Setubandha

Author(s): Krishnakant Handiqui
Publisher: Prakrit Text Society Ahmedabad
Catalog link: https://jainqq.org/explore/001384/1

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PRAKRIT TEXT SERIES
XX
PRAVARASENA'S SETUBANDHA
TRANSLATED BY:
K. K. HANDIQUI
YM
PRAKRIT TEXT SOCIETY AHMEDABAD - 9;
VARANASI - 5.

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Prakrit Text Series No. 20
General Editors P. L. Vaidya D. D. Malranin H. C. Bhayan
PRAVARASENA’S SETUBANDHA
Translated into English with extracts from unpublished
commentaries, critical notes and an Introduction
Br Krishna Kanta Handiqui, M.A. (Cal. et Oxon.) Formerly Principal and Senior Professor of History, Jorhat J. B. College; Vice-Chancellor, Gauhati University 1948-57; Hanerary Fellow, Deccan College. Author of 'Naişadhacarita of Śrtharça translated into English and
Yašastilaka and Indian Culture,
PRAKRIT TEXT SOCIETY,
Ahmedabad - 9; Varanasi - 5
1976

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Published by
Dalsukh Malvania
Secretary,
Prakrit Text Society L. D. Institute of Indology Ahmedabad-9
Price Rs, 40

Available from
1 Motilal Banarsidas, Delhi, Varanasi, Patna
2 Munshiram Manoharlal, Delhi
3 Sarasvati Pustak Bhandar, Ratanpole, Ahmedabad
4 Oriental Book Centre, Manek Chouk, Ahmedabad
Part I Printed by
G. S. Press, Madras
Part II and Introduction Printed by Shri Ramanand Press, Ahmedabap

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In memoriam
ADINATH NEMINATH UPADHYE
with affectionate regards

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Genral Editor's Foreword
We are proudly happy to place herewith in the hands of the students of Classical Indian literature Prof. Handiqui's critical translation of Pravarasena's Setubandha, which is one of the few works that mark the highest achievement in the major literary genre of Mahākavya. No recent work of Prakrit literary scholarship matches the present work in richness of the exegetical materials culled after a meticulous scanning of numerous commentaries so as not to miss any significant detail. The Setubandha can fairly compare with the Saptaŝataka of Hala in points of age, importance and a continuous tradition of high literary esteem. The latter work had quite early received thorough attention it deserved from a scholar of Weber's stature; the Setubandha, it seems, was reserved for Prof. Handiqui's mature scholarship.
The difficult task set to himself by Prof. Handiqui was primarily to recover and ascertain the original meaning and implication of Pravarasena's verses. The enormity of the effort involved in such an undertaking can be figured out by considering the fact that for this purpose one is required to deal with a thousand year's textual confusion and wild overgrowth of divergent interpretations. Moreover, the earlier Commentaries are lost. All the preserved Commentaries are removed from the original by several centuries, and they were written during the period when Prakrit had lost its earlier vigour and vitality, so that a considerable number of forms and expressions had become obscure or altogether incomprehensible. This made it quite difficult for the commentators in numerous cases to spot scribal erros, decide genuineness of a reading and give the correct meaning of an expression without indulging in

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guess-work, Prof. Hindiqui inspite of his advanced age and failing health has spared no pains in making available profuse extracts from various unpublished commentaries, thereby presenting very valuable data for the exegetical and textual history of the Setubandha, His translation is based on a critical consideration of the numerous alternatives offered by the vast and varied exegetical materials. His notes to the translation are sure to prove a feast for the students of Prakrit.
The elaborate Introduction deals with all the important aspects of the poem like authorship', date, source and influence, form, cultural and geographical background, language, metre, literary worth, commentarial tradition and textual recensions. The detailed outline of the contents of the poem, spotlighting passages of significance, will be found very useful. The problem of exactly characterizing the Prakrit of the Setu. bandha is highly complicated. What features were considered in the indigenous grammatical tradition as characteristic (exclusive or commonly shared by other literary Prakrits) for Mahārāṣṭri; what was the relationship of the stylized literary Mahārāṣṭri with the colocquial speech of the Maharaṣṭra region during the early centuries of the Christian era; what recension or recensions of the Setubandha provided basis for the rules and observations of the Prakrit grammarians; which of the readings found in different commentaries and Alamkāra works are old and original: such problems shall have to be tackled before we can arrive at tenable conclusions in this regard. In the section on the language of the Setubandha Prof.
1. One can form some idea as to how much Pravarasena had become legendary by the time of later commentaries, by noting the fact that Pravarasena's family name "Vākāṭaka' was corrupted beyond recognition. Kṛṣṇavipra has prākṛtānām mahārājaḥ for vākāṭakānāṁ mahārājaḥ and Kṛṣṇadāsa has also vaakappa for vākāṭaka. (Vide Introduction, p. 16).

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Handiqui has provided us with much food for thought concerning this problem.
Numerous commentaries on the Setubandha composed in the South, the Setutattvacandrika2 from Bengal, the Ramasetupradipa of Ramadasa of Rajasthana etc. evidence a revival of Prakrit studies in the second millenium of the Christian era. The commentarial extracts given by Prof. Handiqui will be very useful also for the later history of Prakrit studies.
It is quite evident that the future scholars working to settle various recensions and prepare a critical text of the Setu. bandha shall have to build on the foundations laid by Prof. Handiqui. The readers will no doubt welcome this translation and study of the Setubandha with several years' painstaking and careful work at their back, and appreciate them as a major contribution in the field of Prakrit philology. The Prakrit Text Society is not only extremely glad to publish this work, but it is also grateful to Prof. Handiqui for very generously bearing the publication cost of the work and donating it to the Society,
2. On p. 98 of the Introduction Prof. Handiqui has drawn our attention to the fact that the Commentator Kulanatha cites a Desi lexicon different from the Desinamamala of Hemacandra. It may be observed in this connection that in the setutattvacandrika, a seventeenth century compilation from earlier commentaries of Srinivasa, Kulanatha, Lokanatha and others, a Desi lexicon called Desisära is cited. It seems to have been composed in Anustubh metre and gives meaning equivalents in Sanskrit. In the Desinamamala of Hemacandra, the citations from one of the earlier authorities have the same features. It is likely that the Desisara was among the sources that served Hemacandra.

H. C. Bhayani

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PREFACE
The Setubandha is the only extant Prakrit Mahākāvya that has come down to us from early times. The date of composition (circa fifth century A.D.) makes it a notable link in the evolution of the Mahakavya in Prakrit and Sanskrit. Further, as pointed out in the Introduction, the Setubandha has exercised unmistakable influence on Bharavi and Magha; and its importance lies in the fact that it represents a significant phase of the development of Kavya poetry after Kalidasa. Pravarasena's poem is often quoted in Alankara works, which points to the esteem in which it is held by Sanskrit writers on poetics. The Setubandha, also called Ravaṇavaha, was critically edited by S. Goldschmidt, and published for the first time in 1880 at Strassburg then in Germany. A German translation of the text followed in 1884 as the second volume of the work. The Setubandha was published in India by the Nirnayasagar Press, the second edition of which appeared in 1935. The only merit of this edition is that it contains the commentary of Ramadāsa on the poem as well as the Sanskrit chaya. Goldschmidt had utilized this commentary in manuscript, and had also access to an imperfect manuscript of the commentary of Kṛṣṇavipra.
It was on the basis of the above materials that I had commenced translating the Setubandha from Prakrit. But after translating a few hundred verses, I realized the need to consult other commentaries besides that of Ramadasa; and at my request friend my lamented Dr. P. K. Gode, Curator, Bhandarkar Oriental Research Institute, Poona was kind enough to obtain for me transcripts of several unpublished commentaries from different manuscript libraries in India. The commentaries appeared to be of great value for a critical study of the poem, and it was thought advisable to include extracts from them as a supplement to the translation. The correction and revision of these extracts compiled from transcripts of imperfect manuscripts involved considerable time and labour; but a study of the commentaries encouraged me to undertake the translation anew with a better idea of Pravarasena's style and use of the Prakrit language.

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The translation generally follows Goldschmidt's edition based on the text of Rāmadāsa. It will however be seen that it does not always agree with the printed text of Goldschmidt, or that of the Nirnayasagar edition, because, except in a few cases, I have followed Rāmadasa's readings only_when they agreed with those of his predecessor Kulanātha. The relevant details have been explained in the opening section of the Introduction; and in all such cases of discrepancy, reference may be made to the Extracts where the readings of the principal commentators including Rāmadāsa have been clearly shown as far as they could be ascertained.
The Extracts include substantial portions of the important commentaries of Kļņavipra, Madhavayajvan and Kulanātha besides occasional excerpts from certain other commentaries. Details of all the commentaries utilized for this work and information about the original manuscripts will be found in the relevant section of the Introduction.
The book has been in the press for several years, and had to be printed at different places under difficult conditions. This stood in the way of continuous pagination necessitating the division of the volume into two parts.
In conclusion, I wish to pay homage to the memory of Dr. P. K. Gode for his kindly help and cooperation which enabled me to continue working almost without interruption.
Dr. A. N. Upadhye at whose suggestion I had undertaken this work passed away to my great sorrow shortly before the publication of the volume. Without his help and encouragement it would have been difficult for me to complete the task in mny declining years marked by ill health and bereavement. I express my sincere gratitude to him
I am indebted to Sri D. D. Malvania, Secretary, Prakrit Text Society, for his unfailing courtesy and earnest efforts to expedite the publication of the volume. Jorhat, Assam
K. K. Handiqui May, 1976

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CONTENTS
INTRODUCTION
1-147
I The present translation and the
text of the Setubandha II The Setubandha : an outline III Pravarasena and the Setubandha IV The Setubandha and the Rāmāyaṇa
V The Setubandha as a Mahakāvya VI Pravarasena as a poet VII Metres VIII Commentaries on the Setubandha IX The commentaries and the
recensions of the Setubandha X Linguis tic features of the Setubandha
Part I
1-331
Translation of the Setubandha. Extracts from commentaries on Cantos I–V
Part II
1-318
Extracts from commentaries on Cantos VI-XV Appendix Errata

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INTRODUCTION
i
The present translation and the text of the Setubandha.
The text of the Setubandha followed in the translation is that of the critical edition of Goldschmidt1 which, on the whole, presents the Prakrit original as explained by Ramadasa in his wellknown commentary on the poem.
The different commentaries on the poem, utilized for the present work, revealed, however, a large number of variant readings, which could be classified into several inter-related groups. There is a considerable number of readings, for instance, in which Ramadāsa of Rajasthan and Kulanatha of Bengal agree, differing herein from the South Indian commentators represented by Kṛṣṇavipra and others. There is, however, another group of readings in which Kulanatha, who is earlier than Ramadasa, agrees not with him, but with the Southern commentators, and nearly always the readings of this group yield a better meaning than those of Ramadasa. We shall presently speak about the recension followed by Ramadasa and its relation to the other recensions of the Setubandha; but so far as the translation is concerned, we have, in the interest of clarity and intelligibility, consistently followed Ramadasa's readings only where he agrees with Kulanatha, and in most other cases preferred those which Kulanatha has in common with the South Indian commentators.
1. Rāvaṇavaha oder Setubandha Prākṛt and Deutsch herausgegeben von Siegfried Goldschmidt. 1. Lieferung: Text, Index. Strassburg, 1880,

