wait for a moment; so that wandering around,
I will bring from this region (or, - bear with me...) some
thing to eat that is avilable to us”. 212. Saying this, he went under the trees nearby; and then I saw
a great miracle, never seen before. 213. By some invisible sylvan deity his begging bowl was filled
with different kinds of fruits; nothing (indeed) is difficult
to obtain by penance. 214. And then, o king, after doing what was to be done, (i.e.
after finishing his religious routine) he made me eat those
delicious fruits of the trees with great regard. 215. Then, when the sun at once reached that part of the sky,
where only one-eighth remained (to be traversed), I was again told by that great Maharși, with great concern,

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Lilāvai-Kahā of Koühala
23
216.40 Bhattaputra ! here lives a demon, Bhışaņānana by name;
except me lie does not allow anyone else to stay here. 217. So, without good luck, how can I stay happily even for
ne night together with you, as desired by me, in this Siva
temple ? 218. Look, this sun also, who is the only witness of all the
karmas (taking place) in all the world, is speeding up his
horses and touching down on the setting mountain. 219. The trees are giving up their shadow, going far away with
the Sun's rays touching their roots, as if because it is
useless to people now. 220. The mountains, with their forms made tawny being enve
loped by ruddy sunshine at the time of sunset, appear to have their golden bodies marked off by the forests on the
fringes. 221. In the cool evening, the groups of wild buffaloes bearing
wet thick mud (on their horns) are moving about after
giving up their wallow. 222. This is the one praiseworthy completeness of love between
the sun and the day that they never see separation from
each other throughout their life. 223. Or, why languish so much.? In this world, even the good
never get their hearts' desires (fulfilled) without good luck
(or merit). 224. So I say, as long as this sun is still setting, I will show
you a good place of residence, where if you stay, you will
go ahead happily". 225. And I said, “What will that demon do to me? I will stay
with you here itself, as you (or I) wish”. 226. 'So he said again, “Do not say so, O great man ! You do
not know his nature; that is why you say so ! 227. That demon is surrounded by tens of thousands of (other) ... demons, and at night time, O good brahmin, he is invin.
cible even to Gods in a battle.

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S. T. Nimkar
228-229 Here nearby, there is an extremely beautiful penance grove of (two) Yakṣa hermit girls, which has creepers in full bloom, trees laden with fruits, surroundings resounding with beautiful songs of birds and where the Sun's rays are warded off campletely by the fresh foliage of various trees and creepers.
And there, the beloved daughter of a Yakṣa king, Mahānumati by name stays in the guise of an ascetic, I do not know for what reason.
And another similar good hermit girl, named Kuvalayāvali also (stays there) who is the daughter of a great sage, and who is as if the banner of the Creator's skill (in oreating beauty).
24
230.
231.
232.
233.
Both of them, with their hearts tied to each other with bonds of mutual love, pass their days sharing happiness and sorrow equally.
So come along; before the sight of these (my) eyes, weakened (lit. ripened) with old age is blocked by darkness, I will guide you to them.
234. So that staying there overnight and gaining confidence (or getting rest?) you will go to your desired place from that penance-grove of the girls".
235. Then, with him, O King, I went to that penance-grove, seeing which even Indra would forget his heaven.
236-239 There I saw a very beautiful temple of Parvati and Siva, never seen before, which was dazzling with many jewels set in the surrounding high crystal (-walls), which had its vast regions scented with the fragrance of flowers of the trees all around, which had hosts of statues carved out (lit. placed) on pillars and arches of Vaidurya, which had its pillars decorated with diamonds, sapphires and emeralds, which had the beauty of its doorway enhanced (lit. overspread) with the lustre of different kinds of valuable rubies, which had movements in it made convenient by staircases beset with corals and which had Nandi and Mahākāla placed (lit. sitting) in the Vṛṣabhamaṇḍapa made of gold.

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Lilavai-Kahā of Koühala
25
240. That (was the temple) which was flying as it were, with
spread-out wings in the form of windows (or balconies ?) projecting on both the sides, having skirting feathers in the form of banner-cloth fluttering in the wind. (That was the temple) which was beckoning (the travellers) as it were, by the sweet cooings of many different pigeons moving round and round in their nests, being solely
engaged in appeasing their displeased mates. 242. (That was the temple) which gratified (the visitors) as it
were by worshipful offerings of lotuses scattered in front and by the gentle breeze blowing with its charm enhanced
by the spray of the waters of the beautiful river. 243. And nearby on the southern side of that temple (I saw) a
beautiful monastery which looked like the Tilaka-mark on
the face of the river Golā. .244 245 And in it, sitting on a jewelled stone-slab, situated
beautifully under a canopy of Mādhavi creeper and adorned by various floor-designs made by the pollen of flowers (falling down) ---I saw ascetic women, who looked like the inmates of Cupid's harem practising austerities on his
disappearance when he was gutted by fire of Siva's (wrath). 246. And surrounded by them, (I saw) both those (girls), the
daughter of Yakşa and that of a sage, in ascetic's attire, sitting happily on one (and the same) seat (i. e. sharing a
common seat). 247. *This one should be Mahānumati and here, this is that
Kuvalayāvali -' guessing thus, I went near them. 248. Then, suddenly, seeing that great sage, both of them rose
from their seat, and took two or three steps towards him
in front. 249. And bowing their heads in great humility and saluting him
they placed (certain) articles of worship in front of him
(lit. bis lotus-like feet) when he was comfortable on a seat. 250. Similarly, o king, being pleased with the honour (done to
me) by their speech, I also sat down on a charming jewelled stone-slab, not very far.

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S. T. Nimkar
251. Looking at both of them, o king, I thought in my mind
that the king of gods seeing with a thousand eyes was
(really) blessed in this case. 252. 'Now, getting an unobstructed view of these (girls) the
daughter of a Yakșa and of a sage, the gods who can see
with unwinking eyes are (really) fortunate. 253, With a pair of bark-garments resembling the canopy of
the autumnal moonlight, they look like Kirti and Kamalā
(or Fame and Prosperity) coming together. 254. Emerging out of the churning (of the ocean) at that time
and smeared with foam (all over), that Lakşmi herself
appears to have come here in two different forms and .. without any ornaments. 255. While the Creator was creating (her or them) the beauty
which was not used up in (creating) the different parts, of her (or their) body was as if put together in a mass in the
form of breasts of this girl (or these girls). 256. As I was thus astonished in my mind, that sage said to
those (two) ascetic ladies, bowing their heads in humility“This good man of pure descent, the son of a great brahmin is Vijayānanda by name who is (like) a great ocean of jewel-like virtues and who knows the meaning of
all Šāstras. 258. Staying here in a corner with your permission and being.
comforted in his mind, he will go to his desired place from
here in the morning 259. And they replied, “Your Reverence! that place will be
visited by happiness where these (people) coming to you
(as a resort) stay even for a moment”. 260. Then, uttering blessings and being satisfied that revered
man (or sage) went back. I also sat in front of them
humbly and with reassurance. 261. Then, talking with them mostly things appropriate for the
occasion, I waited there, o king, till the sun reached the setting mountain.

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Lilavai Kahā of Koühala
27
262. The peacocks, the spies of darkness, climbed on to the top
of their perches as if to see how much of the evening light
was still left. 263. Mahānumati said to me politely, “Listen, O Bhattaputra!
It is now time for us to enter into a Samë dhi. 264. So you, O great man ! should wait for a while, spending
your time in pleasant exchange of religious talks with
Kuvalayavali”. 265. Saying this, Mahānumati went inside the Samādhi hall and
remained there in meditation, fully concentrating her mind. 266. Then, O king. manifesting my mind with extremely polite
words, and strengthening her confidence, I asked that good
girl with good intentions267. “Your Ladyship! it is but improper for us to speak sudd--
enly such harsh words, slighting the elders. 268. But still, (my) heart made impatient by the failure of
recollection urges me (to ask); so if it does not cause any
distress in your mind, tell me what is all this ? 269. At such a glorious age and with so much beauty of form,
(why) this practising of austerities and this stay in the
penance-grove ?” 270. Hearing this from me, she spoke at once, making the bark
garment covering her breasts wet with tears of emotion. "Brother! what is the use now of your hearing this wretched story of ours, doing bad deeds, which is painful to
hear ?” 271.1 Saying this, she (further) said, “O Brother ! secrets cannot
be disclosed at once to any one, at the very first meeting. 272. Tell me, are one's own happiness, misery, virtues and
fąults and particularly one's secrets told by any one) to
a person whose character and nature is not known ? 273. Still, if you wish to hear, listen! There is (one) mountain
Meru, the happy abode of Gods, which is the foremost
among Kula-Parvatas and well-known in the three worlds; 274. Which (i. e. the mountain) is circumambulated by the
sun's horses with great difficulty as their limbs are tormented

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28
by the stumbling of the (sun's) chariot on golden
rocks.
275. (That is the mountain where) live the quarter elephants not distinguishable from one another as they are (rendered) tawny by the golden dust scattered about as Hara's bull digs it up with his horns;
276.
277.
278.
280.
Where the song of Tumburu, mingled with the cackling of Brahma's swan and blended with the loud chanting of Samans by the seven sages, is heard (quite often); 279. (Where) women in love always go in haste with a desire
to meet their lovers, as their paths are made soft by the nectar of fully bloomed Pārijātaka flowers (or, as their hearts are softened by fully acc. to com.);
281.
282.
283.
S. T. Nimkar
284.
Where Siddha couples drink wine at will sitting leisurely on golden stone-slabs struck (now and then) by the adamant of Garuda's claws;
Where the Kinnara-groups residing happily in the beautiful parks, where Şanmukha's peacock (always) dances, sing with their hearts delighted by the intoxication of liquor (or delighting the minds of the swift deer running in the wind, acc. to com.);
...
Where, the beauty is only enhanced by the golden lotuses, accompanied by the drone of bees attracted there by the smell of the ichor of bathing Airavaṇa.
On that mountain of gold on its southern peaks, there is a prosperous city named Sulaśa which is as beautiful as Indra's capital.
There (lives) the king of Vidyadharas, Hamsa by name famous among gods and his beloved wife Padma by name who is devoted to him,
Born of her were two charming daughters; Vasantaśri was the name of one and Saradaśri of the other.

Both of them, happy getting the good advice from their elders (or parents) and resolute in their devotion to gods, passed their days (happily).

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Lilavai-Kaha of Koūkala
29
.
285. Thus they always used to go before Gouri and Hara on the
Kailāsa-mountain, getting the opportunity by virtue of
their skill in (playing on) the lute. 286. Once, at the end of the night, as they had gone there, o
brother ! they saw Lord Ganesa dancing with all his body
(swinging) in rapture. 287: His broad chest was brightened with the lustre of the gem
in the hood of the great serpent; he was surrounded by the (continuous) humming of the bees, attracted (there) by.
the profuse ichor flowing from his temples; 288. He looked fierce as if holding an axe in the form of his
huge trunk lifted up during the unbecoming dance-postures; his face looked horrible with the white serpent (worn) as
an ear-ornament; 289. His broad temples were encircled with fresh leaves and
flowers of Pārijāta, and he made a hissing noise through the end of his trunk reaching out to the tip of his single
tusk; 290. He had blocked all the expanse of the ten quarters by his
stretched out (or flapping) ears; and all the Gaņas (i. e. followers of Siva) were standing on one side of the mountain which was weighed down by his treadings (on
the other side). 291. So sāradasri laughed at that revered Ganapati dancing
merrily with gay abandon and spoke in a soft voice292. “Look! my dear! Gaņeśa is dancing with his unbecoming
form; even gods are elated with self-estimation by some virtue (or the other). So listening to Sāradasri's words of ridicule (or, looking at her mocking face) the angry Gaṇeśa uttered a curse
heartlessly, 294. Thus - "Go! you immodest girl ! stay in the world of
lowly humans ! Get the fruit, you sinner, of the tall tree of youthful rashness !”
293.

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S. T. Nimkari
295. Hearing from Gujamukha these dreadful words, utterly
unbearable like the bolt from the blue, they besought him,
trembling with fear. 296. O lord, (who are) worshipped in the three worlds, do
not be angry; we are but your attendants; and, indeed,
laughing at the elders without malice is not wrong. 297. Now there is no mischief (or malice) in our mind; and
you are not worthy of mockery in the world; why do you
have this smallness in your heart ? 298. Who would ridicule you? Who is there in all the three
worlds that is superior to you, O God with snake (as your)
ornament, that you curse (girls) like us ? 299. O God whose feet are saluted by other gods and demons,
since there is not the slightest malice (or mischief) in our mind, (please) do take pity on us in this birth and in
births to come”. 300. And seeing that their heart was pure the Lord of Obstacles,
with his wrath subdued at once, said immediately301. Thus- "Go to human world, O Sāradaßri; there too by my
favour, you will get the pleasures sought after by your
heart from a man. 302. When you will see the faces of Vidyadharas, Siddhas,
Yakşas, Gandharvas and men gathered together, 303. Then, being free from (the effect of) curse, my dear, you
will get back your Vidyādhara form once again”. When
this was said, the girl disappeared (at once). 304. The other one (i. e. Vasantaśrī) was also told by Gajamukha,
“Do not cry, my dear, you will also get a consort of your
choice by my favour". 305. Thus, Bha!taputra, that girl, even after securing a
boon, went home crying with great sorrow caused by the
separation from her sister. 306. (And) seeing 'her friends and parents from a distance and
(continuing) crying, she told (them) all that Gajamukha had said.

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31
307. Hearing that and weeping and shedding tears, Hamsa said,
"Oh ! that God has not done well, 308. That he, Ganapati, has knowingly pronounced his curse on
...that innocent girl with her mind not yet fuly developed in ir childhood. 309. Or, it is not his fault! This is the fruit of our bad karma,
ripened at once in the form of sorrow of separation from
Sāradašri”. 310. Saying this, he took a long look at his wife's face, with
cheeks soiled by tears and (hence) resembling the moon
beset with a cloud; 311. And he said, "Why lament over this unlamentable thing?
Whatever is bound to happen in whatever way does happen
in the same way by the turn of fate. 312. But in our thoughtless minds, we are doing the same
improper (thing); (she) has attaind to this kind of fruit today. (Or, But we are doing improper thing that in our thoughtless minds we ponder over it; so we have got this
kind of fruit today). 313. As long as they have not come of age, all the maidens in
their parents' house are praised (or, fare well), but not so
when they attain majority. 314. So, I will give Vasantaśri (in marriage) to someone whose
excellent qualities have been seen, before our wretched
fate goes from bad to worse. 315. There is no heart-sore like a daughter for a man in this
world; for maidens, a bridegroom as desired by the mind
is difficult to come across in all the three worlds. 316. Having spoken thus for a long time and with his misery
increased all the more, the king of Sulaśā was seized with ihe thought of the way of finding a (suitable) bridegroom
(for Vasantaśrı). 317. Then, seeing him with an unhappy countenance, and very ' much worried about getting a (suitable) bridegroom, 2Vasa'ntastí thought to herself

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32
S. T. Nimkar
Nobot
318. "Oh ! even if for my sake, father bears a great burden
of worries in his heart that is nervous on account of its comfort being displaced by great concern (lit. affection)
for me, 319. What is the use of this undesirable marriage ceremony
for us? All such kinds of pleasures are (meant) for happy persons (and not for unhappy ones like us, acc. to com.) Who will laugh ? Who will sing, who will dance and who will cut jokes at the couple? Without Sāradaśrı, this my
wedding will be (altogether) dull. 321. But still, maidens are not self-dependent ! enough of this
thought ! On the other hand, let me make my father free
from anxiety with (the help of) the boon of Heramba. 322. What the kindly Lord Ganesa said at that time - this is.
the occasion now, for desiring that boon. 323. So why think of so many other things ? O Gajamukha, let
Nalakūbara, the son of the Lord of Wealth be my husband
by your favour". 324. Then, as Hamsa's face lit up by the influence of Heramba's
boon, Kubera's son occured to his mind (as the possible choice). Then, with the consent of friends, relatives and other dear ones that Vidyadhara king offered his beloved daughter to
Nalakūbara with great joy. 326. And his (i. e. Nalakübara's) father, the Lord of Wealth.
heartily agreed and accepted her like a garland of flowers. 327. One day, Nalakūbara suddenly came to Sulaśā, followed by
the beauty of the sky enhanced with different kinds of
aerial cars. 328. There, surrounded by groups of divine Siddha, Kinnara,
Vidyadhara and Yakşa damsels and with auspicious songs
sang by them, O good man, he got married. 329-330. And after the wedding (ceremony) was over, with the
group of aerial cars ringing with the sweet tinkling of small bells as their speed increased while going back home,
325.

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Liläväi-Kana of Koühala
1. he came to his native place; and as he lived there happily,
this daughter, Mahānumati by name, was born. 331. What do you say ? (or, Now, you will say), that although
born in Kubera's family and in such a blooming youth, she experiences this great misery quite contrary to her position
(in life) ? 332. You know, that all the girls in their tender age (lit. with
their mouths smelling of milk) spend their days in gay
abandon in their parents' house, 333. Bow to you, O childhood, as you let people stay as they
like, wander as they will, play and talk as it pleases them,
and as you are covetable in every way. 334. This one also used to play at will all the day with her
friends in the beautiful regions around the Meru mountain. 335. Once, at day-break (lit. at the end of the night), she said
to me, “Dear friend, Malaya mountain is never seen by us
before, so why not go there? 336. Playing there with Siddha-girls on the swings under the
excellent Mādhavi-creepers climbing on top of candana
trees, we will come back (home soon)". 337. And I said, “Is there any other region, my dear friend,
that is more charming when compared to this Alakāpuri ?
(Or, more charming than this one around Alakāpuri ?). 338. I say, my friend, even heaven itself will be less interesting
than our own mother-land (or birthplace), in which our i interest grous together with confidence growing in the
heart right from that day (of our birth). 339. Yet, if you wish to go to Malaya, whose caverns are filled
by the waters (brought by the breakers) from the ocean and which is beautiful with the thick groves of Lavalı, Lavanga (i. e. clove) and Elā (i. e. cardamom) plants,

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34
S. T. Nimkar?..?
340. Then even before the sun has brought on the red hue (or,
punningly, passion) to the East (lit. the quarter that is the wife of Indra), let us go, so that all our (desired) pleasure
sports will be accomplished". 341. So, along with (our) friends (we) immediately started in
speedy Vimānas, with (our) hair wafted by the breezes in
the sky. 342. (We) reached Malaya-mountain, which had (as if) blocked
the entire southern quarter with its vast expanse and which was surrounded by jewel-offerings (brought by the waves) on the sea-shore; which had the sun shining on its slopes (because it soared high above the sun) and (therefore) which had profuse smoke of darkness heaving on its peaks and which looked like the fire of world destruction remaining contracted in
a heap after burning the world, 344. which was as if sprinkling the ocean, burnt within by
sub-marine fire, with springs cooled by the contact with
Candana, Karpūra and Lavanga trees; 345. (where) the clusters of stars twinkling along its boulders
and rocks, appeared like the spray of the streams flowing
after dashing down its lofty peaks; 346. where the rays of the sun did not enter, as if shying away
from the creeper-bowers full of whispers of divine Siddha
couples enjoying themselves inside, 347. (where) the Siddha-couples comforted themselves under
the Candana trees which were closed to the sun and which were deserted by the snakes out of fear from the heat (of
the sun) shining so near; and moreover348. (where) the slightly blossoming Kalpalatās were bereft of
flowers plucked and taken away by divine damsels and the wind blew cool and gentle by the swinging of Candana
trees; 349. (where) the tufts of grass growing on emerald cliffs were
made conspicuous (only) after being dried up (lit. old); and

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Lilāvai-Kaha of Koühala
35
.
(th
.
ks.
.
(where) the streams of rivers flowing in crystal bed-rock
could be recognised (only) by touch; 350, (where) groups of ascetics lived happily and comfortably
(though) shivering in the showers from clouds (or, bathed by showers, acc. to com.); (and where) the expanse of ten quarters was covered (i. e. could not be seen) by the sky
being blocked with peaks. 351. Such (was) the extremely charming Malaya-mountain (we
reached), whose border regions were dotted with various beautiful parks and rows of creeper-bowers and where
Gods and Siddhas lived happily. . 352. And on that great mountain, there was an excellent garden
which beautified a portion of its slopes and which per. fumed its surroundings with the fragrance of flowers of
different kinds of trees; 353, which was full of noise of the humming of bees, mixed
with the twittering of many different kinds of birds, and which had its brcezes fragrant with flowers opened (per
force) by the mouths of the humming bees; 354. which had fences around clusters of areca-trees surrounded
by fragrance brought by the wind and which had groups of monkeys hanging from branches of mango trees (or,
from groups of mango-trees) near the fences. 355. which had the roots of trees sprinkled over with sprays of
juices of fruits smashed by the monkeys and which had (an image of) Cupid placed at the roots of trees and
worshipped by flower-gathering girls... 356. Thus, there was a beautiful mountain-park in which the
rays of the sun were warded off by the tender foliage of different creepers and which (looked) like the private
chamber of Rati and Madana. 357. In the centre of that was a house with its courtyard paved
with various 'jewels, seeing, which even gods would forget their own mansions.

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S. T. Nimkar
358. In front of that house, sitting on the charming jewelled
pavement (we) saw a girl (looking) like a sylvan deity of
the garden. 359. Then (at once), with her eyes turned up as her face was.
slightly turned during her playing on her lute, she saw
our Vimāna (going) in the sky. 360. Getting up respectfully with folded hands, indicating good
intentions of her heart by a bow, she spoke these words
politely. 361. :"(Please) descend, revered ladies! look at this garden
house which is like Nandanavana itself, beautified by the
decoration of your lotus-like feet”. 362. So, with confidence growing with satisfaction at her words,
our hearts descended (there) first, and then, slowly our Vimāna (came down; or, then, slowly, we came down
from our Vimāna). 363. And then, inaking ourselves comfortable there on a seat,
O Bhaltaputra, we asked that young lady, "Tell us, O
beautiful maid, who are you? 364. Whose is this Hattha (hand ?), skilled in painting various
decorative designs on the body (or, dextrous in cutting various designs on leaves); and whose are these excellent lutes (capable of) giving cut sweet notes seen (here) ?
365. And whose are these drawing boards, painted with different
paintings, suggestive of (the knowledge of all the arts (on the part of the artist; or, whose are these cups and boards painted with various decorative designs, suggestive etc.)?
366. And, o beautiful girl, whose are these different weapons ... seen (here) capable of smashing the pride of the haughty
enemy and smeared with sandal-paste ? 367. And whose is this bunch of books, good girl, seen (here,
resting) on the arrow-stand ? Tell (us) whose is this excellent house resembling that of Viśvakarmā ?"

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Lilåvai-Kahā of Koühala
368. Hearing this from me, O brother, she replied “Listen, good
lady, I will tell you if you have so much curiosity, 369-370. There is, on the peaks of this mountain Malaya a
great city named Keralā which has well-constructed ramparts, which has all its surroundings perfumed with the fragrance of flowers of many different trees, which has houses beautified by the graceful gestures of lotus-like
faces of Siddha-damsels and which is attractive even to gods. 371. There (rules) the king of Siddhas, Malayānila by name,
well-known in the three worlds like the king of gods and having unsurpassed strength like Meru-mountain (which
has unsurpassed extent or height). 372. He has the best and beloved wife, Kamala by name,
devoted to him) in her heart and she has her only beloved
son Madhavānila by name 373. For him, Lord Malayānila, with his heart full of affection
for his dear son, has created this park and this study-house. ..374.' And I am his garden-keeper named Madhavilatà; since
childhood, I have grown up with him playing together (lit.
in the same dust)". 375. Hearing this, O Bhattaputra, I said to her, “You are
blessed ! that in residence on Malaya mountain, you have
such excellent masters !" 376. Madhavilatā said again, “My good lady, you also tell me
who you are, that have made (our life in) this world
fruitful ? 377. And I told her. 'O good girl, such as we are, we have
come to Malaya, with a keen desire (or eagerness) to
enjoy a swing-ride'. 378. So with her face and eyes blooming at once she said to
us, “Here is that swing play now as much as you like”. 379. Then Mahānumati at once said to her friends, "(Come),
you swing here, so that we will have it turn by turn”. 390. So the girls, having a keen desire to have a swing-ride

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38
i
S. 7. Nimkar
first (i. e. before others) crowdedly moved round the
- swing as around (the image of ) Cupid in festival. 381. Like a girl in love eager to fulfil her longing for the first
union, embracing her lover with great passion, one of them
seized the swing with great eagerness. 382. With great interest in playing (or,' with pun, sexual inter
course) she swung it so high (or, with pun, maddened him so
much) that it became all the more enjoyable for others. 383. Thus, those who had taken their turns on the swing for a
long time said, “We have played here quite a lot; now
you also play”. 384. So we also played there as we liked for a long time, and
my brother, we sat down there on the jewelled pavement. 385. After taking rest for a short while when we were starting
on our way back (home), that Siddha prince came there
all of a sudden. 386. Then all those Yakşa girls, saying "here he is”, looked at
him with great regard and curiosity for a long time. 387. Being glanced at by girls who had already felt attachment
for him before seeing him, he gladly came close to me
and Mädbavilatā. 388. So, greetiog him with a bow, my brother, I also said to
him there, “May you have all your longings fulfilled and
may you live long with all your ikith and kin". 389, And he said, "Good lady, whatever you wish for us (or,
from us acc. to com.) may be so; (but) indeed, we have
accomplished all the auspicious (blessings) today. 390. Today, o 'noble lady, this land, which is difficult to tread
even for Indra, has been blessed as it is marked with the
honour of (havipg) the red hue of your lotus-like feet". 391. Saying this, and turning his eyes, he suddenly looked at
Mahānumati's face, with a perturbed and longing look in
his eyes. - 392. And again he looked at Mahānu mati with great eagerness

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Lilavai-Kaha of Koûhala
and with side-long glances from the corner of his eye turning (to her) under some pretext.
And seeing that glancing (of Madhavanila) with eyes gracefully and delicately reaching towards their object, Mahanumati's beauty of form enhanced (all the more). 394. Then, the graceful charm (of her body) became all the more charming like that of a creeper adorned with fresh leaves coming in full bloom.
At once. then, her eyes were filled with tears of joy like blue lotuses overspread with dew-drops.
393.
395.
396.
39
With the pupils quivering inside the opened eye-lashes, her gentle glances extended like the sprouts of the plant in the form of pleasure desired (and obtained) by her heart.
397. Heaving due to heavy breathing (caused) by anxiety, her breasts were raised up as if to support her lotus-face hanging down in bashfulness.
399.
398. Making their covering garment flutter by blowing it with their own force, her straight (and deep, heavy) sighs uncovered her breasts, as if for being seen(by Madhavanila). Covered with horripilation all over, her body appeared to have grown (in size) as if by the lover being completely imbibed within it.
400. Drops of perspiration moving slowly along her graceful "Trivalı" looked like the fluid of beauty overflowing from her pitcher-like breasts.
401. Her eyes impelled by love and turning slantingly (towards him) were fatigued by being prevented (from looking at him) by the obstruction caused by bashfulness on account of so many friends standing around (her).
402. The eyes of that young man also, prevented from seeing their target for a moment appeared to conceal uneasiness of his anxious heart.
403. Being sprinkled over as it were with a shower of splendour from her moon-like face, that young man was horripilated

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en Ş. TNimkan
all over his body (and looked) like Love itself bristling
with sprouts. 404. So courageously prevented (by themselves from looking at Ato each other) in order to guard each other's mind, the eyes
of both were fatigued as their longing for looking (at each
other) was thwarted. 405. With love gracefully sprouting in them at first sight and
as their longing for union was in doubt about fulfilnient,
the hearts of both of them were palpitating. 406. Observing all this, I said, “Friend Mahānumati, the day
is coming to an end; why should we delay our going (back home), good girl ??? Saying this I thought, 'In the minds of these (two) in love with each other and eager to fulfil their longing, one thing . is there and quite another in our minds standing by their
side. (Or, in our minds ready to go back to quite another
thing)'. 408. And I said to him "O Prince, here is our day coming to o an end. Who will get the maximun measure of pleasure
of seeing you, as of nectar ? (i. e. like nectar, seeing you Dj ...) is also a great pleasure, but meagrely available). 409. Blessed are those who can see you day and night all the
time; and our life also has been fruitful today by coming
here.
410. So now, you and we should see to it (lit. do in such a
way) that by visiting each other's place of residence, the
affection that has developed (now) would be increased. 411. Now, after sunset, our path will be difficult to traverse
because of the great snakes with poisonous sight moving
in the sky.. 412. So there is fear in my heart; the day has come to a close,
(please) let us go; very little of the day is left. O Prince,
(please) remember us". 413. And he said, “Good lady, only some fortunate ones, can have
a free chat with you in this world !

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Lilavai-Kaha of Koühala
414. So why speak anything else; what you have told me (just
now), that you have done well; do not be afraid of
serpents now. .415. Good lady, this Malaya (mountain) was formerly difficult
to tread upen even for gods, with its thickets of sandal
wood trees infested with snakes. .416. Seeing the sandal-wood groves full of snakes and therefore)
difficult to enjoy (or inhabit) for Siddhas, (my) father
propitiated Garuda. 417. He gave to my father this ring called Nāgāri (or Enemiy
of-snakes); take it, so that those serpents will not over
power you in the sky.. 418. Let alone those moving in the sky, even the poison of
snakes that are in the nether-world this one (i. e. ring)
destroys when it comes within their sight”. .419. And I said, "Give (it), O Prince, to this Princess; it will
completely destroy (all) poison when given into (her) hands
by (your) hand”. 420. Hearing this, with drops of perspiration trickling down his
bashful face, he siniled to himself (lit. in his mind) concealing his disturbance of mind as it was obstructed (or
perturbed) by noticeable anxiety. -421-422. Then, longing for the pleasure of the touch of her
hand and as if offering his own self to her, he took her right hand in his left hand, and after quite some time, as he put that ring in her ring-finger we also siniled to
ourselves, looking stealthily at each other. 423. So with perspiration caused by the touch of his hand she
melted as it were, like a doll made of moon-stone on
being touched by the rays of the moon. 424. And by the developing Love, her body, adorned with the
beauty of different graceful gestures at once was made of
something else as it were (i. e. not of flesh and bones). .425. Then, O Bhattaputra, this one (i. e. Mahānumati) trembling
with fear, embraced her and said to that Mādhavilatā,

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S. T. Nimkar
426. “Friend, what shall I say? My heart, forgetting all
formalities, has become one with you. Yet I say to you,
(please look at me once”. 427. And then, with great regard and with words full of affection
and respect, there was nothing that Mahānumati did not:
speak to her (i. e. Madhavilatā). 428. And she replied, “My mistress ! do not say, so. My mind!
itself is very eager to see your lotus-like feet (all the time). Why do you flatter me ? (Or, give me more importance:
than I deserve ?)” 429. When she (i. e. Mahānumati) embraced her closely as she
said this, that Siddha prince thought as if he was embraced
(by her). 430. Then, (somehow) comforted with pleasing words about
going to Alakā, she gave her (i. e. Madhavilatā), O brother, a large and bright necklace (or, a necklace of large and bright pearls). Thus, leaving that Madhavilatā there, she staited towards.
her Vimāna together with all her retinue. 432. Although she was hastened by her friends, her eyes running.
towards him (or fixed on him) would not move (along with her), but were waiting for her heart which would not
return (from the prince). 433-434. As if prevented for a moment by the bees hivering
over her feet, humming around them thinking that they ... were worship-flowers and saying "do not go" (as it were),
when she boarded the Vimāna, I also took leave of that (Mādhavilatā) as also of the Prince after long, and suddenly got into the aerial car. With our eyes fixed in that direction waiting for the heart, we came back to Alakā somehow, with our faces turned back (all the time; or, with our faces looking upwards, acc. to.
com.) 436. In the meanwhile, with all his rays (also tears, with pun)
shed due to fatigue caused by traversing the vast sky, the:
431.
435.

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437. When the sun left the sky he was beyond people's sight; (or, when the sun left the centre of the sky i. e. zenith, he could be easily looked at by people, acc. to Upadhye); even the great, when dislodged from their (high) position, come to be disregarded!
Lilavai-Kaha of Kouhala
sun with his lustre gone, reached the peak of the western mountain.
438. Although setting, the sun was held on his head by the setting-mountain; a brave man (or the sun, with pun) is. popular even in his last stage (of life) (or worst stage).
43:
439. The setting-mountain held (aloft) the orb of the sun, with the remaining faint rays (shining) around (looking) like a golden lotus with tawny pollen.
440. The orb of the sun, red like a bunch of flowers of the huge Aśoka tree in the form of the sky, though pleasing. to look at (for others), became unbearable to sight for the Cakravaka-couple
441. Only that (or, suddenly then), being tremulous in the water near the sandy shores, the sun gradually sank, likea handful of Japa-flowers used in the worship of Rudra by the sea-side.
443.
442. Twilight, rich as it spread, covered the sky, (looking) like the lustre of jewels uncovered by the sea-water being divided by the fallng of the sun.
445.
As the fruit of the sky-tree, the sun, loosened by ripening fell on the rock of the setting-mountain, the eveningtwilight looked like its juice splashing around.
444. Spread over with evening twilight blended with streaks of darkness, the sky looked (lit. became) red-and-black like the temple of a cow-elephant smeared with ichor (and vermilion); (or, like the cheeks of a Sayma reddened with intoxication).
Overcast with darkness thickened with dust raised by the (hoofs of) cattle (returning home, the quarter-regions.

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S.
1 E. Nimkar.
"
contracted in a mass), as if drawn together by the heavy
sphere of the sun sinking down. 446. Darkness rose in the sky like the dark beam of a balance
with its (other) end weighed down by the burden of a huge
gold-ball attached to it in the form of the sun. .447. The face of the night, with faint darkness mixed with the
remnants of evening twilight looked like a saffron flower slightly darkened by dew-fall (or, with the faint darkness mixed with the lingering twilight, the face of the (lady that was) night appeared to have the lustre of saffron slightly
darkened by dust blown into it, br by tears). 448. As the lotus in the form of the day closed (its petals) and
its pericarp in the form of the sun (appeared) broadened, the darkness spread around like the swarm of bees flying
out (from it). 449. The sandal-wood tree in the form of the sky was encircled
by the black serpent of darkness, as the sun, (like) the
potent antidote tree nearby, was deceased. 450. When the lotus- bed in the form of sunshine faded, the sky
looked (lit. became) like a lake with the night-lotuses of stars shining (every where) and with the water of darkness
(only) slightly visible. 451. The entire sky was covered with darkness resembling the
smoke of the submarine fire emanating from the innerl space as the waters of the ocean were divided by the fi
of the sun. 452. Then, as if produced from (dark) clouds full of water, or
as if created from swarms of bees, the thick darkness,
black like a cuckoo's throat spread (all over). 453. The sky was as if made of darkness, the quarters were as
if plunged in (or anointed with) darkness and the whole world became like a forest marked with the hooting of
owls. -451. Then (slowly) came to sight the bright lustre of the white
banner-cloth of the chariot (or house, of the moon, acc. to

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Lilāvai-Kahă of Koühnla
com.) becoming manifest first, ahead of the moon (himself,
concealed behind the (rising) mountain. 455. On the margin of the pitch-darkness was seen the clear
moonlight (looking) like the water of the milky ocean dis.
placed by Lord Vişnu lying on his bed. 456. (Appearing) grayish by being scratched by the scanty moon
rays gleaming upwards, the mass of darkness looked like the Vindhya--mountain with (small) streams (of water). rushing down its slopes (or, with small streams dangling like ear-ornaments). Then, smeared with the ruddy rays of the moon, (still). behind the rising-mountain, the East (ern quarter) was as
if pierced with the red glances of angry Abhisārikās. 458. In the meanwhile that (girl) with all her body pierced by
the arrows of Cupid went to her bed-chamber after
dismissing all her companions. 459. And I also went to mother Vasantaśrī, with my heart
trembling with fear for having come (home so) late. 460. And (I) was asked (by her), “My daughter, did you forget
your home also to-day? Tell me where you were playing
and where did you wander that (you are) so late ?" 461. And I told her, “Mother, to-day we played on the Malaya
mountain where there were swings (hanging) from the
Mädliavi creepers climbing on top of Candana-trees. 462. That Mahānumati has not come to your feet just now is
(only) because her body is weary with fatigue caused by
swinging for a long time”. 463. Hearing this, mother let me go then; but I did not see her
(i. e, Mahānumati) in her bed-chamber. 464. I thought, “Oh! with her body tortured by the shafts of
Cupid, where will she be without us? Or, what else ? I
understand (new) ! 465-466 Since this bed is dishevelled with wrinkles caused by
the turning (and twisting) of the helpless body and this part of the floor is soiled by flowers used (for cooling

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S. T: Nimkar
purposes), she must have come down to the floor from her bed and climbed into bed again from the floor; and again from her bed she must have gone to the terrace cool with
mcon-rays”. .467. Thinking thus with my heart anxious on account of affection
(for her) I climbed on to the jewelled terrace, deeply eng
rossed in contemplation. 468. At that time, that mass of darkness, being pierced by the
rays of the moon standing on the peak of the rising
mountain, was entering the interiors of caves. ..469. From the peak of the rising-mountain, with his wings of
rays spread out, the moon-swan entered the skylake adorned
with (white) lotuses in the form of bright stars. 470. With the rays stretched like long lotus-stalks, the moon as
if drank the water of darkness stored in the middle of the
lake of space. -471. The lotus-plant in the house-pond, with her face in the form
of lotus faded, as if told us that moon-rays (burnt) like
fire during separation from the beloved. 472. “Love with this one, seen very rarely, becomes unbearable"
-knowing this as it were, the lotus-plant became averse to
the company of the moon. 473. Finding that the moon was (like) a whetstone for the arrow
of Cupid, I thought to myself that he was deadly like poison
for girls in separation. -474. And there at once I saw her sitting on the crystal pavement
set with jewels, with her body tortured by the unbearable
shafts of Cupid. -475. Going near her and caressing her suffering body with my
hand, I said, “Dear friend, why so much of anguish ? 476. Why, my friend, have you left your bed-chamber and come
to this jewelled and crystal-paved terrace ? 477. And why, my dear, do you forget even the slightest' move
ment (lit. even to breathe) as you are gasping for this breeze cool with the touch of garden-flowers ?

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Lilāvai-Kahå of Koühala
47
478. And why, on hearing the loud humming of the bees intoxi
cated with the drink of honey from many flowers, do you
suddenly shiver your body as if stung at once ? -479. Why, my dear friend, is your body motionless and perspiring
even in this cool evening as it is touched by the rays of
the moon ? 480. With your body suffering from stupor and with perspiration
and giving out sighs of anxiety, why do you make your
bed ruffled by turning over repeatedly in it ? 481. Suspecting that your attendants nearby have spoken some
thing, why, my dear (lit. deer-eyed one), do you prattle inconsistent reply in which neither words nor sense could
be understood ? 482. And with tears coming out from a languid heart full of
different doubts and anxieties, why do you look with un
winking eyes at no particular object ? 483. With its decorative paintings wiped off by the arm loosely
lifted up half-way, why is your face (looking) like recently
arisen orb of the moon (i. e. dusty-red) ? 484. Why, my dear, the Haricandana paste dried up as soon as
it is applled to your breasts that are tawny with the
pollen dust from fresh lotuses ? 485. Thus, why do you hide from me the agony of your heart ?
It is lightened when told to others) and becomes unbear
able (lit. heavy) when not told”. 486. Hearing this, with her eyes looking down with shame, she
said, “Why should this kind of a bad thing not be conce
aled ? 487. My friend, my wretched heart has vigorously commenced
that which is improper for maidens, who adorn their
families with their sense of decorum. 488. So how can I tell you ? And how can I keep it from you
(either), though it is) not discloseable ? And yet, undisclosed for long, I should tell it to you; so listen !