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2
There are a few exceptions to what has been stated above. In one or two cases, e. g., Setu 3.81, Rāmadāsa's readings have been followed, as they appeared to be the best. Besides, there is a small number of readings in which the commentators differ from each other, and even the South Indians disagree among themselves. In such cases, too, unless otherwise stated, Rāmadāsa's readings have been followed faute de mieux.
In a translation based on different commentaries containing many alternative explanations, it is not always easy to hit upon the right meaning of a word or a phrase, especially on account of the vagueness of Prakrit as a medium of expression ; and there will always be room for improvement in the rendering of particular verses. In Setu 1. 22, for instance, it would be better to take vela in the sense of samudrajalavrddhi, as suggested in Krşņavipra's alternative explanation, so that the rendering might be : "The pure-rayed pearls, the stars, ... ... ... shone in the ocean of the firmament, adhering to its floodtide, the night.' It is needless to give other examples. The extracts from the commentaries appended to the translation contain adequate material for an evaluation of the different interpretations and variant readings.
II
The Setubandha : an outline The Setubandha of Pravarasena deals with a portion of the story of Rāma from the return of Hanumat from Lankā with the tidings of Sitā to the death of Rāvana, with special emphasis on the construction of the great causeway between the mainland and the island. The poem, though written in Prakrit, is wellknown to students of Sanskrit literature from
this verse is also found in the commen,
1. It now appears that Rāmadāsa's reading in
tary of Laţakanamisra,

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the eulogistic references in Daņdin's Kāvyadarśa and Bāņa's Harşacarita. The reference to Pravarasena and his Setubandha in one of the introductory verses of the Harşacarital shows that the poem is earlier than the seventh century A. D.; and it is, in fact, believed to be about two centuries earlier than Bāņa. Before we go into the question, it will be convenient to give an outline of the contents of the poem
Canto I. Description of the autumn. Hanūmat returns from Lankā with news of Sīlā. The martial hosts of the Vānaras led by Sugrīva march to the shore of the Southern sea, accompanied by Rāma, on their way to the Rākşasa capital where Sita is held captive.
Canto II. The Vānara host is paralysed with fear at the sight of the ocean which is elaborately described.
Canto III, Sugrīva in a warlike speech tries to stir up the valour of his followers. He exhorts them to exert themselves and traverse the ocean to destroy the enemy and rescue Sītā. He appeals to their sense of responsibility and praises the value of the silent performance of one's duties.
This responsibility is yours. The master's authority is restricted to command. The lotus beds in the pools burst into bloom by themselves. The sun only adds to their lustre, v. 6
Rare are the honest persons that silently achieve their tasks. Few also are tbe trees that yield fruit without their flowering being noticed. v. 9
Sugrīva stresses the role of prestige and martial reputation, and dwells on the character of the valiant warrior.
It is unthinkable that one's prestige, never lowered before, should be humiliated by others, the prestige that hath been built up with a sense of pride, and maintained from one generation to another.
param
pāram
kapiseneva
1. Kirtih pravarasenasya prayātā kumudojjvala / sāgarasya
setunā //

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Martial reputation radiates enthusiasm, and its
appreciated by those who lack ardour for war. it departs, tarnished by disgrace.
value cannot be It is hard to regain, once
The valiant, who welcome the advent of war, and preserve their equanimity in weal and woe, remain steadfast even in danger, faced with a calamity brought by fate. vv. 18-20
Death is preferable to the loss of self-respect.
Death, not long life, is preferable for one that hath lost his pride, even if he takes possession of the enemy's wealth, maintains the renown of his family, and upholds the moral law. v. 45
He tries to evoke the sympathies of the Vanaras by an impassioned appeal in which he gives utterance to his loyalty and devotion to Rama.
While Rama's heart is full of sorrow, and afflicted with delusion, and is like the moon, the mainstay of the night, when obscured by the clouds;...let none pity the lot of Sita, suffering like a day lotus plant wilted by the cold-rayed moon! While Rama's heart, pining with love, is distraught with grief, what craving can one have for one's fading life? ov. 47, 48
ever.
Sugrīva is vexed at the failure of his speech to produce any visible effect on the Vanaras who remain as stolid as a wild He now changes his tone, and breaks out into exaggeration of his own powers, declaring that he will alone traverse the ocean and ravage Lanka and slay Ravana without waiting for assistance from such unreliable followers.
Canto IV. The Vanaras are warmed up by Sugrīva's provocative speech. He is criticized by Jambavat, who begins his speech with a colourful reference to his miraculous longevity going back to primordial times. He counsels patience, and cautions Sugrīva against rash and precipitate action and reckless initiative, and reminds him of his responsibility as the leader of the army. Rama, however, reiterates his confidence in Sugrīva; and Jambavat suggests that they should

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request the Ocean to provide a passage to the other shore. Meanwhile Vibhīşaņa arrives by air with his followers, and is presented to Rāma, who extols him for his virtuous conduct in sharp contrast to his Rākşasa origin, and then consecrates him as the future ruler of Lankā."
Canto V. Rāma undertakes a religious fast under the moonlit sky to induce the Ocean to facilitate the crossing. But, in the morning, incensed at the unresponsive attitude of the Ocean, he gives vent to his wrath by discharging his fiery arrows whose flames envelop the seething waters in a vast conflagration.
Canto VI, The Ocean emerges grievously wounded by Rāma's arrows. He is supported by his consort Gangā, and utters words that are 'cogent though soft in tone, deeply significant though brief, dignified though polite, and outspoken though accompanied with praise.' He regrets that he has incurred Rāma's displeasure by trying to maintain his preordained stability and untraversable character, but tells him plainly that he has grievously suffered on many such occasions on account of Rāma's exploits during his career as Vişņu. Nevertheless he declares that the unhappiness caused to Rāma by his resistance grieves him more than the physical suffering inflicted upon him by the conflagration. He appeals to Rāma to save the waters which have to be stored up for the deluge; and points out that even if the waters are dried up by any means, the sodden seafloor will be as impassable as ever. The only way to reach Lańkā is by a bridge of mountains to be built across the ocean (vv. 9-17). Rāma approves the idea; and at his command the Vānaras, who are repre. sented as giants endowed with supernatural strength, set about uprooting the mountains all over the mainland, and fly to the seashore, loaded with mountains poised on their shoulders.

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Canto VII. The Vanaras proceed to build the causeway 'that was to be the touchstone of their valour; the precursor of the overthrow of Ravana's might; the abiding symbol of Rama's fame.' Heaps of mountains are vehemently dropped into the waters, convulsing the ocean and rocking the carth, but this does not produce the desired result.
Formed by the mountains that were continuously in a long unbroken series, the causeway appeared to but vanished as it plunged into the sea. v. 70
Canto VIII. The remaining mountains are placed on the shore, and the sea becomes calm. The Vanaras are worn out with toil, but the situation is saved by the genius of Nala, who at the request of Sugrīva applies his skill to the construction of the bridge. He methodically fits the mountains together as they are dropped in, and succeeds in building a causeway linking the Malaya mountain on the mainland with the plateau of the Suvela on the island of Lanka.
Soaked in water, and clinging together, the mountains, with the join imperceptible, were not parted from each other, even though battered by the raging sea. v. 32
released, and came be built in the sky,
the great
The causeway is named after architect.
Did Nala's Way drop on the sea, fashioned in the sky? Built long ago, was it hauled from the Malaya range? Did it come into being in the waters of the sea? Did it emerge from the nether regions, complete
in structure ? v. 57

The deer (on the mountains of the causeway) looked at the ocean, and the people at Nala, all together, with eyes full of fear lest the mountains should topple down and the waters of the mountain streams that cascaded far into the sea rose aloft as they dashed (against the waves) to the music provided by the jubilation of the apes.
V. 65.
Some characteristic features of the bridge of mountains are mentioned.
1

Vanara

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Portions of the causeway, built of crystal rocks, and interspersed between the mountains, seemed at places to be rent in the middle, being similar in colour to the tranquil sea. v. 91. Peaks of the Himalaya, covered with snow, and those of the Malaya,
with the broken sandal trees; could be clearly recognised, even though built into Nala's Way. 0.92
On completion of the causeway, the Vanaras cross over to Lankā unopposed, with the result that the demons become remiss in carrying out the orders of their master Rāvana,
Canto IX. The Vānaras reach the Suvela mountain which is elaborately described.
Canto X. The sun sets as the Vanaras occupy the Suvela. The canto opens with a long description of the evening scenery followed by an account of the gaieties of love of the young women of Lankā under the shadow of the impending disaster.
Canto XI. The evening has not proved as delightful to Rāvaņa as to his subjects. He pines for Sitā amid the reproaches of his wives, who, after observing his condition, did laugh at him; but having laughed, could not help pitying him.' Musing for a while on how to gain Sītā's favour, Rāvana concludes that she might perhaps yield if she saw the severed head of Rāma, because
People dare violate their cherished principle out of fear, when they are helpless and humble for lack of friends, and see no cause for shame, with all hope gone owing to the loss of protection. v. 29
Ordered by Rāvana, the demons produce a severed head of Rāma by magic, exactly like the real one, and proceed to the pleasure garden where Sitā is held captive. Her pitiful condition is described in a number of verses (39-50). The demons are moved to pity, but leave the head before her, as ordered by Rāvana.
1. i.e., the transparent rocks looked like breaches through which the waters of the sea
seemed to flow,

www.jainelibrar

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Sita was seized with grief when she espied it, and began to tremble as the demons brought it near, and fainted when they said it was Rāma's head. v. 53
She shed no tears nor could even look at Rāma's head. Having fainted, she only sank to the ground, helpless like one dead. v. 56
With eyes closed as she swooned, she felt only bliss free from the pangs of separation, with the sorrow caused by Rama's death forgotten for the moment. 0. 58
Coming to herself, she bemoans her fate.
During separation from thee, I kept somehow alive in the hope of seeing thee, and thus have I seen thee. My hopes, although they were coming to fruition, were not fulfilled.
The Earth will have another lord, and Royal Fortune pass to many an eminent man. How is it that this uncommon widowhood hath befallen me alone? vv. 77-8 .
She feels ashamed that she is alive after witnessing the severed head, and fears that she will be remembered as a woman that lacked the courage to die.
Trijatā, a Rākṣasa woman who had befriended Sitā, tries to console her in her grief. She lays stress on the divine character of Rāma, and asks her got to judge him to be on a par with other men. How could she believe that the earth could hold Rāma's severed head without convulsions like the overturning of the earth and the commingling of the oceans, or the collapse of the mountains ? The wind still breaks the branches of the trees in Rāvana's palace garden, and the lotus blossoms there still close in contact with the rays of the moon, showing that Rama is alive, and the forces of nature continue to function under his protection (vv. 90, 91).
Rāma will come to her before long.
Soon wilt thou see Rāma happy with his bow unstrung, and serene and free from wrath, his face worn and pallid on account of separation from thee. v. 93

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Trijatā points to the pleasure garden, laid waste by Hanumat who was but a servant of Rama, a symbol of the humiliation of Ravana's pride (v. 95). Then she says
Fainting and sinking to the ground, languid and drooping, thou art under such a delusion that even knowing it clearly to be a deception of the demons, I am likewise stricken with grief.
Why hast thou no confidence in Rama even now? He hath built a causeway between the Suvela and the Malaya before the eyes of the united demons, and stormed the peaks of the Suvela. vv. 97,98
Paying no heed to the admonition of Trijatā, Sita sinks down upon her bosom, and then suddenly recovering herself, speaks again
Tell me if I am the same that first saw this head and sank to the ground, and then recovering from the swoon, see it again, and cling to life. v. 103
Thou hadst sped hither, o scion of Raghu,......to save my life worn by the sorrows of separation; but I destroyed thy life, myself remaining alive. v. 106.
She looks at the severed head once more; and begs Trijatā to suffer her to die (v. 113). But her death, she says, will be a shameless one, 'despicable because of lack of love," since she 'accepted widowhood with a cruel heart' instead of resolving to die on seeing the head (v. 114).
'This is the fate of all, but such an end is unbecoming to those who have an exalted sense of honour'. As she uttered these words she threw ບ. 115 herself on the ground, beating her breast.
No more did she wish to lament, nor smote her breast, like an enemy. She shed Her heart was bent no tears, but checked their on death. v. 117
flow.
even to
Trijata consoles her again. It is impossible imagine what Sitä has thought to be true. Referring to the burning of Lanka by Hanumat, she argues: a single ape made the wails of the people re-echo through the houses of the city; how could Rama die with the demons unscathed (v. 122)?