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S. T. Nimkar
489.. Seeing that Siddha-prince, my friend, these shameless eyes
of mine have led me to the path of immodesty; what shall
I speak ? . 490. Although knowing, my dear friend, that it was highly im
proper of my maidenhood, I was still placed at the head
of the shameless ones by the wretched Love (or Cupid). 491. Since, O friend, he gave me with a smile and without any
reason, this favour of Garuda, destructive of the poison
of all serpents, 492 remembering that great favour of his, dear friend, I thought
of affection and passion growing together (in me). 493. And thinking all the while about (his) character, descent,
nature, learning, modesty and great virtue, I descended cn
the path of immodesty. 494.' Then, even without telling you, with all my good intentions.
covered (lit. destroyed) by shame, I came to this (place)
cool with moonshine and breeze. 495. So I was tortured all the more, my friend, by these wicked
moon-rays difficult to look at and resembling the blade of
a sharp saw. 496. These quarters are as if set on fire to-day by these moon
beams, and the garden-breezes also blow today as if being
smeared with poison. 497. So tell me, going to which place will our agony be removed
tortured that we are by the great fire of Cupid and doers
of bad deeds ?" 498. And I said, “My dear friend, all this even others say; this
· infatuation caused by love cannot be controlled in any
way. 499. (Quite) different is that which is concealed; good girl, this
Love-secret, on the contrary is made manifest not so much
by being disclosed as by being concealed". 500. Saying this, my brother, I arranged a bed (for her) with
fresh (lit befitting) lotus-leaves, cooled wiih camphor, sandal-wood and lotus-stalk.

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502.
501. And even with, that O Bhaṭṭaputra, when her affliction was not removed, I looked towards the south, with great fear. And all of a sudden, that Madhavilata came at once, O Bhattaputra, with her lotus-like face pale with fatigue caused by travelling through the sky.
03.
504. And then, Madhavilatā, seeing her bed with its leaves ruffled by the movements of her arms, first praised Cupid;
507.
505. and then, that love-messenger, with her lotus-face blooming, gave her a palm-leaf letter adorned with flowers of the Divine Tree.
Lilävai-Kaha of Kouhala
506: That (letter) which had acquired importance by the touch of the charming (lit. lotus-like) hands of the beloved, was at once placed by her on her breasts with great delight. And I also, with my eyes and face blooming with delight at once read it (out to her) without (even) hearing the oral message; (thus-)
509.
511.
49
Then, hastily greeting her, I embraced her first and then, O brother, she (i. e. Mahānumati embraced her ), with her body covered with horripilation (all over).
508. "Blessings! (or, hail to thee) O beautiful lady! Madhavānila writes to you from Malayacala, (Please) understand the whole sense of the letter! What more (shall I say)?
The fire of (passionate) love burning all) over my body ever since I saw you cannot be quenched even by this necklace which is cooling and comfortable by the touch of (your) youthful breasts".
510. Hearing that and folding her hands gently she prayed in her heart to God of Love with her lotus-eyes turned down. In the meanwhile, Madhavilata told me the message of the prince, thus, "Madhavanila humbly prays to you, revered lady!
512.
513.
4

You are not the object of formal messages, nor of flatteiing words; but yet, I say, no one except you is dear to us. That will be a good place, that a good day, that a blessed

1

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50
S. T. Nimkar
sight for the eyes and that an auspicious moment, , where
(and when) you will be seen again". 514. And I said, “Friend Madhavilata, tell me for what reason,
you also with astonished mind, regarded Cupid so highly ?". '515. She replied, “Good lady, (that was) because, in that place,
the prince also spent his day (lit remained for the whole
day) with his mind centred on the praise of your virtue", 516. Then with the affliction of the day-time alleviated by the
pleasure of union at the rendezous of the setting-mountain,
the sun, passionately in love, was embraced by the West. 517. The clusters of trees had their foliage thickened by the
flocks of different kinds of birds roosting at their tops and
had thick darkness accumulated at their bottoms. 518. Burnt by the conflagration of evening-twilight and having
glowing stumps (of trees) in the form of stars, the sky at once resembled a (burnt out) forest with all the quarters
blackened by the soot of darkness. 519. The world was at once swallowed by darkness resembling
Death which had made invisible all the quarter-regions and which had wiped off all the splendour of light (or of the
world). 520. Then appeared the orb of the moon, half-arisen and red and
having the beauty of the temple of Divine Elephant (i. e.
Erāvaņa) half-submerged in the ocean. 521. Having the tawny red lustre of the cheeks of intoxicated
divine damsels, the splendour (or light) of the moon, having
slightly ruddy orb, spread (everywhere), . 522. The darkness, grayish with sparsely shining moon-rays
looked (lit. became) like the Tamala-grove marked with the mass of foam from the ocean churned with the Mandara
mountain. 523. With the mass of darkness diluted (or, thinned) by being
mixed with the tender rays of the moon, the sky looked
like floor with emerald pavement tempered with silver. 524. Pierced by the rays of the moon standing on the peak of

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the rising-mountain, (the expanse of) the sky looked like a
(huge) black serpent with slightly loosened slough. 525. And then, with the covering darkness wiped off by the
white maturing rays of the moon, the quarter-regions appeared to be (lit. became) washed as it were by the tides
of the milky ocean. 526. Covered with swarms of bees attracted by the fragrance
emitted from their slightly opened petals (lit. mouths), the night--lotuses were breaking open as if being overfilled
with darkness driven (into them) by the moon (-rays). 527. The remnants of darkness saved from being shattered by
the onslaught of the moon-rays and coming for shelter in
its caves, the Malaya-mountain protected as it were. 528. The Nalini (i. e. sun-lotus plant) herself was the looser
in not having accomplished union with the moon who was Sakala (i. e.-i) fu!l of digits ii) skilled in arts), who was visible (also famous) in the whole world and who had cooled
(also delighted) the entire world. 529. Then the moon-rays stuck like flower arrows into the heart
of that prince which was made soft by his tender love for
a person who was difficult to unite with. 530. Then that Prince, as if sprinkled over with (or affected by);
the poison of fragrance of excellent flowers in bloom, sat
down on the floor touched by you. 531. Although helpless with unbearable suffering, he, longing for
the pleasure of the touch of that (part of the) floor, sprawled all his body (on the ground) and did not want a
bed of lotus-leaves (spread for him). 532. By the (advancing) night, the moon was taken up (high in
the sky); with the (rising) moon, even the night advanced; with both of them, (his) passion rose higher, by the pass. ion his (pangs of) separation were made acute and by that,
his agony was much increased. 533. That necklace was placed (by him) on his heart tortured

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by the piercing of Cupid's arrows and that was like a noose thrown (around his neck) by Cupid after exhausting.
(all) his arrows. 534. By this wicked moon today, like a demon (consuming hini)
all his body was at once reduced to skin-and-bones (ske.
leton). 535. Then, looking with unwinking eyes at no particular object:
for a long time, he began to pray to the moon, the
wind and that garden. (Thus-) 536. "Oh moon ! Oh wind ! you, excellent garden ! please pro
tect my darling's (poor) frame, tender like the filaments of
a fresh lotus, that is (embedded) in my heart”. 537. Hearing that I said at once, “Princs, (Please) do not say
such meaningless things; where is that beloved (of yours)
here ? 538. How have you forgotten yourself that you prattle about some
thing which does not exist ! In course of time, (true) love
does attain things unattainable. 539. Moreover, it is said (lit. heard) that the condition of (a
person in) love changes in gradation; and gradually it over
comes the person (or body) of a man in love. 540. First, looking ai each other incites longing in the mind and
(accompanying) pleasure; from this pleasure proceeds a con
versation between the two. 541. After a good dual of conversation, anxiety arises in the
mind (of both); and with anxiety, Cupid with a strung bow
holds sway (over their minds). 542. Immcdiately then, with great cagerness, the (two) hearts
knowing what to do (or, knowing what is in store for ihem)
exchange (their sentiments) through words of go-betweens. 543. The co:lection of excellences (of the beloved), contemplated
in the heart delighted by the meeting through messengers, is multplied (in praise) endlessly in the company of friends. on that day.

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546.
544. And (then) the union of the lovers, very eagerly in love after praising virtues (of each other), that comes without any doubt (or, apprehension) is, I say, indeed incomparable. 345. Delighting the whole body, it is some strange seventh flavour (as different from the usual six) which is enjoyed (lit. tasted) as a result of the first union with the sweetheart.
547.
8
548.
-549.
550.
551.
553.
554.
Lilavai-Kaha of Kouhala
555.
The indescribable ecstasy which lovers enjoy at the first union is not heard of in the Sastras; it is beyond the grasp of even great poets.
From that (kind of) pleasure of intercourse grows confiden. ce in each other; from confidence results affection and from affection grows a deep attachment.
When attachment increases to a great extent, if, by some chance, separation comes, then it is an unbearable culmination of love-affair.
Do you recollect in your mind anything that she spoke to you? So get away! Do not speak such things here now !" 552. Saying this, good lady, he sent me here! I have met both of you (lit. seen your four lotus-like feet) now, let me go!" And I said, "Goop girl, tell your master on my behalf (lit. by my word) this in detail, so that he will not suspect otherwise.
$3
And you, by mere sight (of her) have come to such a condition in which all your body is helpless by the torture of the great fire of passion".
you
So he said to me, "You chatter-box! tell me, not an object of those glances (of hers) from her languid and steady eyes half-turned ?
were

You (Oh Madhavanila) call yourself the son of Malayanila, whose feet are touched (reverentially) by the diadems on the heads of all the famous Siddhas; and you are born of a good mother.
You know, also, which family this Mahanumati belongs to (or comes from); what remains (now) to be told to those

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54
556.
557.
So, informing your father, (please) marry this gem of a mai. den with all earnestness, which will be a source of happiness to both of you, in both the worlds". 558. Then Madhavilata said, "As you say to
559.
560.
561.
S. T. Nimkar
(like you, who are) endowed with youthfulness, good beha. viour and good character ?
563.
So this (kind of a) presence of mutually befitting knowledge and affection becomes (possible) only in case of some (very few) fortunate ones in this world.
565.
us, revered lady, (so shall it be)! Now, may princess give some message to her (would-be) husband (or, to my master !,".
And Mahanumati said, with her face slightly turned in bashfulness. "You are too simple, my dear friend, what do I think of a message? (Or, what do I know of sending a message ?).
(My) happiness springs from you, (my) sleep depends on you, my life depends on you and my union with my beloved is possible (only) through you. Do what you think (it is proper to do)!"
562. After she had gone, the fire of passion, kindled by many different doubts and apprehensions, blazed all the more in her (i. e. Mahānumati's) heart.
Then, having learnt all this from us, that messenger went away; and we also began to appreciate all her virtues.
Then, waiting for a moment (lit. passing a moment) holding her breath and with her eyes motionless, O brother, she said (to me) again (or, presently).
564. "My friend, you have not sent a (message in) reply befitting what Madhavilata toid us and what he had sent to us as a message.
May not something else befall him, something that is more critical than this, as he is suffering unbearable menta anguish (lit. unbearable mind) on my account, wretched that I am!

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55
566. .So I am anxious in my h:art; còme, let us go to Malaya
"mountain; friend, I will by myself offer myself (or, my
body) to him. 567. My heart, burning with the fire of passion cannot brook
any delay and his life also is in danger, as you have also
heard". 568. Then I said, “Dear friend, I have heard and seen and have
experienced myself the evil ways of the wicked Cupid, why
do you iell me ? (or, what can you tell me ?) 569. Impelled by some karmas done in the past, a person, long
ing for happiness, helplessly falls in love with someone
difficult to get (in marriage). 570. (So) let the Cupid, fond of seeing others' distress, be burnt
down by that same agony which strikes the lovers, grieved by the unattainable nature of (their) union (with their
beloved ones). 571. Those who have not known love, do not know distress and
(thus) are foremost among the happy; and those who are separated from their beloveds, you should know, are the
. foremost among the miserable ones. 572. Blessed are those who do not know the course of love,
which comes into being with difficulty, which dissociates (people from each other) in a moment, which is painful as it ends in separation and which is very difficult to cope
with (throughout). 573. Still, do not be distressed; do not pine away and do not
give up hope. Happiness or misery comes to whomsoever it
is destined (to come); who gives or who can take it away ? 574. Such a thing should be done in such a way that virtue is
kept, relatives and other people are pleased and parents
(or elders) praise (us, doing it). 575. Those well thought-out undertakings which may be insipid
in the beginning, (but) which turn out to be like nectar in the end (or, in effect) are not ridiculed by people.

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576. Therefore I say, my dear friend, that a maiden, who is
self-willed in this world, particularly one like you, is censured by the people.
577. You are Nalakūbara's daughter, born of Vasantaśră ! How
will you, my friend, do something which is uncommon and censurable ?
578. Only those poor girls, not born in noble families, give them
selves away (in marriage) by themselves. For maidens born in high families there is no way (10 do so) at all! (or, this
is not the way at all !). 579. What I have also experienced like this, I will tell you, now
that occasion demands, my friend; listen attentively ! -580. There was a king, Vipulāśaya by name, who was the lord
of the earth engirdled by the circle of four occans brought under control and who had completely destroyed all his enemies;
581. On whose sword lived for long the whole earth, marked
by his supreme sovereignty right up to the oceans and Lakşmi together with the heavenly damsels and victory
upto the end of the world. (i.e. over the entire world). 582. That king, not happy with that royal glory of supreme
sovereignty in the world, went away after handing over
ali his kingdom to great brahmins, 583. and began to practise great penance on the ridge of the
mountain Himalaya, which had perfumed all the quarters with (the fragrance of flowers of the trees sprinkled over with the cool spray of the water of Gangā (lit, divine
river).
584-585. There, for a long time, sustaining his body ay eating
(only) roots and fruits, living in the company of groups of beasts and birds, wearing barks (of trees). sleeping on rocks and staying in a leaf-hut (i. e. leaf-thatched hut) without any attachment, when he practised (sever e) penance,

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the king of gods, being frightened, ordered the divine nymph
Rambhā (thus) - 585.1 "(Dear) Rambhā, go and create distraction in the mind
of) the great sage, staying in the thick forest, sitting on
a reed-seat with his heart set on severe penance". 585.2 At the command of the king of gods, that beautiful nymph
being delighted (lit. with delighted limbs or body) at once came to the forest where the great sage was mortifying
himself. 586.3 Then in the mind of that great sage, perturbed on secing
the heavenly nymph, the fire of passion began to burn, seeking to consume the tree of penance as it was incensed
hy (lit. sprinkled with) the ghee of temptation. 586. Staying for quite some time with him, whose mind was
infatuated with passion, she became pregnant, (thus) making
the king of gods happy. 587. And I was born of that Rambhā, most beautiful (woman)
in the three worlds. Deserting me after delivery (or, my
birth) she ascended to heaven, 588. Then, dear friend, my father also, seeing me without my
mother, propitiated the sylvan deities with great regard at
that time. 589. So they nurtured me with the nectar-like fruit-juices till
I becane healthy and could walk on my feet in that
penance grove. : 590. With my body clad in bark-garment (or bodice) and living
like the young one of a deer, I enjoyed the pleasure of
playing in my childhood with the young deer. 591. After some days I left behind my childhood (lit. I was
left by that childhood) and my mind was inclined towards waiting upon my revered father (lit. waiting upon my
father's lotus-like feet). 592. I brought different kinds of bulbous roots and fruits from
trees (lit. born of trees, or, flowers of trees acc. to

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S. T. Nimkar
Dr. Upadhye) and was delighted by auspicious work like sweeping and smearing (the floor with a layer of cow-dung.
etc.) 593. Once, at daybreak (lit. end of night) with a desire to collect
flowers of many different trees, (I went to a grove) in which trees were in full bloom, and which had filled the surroundings with the noise of the chirping of beautiful
birds, 594. In which the thickets of trees were resounding with the
humming of swarms of bees intoxicated with honey and in which the rays of the sun were completely warded off by
the foliage of the wish-giving trees and creepers, 595. In which the ground was touched (lit. kissed) by the low
hanging branches of trees bent by the burden of luscious. fruits and the margins of which were sprinkled with the
spray from the springs flowing down the peaks of Himālaya, 596. In which broad jewelled stone-slabs were adorned with the
red-lac dye from the feet of heavenly nymphs and where herds of deer listened attentively to the tunes of songs of
the Gandharvas. 597. Thus, my friend, such a (beautiful) grove on the peaks I
entered with a desire for flowers, not knowing the workings
of fate, wretched (or ill-fated) that I was ! 598. And there, with my mind concentrated on collecting
fragrant flowers, and with my hand reaching out to a
creeper on (or tender branch of) a small tree, I saw599-600 descending from the sky, a divine Vimāna, beautiful to
look at, which had a banner proudly fluttering (in the wind), which had a halo of great wealth (about it), which had made the surrounding regions resound with the jingling, of bells quivering in the wind, and which had given rise to a number of rainbows (or spectra) on account of the lustre
of different kinds of excellent dazzling jewels. 601-603 Then, looking at my face, there came out from it) a
divine prince, whose body was adorned by the graceful
effects of fresh youth, who was wearing garlands of flowers. - dangling on his broad chest, who had perfumed his surro

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59
unding (atmosphere) by the fragrance of his body spreading: around with the soft breeze, who had brightened up the entire region of that forest with his dazzling beauty and whose eyes could be seen (only) because he warded off the
bees hovering over his face with the sport lotus (in his hand). 604. Seeing him and being astonished and with great respect.
and modesty I laid the landful of flowers in front of him,
with my mind fully engrossed in him. 605. I thought in my mind, today, on seeing this one, my eyes
with great Punya have got their object fulfilled and have
seen (the best of) both the worlds.". 606. Then, coming close, he asked me in wonderment, with words
that were soft and sweet and beautiful, 507. “Who are vou, flower gatherer, that are vandering fearlessly
in the graceful manner of a divine damsel, in this wood full of thickets and canopies of tender creepers, charmingly
resounding with the humming of swarms of bees ?” 608. Then, dear friend, hearing those first (ever) delightful words,
I told him all (lit, clearly) about my residence and family
and name 609. So, with longing and satisfaction, confusion and happiness.
apprehension and affection, he said to me again, with.
graceful gestures (accompanying his speech); 610. “Then, very agreeable (lit. not wrong) is our meeting with
each other, O lovely damsel ! Since, I was also born in
the spotless family of the Gandhava-kings ! 611. Citrāngada is my name (and, I descended (only) with a
curiosity to see you ! If you favour me (now), Cupid would
have done well ! 612. From this day, my kingdom and treasury, my life, happiness.
and my person and whatever else is mine- all that belongs
to you. 613. So (please) do me a favour; give me your hand (in marri
age), do not delay now ! (1) cannot bear any loss of time !" Lust is burning within me (lit. passion increases in my heart)".

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S. T. Nimkar
614, Thus, hearing that speech full of coaxing words, my heart
at once bloomed in its entirety (lit. right from the sky to
the nether--world). 615. As I could not gather myself up to reply (lit. as I forgot
to reply), my eyes full of tears of joy as if told him my
mind. 616. Proceeding from my mouth, agape with extreme fear and
cheer (at the same time), my deep sighs themselves gave out
(my) inner feelings.. 617. My tremulous for help'ess) body told my (inner) restless
ress and my face bent down in bashfulness gave out my
heart's desire 618. What was it, my dear friend, that was not indicated to him
by my perspiration and horripilation ? The wretched throbb
ing of my thighs made manifest my (utter) helplessness. 619. Thus being duped by passion, my ignoble body led astray
my mind thai was shy, upright and virtuous (so far). 620. Then, scratching the ground with the big toe of my left
foot, my friend, I said to him in feeble voice and with
my face and eyes bent down. 621. “Who will not praise this ? Who will not be delighted by
this ? Who will not establish relations with you ? How is it
( possible ) not (to like ) to be seen by you ? 628. So, if o great man; you wish for me (i.e. want to marry
me ) even after knowing that I am a forest recluse, then,
going to our hermitage, tell my father (so)". 623. He said again, "Enough of this ! How long are you going
to tarry ? My passion aroused by the pleasure of seeing you
cannot bear to wait. 624. O my sweet one ! (lit. one with eyes like those of a fawn)
thousands of obstacles beset the object of our heart, when it is postponed or when the right moment (for its accomp
lishment) is missed ! 625. Saying this, my friend, he held my hand (though) not exten
ded, with his hand that was horripilated all over knowing my heart's desire.

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or
626. Then, dear friend, he at once consummated our marriage
as I had forgotten all family decorum and was led astray,
by wicked Cupid. 627-629. Then, for a long tim., having remained there to my
lieart's content, under comfortable sapta-cchada trees, where the thicket was scented by the fragrance of different kinds of flowers, where the sunlight was warded off by the thick foliage of the growth of creepers, where the surroun dings (lit. ten quarters) were filled with the sweet cooing of cuckoos and the humming of bees intoxicated with honey, my dear friend, I remembered myself (i.e. I became
conscious of my whereabouts). 630. And I said "Darling, this misconduct will not pass unnot
iced (lit. happily), if our fate does not favour us now. 631. Our offence is very grave; my father is irascible: Cupid is.
wanton (lit, fearless) and (SO) I do not know how our
thoughtless act will end up". 632. So he said to me, “Do not be afraid; come, let us go to
your residence; your father will soon (or, in course of time).
give up anger. 633. There is nothing else to be said (by parents) to married
girls when they are won in a battle or when married by self-choice, whether they are given or no: given (willingly,
by parents).” 634. When this conversation was going on, good girl, suddenly
my father, tired by a long search, came there. 635. And, dear friend, I was just seen at once by my facher.
siiting in the same Vimāna wi'h the son of the king of
Gandharvas. 635.1 And the great ascctic said, "G) in the world of demons,
you sinner ! (now that) you have forcibly abduced my
daughter through lust": 635.2 Then that Gandharva also, who had offended (hım) asked,
"Your reverence ! when will this lif: (of' a demon) cometo an end ?".

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S. T. Nimkar
635.3 And the sage, with his wrath alleviated by his affection
for his daughter said, "(It will end) when you will be hit
on your head in a fierce battle fought by great warriors”. 635.4 Then, as I looked up at th: sky, silently inerging in grief,
the wind of curse carried my bioved to some (unknown)
region. 636. Then, from the great lofty peak of the mountain of immo
desty, my heart, as if struck by he lightning of shame and fear, and having nothing (to cling to) as a support, fell
down with a crash. -637. So, frightened by the great lion of disgrace. I ran fast and
entered a thick bower with a canopy of creepers. 638. Then, as if with the thought thai my father should not find
me, an immodest girl, hiding there, the sun was made to
set by (his) sense of shame. +639. The quarters covered their faces as if through sorrow for
my grief; groups of animals, as if stricken with my fear,
roamed stealthily. . 640. Then, arising from the breach in the ocean created by the
fall of sun's chariot, darkness cnveloped the entire sky together with the Pātāla as it were. (or, darkness unified
the sky with Pātāla, as it were). -641. Then, struck with great fear, I came out slowly from under
cover of creepers, hiding myself now behind one thicket
and now behind another. 642. But my beloved was not to be seen) there; nor his Vimāna,
not also my father or any other sign of these) there, by looking at which I could take courage even for a moment
(lit. I could keep or honour my life even for a moment). 643.' Seeing that (place) which had at once become unbearable
to sight like a cemetary, I cried 'freely for a long time (as
if) having regained iny consciousness after a long swoon644. "O father ! how did you b?come hard-hearted towards me
(just) in a moment ? Sages have a compassionate heart, even towards their children that are immodest.

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645. O my dza; ! (or my Lord !), with my lif: clinging on to the
(frail) tie of your affection, I was clipped like a poisonous
creeper from a great wish-giving tree, by Fate. 646. O mother ! You also deserted me on the day of my birth,
wretched that I am ! Now, with a helpless mind, who is it
that I shall seek refuge with ? 657. O you revered sylvan deities ! (please) show me my beloved !
I have come to you for refuge; helpless in separation I
am dying !" 648. Thus having lamented for a long tim?, I thought to myself,
"Wnat is the use of my helpless crying like this, which is
not the way out (after all) ! 649. I do not see any way of alleviating my.sorrow, other than
death, so I will tie up a noose here on the sapta--cchada
tree”. 650. Thinking thus in my wind, I tied a knot of my bark-upper
garment; (and) I found a suitable (lit. desired by my heart)
branch which was like a path leading to the abode of Death. 651-652. With folded hands I saluted (God) and, medita
ting (for a while) in my mind, I said. "O Lord, Creator of all ! if I have done any good deed, let him be my beloved in the next birth as well. And let there not arise any such
misery (again).” 653. Saying this (to myself), as I hung myself up on that tree.
and as my life was about to end, I heard a voice in the
sky - 654. “Oh, no ! my daughter, do not indulge in this rash act !
Take confidence for a moment; I have come here, your
mother !" 654.1 Then, descending from the sky at oncs, my friend, my
mother cut off that noose and took me in her lap. 655. (She said), “I know, my girl, that hard-hearted sage, dedevoid of any attachment, has deserted you, though you were
innocent;

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· S. T. Nimkar
656-657. But that world of gods where we always reside is be
yond your reach. There is one Yakşa, Nalakūbara by name, who is my close friend, who is the son of Lord of wealth, who is good-natured, devoted to truth, agreeable in speech, affectionate to those seeking refuge, and always keen on doing good to others.
658. I will hand you over to him, so that, though you are un.
happy, your days will pass unnoticed, happily in the com
pany of good friends". 650. Saying this, O friend ! my mother, with her mind full of
affection brought me here and handed me over to your
father. 660. And since that day, by your mother and father, and parti
cularly by you (girls), I have been looked after very well
up till now. 661. Therefore, for all this time, with my hope for life pinned
on your love, and with my mind full of good feelings (about you), I did not experience any sorrow.
662. I became happy with your happiness and miserable at your
distress, my heart was one with your heart, therefore I prevent you from (doing) this deed which is against the wishes of elders (or, parents).
662.1
Thus, O good girl, a self-willed person who does something against the mind of elders (or, parents, becomes very unhappy (lit. home of misery) as I, being seif-willed, have become.
663. O good girl ? (lit. one with eyes like those of a dear) if
this has been decided upon by your heart, then let it be told to your mother, she will arrange everything.
664. 0:, I will myself go there and advise that Prince, so that
you will be solicited and given (in marriage) by the respective heads of the (two) families.
Jain. Education International

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65
665. Thus, this is the (path of) right conduct, as seen (or shown)
by gods, brahmins and great sages; if it is not contradicted, my dear friend, it leads to happiness of both in both the
worlds”. 666. When told thus, she said, “If this can be accomplished,
tell me, how much of this wretched night is (still) left ?" 667. And I said, “Dear friend, how is it that you do not see
this ? With the darkness struck off by the rays of the sun,
the sky has become whitish in the East. 668. Look ! Being stroked by the pleasant breeze and having
stars (in it) poorly visible, this sky, enveloped in morning sunshine, does not give joy to lusty women. Being naturally white, having the directions clearly marked out and having moonlight nearly gone (lit. very weak), it has become free
from shadows as if drawn in a picture. 669. With the thick darkness being removed by the spreading
lustre of the rising sun, the sky looks red like the body of
the Quarter-elephant torn by Hari's claws. 670. O good girl ! This female Cakravāka in the house-pond is
calling out to her mate who is anxious in the agony of
separation and is standing inside the lotus-bed. 671. Slightly bloomed by the satisfaction brought by the enjoy
ment of pleasure, the night-lotus beds are closing up (now),
as if out of fear from the on-coming harsh sunshine. 672. Hearing this from me, when she looked at tbe reddened
(or, made red by Aruņa) expanse of the sky, the sun at
once came up over the peak of the rising mountain 673. So she said to me, “Here, my friend, on the peak of the
rising-mountain, the sun, red like lac-dye has risen at once. 674. As the sun, tawny like gold, appeared suddenly in the sky)
like the eagle, the thick darkness (looking) like a large group of black serpents has gone away from the sky.

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S. T. Nimkar:
675. Look ! while drawing out (or, causing to fly away) with
his rays, the many bees hiding inside !otuses, the sun, red with anger, is as if digging out the seeds of darkness.
676. The morning sun-shine cannot be made out in the lakes
that are tawny with the pollen falliug out from blooming
lotuses and as the Cakravaka couples unite passionately. 677. The shadows of trees fallen on the ground look like the
barks of the tree of darkness sheared by the sword of
shining rays of the sun. 678. With his spreading lustre wiped off by the touch of sun
shine, this moon has become like a small white cloud in
the sky. 679. So (please) go to theMalaya-mountain; whichever is better
for us, life or death, you should know, my dear friend,
and do accordingly all by yourself; what else ? 680. What does not go against the elders (and) what befits our
love (for each other) – you know all that; what else shall
I say?" 681. Told thus (by her), O brother ! I went in a speedy and
comfortable Vimāna to that house on the Malaya mountain
where he was seen (first). 682. And it had lost all its charm; its paved floor was noi
sprinkled over (with fragrant water) (or, was not wiped clean, acc. to Dr. Upadhye); it had no banners raised, no decorations of arches and garlands, no auspicious marks
on the door-way. 683. It had no worshipful flowers offered and no adornment;
it damped the courage (of the visitor); it had not displayed any (signs of) beauty for long; and it was painful 10 look at (lit. difficult for the eyes to behold). Seeing that house so distressing to look at, I was disappointed (or, felt wretched) and thought in my mind “Oh alas ! What is all this ?
684. Seeing

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685. (As if) ravaged by some wicked Brahma-rakṣasa and with its great beauty completely disappeared, why is this house deserted by Madhavilata to-day?
686. Or, enough of this evil guessing here; let me go to Keralacity; there I will (come to) know all about this".
687. Thinking thus I came to the (main) entrance of the Keralacity. There I heard cries of woe so painful to hear. 688. Then, ignoring my sinking heart (or, with great anxiety in my sinking heart) I approached a street-guard and asked in a hushed voice in fear
689.
690.
691.
692
693.
67
'Good man why is being heard in your city, this unbearable sound of the cries of people, which overpowers the well-wishers (lit. relatives) with very great sorrow ?" And he said, "Noble lady! our noble prince, at the evil night-time was unfortunately sitting all alone in the Vidya--Bhavan;
and he was abducted from the Malaya-mountain some. where by some of our wicked, cruel enemies, devoid of Punya that we are!
Malayānila also searched (for him) for a long time, and, with his mind apprehensive on account of his great love for his dear son, he swooned as also his wife.
On coming to senses (lit. at the end of the swoon) they remembered all his virtues, and with great anxiety (they) cried so (piteously) that even the elephants in the forest of Malaya forgot (to join) their herds.
694-695. (They cried-) "Oh dear Madhavanila! Oh child! you, of incomparable beauty (or, behaviour), Oh ocean of jewel-like virtues ! Oh you, shying away from immodesty, how will you be seen by me again, playing on the Malaya-mountain along with your intelligent friends, praised by the good!"
696. Lamenting like this and much more for a long time, the king said (to his wife), "Come, my dear 1 What is the use of this house-holder's life in this old age ?.

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S. T. Nimkar
697. He, for whom I kept my kingdom, my life, my wealth
and servants, is no more ! now, what is the use of this
burden of a kingdom ? 698. Oh my darling ! I will hand over my kingdom and retinue
to your brother, and I will go to the forest with my mind concentrated on doing things) worthy of the other world
(or heaven)”. 699. So, as our king has left the kingdom and decided on going
to forest, the people are all the more lamenting as they
remember the happiness of his favours." 700. Thus, o brother, hearing all this, painful to hear, I returned
(from there) with my heart (still) not broken and my life
not ended (yet). 701. I considered what would be better for us (or, me) now,
life or death; if I lived, Mahānumati would live and she
would die if I died. 702. So deciding in my mind that it would be better to live
than to die, after a long time. I came somehow to our
place of residence, with ny face covered with tears. 703. With my eyes full of tears and my face looking miserable
I made everything known to her from a distance merely
by my looks, wretched that I am ! 704. And with my heart hard like adamant, I told her all that
unutterable (account) which should not be heard even by
your enemies. 705. Hearing that at once she collapsed as if struck at the
vital and fell down on the ground crying “Oh alas !!
What is this !" 706. Thon, being afraid of the arrival of the elders (there), I
took her head in my lap and consoled her at great
length. 707. Fearing the elders she wept softly, with her eyes covered
with flooding tears, while her weeping attendants (almost) gave up hope for (her) life.

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Lilāvai-Kahā of Koūnala
708. (She said), "Oh my lord ! Oh handsome one ! Oh my
darling, home of innumerable virtues, Oh you loving with
out any reason, where can you be seen again ! 709. Even at first sight, with my eyes full of tears of joy, you
were not seen long (enough); what then shall I see now ? 710. This my hand, which was held by you for a long time
under the pretext of putting the ring on, does not forget (that touch) even today, as if it is still in touch (with
your hand). 711. The letters of your letter, written (by you) with your own
hand and given (to us) by Madhavīlatā, which were like
nectar now become poisonous !". 712. Thus, having lamented for long, she said to me, “My dear
friend, I cannot live without him now ! 713. So whatever right or wrong I have done out of affection
that might have offended you-(please) forgive me for that;
my untimely death is now decided (upon) by Fate. 714. Neither sense of shame nor modesty, nor again behaviour
befitting young maidens (have I shown); and that beloved is also no more, nor again liberation (is possible)! So why
live this wretched life? 715. What is the use of this body which is miserable on account
of the evil Karmas done (in the past) ? I will kill myself in such a way that there will be no life any more ! (or,
there will be no rebirth !)" 716. And I said, “Do not say so; dear friend, don't you know
that whoever is one's beloved can be met with alive only
by one who is alive! 716.1 He comes back even from a long journey, gets cured even if
suffering form a disease and is released even from bondage;
the news that a person is dead fades out in the world ! 717. (Human) life makes possible (lit. is the cause of) the atta
inment of the three (goals of life), and it is difficult to gel in this world; without it, dear friend, the (enjoyments of) pleasures desired by heart are not possible.

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.
S. T. Nimkar
718. My dear friend ! that beloved of yours will, indeed, never
die even after hundreds of Yugas; I have noticed his signs
of long life at that iime. 719. And if death was preferable (or, creditable) Malayānila
himself would not have lived first of all; and (Madhavānila's) mother also (would not live) experiencing the great
misery of separation from her beloved son. 720. So, enough of this feeling of constantly longing for death;
perhaps, he will be yours (again), good girl; propitiate
Bhavāni! 721. Here itself, in your family home, if you observe vows your
heart's desires will be fulfilled; dear friend, why do you
cherish death ?" 722. Hearing this said by me Mahānumati said, “Friend, if you
do not wish that I should die, let me say something; listen !
723. Is it possible in case of any miden, staying happily in her
parents' house, that propitiation of gods or concentration
of mind etc. is ever accomplished in any way ? 724. So if you think that death is wrong even in such separation
from the beloved, then let me take up residenee in a
penance-grove, unfortunate that I am ! 725. Just as that Siddha-king has abandoned his kingdom con
sidering it (as insignificant) as blade of grass, so have i decided, my friend, about the pleasures of living in my
parents' home !" 726. Having decided thus, she informed her parents, and with
unflinching mind, at once took up residence here in this
penance-grove”. 727-728. Having heard all this for a long time, from Kuvalay
āvali's mouth, o king, I said, “Good lady, did Bhavāni not alleviate your sorrow, although in such a condition you are practising such austerities where all comfort vanishes in the tortures of forest-life ?"

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11
729. And that sage's daughter replied, “How can we see com
plete removal of our life-long misery, possessed that we
are of the evil Karmas stored up in the past ? 730. Something else also I will tell you that has happened bere
more (poignant) than this; our Fate is not satisfied by only
this much of damage) done to us! 731. Here, one day, we heard on the other bank of the
river Godavari, a great din of the people which filled the
quarters (as it were) with its reverberations. 732. Thus-"Lay a street here on this patch of land spreading
north-east; let the part of the royal residence meant for ladies of the royal household be marked out (clearly).
733, Extend the market-road farther away, so that another
cluster of shops close to this line of jewellers and (other) merchants can be accommodated here.
734. Let there be friends lodged here; here nearby should be
the officials; let there be a stable for the gate-cow-clephants here and here a place for body-guards. Leaving aside (or, apart from) those of the treasury and the kitchen, and that of Gorihara (i. e. temple of Pārvati or residence of young girls), let there be a solitary path leading to dancing hall; let each (path) be where it should be.
735.
736. Before the water is made turbid by hords of male and
female elephants and horses and groups of men, fill up the golden reservoirs for the pleasant bath (of the prince.
ss) at noon”, 737. Thus as their mutual conversation was being herad (by us)
the people encamped there in hundreds of tents and huts. 738-739. In the meanwhile, there came a princess, the glory of
whose wealth was indicated by hosts of courtezans (following her); who had thc sunshine completely warded off as the sky was covered with many different parasols, who

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S. T. Nimkar
caused the quarters to be filled with the sound of auspicious songs sung by groups of young maidens and who
was followed by a chamberlain. 740. There, with her mind attracted by the fragrance of the
flowers from our penance-grove, she said to her friends,
"Let us gather flowers here !" 741-744. Then, those cxcellent flower gatherers came here near
us, making the covering of their thighs (i. e. their undewear or, back of their thighs) slightly visible as they approached like weary cow-elephants; trying to hold fast the loosened knots of their thin garments; stumbling as they walked with their long sarees entangled in their lotus-like feet; feeling with their hands to catch the stri. ngs of their loose girdles; making the jingle of their anklets increase due to their uneven foot-steps; having dangling necklaces and intermingled bracelets of gold on their arms and thus with the emotions of their hearts aroused by the breeze carrying fragrance of various flowers.
745. And they started collecting flowers in the grove with
their faces delighted and minds vying with cach other. 746. Then, with their breasts caressed by the tender twigs (of
trees) hanging low on being pulled down with force; with the bunches (of flowers) tinged reddish by the gleam of
the nails of the delicate fingers of their lotus-like hands; 747. with their “trivalis” clearly seen as both their hands
were stretched high up; and with their plump thighs
trembling as they stood on the tips of their toes; 748. with their eyes tremulous on account of the pollen of
flowers blown by their own breath; and with their forehead-marks made wet by perspiration flowing out from
their parted hair (lit. space between their hair).. 749. with their bcauty enhanced by their locks dishevelled on
account of moving through thick growth creepers and with

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Lilavai-Kaha of Koühala
73
their lips bitten by confused bees (coming out) from
flowers snapped from their stems; 750. they finished in this way their flowergathering after a long
time like love-sport and being tired they started for a
bath in the waters of the river Gola. 751. Then, keeping their ornaments, flowers and clothes under
a large Asoka tree, they approached (lit. saw) the clear,
deep and charming waters of the excellent river. 752-754. Then, as their beautiful eyes twinkled with satisfaction
on seeing the clear water; as their descending was checked (slightly) by their long hair parted by their sharp nails; as they took graceful steps with their bodies lightened on removing their ornaments; as their loin-knots (kachchhadaya) were doubly fastened with careful tying of the knots and thus as they strongly agitated the water when they started a fresh bath the beauty of those lovely girls was enhanced
all the more. 755. In case of one, the horripilation all over her body, caused
by the merging of her thighs (in water) looked like the
sprouting of the bulb (-ous root) of Youth. 756. In case of a nother the line of her down (i.e. Romalatā)
rising from her deep navel filled with water, climbed like
à dark creeper with its tendrils reaching upto her breasts. 757. In case of some other, the water twirling up by heing
dashed against her uneven 'trivali' looked for a moment like a white piece of cloth over her breasts,
758. In case of one who was swimming (lit. playing) in the
centre of water flowing towards her from all sides, her charming face assumed the graceful appearance of a fresh lotus struck by the breeze.
In case of one who was measuring (the depth of) water, her hand remaining above (the surface) was stung by a bee, with a desire to sip honey from a red lotus.

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S, T. Nimkar
760. Then, as she cried, that delicate shaking hand of hers with
trembling fingers was somehow soothed by her friends by
blowing (on it) from their mouths. 761. Thus harassed by the bees, kissing their mouths, eyes,
breasts and hands, that group of beautiful girls came out from the pool in Godāvari.
762. In their midst (was) that charming maiden with her beau
tiful limbs, looking like Lakşmi surrounded by Apsarās
emerging from the churning (of the milky ocean). 763. With our eyes habituated to seeing (only) divine damsels,
O brother, we gazed at her again for long, with (special)
effort. 764. Her lotus-like feet, well-shaped (lit. well-established) with
non-protuberant ankles, had little delicate toes made
reddish by the gleam of her nails. 765. Her charming legs, as if made of gold of beauty, appeared
beautiful with very rare and fine hair, shapely form and
evenly built joints. 766. The thighs of that young maiden as delicate as a Sirişa
flower and remaining close together as if through fear of being separated by the burden of the lover, were shaped
like the trunk of an elephant-cub and looked attractive. 767. Her waist with deep navel and curved with delicate "trivali"
and with the line of down slightly visible (on it) was very thin (or insignificant) but charming like the pleasures of
worldly life. 768. Her youthful and plump bosom, solid with compactness
and raised-us expanse and resembling ripe coconuts, and
heavy with possiple further growth was quite worthy ! 769. She had arms, adorned by palms that were red like fresh
leaves of Asoka and resembling golden lotus-stems from Mandākini (the Divine river).