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It is impossible. Rāma cannot be killed. The world will soon be without any demons. I say so because I have foreseen it clearly. Believe me. To whom is the destruction of his race dear ? v. 123
She is aggrieved at the change in Rāvana's character that makes him stoop to such meanness while Rāma is alive (v. 127); and reminds Sītā of his heroic achievements.
Think not that the power of Rāma's arms counts for little. Its efficacy was seen in the slaying of Valin. On account of it, the ocean, driven by his arrows, hath granted a pathway across its waters. On account of it, Lankā is besieged. v. 128
She relates her dreams presaging Sita's glory and the death of Rāvaņa; and asks her to take heart and cease from weeping. "Let the illusion vanish, ignored and futile, and empty because the truth is known'. v. 131
Sītā is not consoled by Trijatā's words until she hears the yelling of the Vānaras and Rāma's war-drum at dawn, heralding the preparations for the impending battle.
Canto XII. The canto opens with a description of the morning scenery (vo, 1-20). Rāma takes up his bow, and the Vānaras arm themselves with mountains and trees. The demons, awakened by the roll of Rāvana's war-drum, hastily take leave of their mistresses, and rise up in arms against the invaders. 'Even as their mistresses restrained the martial zeal of the warriors it grew more ardent because of the rancour harboured against the enemy, all the more because they were reminded of the possible humiliation of their master (v. 51).' The leaders of the demons equip themselves with armour, which is described in detail (vv. 54-63). Meanwbile, the Vanaras close in upon Lankā and completely encircle the city; they smash the moats and demolish the fortified gate.
The moats of Lankā looked like the brooks streaming down the damaged Suvela mountain and meandering on all sides, because their

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bejewelled embankments were smashed down by the apes, and the waters poured into the neighbouring hollows. v. 75
The army of the demons begins to move after the storming of the city by the. Vānaras (v. 81). The movement of the vast multitude through the gates of the city is described in a few verses.
The army took a devious route, unable to make its exit all at once: it was impeded by the congestion of the chariots, and crammed into the space between the mansions, with the elephant corps crowded into the gateways of the city. v. 89
Thus impeded at the gates, the army of the demons moved out of the city, dispersed along a wide front, like unto a river issuing from a cave with a single entrance, and flowing wide over the plains, v. 93
The Vanaras rush forth, like a forest fire driven by a violent gale', on seeing the demons emerge through the gates.
The army of the demons swelled, the infantry ready to strike, and the cavalry advancing on the flaoks; the elephants urged on by the goad, and the chariots driven at full speed. v. 96
The wrathful warriors assailed the enemy, and were assailed in turn, Full of exalted martial pride, they slew and were slain. Only they yielded not on account of their zeal. v. 98
Canto XIII. The fighting continues. The demons who are well provided with horses, elephants and chariots are worsted · in their encounter with the mountain-hurling Vanaras. . The chariots were dashed on the ground as the apes swooped down on them. The elephaats, throws up by the apes as they sprang into the air, had their limbs broken. The captured horses ran away, and the demon warriors were slain by the pursuing apes. v. 22
The troops scattered, with the tangled mass of chariots broken by the elephants, and the horses trapped in the chariots, and the foot-soldiers stumbling over the horses, and the elephants tumbling over the former. v. 71
The horses stood motionless, pursued and seized by the tail by the impetuous apes; and the chariots, with the fighters killed and the drivers fallen, were whirled away by the horses, frightened by the apes. v. 76
In spite of their reverses, the demons return to the fray.

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The demons resumed the burden of war abandoned by them, and summoned their fading courage; retrieved their lost renown, and became unconquerable by the martial hosts of apes. v. 79
The concluding verses describe a series of single combats between the chosen leaders of the demons and the Vānaras: Prajangha and Sugrīva, Asaniprabha and Dvivida, Vajramuști and Mainda, Vidyunmālin and Sușeņa, Tapana and Nala, Jambūmalin and Hanūmat, and Indrajit and Angada (vv. 80-99). The leaders of the demons are slain with the exception of Indrajit, who has a trial of strength with Angada, marked by vicissitudes that alternately give hopes and fears to their followers. Therearter when Indrajit's spirit was broken by Angada by dint of
zeal, the apes made merry thinking that he was slain; but the demons rejoiced, because they knew that he had vanished by magic. v.99 Canto XIV. Rāma actively participates in the fighting, and his arrows play havoc among the demons. At nightfall Indrajit, flying aloft from his chariot broken by Angada, moves about invisible in the sky, and discharges the miraculous serpent arrows at Rāma and Lakşmaņa, which penetrate through their limbs, paralysing and binding them fast. Rāma, followed by Lakşmaņa, sinks to the ground.
When Rāma fell, the world was stupefied as when the mental faculties fail. It was suddenly plunged into gloom as at the setting of the sun. It appeared to be bereft of life as when the (severed) head falls to the ground. v. 34
The Vānaras, anxious and bewildered, ‘keep still as in a picture, their eyes fixed on Rāma, and hearts smitten with grief.' Sugiīva, whose eyes are sprinkled with consecrated water by Vibhīşaņa, sees the hitherto invisible Indrajit and chases * him to the gates of Lankā.
Forgetting at the moment his grief for Sita, Rāma bewails the fate of Lakşmaņa and bids farewell to Sugrīva.

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So lose not heart. Depart quickly by that very causeway, and see thy kinsfolk. Hard it is to know the working of fate. v. 48
Choking back his tears, and without answering Rāma, Sugrīva asks the Vanaras to carry him and Lakṣmaṇa in comfort to the city of the apes. Then in an emotional outburst he declares his resolve to chastise and kill Ravana that very day.
I will break his Candrahasa sword with my hands even as it is plunged into my shoulder; while his weapons will tumble out of his chariot, grabbed, kicked and smashed by me. v. 52
With my hands I will part, pull and sever each of his groaning heads from the body, and dash it down; and with my nails tear out his heart, attached to Sita in vain, v. 54
Learning from Vibhiṣaṇa that the arrows are live serpents, Rama meditates on the mystic formula sacred to Garuda, the serpent-destroying bird that carries Visņu on its back. instant the mighty bird rushes in, raising a violent gale and stirring up the sea with its speed; and the serpents disappear as soon as Rama embraces Garuḍa (vv. 56-61).
In an
Hearing of the deliverance of Rama by Garuda, Rāvana entrusts Dhumrakṣa with the conduct of the war. In the fatal encounter of the demons with the Vanaras he attacks Hanumat with arrows and other weapons that prove ineffectual. The latter wrecks Dhumrakṣa's chariot at one fell swoop, and after snatching his bow from him, mocks at the demon. He then strangles him to death (vv. 62-69).
Hanumat kills also Akampana, Dhumrākṣa's successor, 'tearing asunder his limbs one by one, and scattering them about,' after which Prahasta takes the field (vv. 70, 71).
The remaining verses describe the combat between Prahasta and the Vanara leader Nila, who hurls at him mountains, trees and boulders that are swiftly riven by the arrows of the demon. Ultimately Nila springs high into the air, and hurls a massive rock, shattering Prahasta with the blow.

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14
Canto XV. Shedding
fears at the death of Prahasta, Ravana goes out to fight, and chases the host of Vanaras out of the battlefield. They are rallied by their leader Nila; and Ravana, hit by Rama's arrows, beats a hasty retreat, the Vanaras making fun of his chariot as he hurries back to Lanka.
Faced with ruin, Ravana wakes up the sleeping Kumbhakarṇa who sallies out after a hearty laugh at the trivial command to kill Rama. At the sight of his stupendous figure the Vanaras run away, dropping their mountains; but, after protracted fighting, his arms and then his lofty head are struck off by Rama's arrows. Hearing of Kumbhakarna's death, Rāvaṇa is on the point of returning to the fray, but is held back by his son Meghanada, who asks him to give him a chance to prove his worth; and promises to kill Rāma, or even outdo him in his feat of withering the ocean (vv. 25-29).
Meghanāda hastens to the battle and routs the Vanaras, but is slain by Lakṣmaṇa as he proceeds to the shrine of Nikumbhila to worship for victory. Smitten with grief and despair, Ravana attacks Lakṣmaṇa and pierces him in the chest with a lance. He is resuscitated by the plants of a mountain brought over by Hanumat, and fights with the demons as before (vv. 46-47).
Matali, the charioteer of Indra, now descends from heaven in his master's chariot, and presents Rama with the massive armour of Indra. As soon as Rama mounts the chariot placed at his disposal, Lakṣmaṇa approaches him with Nīla and Sugriva; and begs him to direct his wrath to something weightier than the killing of Ravana, and relegate the task to one of them. Rama expresses his confidence in their capacity for success, but declines the request, asking them not to snatch Ravana from him, who has come face to face

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15
with him, like a wild elephant falling a prey to a lion's jawś (vv. 48-61).
Meanwhile Ravana sets about overwhelming the host of Vanaras with his arrows, but the fight now resolves itself into an archery contest between Rama and his adversary, 'marked by equal valour, and momentous because of the certain death of one of them.' At long last the cluster of Ravana's heads is severed all at once by Rama with a single arrow (vv. 62-79).
Vibhiṣaṇa laments the death of Ravaṇa (vv. 84 ff.).
If I am pious, I who forsook thee, unforsaken by thy other kinsmen who shared thy joys and sorrows; then, o king, who should be counted first among the impious?
Sorrowing over the killing of his kinsmen, Vibhiṣaṇa spoke to Rama as he checked his oncoming tears with an effort more unbearable than death, like unto a mountain whose streams were dried by the heat of summer. vv. 88,89
He begs leave to fall at the feet of the dead Rāyaṇa and Kumbhakarṇa, and touch the head of the child Meghanada,' his nephew. Moved to pity by his lament, Rama orders Hanumat to perform the funeral rites for the lord of the demons.
Taking with him Sita, purified in the fire like a bar of gold, Rama returns to Ayodhya 'to crown Bharata's devotion to him with glory.'

iii
Pravarasena and the Sétubandha
That Pravarasena, the author of the Setubandha, was a king is generally accepted by our commentators, but they record different traditions about his identity. Kulanatha, in his gloss on Setu 1.12, says that there is a tradition (ŝruti)

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16
that Anurāga is another name of the poet which he records in the concluding verse of each Canto. Anurāga is, in fact, one of the poets to whom a few verses of the Gathäsaptašatı are attributed by the commentators of that work; but there are also some verses ascribed to Pravarasena separately. There is no reason to assume that the same writer is quoted under two different names.
Krşņavipra's reference to the authorship of the Setubandha is more difficult to understand. He calls Pravarasena the Mabārāja of the Prākṣtas; and the phrase used by him is curiously like the peculiar expression employed in referring to the kings of the Vākāțaka dynasty in their inscriptions. He says at the end of his gloss on Canto 1: iti prakstānām mahārajaśrz-Pravarasenasya rājñaḥ skandhakākhye kõvye etc., followed by the remark: prākytānāmiti nirdhārase șaşthi.1 Another commentator Krşņadāsa makes exactly the same remark except that he uses the word madhye after prākstānām, making any grammatical observation unnecessary. Krşņavipra is a South Indian, and Krşņadasa appears to be the same. It is difficult to say what they mean by praksta. Besides, Krşņadāsa goes on to say that Vaakappam is the name of Pravarasena's family (Pravarasenakulasya nama).
The colophon at the end of the Setutattvacandrikā commentary refers to Pravarasena as a 'Cāhuāna king'. The statement is obviously wrong, as no king of that name is found in any of the branches of the Cauhān dynasty, which, besides, belongs to a rather late period of Indian history.
(1) Kielhorn, while editing the Bālāghāt plates of Přithivīşeņa II (EI, Vol. IX, p. 267),
remarks: 'Here and in the cognate plates the Vākāțaka kings have the title Mahārāja followed by the word śri prefixed to their names, and before the title there stands in each case the genitive vākāțakānām, e.g. vākāțakānām mahārāja-sri-pravarasenasya.. From the grammarian's point of view such a construction would be objectionable.' It was probably to meet such an objection that Krşņavipra thought it necessary to explain the nature of the genitive in the expression recorded by him.

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INTRODUCTION
11
Rāmadāsa who belongs to Rājasthān introduces an altogether new story about the authorship of the Setubandha. He says at the beginning of his commentary that the poem was composed by Kalidasa for Mahārāja Pravarasena at the command of Mahārājādhirāja Vikramāditya. It may also be noted that the colophon at the end of the different Cantos in some of the Setubandha manuscripts belonging to the recension of Rāmadāsa refers to the poem as 'composed by Pravarasena and made by Kalidasa' (siri-Pavaraseña-viraie Kalidasakae dahamuha-vahe mahakavvel). The report that the Setubandha was composed, or perhaps revised, by Kalidasa is apparently based on a tradition current in Rajasthan, and not found in any of our commentators other than Rāmadāsa. Another such report seems to have been current at the time, as Rāmadāsa says in his gloss on Setu 1.9 that, according to some, Pravarasena is Bhojadeva?. apparently the famous Paramāra king and author of the first half of the eleventh century, an absurd date for the Setubandha. So far as Kālidāsa is concerned, considerations of style if not the date of composition militate against the attribution of the work to the famous poet, a point to which we shall presently return.
That Pravarasena, the author of the Setubandha, was a well-known king can be deduced from an inscription of the Cambodian king Yaśovarman, who reigned in the last decade of the ninth century A. D. Verse 34 of this inscription says in praise of Yaśovarman :
Yena pravarasenena dharma-setum vivịņvatā 1 parah pravaraseno'pi jitah prākstasetukst 1,5
1 See NS edition. In Goldschmidt's edition the reference to Kālidāsa is found only
at the end of three Cantos. 2 Pravaraseno bhojadeva iti kecit. 3 Inscriptions of Kambuja, ed. Majumdar, p. 99. The Asiatic Society, Calcutta, 1953.

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INTRODUCTION
Here, by a kind of word-play common in Kāvya poetry, the court panegyrist makes a comparison between Yasovarman and Pravarasena. The former is also pravarasena 'one that has an excellent army' ; but while he built a bridge of piety (dharmasetu) consisting of his religious foundations, the other Pravarasena made only a prākstasetu, which at first sight means an ordinary bridge, but really means the Setukāvya composed in Prāksta. The fact that a distinguished king like Yaśovarman, the founder of Yasodharapura, the first capital of Cambodia,' is compared with Pravarasena shows the extent of the Indian king's fame as a poet in cultured circles in South-East Asia.
It is not very easy to determine the identity of Pravarasena, as several kings of that name are known to Indian history. Of these we may eliminate Pravarasena I and II of Kashmir whose reigns are included in Kalhaņa's Rajatarangini.
The real name of the first was Śreşthasena who was known also as Pravarasena and Juñjina. The second was his grandson and a much more important ruler whose career is treated at length in Kalhaņa's Chronicle (3.106-378). He has been assinged to the second half of the sixth century A.D.; and is said to have introduced the art of constructing bridges of boats (nausetu) by having a great bridge of this type built over the Vitastā (3.354). The Rajatarangini, however, does not attribute any literary activity to Pravarasena ; and there appear to be no valid grounds for supposing, as is sometimes done, that he was the "author or patron' of the Setubandha 3 It is well-known that Kalhana, while describing political events, occasionally gives valuable information about contemporary writers as well as the literary
1 Coedès, The Indianized States of Southeast Asia, p. 111 ff. Honolulu, 1968. 2 Rājatarangini 3,97, ed. Stein. 3 Keith, A History of Sanskrit Literature, p. 97.

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INTRODUCTION
19
activities of particular kings. The Setubandha was a famous work for centuries before the completion of the Rajatarañgim in 1149-50 A.D.; and is referred to by Kashmir writers on poetics from the ninth century onwards. If it were the work of Pravarasena of Kashmir; it would be difficult to explain why Kalhaņa should have concealed the fact from his readers.
The other two kings to whom the authorship of the Setubandha could be attributed are Pravarasena II of the elder branch of the Vākāțaka dynasty, and Pravarasena II of the younger branch of the same family of kings who ruled in Vidarbha, or the region comprising the former Central Provinces and Berar. The former has been assigned to the second quarter of the fifth century AD., and the latter to the early years of the same century. Pravarasena II of the elder branch is preferred as the author of the poem, apparently because he had a longer reign, and is much better known from his inscriptions. As a matter of fact, all the inscriptions of the elder branch of the Vākāțakas so far discovered, except a few, belong to the reign of Pravarasena II. He was a grandson of the famous Gupta emperor Candragupta II through his daughter Prabhāvatīguptā married to the Vākāțaka king Rudrasena II. It is also conjectured that Kalidāsa, believed to have been the court poet of Candra. gupta II, was probably deputed as a counsellor to the court of Pravarasena, and composed for him the Setubandha, as reported by Rāmadāsa.
As we have seen, Rāmadāsa's statement seems to be based on a late tradition current in Rājasthān ; and whatever its value might be, it is impossible to accept the Setubandha as a composition of Kālidāsa on stylistic grounds. Keith is, on
1 See Mirashi, Inscriptions of the Vākā akas, CII, Vol. V. 1963.

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INTRODUCTION
the whole, right when he says that the suggestion that Kalidasa is responsible for the Setubandha 'is excluded by the style, with its innumerable plays on words, alliterations, recondite similes, exaggeration, and its enormous compounds."
20
The report that the Setubandha was composed by Kalidasa seems to have been unknown to Baņa, who lived only two hundred years after Pravarasena, and praises the achievements of the two poets in separate verses in the prelude to his Harṣacarita. Among later poets, Kṛṣṇakavi, of uncertain date, pays quite different kinds of tribute to Kalidasa and Pravarasena at the beginning of his poem Bharatacarita2.
After describing Kalidasa's diction as beautiful like a water-lily or a pearlstring, and charming as the beloved's presence (1.3), he praises the Setubandha as a famous poem 'that does not go deep into the understanding of the dullwitted,' by which he seems to mean that the poem is hard to understand for the ordinary reader. This is no doubt a fair assessment of the poem.
1 Keith op. cit., p. 97.
2 Trivandrum Sanskrit Series.
3 Kṛṣṇakavi says jalāsayasyantaragāḍhamärgamalabdhabandham giricauryavyttyä | lokesvalam kantamapurvasetum babandha kirttya saha kuntalesaḥ II.1.4. The verse plays upon the word setu (bridge) and the epithets applied to it. The apparent sense is a king of Kuntala built a marvellous bridge that was not planted in any repository of water (i.e., the ocean), nor was it erected by 'stealing' the mountains, i.e., uprooting and carrying them away for building the bridge, as described by Pravarasena. The real meaning is that he produced the wonderful Setukavya that was not fully understood by the dull-witted, nor was it composed by resorting to theft, i.e., plagiarism. The phrase giricauryavṛttyä should also be construed as giri cauryavṛttyä. Similarly, jala'saya should also be taken as jaḍasaya acc. to the dictum da-layoraikyam. Cf. Bhoja (SK) 2.75. There is a similar play on jalasaya in the Avantisundari of Daṇḍin in connection with the Setubandha. The citizens of Kusumapura in Magadha are described as na jalasayaḥ setubandhalagnasca. The apparent meaning of the phrase is: 'they are not tanks; yet have bridges fixed in them.' The real meaning is: 'they are not jaḍasaya (dull), so are devoted to the study of the Setubandha.' Trivandrum ed. p. 20.

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INTRODUCTION
21
As regards the authorship of the Setubandha, Krşņakavi says that it was composed by a king of Kuntala. It is a rather vague statement, as the name Kuntala is applied to various parts of Deccan and Mysore. Krşņakavi's statement has, however, some relevance to the identification of Kuntala with Vidarbha by Rajasekhara in one of his works. In the Kāvyamīmām sa he mentions Mahārāștra, Vidarbha and Kuntala separately among the countries of Southern India?;
1 Pratisthāna (Paithan) on the Godavari in the former Hyderabad State is twice
mentioned as the capital of Kuntala in the Udayasundarzkathā of Soddhala who lived in Southern Gujarat and Konkana in the first half of the eleventh century. Mirashi, Studies in Indology, Vol. IV, p. 129. The name was also applied to Southern Mahārāştra where an early Rāştrakūța dynasty ruled with its capital at Mānapura, identified with Mãn in Satara District. An inscription found near Kolhapur describes the founder Mānānka as the ruler (praśāsita) of the Kuntala country. Ibid., p. 124 ff. Certain parts of Karnataka are also called Kuntala, and sometimes the name is applied to the whole of Karnataka. The early Kadambas who ruled in North Mysore, Dharwar and Belgaum with their capital at Vanavāsi (Banavāsi in North Kanara District) !are described as ruling in Kuntala in later inscriptions. The Kadamba king śāntivarman (circa 450-475 A.D.) is, however, called the lord of the entire Karnāta region in an inscription of his nephew Vişnuvarman. Moraes, Kadambakula, p. 29; The Vākāļaka-Gupta Age, p. 222. Similarly, Narasimha II (1220-35), the Hoysala king of Mysore, is called the lord of Kuntala in the contemporary prose romance Gadyakarnāmộta. Sastri, The Colas, 1955, p. 422 ; Introd. to Alamkārasarvasva, ed. Janaki, p. 41. Delhi, 1965. An inscription of 1385 A.D., engraved on a pillar in front of a Jaina temple at Vijayanagara (Hampi), locates the city in Kuntala which is called a district (vişaya) of the wide Karnata country. South Indian Inscriptions, Vol. I, p. 155. On the other hand, the terms, Kuntala and Karnāta are used as synonyms to designate the kingdom of the Călukyas of Kalyāna in Bilhana's Vikramānkadevacarita written in the last quarter of the eleventh century. Bühler's Introd. to his edition, p. 28. Earlier than this, Somade vasuri, in his Yasastilaka (959 A.D.), mentions Vanavāsi, Karnāța, and Kuntala separately in the same verse (1.211). The commentator here explains Vanavāsi as Girisopā (Gersoppa) and other towns, i.e., the territory round Banavāsi. He explains Karnāta as Vidara and other towns, an obvious reference to the territory of the Cālukyas of Kalyāna. He identifies Kuntala with Pūrvadesa, probably Vidarbha, which is located in the south-east division in the Byhatsamhita 14.8, and identified with Kuntala by Rajasekhara (see below). In any case, if
Kuntala is neither Vanavāsi nor Karpāța, it can mean only some part of Mahārāştra. 2 p. 93, third ed., 1934.