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770. Her neck was well-fashioned with the clearly marked-out three lines (of folds) and having a very thin covering strap and far excelling the neck of a golden pitcher.
771.
772.
774.
75
Her lips, red like coral, covering her teeth, and slightly protuberant in the middle like a bunch of flowers of the passion-plant delighted (the eyes of the seer).
773. Her eyes, long and red at the corners with the dus t particles in water during long bathing looked like blue lotuses touched by the (red) rays of the early-morning sun.. Her eyebrows reaching upto her ears and resembling the strung bow of Cupid appeared like stems of the lotuses in the form of eyes.
Her straight nose, not prominent and straight with small nostrils and enhancing the beauty of her lotus-like face, was also attractive as it was neither (too) flat nor (too) sharp.
775. Resembling half-moon, her spotless broad fore-head seemed like a clean looking-glass created by lhe Creator for the Beauty of Youth.
776. Delicate and dark, glossy, long and charming, her curly mass of hair stretching down her back looked charming
with sparse adornment.
780.
777. Thus, whichever part of her body was seen captivated the unwinking eyes of the observers (lit. did not allow their eyes to move).
778. Thus having gazed at her for long, I thought in my mind. "It must be some other Creator who has shown such a skill in creating this form.
12
779. Otherwise, how could such an extra-ordinary) form emerge at the hands of that Brahma (lit. grand-father of the world), dull with (the study of) Vedas and averse to longing for sensual pleasures ?
I think she is created from the essences of the nectar, Pārijāta (--flowers) Cupid, Spring, wine, Kaustubha(-gem) and (goddess) Śri (or Beauty) put together.

moon,

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S. T. Nimkar
781. Is she a Nāga-damsel or a Vidyadharı or Goddess ? Or
Asura--youth or a Siddha -woman descended to this mortal world ?"
*782. Then, as we were full of curiosity apout her name, resi
dence and family (lit. birth), she spoke to her friend
Vicitralekhā783. "Dear friend Vicitralekhā, just go over to this penance
grove; in the meanwhile I will finish my worship of Bhavani".
784. As that Vicitralekhā came here at once, O brother, we
noticed that she was her own heart, as it were (lit. second
heart). 785. As she bowed with great politeness, we asked her, “Good
girl ! who is this extraordinary maiden having such
friendly relations with you ? 786. Whose daughter is she ? For what purpose has she come
here ? Where will she go ? Tell us, what is (her) name ?
Where does she stay ?" 787. And she replied, “Good lady, if you have curiosity (to
know this), listen ! I will tell you what is to be told in
detail. 788. There is a king, ruler of Sinhala-dvípa, Silāmegha by
name, whose fame has spread all over the earth bounded
by three oceans and whose valour is undefeated (anywhere). 789. On a good day, he had gone out to a big forest for
hunting; and after sporting for a long time he was return
ing towards his capital from the forest. 790. So, disturbed by his army consisting of infantry, horses
and elephants, a boar with huge tusks suddenly came out. 791. Then, with only a horse for his company, the king began
to chase that boar; and as he went (inside) the forest thickly (overgrown) with trees and plants,

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Lilavai-Kahā of Koühala
77"
792-793. that great boar suddenly entered the fathomless waters of
a lotus-pond, O good lady, which was crowded with ospreys, Karandas, Cakravākas, swans and herons and which had the faint (lit. delicate) borders marked with the pollen of lotuses bent by the burden of bees, as the king was (merely) looking on. So, when the boar was lost (to sight) by entering the deep lake, the king was surprised and stood disappointed for a moment. Then, with a weary horse and an astonished mind, he entered an Aśoka grove nearby, which was cool with
shade. 796. There, all of a sudden, a beautiful girl holding a flower
garland in her hands stood before the king. 797. The king asked her, “Who are you, in this dense forest;
and why do you offer me this wedding-garland so freely?” 798. She replied, “O king, why ask all this ? Marry me with
out any apprehension; you will know (all this) as the days.
pass by”. 799. Hearing that the king again said to that girl, Beautiful
lady ! this is not the way of the kings ! 800. You tell me yourself, good girl, how can I marry (a girl
like) you, who are a maiden without any relations, whose family and descent are unknown and who were never seen
or heard of (before) !" 801. She said, "O king, this is the right way (or duty) of the
good; so listen ! I will tell you now about my family
(etc.). 802. There is an extremely beautiful and attractive city named
Sulašā, situated on the slopes of the Golden Mountain and
reputed in the divine world. 803. There (rules) the king of Vidyādharas, Hamsa by name,
well-known in the world of gods; O king, we two were the only daughters born to him.

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S. T. Nimkar
804. Name of one, my elder (sister) is Vasantaśrī, o king; and
I was called Säradaśrı by my parents. 805. Thus, we two, on the occasion of morning musical prayers
in front of Gouri and Hara, went to Kailasa mountain. 805. There, o king, we saw Ganapati, dancing in front of
Gouri and Hara, with his eyes full of delight.
807. Then astonished due to long acquaintance with him, tor,
V. L. with my face and eyes bent down), my master, I ·laughed at that Gaņeśa and by him I was condemned to
the world of mortals. 808. With, compassion, he himself gave me this attendant of his
in the guise of a boar, by whom you were brought to me
for a great favour. 809 So you are given as a consort (to me) by that Lord Ganesa
himself; marry (me) without fear; this will not be against
you (i. e. your interest)", 810. Hearing this, that king with his face blooming with joy
ma rried her (right) there, by a ritual befitting that time. 811. Then the army, following the (king's) track by the hoof
marks of the horse, found the king who was happy on
getting Sāradasri. :812. Then, completely surrounded by his retinue delighted by
seeing Sāradaśrı, the king came back to his palace which
was resounding with songs of victory (sung) by the bards. 813. And to her, from him, then was born this beloved daughter,
Lilāvati by name; what do you say, why she has come
here ? 814. Then I would iell you all that is to be told in detail, from
the day of her birth right up to this day. 815. On the day of her birth, some god declared with divine
voice and the astrologers also told, 816. that whosoever became the husband of this excellent girl
at the time of her marriage would be (supreme) sovereign

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s
817. Hearing that, our king celebrated the day of her birth there and musical instruments were played upon to the accompaniment of the sound of conches and drums.
818. The people erected flag-poles and decorations in the market place and banners and flags of gods (were hoisted) on temples.
819. Troupes of dancing girls danced with great joy and rich (or varied) gifts were given to brahmins and bards.
Lilăvai-Kaha of Kouhala
of the whole earth and would get divine Siddhis (i. e. miraculous powers).
820. Thus with all the rites like naming etc. performed by the soothsayers right from that day, she (grew up and) left behind her childhood.
821.
79
All over her body, which was adorned by the beauty of all graceful gestures accomplished, the beauty of Youthfulness held her sway (or began her activity) quite early. 822. Looking at parts of her body that were being perfected by the nectar of beauty; Silamegha wondered who her hus
band should be !
823.
825.
826.
824. thus-"Go! you preceptors and disciples (in art), sketch and show me whatever kings there are that are renowned in this world".
One day the king gave orders to the painters of his city, who were well-trained, intelligent and skilled in Viddhapainting,
So after many days, those painters, having portrayed thos e kings as commanded (by the master) showed them to the master on an auspicious day.
He also observed them for long, and having something in his mind (or, with some intention) he arranged to keep them in Lilavati's bed-chamber with great care.
827. So right from the day she saw those kings (in pictures) there, she appeared to be pining away day by day.

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828. She was not happy in the company of her friends; she did not teach her parrots and Särikäs (to speak), did not wear ornaments and did not (want to) hear songs sung.
829.
830.
831.
833.
834.
S. T. Niwkar
832. Thus, observing all this, one day in the evening, having arranged for privacy, I asked her, "Listen! my friend !
836.
She did not (wish to) collect flowers in the palace-garden with (all plants and) creepers in blossom and she did not take any interest in swimming in the palacc pool.
837.
She did not have much regard for Rajja (i.e. entertainment) nor did she play with dolls to her heart's content, though. without sleep, she did not leave her bed even for half a
moment.
She did not enter the dancing hall nor climbed the pleasuremountain; she was not happy in the fountain-arbour and did not want to have (any) food.
You do not feel happy with anyone, do not talk to (or address) your attendants even when seen and do not trust me also; or, enough of asking you (anything) at all !" 835. Hearing from me these words made harsh by loving resentment (lit. anger), Lilavati said, "O dear friend! how will I not tell you?
How is it that, as if practising Yoga, since that day, you never get tired as if looking at something painted in your mere imagination and difficult to look at (for others) ?
Certain especially charming affairs do not give so much pleasure when witnessed alone as they do when related to friends.
Even if the special pleasures of meeting with beloved are experienced in privacy, when they are told to friends later, they spread their foliage (as it were) !
838-841. So listen! I will tell you; among these kings, this one that is painted seems to have the lustre of burnished gold, has his body adorned by the tendrils in the form of tender,

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1 dark and glossy locks, has a broad iotus-like face, and
eyes red in three parts, has a prominent and straight nose, has a well-built proportionate neck, broad chest and long armis reaching down to his knees, has the figures of a fish, a goad, a Java-grain and a discus on his palm, has strong and stout forearms, has a thin lion-like waist, thighs and
legs like elephant's trunk and auspicious feet. 842. Seeing him, there arose a great curiosity in my mind; (I
thought), “Blessed are those (ladies) whose beloved is this
great king. 843. And more blessed among the blessed are those whom he
loves; salutation to those ladies who always see his face !" 844-845. Thinking thus, I asked that good painter, and he told
me, “This is the king, Sālāhana by name, whose valour spreads undefeated, who is born in a highly cultured family (or, uditodita family), who is good-natured, skilled in all
arts, charitable, brave and easily-propitiated.” 846. Hearing (this) from his mouth, my curiosity increased all
the more, and I had a keen desire in my mind, "What if
he should become my husband !' 847. Thus with my mind full of anxiety increasing from that day,
my friend, after many days, (once) I fell asleep. Then, that king, whose great personal beauty I had imagined
thus, I thought had come and sat in my bed. 849. So, my friend, with my heart full of fear on seeing him
actually in front of my eyes, as I was getting up in a hurry
he held me by the hand and said, 850. "Having captivated my heart with these eyes, with glances
penetrating on account of raised-up and turned brows,
where do you go (now) ?” 851. Then, although my trembling heart was full of longing (for
him), my friend, out of bashfulness for a moment I did not say anything in reply to him.

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852. Then, with his face slightly turned up with eyes steady and
languid, he at once put his hand that was perspiring and
with fingers spread apart on my breast. 853. Embracing me closely he sat down there again and kissed
me on my face, my eyes and my cheeks. 854. Thus, muttering coaxing words in an unabashed manner
(gradually) be removed all bashfulness from my heart and
also ended my maidenhood ! 855. Beyond this I do not know anything that I can describe
: to you in words; my heart alone knows however' much it tip is, it cannot forget. 856. And then, awakened by the sound of morning drums being ... beaten, when I glanced at my bed, I do not know where
he had gone. 857. Since that day, my dear friend, remembering that dream, I
am thirsting for that happiness in reality and my anxiety
grows. 858. Like fire burning inside a dried up (hollow) tree, passion
burns within my heart fanned by the breeze of my anxiety. 859. So neither in bed nor on the floor, nor again in the house
nor outside, neither by daytime nor at night is my body
getting any comfort whatsoever. 860. These pleasantries that you have uttered again have all
become adverse in my case now. 861. What is the use of speaking much again before you, my
friend, you know what is in my heart and my intentions. 862. If he does not come here and if father also does not send
me there, then, bearing the unbearable, I will not find any solace in death also.”
. 863. Hearing all this for a long time, good lady, I said, “Even
then you are hiding such an attachment for such an excellent man !

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864. Let this be told to (your) mother, let her tell what is right
to your father; and he, being goad-natured, will do what
you desire in your heart”. 865. Lilāvati: said again, “Do I not know this ? (But) attach
ment for a person seen (merely)'in a dream might come to ridicule.
866. Even then, my friend, you tell all this to my mother in
privacy in such a way that it will not be laughed at and
my audacity will not be apparent”.!! ! 867. Addressed thus, o good lady, I went and told all that in
a solitary place to her mother and father in a way that
won't go against decorum. 868. Her parents liked it very much and said to me, "(Let her
be) sent to Hala with all honour, let her go in the morning”. 869. O brother, hearing all this from Vicitralekhā's mouth
Mahanumati was overjoyed and said, 870. “Dear friend Vicitralekhā, tell Lilavati at once, that here
I am, the daughter of Vasantaśrı, your mother's sister's
daughter”. 871. Hearing this, that Vicitralekhā immediately went back to
Lşlāvatī with her joy not contained in her heart. 872. Then, followed by her retinue and led by chamberlains
together with her, Lilāvati also came to us at once. 873. Then. O brother, with great happines's, I embraced her
first and then Mahanumati (did so) with her body horripi.
lated all over. ;: 874. Then, we held her by the hand and perforce seated her
between us on the same seat, shying' as she was and not willing to do so).
nearl.
875. As our minds ivere deeply engrossed in pleasant exchanges
about the well-being of each othec's family, tears, though: prevented, did roll down the chçekşi

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S. T. Nimkar
876. Wiping her face clean with water in the Kamandalu, and
looking at my face, Lilāvati said, “Noble lady it surprises
us, 877. (to see) this matted hair, these barks of trees (as garments)..
this stay here (in penance-grove) - these are far unbecom
ing of your age, wealth, beauty and family tradition". 878. And I told her in all earnestness, O brollier. what I told
you before, as her mind was innocent (of it). 879. Hearing that from me, she immediately said; “Noble lady..
from today I will also stay here; 880. As long as it takes for your union with that consort desired
by your heart, I will wait upon you (lit. your feet) till:
then". 881. When this was said (by her) we said, "Let evil be averted;
as we hear this from you, good girl, that is unpleasant to
hear, 882. although we have stored up bad karmas (for ourselves).
let happiness come to us now, which is valuable and consists in sceing your marriage with the consort desired
hy your heart”. 883. Lilāvatī said again, "Do not say so: don't you know what
(our) forebears have said, (namely that)884. Deeds which are done with any regard to the order of
seniority are wrong and come 10 ridicule in this world ? 885. If, somehow, not knowing your calamity. I have gone
astray, it is bygone; now, hereafter, do not say that I
should go against the propriety in the world". 886. What more shall I tell you ? Even with great persuasion
(lit. with great difficulty) we were not able to turn her
away from this resolve of hers. 887. Thus we are overpowered by a number of calamities; why
do you ask whether we have not been favoured hy Bhavāni
(so far)?" . 888. Hearing all this from Kuvalayāvali's mouth, Oking. I said,
with my joy not contained within my heart

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Lilāvai-Kahā of Koühala
889. “Good lady, here I am, (counted) among the loved ones of
that king, his attendant from childhood and delighted to
have the pleasures of his great favours. 890. So tell me, where is that mistress of ours, so that, seeing
her, I will (go and) report joyfully to my master about this
fruit of my good actions (of the past)". 891. And that sage's daughter said, with her eyes and face full
of delight, “O brother, you have come to us today like a
shower of nectar (from heavens). 892. Restraining her retinue for fear of ravaging the trees of
our penance-grove, Lilāvati stays at a distance of half a
yojana from this place." 893. Thus when that Kuvalayali was telling me all this, Mahān
umati also came there from one side. 894. She was told, “Look, friend, here is Vijayānanda, who is
among the loved ones of Sālāhaņa and his friend from
childhood”. 895. So hearing that, the daughter of Yakşa- king said, with
great respect, “Brother ! It is a very good day for us
today because of your coming here ! 896. Early in the morning, together with Kuvalayāvali, you go
and see your mistress, with your eyes full of nectar (i. e.
tears of joy, acc. to com.)". 897. And I said, “Now, good lady, as you command, (so shall
it be !) But my heart has already been taken there by my
great curiosity”. 898. Thus, your Majesty, that very long night was spent by all
of us without any sleep, having the pleasure of talks about
you. 899. Then, at the time of conclusion of their concentrated
meditation in the morning, they sent à cheerful young
hermit-girl to Lilavati ahcad (of us). 900. Following her, we also, together with Kuvalayāvali went to

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SES. T. Nimkar
the royal residence attended by (or, guarded by) a number
of male and female elephants (at the gate). 901. And I saw the first (gate) crowded with groups of armed
soldiers; and the second gate crowded with people restrain
ed by the door-keepers (at the entrance). 902. And the third (gate) where the sound of auspicious (songs)
was accompanied by pleasant beating of drums and notes of flutes; and where colourful spectra were created by the
brilliance of the ornaments of beautiful ladies. 903. Thus, gradually crossing that third apartment, I entered
(the next one) in which there were flower-decorations and
jewelled pavements. 904. Then, suddenly, I saw that princess sitting on a golden
couch placed on marble-pavement set with jewels. . 905. She was attended to by her friends with different kinds of
cosmetic material in their hands and looked like the crescent moon surrounded by stars in bright autumnal sky.
(lit. pure autumnal season). 906. Rising with respect and having saluted (us) she sat down
on that couch together with Kuvalayāvali in proper order
of seniority. 907.' Then, having uttered blessings, my king, I also sat down
on a golden seat in front (of them) offered to me with
great respect. 908. After I had comfortably taken my seat, I was honoured by
Lilāvati with her bashful glances (cast at me) with great
regard. 909. Then, having quietly sent the (other) attendants away, a girl
standing behind me overturned a cold golden pitcher (i.e...
a gold-pitcher containing cold water) over my head. 910. Another one tied her own upper-garment around my neck
and a third one dragged me towards bath by the end of my garment.:

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87
911. By others, with great strength given to them by their great
sense of fun and frolic, I was forcibly lifted up and thrown
into a golden reservoir (of water). 912. Then, all those (girls) with their faces blooming with delight
caused by talks about you, bathed me to their satisfaction
and (then) took me to the dining apartment. 913. There, having eaten a variety of sweet and delicious foods,
I received a great honour of (being presented with) a betel
and hand-unguent; 914. and being surrounded by charming ladies, I was again
approached there by your (would-be) wife, o king, being,
Jaughed at (by her) in a joke, (when she said) 915. *Today, by some good omen, you had to suffer great trouble
at the hands of these immodest and wicked young girls !" 916. And I said, “My mistress ! what these (girls) have done to
me today will be squarely returned by me twofold or threefold! 917. We are also not good (men)! Whatever anyone has done
(to us) will be duly returned to him; why speak more just
· now ?"
918. Hearing this and such other remarks mostly in a lighter
vein, your Majesty ! that Kuvalayāvali happily went back. 919. And my king ! I also stayed there happily (only) that day
and started off the next morning in a hurry although being
held up by them. 920. Not minding the fatigue of the journey and not (even)
counting the days I have come with very great pleasure to
the shelter of your lotus-like feet'. 921. Having heard all this, O sweet one, (lit. you, with eyes like
lotus-petals), the king with his eyes full of delight asked
Vijayananda again (about the same thing). 922. "O you (Vijayānanda) ! have you really seen this (all) with
your own cyes ? Or have you heard it somewhere or seen in a dream at night-time ?"

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S. T. Nimkar
923. And he said, "My lord ! Unless it is the truth, who would be
shameless enough to tell of such an important purpose and
work in front of the master ?” 924. O my beautiful one ! (lit. one, with eyes like those of a
frightened fawn), hearing that, the king isked, “Is that
Pottisa still there till this day ? 925. And, indeed ! would Silämegha also give up his evil desings
(of war) ? (Because) now, we are going to form life-long
family-relationship with him ! 926. Moreover, I ask again, tell me if you have seen the way
as to how that Siddha-prince would meet them again.
If he becomes Mahānuiati's husband, thien (alone) I would also accomplish that which was seen by Lilāvati in a dream by (our good) fortune.
928. If he becomes hers, then that Lilāvati would lovingly long
for us (or, start for us); then, my dear friend, I would
(also) go to her. 929. Strange, indeed, is the course of events (or fate); 001 by
giving in charity, nor by intelligence, nor again by valour
does it become successful; but by (good) luck alone (it does). 930. Fate has given me with great regard that happiness which
is difficult to get in the whole of life (or, even in exchange
of life) and which is far to reach even for our desires. 931. But this hoping against hope is now closely connected with
my life; you go. Vijayānanda, before that Pottisa comes back. 932-933. Since it was heard on the day of Lilāvati's birth and
told by the divine voice and something was said by someone, so it should be asked of the same man (i.e. astrologer) as to how she will be our wife and how the Siddha prince
would be hers (i.e. Mahānumati's) in such circumstances. 933.1 Thus, when the king was conversing with Vijayānanda, ()
beautiful one (lit. one with blue jotus-like cyes), that Poitisa came back.
ma

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89
934. Then whatever that Vijayānanda had acquired such as
elephants, jewels, gold etc. in his conquest of quarters, was
presented to the master. 935. In that great treasure, the king found an invaluable large
and bright necklace (i.e. of large and bright pearls) worthy
of being presented to Lilāvati. 936. Then, picking up that necklace bright like the moon's
splendour, the king said to Vijayānanda, “This itself is
(my) present to her. 937. Go quickly, taking (it with you), O Vijayānanda. and
knowing the condition of our work there, start on your
way back without delay.” 938. Saying this, my charming one ! (lit. one with eyes like those
of a frightened fawn), the king sent Vijayānanda to Lilāvati. 939. And when Vijayānanda had gone O sweet one, that king
Sālavāhaņa forgot himself day and night (i e. spent days
and nights thinking about her alone). 940. (He) did not find diversion in (composing or listening to)
good poetry, gave up matters of administration of the kingdom, did not hear talks of friends and did not adorn
his body or limbs; 941. (He) lost all comfort of sleep, did not wish for bath, had
no satisfaction in anything), did not hear advice from the learned and did not have the pleasures of (the company of)
charming women; 942. In the company of Pottisa and others he always indulged in
talks about Lilāvatt; and throughout the day he remained
waiting for Vijayānanda's return. 943. One day, the door--keeper with a delighted face suddenly
reported to the king that Vijayānanda was at the gate. 944. So with great joy, O sweet one ! the king called out (to
someone or to Vijayānanda) and ordered a golden seat for Vijayānanda in front of him).

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.
.S: T. Nim kar
945. When he sat there after being favoured thus (or, V.L. after ... saluting), the king asked him, “Are you well, Vijayānanda ?
and why was your arrival delayed so much ? 946. Your face has faded, body is pale and voice is feeble! And
why are your eyes devoid of lustre now ? 947. And he said, "My Lord ! what can be done ? The wret.
ched fate that has gone adverse in one way turns another
way the work that (we) have thought about. 948. Thus, my lord! with just one thousand speedy horses (i.e.
horsemen) I went to Lilāvati with great joy. 949. And I saw there, o king that Lilavatı whose eyes were
full of delight on seeing me and who was surrounded by
happy attendants. 950. Honoured by her, I went close to her (lit. near her feet)
and sat delightedly on a seat offered with great respect. 951: Then, o king, I offered (to her) that necklace, as bright
as your fame and she also immediately placed it on her
bosom. 952. And I said to Vicitralekhā, according to your instiuctions,
“Listen, good girl ! I tell you what is sent by the master
as a message953. “My mind searched for but did not find many words for
a message that could be addressed to you”. 954. And she said, “O Brother ! this is what others (also) say
that it is the experience of all those good people who are
attached (to someone) with love. 955. Difficult to find are the words of a message that are true
(lit, free from deceit) and that could be sent to a beloved
person whose heart is not divided (or different from ours !), 956. In what pleasurable pastime does your master, who had
favoured us so much, pass bis days which must be as
pleasant as that day (of meeting with Lilāvati)??? 957. And I said, “Beautiful lady! with thyughts about you he

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97
keeps on staring (or, V.L. sitting) like a Yogi in meditation,
withouî any consideration of night or day. 958. He does not remember what he has (himself) said, does ::;. not look at persons even standing nearby, does not have
his bath and does not remain steady (at one place) even
for a moment. 959. He thinks that if (his) beloved is attainable even by giving ..(the whole of) the earth in exchange or may be by the
(use of) sword, then it is not much far (i.e. even then he
would like to have her). 960. Thus fallen in the ocean of worry and giving up all the
activities of the administration of the kingdom and not
knowing what to do, he does not care for himself either”. 961. Hearing all this from me for long, O king, the (would-be)
queen gave out a deep sigh from her heart under the
pretext of an idle yawn. 962. And she said, “Dear friend, enough of this; how much
shall we languish in our mind ? First, bathe him as he is.
tired by travelling over a long distance, 963. So that with us he will go before sunset to those daughters
of Yakșa and the great sage, who are (always) desirous of meeting the good (lit. of seeing the moon like faces of tbe
good)! 964. Then immediately, O king having finished, my bath, meals
etc. and having received great honour (from her), I started
together with the queen. 965. And very soon I reached the penance-grove of those (ladies)
of good deeds and being highly satisfied and delighted I
went near them. 966, Then, saluting (them) with great modesty, I sat on a bright
jewel stone-slab; the queen also sat with them on the same:
good seat (occupied by them). 967. They asked, “Vijayānanda, is your master happy there ?.
Will he come to meet us as you have said ?”

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S. T. Nimkar
968. And I said “Good lady, listen to what he has to convey
to you, the words of which are few but full of great
meaning and spoken honestly. 969. When will that auspicious day come, (he says) when (my)
eyes, unwinking and strained due to anxiety, will get the
beatitude of seeing you ? 970. And they said, "Brother, may he live long; may that day
dawn on him, when there will be (for him) the happiness of his union with the glory of (holding) Lilavati's
lotus-hand”. 971. They said to Lilāvati, “We congratulate you, dear friend,
on your getting this favour of the tidings of his well-being
sent by your beloved." 972. With their minds full of joy and delighted at mutual
satisfaction, they saw that necklace worn by Lilāvati (lit.
around Lilāvati's neck). 973. Then with their countenance unhappy on account of the
pain of their heart clearly seen (lit, to!d by their face), they said, “Friend Lilāvati, this necklace looks beautiful on your bosom". The queen told them, “It was brought here by Vijayānanda”.
Hearing that, they stared at my face and asked (me), 975. "Where did your master get this necklace, Vijayānanda,
and how long has it been in Hāla's treasury ?" 976 And I told her, “That king Vīravāhana by name, the ruler
of Malaya-mountain was captured by us in our conquest
of quarters. 977. As his treasury was presented to him, the king himself
saw this excellent necklace and with great regard sent it
(here)." 978. Hearing that extremely painful (information) like the stroke
of adament, both of them bewailed so much that Lilavati also was confused.

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93
979. "O alas ! ((they lamented), before this demise, can this
necklace come to such a pass. since he had held it on his
heart, burning with unbearable passion. 980. Oh ! how did I keep myself alive for all this time, deceived
by false hopes and wretched sinner that I am ? 981. Considering that this was indeed a great sustenance for his
heart, I had given it into Madhavilata's hands; how did it
get separated (from him) ? 982. Oh my heart, hard like adamant ! at the sight of this
necklace today, the hope of union with that prince is
shattered; O ! break (asunder) now ! 983. Since I did not die at that time, 0 Kuvalayāvali !, this
fruit, associated with Lilāvati's calamity is now being reaped
(by us). 984. Now you (please) go, dear sister ! you have borne the
unbearable for our sake ! This will be the end also of our
stay here ! 985. Good girl ! (lit. one with eyes like those of a fawn).
It behoves you to go along with Vijayānanda (or, wiih Vijayānanda as your herald) to the king who is so eager
(to see you) with great love". 986. Hearing that (speech), even more unbearable than the blow
of adamant, O King, Lilāvati held her breath for a long time. 987. I said (lit. thought) to myself, “Oh ! Wretched Fate, is it
proper for you to show (such great) desire for the destru
ction of all at the same time ?" 988. Then the Yakşa-princess said, "I send this ring by way of
a return present to him who sent you this necklace (as a
present). 989. (Then she said to herself) “Since by him (ie, Madhavānila)
at that time it was presented to me by his own hands,
such is the predicament of this gem of a ring now'. 990. Saying this, o king, that daughter of a Yakșa has herself
taken the trouble to send this ring to you as a return gift.

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T! S. T. Nimkar
991. And putting her inouth close to my ear,' she said, "Send
Salavāhana to me very soon, 992. How will she desire to die on seeing in front of herself,
him, who completely captivated her mind even as he was
represented in a picture ? 993. So (then), I will hand over Lilāvats to him by my own hand
here, and then, také earnestly to the task desired by my
heart". 994. Having said this she bade me to go at once'', (but) then,
(the poet says to his wife) good girl, listen to what Lilāva!ī
said, - .995. “Tell your master- I wish I will not be deprived, at
least in the next birth, of the pleasure of seeing your
lotus-like feet”. 996. (Vijayānanda said), “Thus, saluting them all and overcome
with great sorrow, I have now come to you (lit. near your lotus-like feet).
997. Now, in such matter, O king, whatever behoves you should
be done (by you) without delay in accordance with the
message”. . 998. Hearing this for a long time, my sweet one, that king
became (dumb founded, like one deep in meditation, or as if at his wit's end or as if deceived (completely) at that
time. 999. As his eyes looked unwinking and devoid of glitter and as
he stood motionless and lustreless, Vijayānanda said to him
“Your Majesty ! (please) do not delay' in this matter ! · 1000. Do what Mahānumati has told you and what is in your
mind. Who knows, (perhaps) such a course of events might
end up quite differently. 1001. My Lord ! how can she, whose mind was captivated by
you even as you were represented in a picture, seek death line on getting thc pleasure of seeing you (iin real life?

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1002. Then the king said, "Do not say so; my beloved is not of the same nature (lit. mind) as ordinary men are ! Believe (me), even light remarks of such people are put into practice (lit. carried out by them); and what is seriously (lit. honestly) spoken is never done otherwise.
1003.
Y
14
1004 And she herself does not regard me (as her husband at least in this birth), so I also can not wish for her as my wife today (i.e. in this birth); with Mahanumati's death, it will be good for us also to die.
1005. If, even on going there, I have to die with them, it is better (to die) here! By that itself will be known the gravity (lit. the effect) of my artless love for her."
95
1006 In this world, during life which is as unstable as the (bifurcated tongue (sticking out) from a snake's mouth if
one gets an opportuuity to die (by one's own choice), what is wrong (or unjust) on the part of those dying (or killing themselves) ?
1'07. What is predicted by someone and by Divine Voice in her case I will prove to be false in this world and true in 't the other world".
1008. Thus, finding that the sovereign was depressed by the fading of hopes of his union with that Beauty of the Three Worlds; the preceptor Nagarjuna said to him, 1009. "Ho, Your Majesty! Salāhaṇa! how is it that you speak such words devoid of all noble qualities like a common man? 1010. Those men who do not (strive) for righteousness, nor for pleasure, nor (again) for Mokṣa in this life are born and dead (in vain) like so many blades of grass.
3)
1011. Their birth is for the sake of dying and death only for the sake of being born (again); there is no other purpose of those wretched souls' transmigration in this worldly life
1012. The wise ones, on the other hand achieve other incompa. rable Siddhis (i.e. miraculous powers), O king, by not forsaking their life in this world.

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S. T. Nimkar
1013. Don't you understand, that in this world, one who is dead
is gone (forever) ? Believe (me), how can he meet with his
beloved persons (ever at all) ? 1014. So why die in vain. like an ordinary man ? If you do not
wish (to rule your) kingdom here, come, let us go to Pātāla. 1015. There. for the self-possessed (or strong-minded) persons, the
heavenly enjoyments are available eight times as much, and thousands of years (pass) unnoticed and without any old age
or disease" 1016. Hearing this, my sweet one, (lit, one with eyes like those, of
a frightened fawn), the king thought for long and (at last)
agreed to what the monk had said. 1017. And the next morning (or, on one morning), having handed
over his kingdom to his son, the king, despaired of getting Lilävati (or, V.L. not slow in his desire to get Lilāvati).
started. 1018. With his heart given over to despair (lit. dissatisfaction).
and (still) thinking much of that (kind of) death, he went
out of his city at Nāgārjuna's insistence. 1019. Causing unbearabie distress to his vassals, ministers, servants,
relations, friends and subjects, he went to the bank of
the river Godāvari. 1020. The king had gone together with two hundred close (i.e.
personal) attendants, two hundred princes and one hundred
poets. 1021. Along with Vijayānanda, accompanied by the monk Nāgārjuna
the king who had reached the river bank moved towards
the Patala. 1022. Then, O my Beauty, together with his dear, wise and brave
men, he reached the entrance to Pātāla, which was guarded
by a lion. 1023. Then, ignoring that lion, who was fierce with a roar given
out from his huge open mouth, they all started (ahead), 1024. Then, at a distance of half a Yojana, they saw a second
gateway covered with a huge boulder and attended by the hosts of Gancsa.

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1025. At the end of the night, after he had performed
Purascaraņa (i.e. recitation of mantras etc.) that (gate) also was opened (unto him) and half a Yojana away from
that they saw a Bhava-temple. 1026. (It was) surrounded by dark-red Asoka (or, Atimukta
and Asoka), huge Sāla and Privāla and Tāla (trees); (and) it had the groves of trees (around) scented by
Bakula and cardamom thickets. 1027. It had the growth of Punnāga, Nāgakesara, Ketaki
Kankeli and Kurabaka plants (around it); it was full of Kunda, Kurantaka, Kubjaka, Karņikāra and Kaņavira
plants ar well. 1028. It had (around it) groves of fresh mango trees, lovely
Campakas, Sandal-wood and Devadāru trees; and it had the perfume of Mandāra and Navamallika mixed
with Mālati. 1029. It had the fragrance of white Sinduwāra, Patala, Priyangu
and Navamālikā; and the ground(around it) was adorned
with offerings of fully bloomed lotuses and their petals. 1030. The groves of trees (around it) were resounding with the
drone of swarms of bees maddened by nectar (and) all its surroundings were filled with the sound of sweet cooing of
cuckoos. 1031. It was beautiful with the rich growth of fruits of Panasa
(i.e. Jack-fruit tree) and with Aswattha, Vata and Udumbara trees, (and) more charming with the holy Mahulinga Naleri, plantains and grapes (i.e. plantain trees and grape
vines). 1032. Thus, o Beautiful one ! (lit. fawn-eyed lady), such was
the temple-garden of Siva by (merely) seeing which, greai
men (or kings) obtain great Siddhi (i.e. bliss). 1033-34. Then, after praising (i.e. praying to or worshipping) that
Consort of Bhavānī, who removes the fears caused by

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S. T. Nimkar
worldly life, when they proceeded some distance, O Sweet Girl, they saw the third gate, which was difficult to open because of the golden bolt fastening the door-panels and near which there was no space to move owing to terrible
snakes (wriggling there.) 1035. There, my sweet girl, (lit. deer-eyed girl), the king saw an
excellent man, restrained by a number of fetters (in the form)
of terrible snakes and (thus) incapacitated. 1036. And he said, “Oh ! look, this great man longing to enter
Pātāla remains restrained (here) by wicked serpents." 1037. As (soon as) the king said this, good girl, all those serpents
left that young man and ran away in all (lit. ten) directions. 1038. So that excellent youth said, "Good, good ! O King, who
else, except you here, is capable of destroying other's
calamities ? 1039. There is no one more courageous than you in this world,
and no one more helpful to others than you are; nor do I see any one here who is so affectionate without any
reason as you are ! 1040. So what shall I say ? Whatever there is or there will be
belonging to us, freed from calamity in this way,-that all
belongs to you now. !" 1041. And the king said, “You, man of good deeds ! What is it
that cannot be accomplished by you ? So tell me how
you are here”. 1042. And he replied, “Lord of men ! be seated, I will tell you
in details; to whom else can I myslf tell about myself ? 1043-44. There is a great mountain, Malaya by name, the happy
residence of Siddhas, whose slopes are charming with the music of the warble of flocks of different kinds of birds, which has perfumed all its surround ngs with the fragrance of the groves of Lavali, cloves and cardamom, and the broad arsenic stone slabs on which are adorned by the red-lac dye of the feet of Divine dansels.

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1045. There rules (lit. lives) the famous king of Siddhas, Malay
ānila by name; I am his son, my lord, named Madhavānila,
(dear) like life to him.” 1046. And hearing that, O my Sweet One ! (lit. one with eyes
like those of a frightened fawn) the king considered himself as having enjoyed the pleasure of union with the
Beauty of the Three Worlds, 1047. And said, “This is that ring, brave man, at the sight of
which you were released from the fetters at once." 1048. So, seeing that ring of his own, all of a sudden, the Siddha
prince said, with his heart full of (mixed feelings of) joy
and sorrow, 1049. “Where did you, Great King ! get this excellent ring ?
Tell me of this great miracle. how did it come here ?” 1050. And, O Sweet One ! the king told him all the story of
Mahānumati in its entirety with great regard. 1051. Then, with his eyes and face lit up with joy not contained
in his heart, he said, Even then today, why do you tarry
here ? 1052. That for all this time, imprisoned by the wretched snakes
offended previously, I remained here has proved to be of
great benefit. 1053. And that those serpents, thinking (only) of enmity (took
and) threw away that necklace from me, has also become
the greatest of advantages. 1054. Please proceed now I will also comfort my parents who
are in great distress and from Malayācala (come and)
meet you". 1055. Saying this, Sweet Girl, that Siddha-prince overjoyed with
great delight, went at once towards Malaya mountain. 1056. Then, opening that golden gate, 0 Beautiful One, two
moon-faced ladies came before the king. 1057. They said, “Lord, this is the grent residence of Ratnapra
bhā; that our Mistress is pining away for your sake; (so please) enter" !

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.S. T. Nimkar.
1058. Hearing that, the king told them politely through Nāgārj
una, (lit. putting his speech in Nāgārjuna's: mouth), 1059. “It is true, as you say, that it is very difficult to reach
Ratnaprabha's excellent palace; but I have to say someth
ing (else). 1060. As long as this our good friend Mādhavānila is not com
fortably settled, it would not be good of us to stay here
like this". 1061. Saying this, he sent back both those lady.messengers; and,
having saluted lord Siva the king went away along with
Nāgārjuna. : 1062. Accompanied by all his loved ones, he came back to his
capital and having bathed in waters of the river Godāvari,
he entered his palace. 1063. From house to house among all the subjects there was a
great celebration when the king was seen and when their
desired object was attained. 1064. Then the delighted master, sitting in his full assembly, at
once gave orders of marching in the morning to his army
commander. 1065. Then, with all the quarters filled with its echoes arising in
the late evening time, the din of the camp-orders increased
also increasing the joy (of the people with it). 1066. (Thus -) “prepare the tents, sew the gunny bags, make
ready the spreading cloth material; unfasten the saddles of
horses from the stables. 1067. Let about five hundred strong cow-elephants be sent (ahead);
let some intoxicated elephants remain here and let some go (ahead).
1068. Let the Rāstrakūta army be in the vanguard and that of
Solanki's in the rear; Jet the others march in the centre
a long with the Master. 1069. Whichever horse or elephant is fixed for some one, send
it to him in the morning; prepare the saddles for camels with good decorative material and for elephants”.