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22
INTRODUCTION
but in the Balaramayana he appears to identify Kuntala with Vidarbha and include the region in Maharaṣṭra.' In the Kavyamimämsä2 he locates the city of Vatsagulma in Vidarbha; but in the Karpuramañjarī he locates Vacchoma or Vatsagulma in Kuntala,3 As pointed out by Sten Konow, the commentaries on the play call it the capital of Kuntala.* Vatsagulma, identified with Basim in the Akola district of Berar, was the capital of the younger branch of the Vākāṭakas. So if Kṛṣṇakavi's statement was based on an old tradition that the Setubandha was composed by a king of
Kuntala, the reference would rather be to Pravarasena II of the younger branch ruling from Vatsagulma than to his namesake of the senior Lranch who ruled in northern Vidarbha. It is, however, difficult to say what a late writer like Kṛṣṇakavi had in his mind when he referred to Kuntala; and in any case the tradition that Vatsagulma was in Kuntala does not seem to go beyond the time to Rajasekhara (ninth-tenth century). What is more important is that the Vakāṭakas do not call themselves rulers of Kuntala in their records. The references to Kuntala in their inscriptions show that it was outside the territory ruled by them.5
1 In the third Act, the king of Krathakaisika or Vidarbha is called 'the lord of Kuntala' and 'the best of men in Mahārāṣṭra.' In the tenth Act, as soon as Sugrīva points out the country of Mahārāṣtra to Rama, the latter utters two verses, one of which extols the land of Vidarbha, and the other pays a compliment to the women of Kuntala (10.74, 75).
2 p. 10.
3 The Jester, in the first Act, says that he had seen a beautiful maiden in the city of Vacchoma in the South; and at his request the magician makes her appear at the royal court where she introduces herself as the daughter of the king of the Kuntala country in the South.
4 Harvard ed., p. 160.
5 The wife of Narendrasena, the son and successor of Pravarasena II, is said to be the daughter of the king of Kuntala. Similarly, an inscription in Ajanta Cave XVI states that Vindhyasena of the younger branch of the Vākāṭakas defeated the king of Kuntala, which appears also among the countries overrun by his descendant Hariṣena, the last known king of the dynasty. Mirashi, Inscriptions of the Vakatakas, pp. 81, 108.

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INTRODUCTION
23
We may now turn to Pravarasena II of the elder branch, who has been assigned to the period circa 420-50 A. D. Nandivardhana, identified with Nandardhan or Nagardhan, was the capital of the elder branch of the Vākāțakas. It was about three miles from the sacred hill of Rāmțek, a well-known centre of pilgrimage, twentyeight miles from Nagpur. Rāmțek is no doubt Rāmagiri, immortalized by Kalidasa in his Meghadūta and described as being marked with Rāma's footprints venerated by men. Rāmagiri seems to have played a significant part in the cultural life of the Vakāțakas. A land-grant of Prabbāvatīguptā, mother of Pravarasena II, was issued from the feet of the lord of Rāmagiri'?, which seems to be a reference to the shrine of Rāma at Rāmagiri, or perhaps his pādukās which are still worshipped at Rāmțek. The grant was made in the nineteenth year of Pravarasena's reign ; and he, like his mother, no doubt venerated the shrine of Rāma in close vicinity to the capital. It was probably from Rāmagiri that Pravarasena drew his inspiration for writing a poem on the deeds of Rāma, laying stress on the building of the great causeway described by him as 'the abiding symbol of Rāma's fame.' Several early sculptures depicting scenes from the Rāmāyaṇa have also been discovered at Pavnār, a village six miles from Wardha, supposed to represent the site of the city of Pravara. pura founded by Pravarasena. These panels possibly belonged to a temple of Rāma built at the new city.3
1 On Rāmagiri see Mirashi, Studies in Indology, Vol. 1, p. 12 ff; Vol. IV. p. 42 ff. 2 Rāmagirisvāminaḥ pādamulāt, Mirashi, Inscriptions of the Vakāļakas, p. 35. Padamula
is a polite expression for pāda. It is frequently used in the early Prakrit prose romance Vasudevahindi, e.g., sāmissa pasādena coram samipādamulam uvanemi, p. 39; jinasāsanadhammam souņa daļhacittassa pāyamūle, p. 49 etc. The word müla is used alone to indicate nearness, e.g., mama mulam dhāvamāno agato, p. 44 ;
visajjio me parijano gharam ammāe mulam, p. 46 etc. 3 Mirashi, op. cit., p. 23 and Introd., chap. XI.

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INTRODUCTION
It is noteworthy that Rāma is presented in the Setubandha not as an incarnation of Vişņu, but as Vişņu himself, the latter's incarnations and functions being likewise attributed to him. The idea is clearly put forward in Brahma's address to Rāma in the Rāmāyaṇa 6. 105. 12 ff.; and Pravarasena has no doubt been influenced by the Rāmāyaṇa in his identification of Rāma with Vişņu. This is particularly in evidence in the Ocean's address to Rāma in Setu 6.10 ff. Besides, Gangā, the famous Visnupadı, is described as having issued from the feet of Rāma, which are designated as 'the feet of Hari' (6.8). The ocean is said to have served as Rāma's couch fat another epoch', and Lakşmi mentioned as his 'consort at the epoch of universal destruction' (2.38). Rāma is here identified with Vişņu reposing on the all-pervading ocean for the purpose of recreating the world after its total destruction, as related in the Vişnupurāņa I. 2.60 and other texts. Further, in Setu 11.89,96 Rāma is assumed to be the Supreme Being, and called the primal support of the three worlds (tihuanamālāhāra), with which may be compared Vişnupurāna II. 13.2 (vişnvadhāram tatha caitat trailokyam samavasthitam). The emphasis with which Pravarasena glorifies Rāma in the Setubandha might indicate that he was influenced by the cult of Rāma at the familiar site of Rāmagiri.
The Setubandha throws further light on the religious tendencies of Pravarasena. As we have seen, he represents Rāma as Vişņu. Accordingly he devotes the first four of the invocatory verses of the Setubandha to Vişņu (1.1-4), but reserves the remaining four for the glorification of Siva in the forms of Ardhapārīśvara and Națarāja. This is not surprising, as several of Pravarasena's inscriptions describe him as parama. mahesvara or devoted worshipper of Siva. As a matter of fact, the emotional fervour of the verses (1.5,7,8) in which

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25
he invokes Națarāja Siva might be an indication that, even though he venerated Vişņu as Rāma, his isfadevatā was probably Maheśvara in his dancing form. His religious outlook appears to have been like that of Bhartshari, who says in his Vairāgyaśataka that he knows no difference between Maheśvara, the lord of the worlds, and Japārdana, the soul of the universe ; nevertheless he adores the god crowned with the moon.'Such catholicity of views points to sectarian harmony in the early period; and there is nothing uncommon about a Saiva of this type composing a poem in honour of Rāma. Kalidasa's religious attitude is very similar. He invokes Siva at the beginning of the Raghuvamsa and the Abhijñāna. šakuntala, but glorifies Vişņu as the supreme arbiter of the universe in the hymn to that deity in the former work (10.16 ff.).
The verses invoking Națarāja Śiva in our poem contain probably the most eloquent description in old Indian poetry of the god's mystic dance. The all-pervading energy and ever-ebullient spirit of the Creative Power viewed as the Great Dancer find here tersebut animated expression. Kālidāsa's mythological reference to Siva's evening dance in the Meghadūta is picturesque, but not as impressive as Pravarasena's spirited vision of the dance as a cosmic phenomenon divested of mythological associations.
The dance of Śiva is believed to symbolize the endless, ever-recurring process of creation, maintenance and destruction; and one or other aspect of these functions of the deity is usually mentioned in his glorification as the Supreme Dancer. A benedictory verse cited in Bharata's Natyaśāstra
•
1 i.e., Śiva. Verse 84, NS, ed., 1957. 2 The functions of Siva are explained as srsti, sthiti, samhāra, tirobhāva and anugraha.
See Šivapurāņa, Vidyeśvarasamhitā, chap. 8.

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INTRODUCTION
at
the
5.1321, for instance, describes Siva's tandava dance end of the universal destruction, in the course of which the oceans are convulsed and the mountains overthrown by the impact of his feet. The creative aspect is emphasized in an elaborate verse quoted by Abhinavagupta, in which the god is invoked as the architect of the universe (trailokyasthapati), initiating the manifold process of creation as he dances in marvellous poses on the stage of the sky, in the evening twilight, at the end of the night of destruction. The author of the Mahimnastava (verse 16) is puzzled by the mystery of Śiva's dance its purpose is to sustain the world, but, while he dances, the earth is imperilled by the stamping of his feet, the stars are bruised by the movements of his hands, and the heavens lashed by the loosed hair.3 On the other hand, one of the invocatory verses at the beginning of the Mudrārākṣasa postulates the idea that the deity dances with toil and trouble, because he has to slow down his steps and contract his arms and deflect the fiery glances from all that is visible to avoid injury to the universe, the scene of his dance. The Setubandha verses in praise of Nataraja lay stress on ecstatic joy as the inspiration of the dance. A similar view is recorded in the Lingapurana, which, after narrating the legendary origin of the dance of Śiva, tells us
1 GOS, Vol. I.
2 See his comm. on Natyaśāstra 4. 260 ff., GOS, Vol. 1, p. 169.
3 Arthur Avalon remarks on the verse: 'Such is the nature of things that it is not possible to do good without some accompanying evil. When we look at the whole sub specie aeternitatis, what we thought to be evil when considered as a fact detached from its surroundings is no longer seen to be such when taken as part of a whole which is working for good. So with the dance of Śiva'. Mahimnastava of Puspadanta. Trans, with comm. by Arthur Avalon. Madras, 1953.
4 106.28 (purvabhaga). Calcutta, 1885. The date of the Lingapurana is uncertain, but it seems to contain old materials. A Lingapurana was known to the Tamil Saiva saint and theologian Tirumalar. See Ayyar, Origin and Early History of Saivism in South India, p. 209 ff. Madras, 1936.