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Lilävai-Kahā of Koühala
101
1070. Thus, when the loud din spread (every where), the sun
went to the setting-mountain in a hurry due to loving
attachment for the maiden that is Western Quarter. 1071. In the interiors of the houses of the city the blazing flames
of lamps appeared like rays inserted by the sun to measure
the extent of darkness. 1072. Then the moon 'rose high (looking) like the crest-jewel of
the rising mountain, like the lion for the elephant of the mass of darkness and like the decorative mark on the face
of the Quarter-maiden. 1073. Then.love-torn people, tired due to keeping awake for long
entered their own respective bed chembers, having ordered
all their servants to go. 1074. Signalled with eycbrows by her friend knowing her mind
and sitting close by, some lover, being apprehensive and nervously aware of her anger (or his fault) came close to
his angry beloved. 1075. Her face, with pride gone, with, her eyes blooming and
languishing and rolling and with cheeks beautiful and
delighted with a restrained smile looked beautiful. 1076. Although the lover was innocent, some girl with a desire
for a close embrace, assumed (i.e. feigned) haughtiness
uncontrollable like the elephant of passion. 1077. Love is refreshed again as it is sharpened on the whet
stone of pride, after it is slightly blunted by (bearing) the great burden of happiness brought by continuous enjoyment
of love -sport (or sensual pleasure). 1078. Someone forcibly embraced and kissed with a smile her
lover, though obedient, as he was standing with his face
bent down to avoid defiant sound. 1079. Someone with blooming cheeks, caught up in the inverted
Rata-posture her lover who was capable of frontal dalliance,
(but) who thought of some other (girl). 1080. Some girl, desirous of Anekka-Rata and not wanting the
Nāgara (posture), caught, in a forcible embrace, her lover

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S. T. Nimkar
though he had half got up (from bed). Moreover - (or,
and then)1081-1084. The couples brought to an end their sexual intercourse,
during which passion was inflamed by conversations appropriate for the occasion, during which horripilation was caused by the pleasure of the close touch of each other's body, during which the beauty of their lotus-like faces was apparent with flushing (of the face) as the (kissing) lips were taken apart for a moment, during which faces looked weary with eyes rolling behind (closed) eyelashes, (the intercourse) which was rendered charming by the “Seetkāra” caused by each (partner) being pricked and scratched by the other's finger-nails, during whịch beds were moistened by the unguents applied to the body made wet by perspiration and during which the incomparable happiness was known only by one's (i. e. enjoyer's) OWA
mind. 1085. Theri, with their bodies fatigued at the end of violent
sex-play, the couples, with all their haughtiness forgotten,
slept for the remaining part of the night. 1086. The eyes of those couples, with their eye-lashes closed
in deep sleep served like the closed door-panels to keep
the inner happiness within. 1087. Then, proclaimed by the bards and indicated by the
morning-songs, morning came, as the king's joy was
enhanced by the long-awaited (time of) departure. 1088. Tainted by the slightly reddish hue spreading upwards
from the East little by little, the expanse of the sky became
gray-white like the feathers of a pigeon. 1089. Filled with the chatter of the flocks of birds Aving away
from their nests, the woods as if woke up longing to see
the face of the Beauty of the Day. 1090. Loosened by the morning breeze blowing, the clusters of
little stars dropped down like so many dew-drops from the sky-tree.

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103
1091. As the creeper in the form of night was uprooted by the
morning-elephant, the moon-bird flew away and the white
flowers in the form of constellations fell down. 1092. The moon, like a crystal cup, with the bee in the form
of the deer (-mark) sticking within, fell down from the sky, as if it was) thrown away by the Night (lit. woman in the
form of night) after drinking the wine of moonlight. 1093. Elated with satisfaction brought by the enjoyment of
happiness (at night), the night-lotus beds closed up (as if)
out of fear from the coming harsh light of the sun. 1094. As if blown off by the long sighs of passionate women
separated from their lovers, the hosts of lamps, weakened
by the oil being consumed, were extinguished. 1095. The eyes of young couples, awakened after happy sleep in
(each other's) embrace during the night, looked dull and
languid at the end of the night. 1096. The passionate women, giving out deep sighs while turning
and twisting their bodies lazily after (waking from) sleep, left their beds, as also their lovers, very reluctantly (lit.
after a long time). 1097. With the beauty of her thighs slightly visible as she held
up her loosened waist-garment with her hand, one woman was caught by the end of her garment by her lover while
she was leaving her bed. 1098. As the eyes of passionate women were dull (lit. dried up)
with sleepy languor, their foot-steps, beautiful as they went stumbling with worship-flowers (falling on the ground)
charming. 1099. The faces of (these) beautiful women do not look SO
beautiful at the beginning of the night, although made up with great care, as they do in the morning with make-up
spoilt and hair dishevelled. 1100. Early in the morning, the newly-married girl pained (lit.
burnt) her co-wives with (the look of) her face, though

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S. T. Nimkar
silent, as it was heavy with sleep and languid and as she
looked with eyes half-closed. 1101. O beautiful one ! Those co-wives cursed (her) face as it
was dull with ornaments removed, with the hair dishevelled
and with the red dye of the lips gone. 1102. Thus, in such a morning, as the drum signalling the
departure was beaten, the astrologers told the king, “Your
Majesty ! this is an auspicious moment”. 1103. Then, with the auspiciousness ushered in by the sound of
Vedic recitatton by holy Brahmins, the king started, as
words of victory were shouted by hundreds of bards. 1104-1105. Filling all the ten quarters with the sound of
hundreds of (military band) instruments and drums and Dhakkās, and covering the entire expanse of the sky with the dust raised by elephants, horses and chariots (on the march), the king on whose head the Divine Beauties (or,
V.L., the city-women) had showered worship-flowers with o their delicate hands, (came out and) camped, my dear, in
- the vicinity of his capital. 1106. And on the next day, he moved, along with the whole
caravan of the entire army, (travelling) along high and low
and level ground alike. 1107. Frightened by the din of the crowds of people. a bad
horse (or, mule acc. to com.) did not calm down till he had thrown down the (riding) harlot, helpless with the knot of her upper garment loosened (or with her waist knot loosend and upper-garment slipped down).
:
1108. By a frightened young bull (running) through fear of
intoxicated elephants, the nose of a strong camel together with its bony structure was torn away, as he screamed harshly. (The nose-string of the camel got entangled in the
bullock's horns and was pulled hard so as to tear his nose). 1109. Another woman said to someone else, “Do not push me;
don't you see the bull ? (or, do not spur the bull; don't you see ?). You will knock down this child of mine like a

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Lilāvai-Kalā of Kouliaia
105
pumpkin-gourd from its plant" (acc. to Di. U.; or, from a brick-platform, acc. to com.) (a rustic couple is riding in a bullock-cart or on the back of a bullock and the
woman says this to her man). 1110. “If your pot of Karamba (i. e. flour mixed with curd) is
broken, whom (or why) do you curse in this large crowd ? Don't you see hundreds of vessels of ghee are shattered by the (speeding) chariots ?" (thus, some village-woman said
to another). 1111. Frightened by the rich wind of Saubhāgya (i. e. married
couples, or beautiful women), some young servant (or, unmarried young man) was going hand-in-hand with a lowly woman (acc. to com.; this verse can also be translated differently, thus: Frightened by the storm of this rich procession, some crippled or lame young ma was going
with a limp, holding his companion's hand for support). 1112. “You paramour ! proud of your handsomeness, do not
wave your old tottercd garment unnecessarily ! don't you see this young mule of mine is difficult to saddle ?"
(-thus, someone said to another). 1113. Throwing up her arms (in the air) and crying as if her
son had died, some woman among the bullock-(cart)-drivers (acc. to con.; or, some fisherwoman acc. to Dr. U.) turned back and shouted in front of other bullock-(cart)- drivers
(or, fishermen). 1114. “Oh ! look ! this wretched dog-owner proud of his stay
in the palace (acc. to com.; or living in the forest, acc. to
Dr. U.) has made his dog eat my cock, screaming piteously." 1115. Someone was told by someone else, “Why do you unnece
ssarily spur your horse on ? This boar wounded with my
shaft, is going ahead (slowly).” 1116. Thus, that whole army-column, engaged in such verbal
exchanges among men, at last reached the region near the foot of the mountain in the afternoon (lit. at the end of half-day).

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S. 1. Nimkar
1117. Then, with all the chariots turning softly as the horses.
were tired; with workers running for the work of cutting
grass (growing) nearby; 1118. with all the servants and their masters (or, wives acc. to)
com.) free before the activity of setting up camp; with all the reservoirs of water crowded (by people in a hurry) with
the fear of their being made turbid by elephants; 1119. with the noise of camels shouting hoarsely as they sat down
for ( or after) unloading and with all the (minor ) kings
being separated in many different enclosures; 1120. and with intoxicated elephants being chained comfortably
as they were weary after a long journey, the whole army began to settle down in a camp along the slopes of the mountain.
1121. The expansive quarters, when the dust raised by that enca-.
mping army had settled after the army had camped moved farther (backwards) as it were in order to give space for the
encampment of that army. 1122. Serpents trembling in apprehension of being trodden over
by intoxicated elephants in their marches, climbed the high peaks (of the mountain), as if to have a complete view of the whole army. (or, Raised up heads of the Serpent (Sesa) trembling with fear under the paths of the marching into. xicated elephants separated (out from each other) as if to
see the entire army: acc. to com). 1123. The charioteers unyoked their chariots as their wheels were
worn out (by friction) and loosened by the long journey and as their axle-joints were loose with pins crushed (or
by crushing thorns) while running off the roads. 1124. The horses, unsteady by the slight removal of the saddles
and turning for large mouthfuls of grass pulled out with their mouths still having the bridle-bits were somehow
calmed by the stable-men. 1125. Even with the saddles removed, the bodies of horses were
heavy with chunks of foam (or dust) sticking on to them

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107
due to profuse sweat caused by their being driven with great speed (or effort).
1126. Thirsty with the touch of breeze blowing due to the heav
ing of their trunks, the intoxicated elephants ate up the tufts of fresh leaves held in their trunks) for long.
1127. Profusely perspiring during their uneasy turning in beds,
the masters somehow got comforted as they were fanned (by their servants) (lit, as they were touched by the breeze
of the fans). 1128. With their forehead-marks made uneven and partly wiped
out by the perspiration caused by the fatigue of journey, the faces of women, with their eyes half-closed looked beaatiful.
1129. In the meanwhile the huntsmen (came and) told the king
Sālavāhāna, “Your Majesty! this forest, full of wild beasts has been blocked (by us on all sides) (i.e. surrounded so
as to prevent the beasts escaping). 1130. The eastern side which is close to the mountain-ridge and
where different kinds of tall trees have grown thickly, is
blocked by hundreds of elephants. 1131. The other, northern direction, overgrown with bamboos and
intermingling branches (of trees) near the bank of the mountain-streams, is blocked by archers.
1132. In the west, where it is easy to move, has been placed an:
excellent army of horsemen and in the south is kept a
terrible pack of hounds. 1133. When this was reported, the king went to that place (and).
the huntsmen (started a beat and) aroused wild animals. 1134. And then, seeing the wild beasts agitated by the wretched'
noise of hunting expedition (or, frightened by the wild beasts agitated by the sound of neighing of horses, acc. to Dr. Upadhye), a doe, fearing the death of her mate fell dead even without being hit.

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S. T. Nimkar .....
1135. A tiger was approached for help (or; protection, lit, reso
rted to) by a fox and hat one (in turn) by a bear and that too (in its turn) by a deer; who is not stunned (lit,
confused in mind) in (the fear of) death ? 1136 A doe would not move as she was bound by the fetters of
love for her new-born baby; and the buck also stayed put
there along with his sweetheart. A137. Leaving alone his mate, killed by sharp arrows, a Citraka
(i.e. a tiger, or a cheetah, or a leopard) behaved in a manner befitting his name, (because, Citraka also means
“a queer act” acc. to Dr. Upadhye). 1138 Although he flew away and (thus) evaded elephants, horses
and men, a peacock fell in the jaws of hounds; under the
influence of Fate, dying is also not peaceful. 1139. With his mouth occupied with the intestines of a hare (acc.
to com., or, of a wolf or ruddy goose i.e Cakravāka), a dog ran towards a female jackal (acc. to com., or a bear), (thus) longing for both at the same time he did not get
either ! 1140. As the neck of her stag was ripped by a Vavalla (i.e. a
kind of weapon) first, a heart-broken hind gave up hier
life as if it was an offender. 1141. The male deer by being struck, the female by separation
(from him) and the hunter by remembering his wife's eyes
and shedding tears-thus all three died at the same time. 1142. Running out from elephant-holes (or, mountain caves)
shaken by lion-roars (all around) the herds of boars were
caught by the powerful Saurastra hounds. 1143. Then, with his eyes red with anger at the direct insult to
his own brethren, a wild boar, knocking down men and
. horses came (charging) in front of the king. 1144. And that haughty boar, turning quickly and angrily,
(attacked and) killed the king's horse and he (i.e. the king) in turn killed that boar. . .

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109
1145. Thus rendering that forest empty of beasts and birds in a
short time, the king came back to camp in the evening. 1146. He was told by Vijayānanda, “My Lord ! do not tarry
here unnecessarily; who knows how the turn of events will:
be now !" 1147. Told thus by him, that king reached Sapta-Godavari
Bhima, O Beautiful Girl, after many days (lit. after days
without count). 1148. After finishing bath and meals of the entire army that
had camped there, he was requested by Vijayānanda1149. “My Lord ! that great sage (who became) our loving friend
without any reason, and by whom we were taken to
Mahānumati's penance-grove, stays here. 1150. Meeting that old ascetic whose life is blessed with the
wealth of knowledge and who has taken to the path of
the Other World your good life also will be blessed. 1151. And the king said, “Dear friend, since you say so, come,
let us go (there); doing so much, what is it that he has
not done for us ?” 1152. O my Sweet Little one ! having said so, the king first sent
Vijayānanda to that sage. 1153. Bowing down with great modesty, he was seen by the sage
with great regard and when he sat nearby he was asked
variously about (his and king's) well-being. 1154. And he said, “It is all well ! the king Sālavāhana is.
coming here following (me) with a desire to have the
pleasure of seeing you”. 1155. Then he said, “So this is that king Sālavāhaņa, whose
glory is sung by divine damsels in all quarters ! 1156. So I do not see any enemy for him on this (whole) earth;
for what work has he come here from his capital ?” 1157. And he told him all; and hearing that the great sage was
also pleased and he said, “You have given us good tidings
(lit. you have told us something that greets us). 1158. Because, somehow, Mahānumati's heart's desire has been

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S. T. Nimkar
fulfilled today; and Lilavati also has become the enjoyer
of pleasure after finishing her vows”. 1159. Thus, when such conversation was going on, the king also
came there near the sage, being accompanied by a limited
retinue. 1160. Then that great sage sprinkled water from the vessel (for
materials) of worship over the king and said to him,
“(Please) be seated on a comfortable seat". 1161. Then, seated on a comfortable seat, (or, V.L. throne) the
king was addressed thus by the great sage, "Blessed are
we today, o king, when you are seen ! 1162. For all this time we stayed thus in this Bhava temple all
alone; now (please) make us endowed with company. 1163. Here, during daytime, the gods carry on musical prayers
(in front) of Umāpati; after their departure, o king, the
demons prevail during the nights. 1164. And their chief is one demon named Bhişaņānana; out of
fear from him, sages do not stay here even for one day. 1165. So with him you will have to fight today itself at night
time; bearing this in mind take this charm from me, 1166. so that you will (be able to see even a demon whose body
is disguised at night; coming to your sight let him be
killed, the sinful one !" 1167. The king, who was told thus, laughed and said to him,
“Revered man ! this day's night will be the last for him.” 1168. Saying this, the king with a blooming face and (twinkling)
eyes, learnt (lit. accepted) that charm and assessed that army of demons.
1169. And, My Sweet One ! that king, profusely honoured and
sent off by that great sage, went back to his camp. 1170. And then the red sphere of the Sun, looing like a (large)
drop of saffron (-water) and looked at nervously by the female Cakravākas in lakes due to (impending) separation from their mates, fell from the sky-tree into the ocean

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Lilavai-Kaha of Kouhala
below like a ripe fruit, with the stem in the form of rays snapped.
111
1171. Then, when the moon had set, when all the ten quarters were covered with pitchy darkness, when people were happily asleep and when it was mid-night (lit. when midnight came),
1172. that king of demons, puffed up with pride of his strength sent two demons as messengers to the king.
1173. They (came and) said, "King! We are sent as messengers, listen to our mission in details (and) to what he has sent as a message to you.
1174. (He says), "these two hours (lit. three-hour periods) of the last (part) of the night are to be enjoyed by me; whatever creature stays (or moves) here becomes my meal!
1175. So, make an offering to me of one hundred kings together with one hundred elephants and a thousand men, horses and cattle (each) if you wish to be safe (lit. wish for happiness)"
those messengers,
1176. Hearing that the king angrily replied to
"You go back as (my) messengers to that your master, 1177. (and) tell him, "Come, you friend! I will make an offering of your flesh to dogs and crows living around my camp". 1178. Lambasting (him) with these and many other words (like these) the angry king sent back both those demon-messen
gers.
the
1179. Then, after those demons had gone, the king ordered camp-commander (thus -) "Nobody should move out from the camp before morning.
1180. With one thousand brave princes our army shall move (or one thousand brave princes are enough for our army, acc. to com.). The army of those demons is reported to be ten thousand strong".
1181. Saying this, the king, accompanied by a thousand brave men went far from his camp towards the demons.

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S. T. Ninkar
1182-1185. And then, that army of night-prowlers (i.e. demons),
which was painful to sight by the flames of fire emanating from their wide open jaws, which had made the sky tawny with sparks of fire from their terrible Kartikaweapons. which had filled the quarters with the echoes of long shrieks given out (from their mouths), which had made itself visible as the darkness was removed by fire from their eyes, the fiends in which had tied their long, rough and tawny hair with wet intestines etc. and had the cloth covering their hips horribly encircled by a row of human skulls and (the army) which was as dark as bees, buffaloes, clouds full of water, Tamāla trees, cuckoo or collyrium, came charging towards the king.
1186. In (the thick of) the night started a terrible battle between
those princes and demons, in wbich warriors were fearlessly challenged (by each other) with terrible screams and
war-cries. 1187. Some wrathful demon struck some prince in such a way
that with his body split into two, he fell down (but not
before) felling the enemy. 1188. Some great warrior, even with his head cut off with the
hard blow of a sword kept brandishing his sword aimlessly
through indignation. 1189. Seized with his master's honour, remembered at the end
of his swoon, some soldier was filled with shame as he had not vanquished the enemy army.
1190. As some (soldier) was knocked down with a stroke, a
demon drank the steaming hot blood from his chest, burning with the fire of anger, as if blowing it with his
mouth (to cool it down). 1191. Although dead, a warrior looking fierce with his sword
held fast in his fist was avoided from a distance by a frightened demon (or, struck from a distance by a demon with fear, acc. to com.).

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Lilāvai-Kaha of Kouhala
1192. Seeing the army being massacred by those demons with their bodies disguised deceitfully, the king remembered that charm.
two
1193. Whatever demon was seen anywhere was ripped into by the indignant king with the stroke of his sharp sword. 1194. Thus, that (demon king) Bhīmānana, though of immeasurable strength, was at once deprived of all followers by the king like a mountain deprived of his wings by Indra. 1195-98. Thus, O Beautiful Lady, when that host of fiends was massacred with their legs, hands, thighs and heads broken, when ghosts were wading through (lit. sinking in mud caused by the flow of fresh hot blood, when groups of jackals were whooping around hundreds of descending imps, when howling jackals were mixing with flocks of greedy vultures, when, all the good fighters were in s uch a condition and when from that army of demons those who had escaped death were running away like cowards, the king was challenged by that demon-king who was infuriated on seeing the destruction of his army and who was holding a sharp sword in his hand.
113
1199. (He said), "King! this is the time of your happy union with Beauties in heaven today, the day of your appointment with Death that is close at hand; strike (first) now !"
1200. And the king said, "Demon-king! you strike (first)! with the sharpness of each other's sword, very soon, the strength (of both) will be manifest. us als
1201. So, if there is anyone even among gods who can protect your life even for a moment in such a predicament, * remember him!" odi and tod
1202. As the king said so, My Sweet One! the angry Bhimanana with one stroke broke his excellent shield into two.