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INTRODUCTION that, according to some, the Lord's tāndava is occasioned by rapture born of Yogic contemplation (yogānanda).
It may be noted that in the age of Pravarasena and thereabouts Saivism had made considerable progress in the Tamil country; and Saiva doctrine was formulated in a definitive form by the saint theologian Tirumūlar, who has been assigned to the sixth century or thereabouts. The cult of Natarāja was wide-spread in the South ; and the mystic interpretation of the external symbols of the image of Națarāja as worshipped at Cidambaram already appears in Tirumūlar's poetical treatise Tirumandiram, which also enumerates different categories of the dance of Śiva.' The glorification of the deity by Pravarasena independent of these developments might represent an earlier phase of the purely devotional aspect of the cult of Nataraja in Deccan. A noteworthy feature of South Indian Saivism, on the other
1 Ayyar (op. cit.), pp. 229, 361 ff. 2 The cult of Nataraja was popular in Deccan ; and the sculptural representation of the
deity appears to have been fully developed by the sixth century. The colossal figure of Națarāja with sixteen hands in one of the caves at Badami presupposes a fairly long period of development. These caves are assigned to the sixth century on the basis of an inscription of 578 A.D. in the Vaişnava cave no. 3. See Banerji, Bas-reliefs of Badami, Calcutta, 1928. There are statues of Națarāja in all the Brahmanical caves at Ellora, of which the most remarkable is that in the Rāmesvara cave assigned to the sixth century. Other notable examples exist at Aihole, Elephanta and Pattadakal. Jouveau-Dubreuil, Iconography of Southern India, pp. 29, 118. Paris, 1937; Burgess, A Guide to Elura Cave Temples p. 43; Gupte, The Art and Architecture of Aihole, pp. 37, 77, 85, 109, Bombay. 1967; Journal of Indian History, Vol. XLIII, p. 513 ff. ; Cousens, The Chāluk yan Architecture of the Kanarese Districts, p. 63 ff; A Guide to the Pattadakal Temples. Kannada Research Institute, Dharwar, 1961. In South India the beginnings of the famous temple of Nagarāja at Cidambaram are roughly traced to the sixth century A.D. As regards sculpture, the figure of Națarāja on a pilaster of the cave-temple built by Mahendravarman (circa 580-630 AD.) at Siyamangalam in North Arcot District is perhaps the earliest extant representation of such a form in the South.' Krishna Sastri, South - Indian Images of Gods and Goddesses, p. 88. Madras, 1916; Srinivasan, Cave Temples of the Pallavas, p. 92. ASI, 1964.

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INTRODUCTION hand, was that here the dance of Śiva became the symbol of a deep spiritual experience, and was invested with a new meaning, based on the idea that 'Cidambaram is everywhere, and everywhere is His dance'.1 As Coomaraswamy says, the deepest significance of the dance 'is felt when it is realised that it takes place within the heart and the self. Everywhere is the heart."
Of the verses in praise of Vişņu, the first is a thoughtful representation of the deity in the abstract. He is lofty without being heightened, extensive without being broadened, deep without subsiding, minute yet vast, manifest yet inscrutable (1.1). The reference to what may be called apparent contradictions in the nature of Vişņu appears in greater detail in Kalidasa's Raghuvaņģa 10.16 ff; and he, like Pravarasena, concludes that no one knows the truth about the deity. 3 These ideas can be traced to the Vişnupurāņa to which both Kalidasa and Pravarasena seem to be indebted for their conception of the character of Vişnu. The Purāna, for instance, describes Vişņu as single and rnanifold, corporal and subtile, perceptible and imperceptible etc.4. He is the support of all things, yet the smallest of the small. In his perceptible form he is the world, but he is also primary matter (mūlapraksti), known as pradhāna, or the avyakta (imperceptible cause). His shape is all visible things, but he is without shape or form? He assumes all forms, but is not a substances. The mysticism
1 See Tirumular cited in Coomaraswamy, The Dance of Shiva, p. 88. Bombay, 1948. 2 Ibid., p. 89. 3 avijñātaḥ 10.20 ; yäthärthyam veda kastava 10.24. Pravarasena says aņāa-para
mattha 1.1. 4 I. 2.3. 5 I, 2.5. 6 II. 7.42 ; I. 2.19.
7 I, 22.80. .8 II. 12.38.

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underlying these tenets is reflected in Pravarasena's statement that Visnu is manifest, but the truth about him is unknown.
29
Pravarasena compares the ocean to Visņu in Setu 2.15: it moves back and forth within itself, even as Vişņu comes and goes (in the form of incarnations) in the universe that is his self. As the Visnupurana says, he, the mighty one, is the seven worlds, and his form is composed of all the worlds (lokatmamurti). The idea of comparing the ocean to the god seems, however, to have come from Kalidasa, who in Raghuvamsa 13.5 describes the character of the ocean as indefinable like that of Visņu; and likens the various moods of the ocean to the different phases of Visnu's activity, i.e., creation, maintenance and destruction as explained in the Visnupurāṇa 1.2.57 ff.2.
The remaining verses in praise of Visņu (1.2-4) extol the Man-Lion and Kṛṣṇa incarnations; and of the latter's exploits the poet mentions only the killing of the Bull demon and the Parijata episode. Two other incarnations are mentioned, the Boar and the Dwarf, the former being more frequently mentioned than any other incarnation of Viṣṇu3.
The Dwarf incarnation is mentioned in Setu 2.9, and the Trivikrama aspect of it in 9.7, 51 and probably also in 9.91. In the latter verse the three worlds are described as lying round the Suvela mountain like the three bracelets encircling 'the massive and lofty arm of Hari'. The commentators Ramadasa and Madhavayajvan find here a reference Trivikrama. No such details, however, occur in the
to
1
I. 22.78, 79.
2 Kalidasa and the Visnupurana both use the word avastha: tām tāmavastham pratipadyamānam Raghu; brahmadyavasthabhiraseṣamurtiḥ VP I. 2.66.
3 Setu 4.22; 5.44; 6.2, 13; 7.2, 40; 8.54; 9.5, 29.

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INTRODUCTION
principal Puranic accounts of the Dwarf incarnation'; and it is difficult to say whether Pravarasena's allusion to the three bracelets is based on poetic fancy or any mythological source. In sculptural representation the image of Trivikrama usually shows two bracelets; but images with three bracelets are known, of which perhaps the most remarkable is the eight-armed figure of Trivikrama in a panel of the Varahamandapam cave-temple at Mahāvalipuram, exhibiting three bracelets on each of the hands excepting the one grasping a sword.2 The image belongs to about the middle of the seventh century A. D., and so is much later than age of Pravarasena. The existence of such images might, however, point to an old tradition about the three bracelets symbolizing probably the three worlds covered by Trivikrama's strides.
the
30
IV
The Setubandha and the Rāmāyaṇa.
(a)
Pravarasena is one of the earliest writers to have composed a kavya exclusively on the subject of Rama in conformity with the Valmiki-Rāmāyaṇa. Apart from the little known Ravanavijaya, there seem to have been certain other poems in Prakrit on the subject, but we know nothing about their structure. The Svayambhucchandas cites a verse each from Nagaha and Kṛṣṇadatta who seem to have written poems dealing with the story of Rama. The verse from Nagaha describes the army of Rāvaṇa, 'dark as the water-filled, towering
1 Harivansa (Bhaviṣyaparva), chap. 70 ff.; Matsyapurana, chap. 245-6; Bhagavata 8.18 ff.; Visnudharmottarapurana, Part I, chap. 21, 55; Vamanapurana, chap.
65 etc.
2 Srinivasan (op. cit.). p. 147, pl. XLIV. Cf. Kramrisch, The Art of India, p. 206, pl. 85. Phaidon Press, 1955. See also Yasoda Devi, Vamana Trivikrama in Journal of Indian History, Vol. 43, p. 833 ff.

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INTRODUCTION clouds,' rushing at the apes. The verse cited from Krşņadatta is spoken by some one urging Rāvaņa to return Sitā and appease Rāma. A narrative poem on the legend of Rāma was also written by the Apabhramsa poet Catur: mukha, who is cited by Svayambhū, and wrote also other works. It is not clear whether these writers followed Valmiki or the Jaina Rāmāyaṇa ; but Caturmukha is known to have been a Brahmanical writer, and no doubt followed Vālmīki? like Pravarasena. Svayambhū's date (8th-9th century) offers a clue to the dates of these writers, but none of them is probably earlier than Pravarasena. The oldest Sanskrit writer to compose an independent Karya on the early career of Rāma was probably the author of the Bhafţikavya, who, as we shall see, was influenced by Pravarasena. The Bhaffikavya is at least a century later than the Setubandha.
Generally speaking, the Setubandha consistently follows the story of Rāma as related in the Rāmāyaṇa ; and it is necessary to point out only a few minor variations in some of the episodes. There is nothing, for instance, in the Rāmāyaṇa corresponding to the contents of the third and fourth Cantos of the Setubandha: the consternation of the Vānaras at the sight of the ocean, Sugrīva's effort to inspire them with courage, his vexation at their unresponsive attitude and the consequent threat to destroy Lankā without their cooperation, followed by Jāmbayat's criticism of what he considers to be Sugrīva's haste, obstinacy and lack of judgment. In the Rāmāyaṇa, the army of Vānaras arrives at the seashore full of enthusiasm; and Rāma declares that it is time for them to take counsel together on the problem of crossing the ocean. The proposed delibera
1 See Bhayani's paper on Caturmukha in Joi, Vol. VII, p. 214, 2 6.4. 70 ff. Unless otherwise stated all Rāmāyana references are
edition,
to
the critical

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32
INTRODUCTION
tion, however, does not take place; and Pravarasena fills the gap with the elaborate discourses of Sugrīva and Jāmbavat in his poem. But in doing so he draws materials from a similar episode in the Kişkindbākānda (Cantos 63, 64). Here the Vanaras who had gone south in search of Sītā are seized with fear on seeing the ocean. They are dumbfounded, and lo: k on in amazement; while their leader Angada, like Sugrīva in our poem, inveighs against despondency, and tries to restore their confidence by exalting their might and distinguished lineage. Jambavat is with them; and, as in our poem, reminds his companions of his great age by mentioning events witnessed by him in primordial times just to prove that age brings wisdom. Further, in the Rāmāyaṇa episode, when Angada offers to fly over to Lankā, Jāmbavat objects on the grouud that the master whose function is to commission others must not be commissioned to do any job?. Similar views on the relationship of a commander and his followers are found in Jāmbavat's discourse in the Setubandha 4,33,34.
. In the Rāmāyaṇa the suggestion that Rama should supplicate the Ocean to facilitate the crossing is made by Vibhīşaņa (6.13.13); in the Setubandha it comes from Jāmbavat (4.48). The obstinacy of the Ocean leads to his chastis ment by Rāma with his fiery arrows. The Rāmāyaṇa narrative here is brief and restrained, and comparable to one of the most beautiful episodes in the Iliad (21.342 ff.), the fight between the river god and Hephaestus, the god of fire. The Rāmāyaṇa speaks of the waves enveloped in smoke, and the billows towering up like the Vindbya and Mandara
vahantāna
1 vyapadesyakule jātā) Rāmāyaṇa 4.63.22. Cf. kula-vavaesa-kkhamam
jasam Setu 3,26. 2 4.64. 22. 3 See the critical edition.

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INTRODUCTION
33
mountains, and the distressed animals flung about by the waves. Pravarasena, on the other hand, devotes an entire Canto to a grotesque and wearisome description of a huge conflagration of the ocean let loose by Rāma's arrows. • In the Rāmāyaṇa 6.15 the Ocean appears before Rāma, wearing scarlet robes and garlands and ornaments of gold. In the Southern and North-western recensions3 he comes surrounded by the great rivers led by Gangā and Sindhu. In the Bengal recension he is accompanied by his ministers. In the Setubandha 6.1 ff. the Ocean emerges, grievously wounded, supporting his arm on his consort Gangā So far the picture is Pravarasena's own, but he goes on to say that the Ocean was wearing a pearlstring which was so charming that it alleviated his sorrow at the loss of the Kaustubha gem. A verse corresponding to this occurs in some manuscripts of the Rāmāyaṇa, and is given in a footnote in the critical edition under 6.15.2.6 It is probable that the verse in question formed part of the text of the Rāmāyaṇa used by Pravarasena. It also throws light on the expression ekkävali-raana which has been misunderstood by the commentators, who explain it as ekāvaltraina, a pearlstring of surpassing beauty.? It is, however, clear
16.14, 16 ff. 2 In the Rāma story in the Mahābhārata the Ocean appears in a dream and suggests
the building of a causeway, and Rāma does not carry out his threat to chastise
the Ocean 3 6.22.22 NS ed. ; 5.96.19 Lahore ed. 4 5,96.3. Calcutta ed. with the comm. of Lokanātha. 1941. 5 Lahuia-kotthuha-vira ham mandara-giri-ma hana-sambhame vi amukkam, tārekkāvali
raaņam sasi-mairāmaa-sahoaram vahamāno // Setu 6.4. 6 एकावलीमध्यगतं तरलं पाटलप्रभम् । विपुलेनोरसा बिभ्रत् कौस्तुभस्य सहोदरम् ।। It will be seen that Pravarasena takes over the word sahodara from the Sanskrit
verse, though he uses it in a different context. 7 See Extracts 6.4.

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INTRODUCTION
from the Kāmāyaṇa verse that the reference is to a gem set in a pearlstring.
In the Rāmāyaṇa 6.15 the causeway is built by Nala, as suggested by the Ocean, the material used being the trees, bamboos, rocks and mountains brought in by the Vānaras. Pravarasena's account is different in two respects. First, bis bridge is entirely built of mountains, skilfully fitted together with transparent crystal rocks interspersed in the structure. As suggested by the Ocean in our poem (6.17), it is primarily a causeway of mountains, giri-selubandha. The North-western recension of the Rāmāyaṇa, which has a longer description of the Setu than the other recensions, seems to put some emphasis on the shower of mountains (parvatavršļi) on the sea?; but it also mentions the other materials used for the purpose. Secondly, in the Setubandha Nala appears at a later stage of the project after the complete failure of the initial attempt. The Vānaras uproot the mountains and carry them in an aerial procession to the seashore, but all their efforts are wasted, as the mountains, thrown pell-mell
1 Trans, requires emendation. 2 5.98. Lahore ed. 3 In sculptural representation of Rāmāyaṇa scenes stones are usually shown as being
used for the building of the causeway. The most famous of these are in a large Siva temple forming part of a vast complex of shrines at Prambanan in Central Java. The majestic monument, assigned to the reign of Daksa in the second decade of the tenth century, has galleries of reliefs illustrating the story of Rāma up to the arrival of his army in Lankā. Here we see robust, stocky apes carrying roundish boulders on their heads and shoulders, and in the hands, to the seashore. Another series of reliefs depicting a part of the story can be seen in a temple at Panataran in East Java dating from the fourteenth century. Here the style is entirely different ; and the figures of the apes, the face resembling that of a human being. appear to be slimmer and taller than at Prambanan. They carry large blocks of stone on their shoulders ; and two of them are about to cast the rocks into the sea. Smaller stones are carried in bamboo frames suspended from yokes, or moved along with a crowbar. See Stutterheim, Rāma-Legenden und Rāma-Reliefs in Indonesien. Text and Plates in separate volumes. Munich, 1925. Cf. Hall, A History of South-East Asia, p. 65. 1968.

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INTRODUCTION into the sea, disappear in the waters. Sugrīva then appeals to Nala to build the causeway, and the latter accepts the responsibility. He methodically arranges the mountains, and succeeds in joining them closely together in a compact concatenation. Nala's achievment is a triumph of method and planning. Pravarasena gives a new meaning to the ancient legend,
It may be noted here that, in a footnote under 6.15,21, the critical edition of the Rāmāyaļa gives an additional verse closely resembling the Setu verse 8.43, which describes how Nala planted in the sea the mountains brought by Hanāmat. It is probable that the verse was known to Pravarasena who puts the idea in a more elaborate form?.
The Bhatţikāvya (Canto 13) which deals with the building of the causeway follows Pravarasena closely in summarizing the events outlined in Cantos 6-8 of our poem. As is wellknown, this Canto is mostly written in Prakrit in the same metre as the Setubandha. The coincidences are as follows. The Ocean appears, supporting his arm on Gangā. He appeals to Rāma to save the waters that serve as a resting place for him as Vişņu; and points out that even if the sea dried up, the slimy bottom would be impassable for the Vānaras. The Vānaras rush through the air and uproot the mountains and return with loads of them The causeway, built entirely of mountains, is called giri- or adribandha. As in our poem, the narrative is followed by a description of Mount Suvela, the southern terminus of the causeway?.
1. HEC ETHERE ti ayesaff27971
å å stor ata 4 73: 11 P. 89 (crit. ed.) jam jam āņei girim rai-raha-cakkapari-maţtha-siharam haņumā /
tam tam lijāi nalo Vāma-karutthamghiam raei samudde /Setu 8.43. 2 Another Sanskrit poet Kumāradāsa (earlier than the tenth century) follows the
general outline of Pravarasema's account in describing the building of the causeway

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36
:
INTRODUCTION The episode of the magic head of Rāma is a good example of Pravarasena's masterly condensation of materials found in different parts of the Rāmāyaṇa. In the Setubandha (Canto 11) Sita laments at the sight of the severed head of Rāma; and Trijatā, one of the Rakşasa women appointed to watch over her, consoles her in her grief. In the Rāmāyana the aged Trijatā first appears in the Sundarakānda, Canto 25, where she chides her companions for being harsh to Sītā, and warns them of the coming danger by relating certain dreams in which she has seen Sita's glorious reunion with Rāma and the destruction of Rāvana and Lańkā. After the landing of Rāma's army Rāvaņa makes a concerted attempt to force Sītā into submission by showing her the severed head of Rāma and his bow, produced by magic by a demon named
Vidyujjihva. Sīlā laments Rāma's death; and Rāvana is called -away to an urgent session of his council. Saramā, a Rākşasa woman, 'an affectionate friend' of Sītā, appears on the scene
in his Janakīharana (Canto 14). But he amplifies and greatly exaggerates a statement of Pravarasena in Setu 7.8 that a mountain thrown into the sea by the apes was swallowed by a whale-devouring monster (timimgila). In Kumāradāsa's poem Rama asks the apes to give up the hope of building the causeway, because the timimgilas were swallowing the mountains mistaking them for whales (14.46). Bragging like Sugrīva in Setu 3.58 ff., Rāma declares that the Ocean, spurred by his arrows, will transport the troops to the other shore as they ride on the lofty backs of the whales forming a bridge across the waters. Thereupon, Nala, already commissioned to build the bridge, starts his work by planting the first mountains in the caves of the Malaya range. Kumāradāsa's description looks like a clumsy attempt at variation on the theme as treated by Pravarasena. As regards the timimgila episode, similar details are found in some later versions of the Rāma story in art and literature. The Prambanan reliefs, for instance, show some of the stones thrown by the apes as being swallowed by the sea fish. It has been pointed out that this agrees with the Malaya version of the Rāma legend (Hikāyat Seri Rāma), which is, however, believed to be later than the Prambanan sculptures, Acc. to the Hikayat, Rāvana ordered a demon to destroy the bridge before its completion, and at the latter's bidding the fish set about the task until they were devoured by the apes. See Stutterheim op. cit., Text, p. 173; Zieseniss, Die RamaSage bei den Malaien, pp. 42, 112, Hamburg, 1928.

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INTRODUCTION
and tells her that Rāma has crossed over to Lankā, and that the severed head was a magical trick. She declares her willingness to sacrifice her life for Sita, and offers to carry a message to Rāma; but instead, at the request of Sītā, goes and overhears the deliberations of Rāvaņa with his ministers, and returns to report his decision to fight to death'. The episode of the severed head ends here in the Rāmāyaṇa. In the fighting that ensues, Sītā is brought by Trijatā in the aerial car Puşpaka under the orders of Rāvaņa to witness Rāma and Laksmana lying on the battlefield apparently dead, pierced by the serpent arrows of Indrajit. For the second time Sītā bewails the death of Rāma; and Trijatā consoles her by explaining the signs indicating that they are alive'.
Pravarasena makes a few modifications in the Rāmāyana narrative, and reshapes the materials into a coherent picture of the deception of Rāvana, Sītā’s grief and Trijatā's consolation to her. The course of events that had led Trijatā to re her dreams in the Sundarakānda is outside the scope of the Setubandha, but the gist of the dreams appears in her comforting words to Sītā is our poem (11.129, 130). In the Rāmāyaṇa Rāvaņa goes to the Asoka grove and tells Sila a concocted story of Rāma having been killed in his sleep in a night attack on his camp, and asks Vidyujjihva to show the severed head, which he says has just been brought from the scene of fighting; while he himself throws before Sīlā the famous bow of Rāma. In the Setubandha the magic head is quietly taken to the grove by the demons and left in front of Sītā who is shocked at its sudden appearance. More conspicuous is the absence of Saramā and her kindly services. In the Setubandha her place is taken by the more familiar Trijatā. Pravarasena
1 Rāmāyana 6. 22-25. 2 ibid. 6. 37–38.

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INTRODUCTION does not mention her in his brief reference to Sila's visit to the battlefield in Canto 14 of the Setubandha; but the part played by Trijatā on that occasion in the Rāmāyaṇa serves as a model for the role assigned to her in the episode of the magic head in our poem.
It is noteworthy that Kālidāsa also mentions Trijatā in connection with the magic head in a passing reference to the episode in the Raghuvamsa 12.74. It is probable that the poets here follow a tradition slightly different from that found in the Rāmāyaṇal. Pravarasena deals with the topic in his own manner, and gives an appealing picture of Trijatā's friendship and affection for Sītā. Particularly touching is his reference to the mingling tears of the two women as Sītā in her grief reclines on Trijatā's bosom (11.101)?. Love for Sítā is at the root of the patient humility that finds expression in Trijatā's words of consolation. She asks Sītā not to disregard her affectionate words because she is a Rākşasa woman. Fragrant flowers, she says, are welcome whether they grow in a pleasure garden or in a wood (11.119). No less remarkable is her candour which prompts her to tell Sītā that she is not so much aggrieved on her account as at the change in Rāvana's character, as seen in the mean trick played by him while Rāma is alive (11.127). A noteworthy trait of Pravarasena's Trijatā is that he makes her a mouthpiece of his religious views. Her argument that Rāma cannot die is based on the clearly expressed idea that he is the Supreme Being, the mainstay of the universe, on whom depends the functioning of the forces of nature (11.89-91). In the corresponding scene in the Rāmāyaṇa Saramā calls him only a powerful hero, who will vanquish the demons with the
1 Trijatā appears also in the Rāma story in the Mahābhārata which does not,
however, refer to the episode of the magic head. 2 See Extracts 11.101.

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INTRODUCTION
help of Lakṣmaṇa, even as Indra does his enemies with the help of Visņu (6.24.29). It may be said on the whole that Saramā is depicted in the Rāmāyaṇa as a younger woman who loves Sītā, and is active on her behalf. Pravarasena represents Trijatā as a woman of mature judgment, capable of subtle reasoning, who tries to convince her young friend that Rama could not be dead. Her finer sentiments are revealed in her affectionate disposition and in her exaltation of Rama's love for Sita.
A study of Sita's laments in the Setubandha and in the relevant portions of the Rāmāyaṇa reveals certain differences in the sentiments expressed and in the outlook on life as presented in the two works. The laments as such are deeply moving in both works; but in the Setubandha Sita's utterances are those of a sophisticated woman who is obsessed by the idea of selfimmolation, and feels ashamed that she 'accepted widowhood with a cruel heart' instead of dying at the sight of the severed head of Rama. Rama, she says, will be praised as valiant, because, as she thinks, he died in battle, but she grieves that she will be passed over in silence as a woman who lacked the courage to die (11.84). In her last words she brings in the concept of honour, dear to her as a woman of noble birth: 'This is the fate of all, but such an end is unbecoming to those who have an exalted sense of honour (11.115)." Another idea that appears more than once in Sita's words in the Setubandha is that of revenge. The frustration of her hope of seeing Ravaṇa killed by Rama adds to the poignancy of her grief.
39
1 The expression manunnaa (manonnata) used in the verse is same as mana-prāmsu in Bharavi 11.63. The reference is to what appears to be a humiliating death for Rama at the hands of the demons. Acc. to the South Indian reading (mānonnata-jāti etc.), the reference is to Sita herself, the idea being that it is disgraceful for a woman belonging to a race that has a high sense of honour, i.e., a Ksatriya woman, to accept widowhood in lieu of self-immolation. See Kṛṣṇa's gloss on the verse in Extracts 11.115.