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S. T. Nimkar
1203. By the king also, his neck was chopped off with a stroke of
his sharp, sword, and he was at once knocked down on the
ground as he screamed fiercely. 1204. Then, Suddenly, he became a man of extra-ordinary form
like Pradyumna, whose splendour spread more beautifully
than that of the full-moon. 1205. Then he greeted the king again and again with words of
approbation and said, "No one has done anything dearer
to us than what you have done! 1206. So how mueh should I say, o king, I am at your comm
and ! Whatever you wish for, even if it is difficult to get
(for you) I will give you, if it is within my reach". 1207 Hearing that, the king with his curiosity (or excitement) :: not being contained in his heart, said, “What can I not
get from you ? 1208. So tell me who you are, staying here like this among these
wretched goblins of evil minds”. 1209. And he said, “King ! This should be told in details, you
too must be tired in this unhappy event of demon-killing. 1210. And yet, listen ! I'll tell you. I am the son of a Gandh
arva. I had descended from heaven to this earth with the ! sole purpose of bathing in the river Gangā. 11211. Then, in a forest-region, beautiful with trees growing on
the slopes of Himalaya, I saw a flower-gatherer, who was
the most beautiful girl of all the three worlds. 1212. Then, with great curiosity I approached her, and at once
longingly asked her, “o Charming one, who are you ?". 1213. Hearing that from me, king, she spoke (those) words
lovingly, "I belong here, being the daughter of a great sage
residing in this forest". 1214. And I said, “Beautiful Girl, in that case our meeting now
is not inapproriate. I have also been born in a great family . of Gandharva kings.

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115
1215. My name is Citrāngada. I have come down with a desire
to see you. If you are favourably disposed (towards me)
Cupid would have done well”. 1216. Saying this, o king, I married that daughter of the irascible
sage in that forest in our own way (i.e. by Gāndharva form
of marriage). 1217. Then, experiencing that happiness comparable to getting
the kingdom of the three worlds (lit. getting consecrated over the kingdom of the three worlds), I remained there,
O king, till that sage also came there. 1218. And he said, "You robber ! does it behove you to insult
us (like this)? With so little exaltation, you are so proud
(of yourself) ! 1219. So, you ignoble one ! being a demon for twelve years you
will stay among the most sinful Rākşasas, eating flesh ! 1.220. And then on the completion of twelve years, (when) you
will have your head severed by a great king, you will be
free from curse !" 1221. So this is that time now, when you are seen, that it is
accomplished; tell me, what I should do (for you)". 1222. Hearing that, the king with his face blooming at once,
said, “Oh ! We are extremely fortunate (lit. we are carried
far by the effects of our good deeds). 1223. There is nothing more to be said that I should say (now).
Let that Kuvalayavali, emaciated in separation, be visited
first (lit. now)" 3224. And he said, with his body horripilated all over at once,
"Even your jocular remarks (to this effect) create a
great joy (in our mind) O king! 1225. How can such a thing come to anyone without Punya ?
Still, I ask (you); tell me clearly all the truth now”. 1226. And then, My Charming girl ! the king, with his face
blooming with delight told all (the story) to that Gandharva prir.ce.

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116.
1227.
1231.
S. T. Nimkar
With his eyes and face full of joy which contained in his heart, he said, "What? Is Malayanila alive till this day?"
1228. In the meanwhile, O Sweet One! Vijayananda, full of joy (lit. with his body filled with joy) went quickly to Lilavati. 1229. Immediately when they thought about him, that Madhavanila also came there from the Malaya mountain, accompanied by a thousand Siddha women.
1232.
1230. That son of a Gandharva was seen by the Siddha. prince and, as if, they showered nectar in each other's heart (or, a shower of nectar fell in the hearts of both). Embracing each other with delighted bodies, they said(something to each other) and saluting Fate, they considered themselves very fortunate after a long time.
could
When this was going on, Vijayānanda, with his eyes and face blooming (with joy) also came (there) at once, after having greeted those maidens.
1233. Then saluting them with great modesty (or, from a distance) he sat on a seat offered to him with great honour, of those, three, (namely) Hala and others.
1236.
not be
that son of
1234. And the king asked him, "Dear friend, did you see Mahānumati and did you wholeheartedly (lit. clearly) greet Kuvalayavali emaciated in separation ?"
1235. And he replied, "My king, I saw them, sitting on the same seat (together); they looked like Beauties of Three Worlds and like the three Sandhyas (i. e. times of sunrise, midday and sunset, coming together).

After greeting them, I told them, "With Citrangada and Madhavanila, the king has come (here); your hearts' desire is fulfilled.
1237. Enjoy now, good ladies, these fruits of the tree of your penance, which are as valuable as the world itself and which have come (to you) after being developed for a long time'.

!

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Lilāvai-Kahā of Koühala
117
1238. Hearing that, they were overjoyed at once, and looking
ai each other, they considered themselves very fortunate. 1239. While the gathering of Gandharvas, kings and Siddhas
as desired by their hearts was about to take place (or, had come about) they could not believe it even when told (ayout it).
1240. When it was told to others around them who were looking
(at each other or, at ther) again and again, those friends
of theirs at once rushed towards Alakā (city). 1241. As their minds started for Alakā, the distance was not
too long (lit. path was not there at all) for them, who (at once reached and) greeted Nalakübara, with delighted faces.
1242. Then, along with his wife and with the Vidyadhara king
Hamsa, Nalakūbara came there, with a rejoicing retinue. 1243. When greeted (by me), both of them, the king of
Vidyadharas and the king of Yakşas, gave me, o king, an
excellent inexhaustible treasure (for you). 1244. And they said, “Tell this to Sālāhana again, that we say
there is no other dear friend (or relation) of ours except . you. 1245. So (please send Citrāngada along with Mādhavānila today.
The gods have said the marriage of Yaksas should not
be delayed. 1246. So that, on another auspicious day, as it is said in 152
of men (or, kings) your wedding with Lilāvati (will be
celebrated) after Silāmegha comes”. 1247. Hearing all this from Vijayānanda, O Beautiful One,
(lit. One, with eyes like those of a frightened young deer),
the king said to the son of Siddha king1248. "Did you hear what Nalakūbara has sent to us as a mess: age ? (Now), you should go together with Citrāngada to the
place desired by your heart,"

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118
1249.
Then they started, My Slender Onc with the loud striking of instruments making auspicious sounds and with the tumult of conches, drums and tabors.
1250. With Vijayananda leading their way, with beautiful women. singing their praise and with their eyes gleefully looking. forward to that place, they reached (there).
1251. As Nalakübara came forward (to receive them) they both bowed at his feet and went ahead eagerly to see the faces. of their beloveds.
1252. Those (girls) saw their lovers and they als both saw their beloveds, with their eyes riveted on each other's face once again.
1253. What was it that they did not say to their sweethearts with conciliatory words, as they had not (yet) secured the (highest) happiness which was held up half-way from their hearts.
1254. (Now) be pleased' (they said), 'What is it that we can say, stuck up that we were in the mud of great offence all this. time due to evil fate and thus you were tormented'.
S. T. Nimkar
1255. Having said (lit. considered) this, O my Sweet One, Madhavanila then took the hand of the Yakṣa princess in his hand.
1256. His beloved was as if offering Arghya to (mark) her union with her lover, water in her hand in the form of perspiration dripping from the tips of nails of her quivering fingers.
1257.
1258.
Then that delighted Madhavanila, with his body full of horripilation all over caused by the touch as he took his beloved's hand (in his hand), mounted the altar.
As his mind was full of love (for her) his beloved was as if embraced by him with his eyes and as if kissed and sported with (i.e. enjoyed coition with) and drunk in (all
with his eyes).
1259. Citrangada also sat on a couch, set with jewels (or, arranged by some maid named Ratnaval) in front (of her) with his eyes fixed on the lotus-like-face of his beloved wife.

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Lilavat-Kaha of Kouhala
1260. In the meanwhile, My Sweet One! Lilavati also sent a messenger to her parental home in a speedy ship.
1261. Then, as the moon rose and the auspicious event (lit. moment) of marriage was (already) celebrated, the Yakṣa women prepared drinking fountains.
1262. They made the floor red with the
119
pollen of worshipflowers, as its broad margins were covered with leaves wet with different kinds of wines (lit. wet with nectar).
1263. Then lovers accompanied by their beloveds and with great delight sat separately in beautiful spots (lit. sat in different beautiful spots).
1264. Various drinks with different bright colours, having the fragrance of mangoes and perfumed with the scent of blue lotuses were served.
1265. Merely on looking at the goblets with hovering bees attracted by the scent of wine (lit. with their mouths having humming bees attracted by the scent of wine), the eyes of passionate women become (or, became) eager with love feeling.
1266. As the wine-bowl, with its sparkling lustre increased by the touch of old wine, was held in hand (by them) Cupid strung (lit. bent) his bow.
1267. As wine was drunk by and by, the intoxication increased and as intoxication increased (their) beauty was also enhanced (with it).
1268. They remembered what was spoken long back
and forgot
at once what was said a moment before and even their incoherent talks became pleasing, due to the effect of intoxication caused by wine.
1269. Although kissed by the lover, after she had forgotten the feeling of being offended due to the effect of drink, some girl remembered her anger (again) and turned her face away and then was conciliated by him (again).

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S. T: Nimkar
1270. In case of one girl, seeing that it was of no use to decorate
her cheeks (already) reddened by the intoxication of wine, her lover removed the fresh Asoka leaf (hanging) from her
ear. 1271. The beloved drank the wine put to her mouth by the
lover with his own hand (lit. by the hand of the lover), as it wiped off (his) guilt and uprootca the tree of (her)
haughteur. 1272. Passionately enjoying the pleasure of kissing (lit. drinking)
each other's lips, the Siddha couples took up the wine
bowls after a long time, with embarrassed countenances. 1273. Some passionate girl drank sip by sip for a long time,
the nectar-like wine that was left over in her lover's cup (lit. after being drunk by her lover) as this (act of hers)
was angrily looked at by her rivals. 1274. Singing to the rhythm of their own hand-clappings, dancing
to the tune of the drums of their mouths, and laughter of these graceful women appeared charming as also their
happily adorned faces. 1275. With their waist garments slightly loosened, with their
girdles slipped, with their upper garments dropping down and with their hair and Tilaka-marks slightly dishevelled,
the slightly intoxicated beauties looked marvellous. 1276. Thus, when all those Siddhas, Gandharvas and Yaksas
were revelling in the intoxication of drinks on the evening
of the third day that Silāmegha came. 1277. Together with his wife, he sat down immediately in front
of all those. Vidyādhara Kings and others, gathered
together in one place. 1278. Greeting him (lit. embracing him), My Beautiful One,
all of them said to that Silāmegha, “You have the pleasure
of meeting (lit. seeing) your beloved daughter now”. 1279. So, along with Saradaśnı he went to his beloved daughter's
residence, and, O My Beauty, he saw Lilavati (there).

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1280 As she rose in salutation, he affectionately greeted her
(lit. smelt her head) and comforted (or, embraced) her, and with blessiogs and (filial) love, her mother took her
in her lap, 1281. And then, looking at the faces of Vidyādharas, Siddhas,
Yakșas, Gandharvas and men (gathered together), Sāradaśrı was released from her curse.
1282. Immediately then, delighted on meeting her (close)
relations, she remembered, “This is the time of the
termination of) the curse which was told by Gaṇeśa”. 1283. Then, gradually, her elders and relations came to know
this and comforted her (and) all of them celebrated a
special festival. 1284. Then, drums were beaten to celebrate the happiness, as
auspicious sounds were produced to mark the satisfaction
and supreme joy and the (rejoicing) servants danced, 1285. The next day (or, on another day) when the time of)
daybreak had all the strength (of auspicious stars) Kuvalayāvali came to the king, taking (with her) the
materials for (cermonial) bath (of the bride-groom). 1286-1288. Then that king happily sat on a comfortable bath
seat, which was adorned with a four-pillared platform (under it) arranged in the centre of the ceremonial pavilion, which had a beautiful halo (around it) created by golden pitchers placed on all four sides, which had its sides clearly marked as they were brightened with the lustre of jewels in the newly made sandals (for the king), which had its broad expanse decked with jewels like diamonds, sapphires and emeralds and the glory of which was enhanced all around
by the golden lamps burning. 1289. First, the king was anointed (with oils etc.) by the
beautiful Vidyadhara and Yakṣa women, while Gandharvas and Apsarās praised him and Siddha women sang (his glory).

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S. T. Nimkar
1290. Then, to the accompaniment of loud sound of instrume
nts and various auspicious songs, he was bathed by
Rambhā's daughter, passing jocular remarks. 1291. Then, sitting on the back of a white elephant, wearing
white clothes and white flowers, with white sandal paste applied to his body and with a white parasol (held over
him), he started. 1292. Halfway down (to bride's house) he, with his head bowing
in salutation, was met by the Vidyadhara King, by Nalakūbara and others who had come forward to receive
him). 1293. And with them leading the way, My Beautiful Girl, the
king reached the residence of the Lord of Simhala country. 1294-1297. At the entrance of the pavilion, which was decorated
with different lotuses and swastikas drawn with coloured powders (i. e. Rangavali on the floor), which had different spectra given rise to by the network of rays of ornaments. worn by women, which had its charming floor adorned with different kinds of colourful worship-flowers, which had bunches of pearls hanging from the beautiful canopy, which was resounding with the mixed auspicious sounds of drums, conches kāhalas and tabors and which was charming with the frolics of young women, the Avidhavās. (i.e. not-widowed women) threw away (after waving it around the king) an auspicious Bali of curds mixed with cooked rice in a golden tray (or, placed it at the feet of
the king acc. to com.). 1298. Halting at the entrance (for a while) the king entered
after some time and, with great curiosity to see his bride,
sat on a broad (cotton---) matress. 1299. With the beauty of her lotus-like face slightly covered
by a thin white garment, Liliāvati (as she came out) was seen with great eagerness by the king, with his body in rapture.

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123
1300. Happily, being pleased by the young women with their
fun and jokes, the king remained (i.e. sat) there for some
time and (then) mounted the altar. 1301 Then, having circumambulated the fire (reverentially) four
times, and with great satisfaction, he sat there again after
doing obeisance to the priests. 1302. After the king had descended from the altar, a Simhala
woman came in front of him, with a tray of Ārātrika (i.e.
waving of lights around a person) in her hands. 1303. And then, the Vidyādharas and bards, with delighted
faces, soon began to sing a number of Gāthās, which were charming and full of figures of speech. (Thus-) “Your
Majesty ! (please) listen ! 1304. The couple of swans in the form of anklets, placed close
to each other without any movement, with their warbling (i.e. jingling for anklets) stopped completely and lying down
near (her) lotus-like feet is asleep as it were. 1305. The lamp, reflected in a part of the girdle, is as if sporting
in the secret parts of her body as its light spreads (there) through the thin garment worn (lir, fastened) between her
plump thighs. 1306. The line of down looks very beautiful on her belly which
is thin and having the three folds clearly market out and
uneven as she bends down a little. 1307. Creating a halo for (her) beauty spreading all about, as
she gradually waves her hands around the light of the
lamp, having no obstructions spreads far and wide. 1308. Going up and coming down unevenly with the waving of
her long arms, the (long) necklace moves round and about,
being uneasy at the separation from the region of the navel 1308.1 Shown clearly by (the light of) the lamp in the tray waved
around by her hands, the necklace looks charming on her breasts like the flowing stream of Gangā over a pair of peaks of the Meru mountain.

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1309.
S. T. Nimkar
With the thick eye-lashes looking prominent against the white splendour of her clean broad cheeks her looks, the snares for the deer that young men are, move round and round with (the movement of) the tray.
1310. Thus, Your Majesty let this light of Aratrika be waved with great eagerness for a thousand years, around you by this young girl, who may never see old age".
1311. Then that King very eager with thirst for amorous pleasures at nightfall, entered his bed-chamber with his dear wife.
1312. Now, My Sweet Girl, what more should I tell you! That night was spent by the king without sleep (i.e. keeping awake all the time).
1313. Thus, when it was morning, all those divine personages, having honoured (him) greatly, gave (the king) their miraculous powers.
1315.
1314. To that sovereign, the Siddha king gave (the power of) disappearing, the Yakṣa gave an inexhaustible treasure, and the Gandharva gave the power to move in the sky (or to go to heaven, acc. to com.).
Hamsa also gave him a charm together with a medicinal elixir to stop aging and he made (a further) offer (thus-) 'whatever else (I have) is yours' (lit. under your control).
own
1316. Having bestowed so much upon him, My Slender One! they allowed that delighted king together with Lilavatī to go to his own capital.
1317. "In this world, together with Lilavati who would never see old age, O king, may you pass your days happily. (lit. unnoticed) for a thousand years”.
1318. Having blessed the king thus in many

ways all those Yakṣas (and others) went soon to their respective places of residence.

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125
1319. Worshipping Lord Siva with devotion, My Dear, and salut: ing the Naked Pasupata gracefully, Sālāhaņa started (home
ward).
1319.1 In the meanwhile those Vidyadharas, Siddhas, Yakşas and
Gandharvas soon reached their places of residence happily. 1320. Similarly that Silāmegha also, going two or three stages of
their journey (with them) returned, after giving jewel orna.
ments to his daughter. 1320,1 Together with Sāradaśrı and followed by his retinue he went
(back) to Simhala-Dwipa, with his joy enhanced by the plesure of having completely carried out (the ceremony of
Līlāvati's marriage. 1320.2 Then my Sweet Girl, that king, fully satisfied with getting
Lilāvati (in marriage) reached his own place, getting new
and growing blessings (or, auspicious things) (everywhere). 1321. That Lord of the Earth, directing his eyes to Lilāvati's face
with great happiness was greeted by Vijayānanda and lived.
happily after (that) 1322, Spreading terror in all quarters and creating great fear in
(the minds of) subordinate kings nearby, he speedily reached Pratişthāna in the country under his own (direct) rule (lit.
country of his own enjoyment). 1323. That (Pratişthāna) which appeared beautiful with the charm
of arches and taller flag poles on the mansions and which
was full of beautiful temples and parks and which had a
** lofty protective wall (around), 1324. which had its parts decorated with graceful gardens and
with jewels fixed in the gates of the protective wall and , which had its images reflected in nearby ponds smeared
with the lustre of emeralds (used in pavements), 1325. which was full of the beauty of passing beautiful women
gently but frequently brushing against each other, and which made the travellers nervous (lit. frightened them) by the raised-up, solid, round, expansive breasts (of women),

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S. T. Nimkar
1326. in which one's eyes could not see (the path) as one was
called out by the noise of (uneasy) passers-by and in which people were engaged in different kinds of work being done
well and brought to sight 1327. In the central part of this (city) which was adorned with
golden pillars set with jewels, the king at once went to the
great temple of Devi. 1328, Aftet doing obeisance to her, who was consecrated there
(lit. whose feet were established there) the king with all the sin of the kali age destroyed, went to his own house in front of Rangāvali (i.e. the house which was decorated with
Rangāvali). 1329. Here, this story told in brief is brought to an end; who
will be able to understand it, if it is told in great details ? 1330. And his (i.e. poet's) beloved said, “(You have) composed
it in the local Mahārāsțra dialect; the parts (or the body) of this story are worthy af being understood (or with pun,
being closely embraced) by the good”. 1331. Thus whatever we have related to our beloved from our
heart, accept it with siccerity (lit. efforts), ye good men,
as it is ! 1332. Enough of the good and the wicked: what is the use of
those who see (only) virtues or (only) defects ? The middling ones appreciating (both) virtues and defects (really)
know the beauty of poetry (lit. real meaning of poetry). 1333. Composed with the length of eighteen hundred Anustubh
numbers, here, this Kathā named Lilāvati is brought to an
end. 1333.1 My Beatiful one ! (let. one with long eyes) those who
read or hear this story every day, will never experience the sorrow of separation from their loved ones, O Slender One!

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प्राकृत विद्या मंडळना प्रकाशनो
०-७५
१ महावीरचरियं-छहो पत्थावो
१-५० संपादक पं. बेचरदास दोशी २ महाबीरचरिय के छठे प्रस्तावका देवनागरी लिपिमें गुजरात अनुवाद १-००
-'. बेचरदास दोशी ३ भगवतीसूत्र के १५वे शतक का हिंदी अनुवाद
०-७५ -4. रूपेन्द्रकुमार एच. पगारिया ४ उवासगदसाओ (मूल) ५ कुवलयमाला कहा (परि. १-१२, २४२-२८४) ६ कुवलयमाला-कहा (परि. १-१२, २४२- २८४)
(गुजराती भाषान्तर)
-अनु डॉ आर. एम. शाह “७ सीलेक्शन इन प्रोझ एन्ड पोयेट्री
१०-०० (पोस्ट ग्रेज्युस्ट सर्टीफिकेट कोस इन प्राकृत) ८ प्राकृत व्याकरण (हिन्दी) 7. के. आर. चन्द्र
हस्तप्रताने आधारे पाठ संगदन -हरिवल्लभ भायाणी

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