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INTRODUCTION Compared with Sītā's utterances in the Setubandha, the laments in the Rāmāyaṇa 6.23 and 6.38 are homely, naive and unpretentious, and such that an Indian woman of a cultured family, devoted to the ancient ideals and conversant with the popular traditions and beliefs, might be expected to utter in a similar predicament. In the Rāmāyaṇa Sita refers to the palmists and soothsayers who had told her fortune, and laments that all their statements, based on the auspicious marks on her body, have proved incorrect and false. Her thoughts go back to her sorrowing mother-in-law whom she visualizes as dying broken-hearted on learning that Rāma is dead and herself held captive by the demon. There is no rancour nor any thought of revenge in her words. On the other hand, she re-calls Rāma's virtues such as forbearance, self-control, charity and ahimsā; and appeals to Rāvaņa to slay her and unite her with Rāma in death. Nothing in Sītā's lament in the Setubandha is so affecting as her reference to her early marriage with Rāma in the Rāmāyaṇa 6.23.20: kim mām na prekşase rājan kim mām na pratibhāșase i bālām bālena samprāptām bbāryām mām sahacāriņīm
Pravarasena represents Sugriva as an impulsive leader, who in his emotional outbursts is apt to exaggerate his own powers and abilities. Vexed at the inactivity of the Vānaras on the seashore, he threatens to dispense with their services; and, after announcing his resolve to carry out certain impossible exploits, he declares that, ‘mad with love for Rāma', he will kill Rāvana, and pull down Lankā with Sītā as the only survivor (3.62,63). Similarly, when Rāma and Lakşmana are paralysed by the serpent arrows he describes in magniloquent verses the chastisement he will inflict on Rāvana, hewing down his heads and tearing out his heart attached to Sita in vain. Even in the Rāmāyaṇa Şugrīva says on that occasion that he will slay

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45
cross the Vindhya range, after which they pass on to the Sahya range, and then reach the Malaya hills and thereafter the seashore. In the Rāmāyaṇa (6.4.34 ff.) they first cross the Sahya and the Malaya, and then reach the Mahendra hill from the peak of which Rāma looks at the ocean. They then descend to the magnificent forest on the seashore (velāvanamanuttamam) and establish their camp there. It is noteworthy that the Bengal and Northwestern recensions of the Rāmāyaṇa read here Vindhya for Sahya.' Pargiter, basing his conclusions on the Bengal recension edited by Gorresio, identifies this Vindhya with the hills and plateau of South Mysore. “These stretch across from the Western to the Eastern Ghats, and forin a dividing ridge in the south, somewhat like the Vindhya Range in the north : so that the same name may not inaptly be applied to them'. He points out that 'it cannot be supposed that Rāma, after reaching Kişkindhā, which was certainly far south of the Godavarī, and forming the alliance with Sugrīva, would have retraced his steps to the north of the modern Vindhya, and separated himself from Sugrīva by that immense distance."
It may be added in support of Pargiter's conjecture that the Rāmāyaṇa has a verse which says that the mountains Vindhya, Krsnagiri and Sahya are the constant haunt of a Vānara chief variously called Rambha or Parvata, which shows that these were located not far from each other. Krsnagiri seems to refer to the hills near modern Krishṇagiri in Salem District of Tamil Nadu; and Vindhya might very well be the hills of South Mysore and the southern portion of the Eastern Ghats. This helps us to understand Pravarasena's statement that the Vānara hosts
1 5 74.46; 5.75. 1, 2, 13 Cal. ed.; 5,72. 5, 6, 7, 14 Lahore ed. 2 Pargiter op. cit., pp. 259, 261. 3 6.17.26. crit, ed,

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INTRODUCTION
crossed the Vindhya range before passing on to the Sahya, which is the name given to the northern portion of the Western Ghats from the Tāpti to the Nilgiris.'
Of the remaining hills Pravarasena mentions only the Malaya in connection with the route followed by Rāma's army. It is the famous range of hills in Kerala, being the southern portion of the Western Ghats terminating near Cape Comorin. South of the Palghat gap it consists of a series of hill ranges with a variety of names : the Ānaimalai, the Elāmalai known as the Cardamom hills,? Pīrmed and the Agastyamalai peak in the south.3 Malai is the Dravidian word for hill, and Malaya is apparently the collective name of all these hill ranges. The
1 Cf. Pargiter, The Mārkandeya Purāna, p. 285. It appears from certain references in
the Kişkindhakanda that the name Vindhya was also applied to the hills beyond the southern end of the Eastern Ghats. The Vanaras who went South to search for Sitā are described as halting after their vain efforts on the slope of the Vindhya (4.52.16). Sampāti meets them there, and tells them how he fell on the peak of that mountain after his wings had been scorched by the sun, and concluded that it was the Vindhya on the coast of the Southern sea after observing the surroundings (4.59.4 ff.). He reports that Lankā was at a distance of full hundred yojanas from there (4.57.20). It can also be gathered from his words that the Mahendra hill, which was very close to the sea (see below), was not far from the Vindhya, as he once had occasion to rebuke his son Suparšva for tarrying on that hill where he had gone in quest of food for his father (4.58.10 ff.). After Sampāti's departure, the Vānaras, encouraged by his words, proceed in a southerly direction (4.62.15) and reach the seashore. The references to the Vindhya in the Kiskindhākānda would lead one to suppose that it was located near the Southern ocean, though not as close to the sea as the Mahendra bill. The southern Vindhya of the Rāmāyana would thus seem to comprise the southern portion of the Eastern Ghats and the hilly country at the foot of the Gbats as far as the Tirunelveli hills in the neighbourhood of the sea. In Setu 1.54 the sea skirting the (south-east) coast is compared to a bow, and the Vindhya range fancied as the string attached to both ends of the bow, the rivers being the arrows joined to the bowstring. The commentators do not explain whether the ref. erence is to the northern or the southern Vindhya. The footnote to the Translation
explaining the verse requires emendation. 2 Cf. elālatālingitacandanāsu malayasthalişu Raghu 6 61. The Elāmalai has a number
of cardamom plantations. The Gazetteer of India, Vol. 1, p. 46. 1965. 3 Thurston, The Madras Presidency, p. 18. Cambridge, 1913.

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47
Setubandha has many other references to the Malaya range, represented as a coastal mountain in contact with the sea. There may be a slight poetical exaggeration in this, or perhaps the sea may bave receded somewhat in the course of the centuries. It may, however, be noted that the Lilavai of Koūbala, written about four centuries later, also refers to the caves of the Malaya as being filled with the waters of the ocean (v. 339).3
There are numerous references to the Malaya range in old Indian poetry, but Pravarasena is perhaps the only poet who speaks of the climatic conditions on the hills. He twice refers to the prevailing cloudy weather (saz-duddiņa) on the Malaya range (1.59; 6.22); and his statement is in accord with modern observations of meteorological phenomena in the hills of Kerala.
Pravarasena makes the Malaya range the northern terminus of the causeway which streches across the sea to Mount Suvela in Lankā (8.83, 85)." He locates Mount Mahendra close to the Malaya on the seashore; and speaks of the Malaya
1 Setu 5.70; 6.21; 7.41. 2 'From the main range of the Ghāts rocky spurs run out towards the west, in some
cases to within a short distance of the sea. From Quilon southwards these secondary ranges soften down into undulating slopes, intersected by glens and valleys, which grow wider as the elevation of the hills decreases..........' Imperial Gazetteer of India, Vol. 24. p. 3. The southernmost hills of the Western Ghāts serve as a natural barrier between the west side of the Tinnevelly District and the State of Travancore up to
within a few miles of Cape Comorin.' Ibid., Vol. 23, p. 362. 3 Cf. Setu 7.41; Vikramānkadeva carita 4.9. 4 "The rainfall is heavy. The greatest quantity, brought by the south-west monsoon,
falls between May and August. Towards the end of October the north-east monsoon asserts itself, but the rain it brings is lighter on the low country than on the hills in the north-east, where it descends in sudden and very heavy showers.' Ibid. Vol. 24, p. 5. The Agastyamalai peak is 'often for weeks together wreathed in clouds. enjoying as it does the full benefit of both monsoons.' Gazetteer of the Tinnevelly
District, Vol. 1, p. 4. 1917. 5 Cf, nalena sukstascāsau seturmandara-samnibhaḥ / malayattu samārabdho lankāmüle
pratisthitaḥ // Rāmāyana (Lahore ed.) 5.98.22.

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INTRODUCTION and Mahendra as the breasts of the earth (2.8). Landslide massés from the Malaya and the Mahendra are described as being carried by the waves to each other's slopes (8.10). Bāņa likewise says that the Mahendra joins the Malaya.'
In the Rāmāyaṇa (4.66.34 ff.) Hanūmat jumps across to Lankā from Mount Mahendra; and Sampāti tells the Vānaras how on one occasion his son Supārsva, while standing guard on the hill, barring the way to all creatures that were flying over to the sea, allowed Rāvaņa to continue his flight with Sītā when he begged him for passage (4.58.13 ff). The Mahendra hill mentioned in the Rāmāyaṇa and the Setubandha is thus different from the hill of that name in the Ganjam District of Orissa. The Vamanapurāna, in fact, mentions the Northern and the Southern Mahendra separately. The Arthaśāstra 2.11 refers
to Mahendra pearls, i.e., those found in the streams of Mount Mahendra, situated on the seashore, as explained in the Cāņakyaļīkā of Prabhamati (earlier than the middle of the twelfth century).3 The southern Mahendra is also described in the Bhałţikāyya (10.44 ff.) which refers to its contiguity to the sea (v. 49)
The Mahendra hill mentioned above is identified with the Mahendragiri peak, 14 miles from Nanguneri, in the Tirunelveli district of Tamil Nadu.5
1 malayalagna eva ca mahendraḥ Har şacarita, chap. 7. 2 57.10, 11, 12; 63, 10, 11. Critical ed. Varanasi, 1967. The verse 57.11 is more cor.
rectly given in the 1968. ed with English trans, Ardhanāriśvara is stated to be the presiding deity at Daksina Mahendra, and Somapithin or Somapãyin Gopāla at Uttara Mahendra. The Mahendra is also mentioned in the Byhatsamhita 14.11 where
it is included in the list of Southern mountains along with the Malaya. 3 Canak yatik ā, ed. G. H. Sastri, p. 139. See Supplement to JOR, Vol. 28 and Introd.
to Jayamangala in Suppl. to Vol. 26. 4 In a description of the sea in Haribhadra's Samaraiccakaha. chap. 4, p. 202, the
elephants of the Mahendra hill are spoken of as trampling down the shore. Imperial Gazetteer of India, Vol. 23, p. 362. South of the Agastyamalai peak, 'half in Tinnevelly and half in Travancore,' 'the watershed turns south-east as far as

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41 Rāvana with his kinsmen, and bring back Silā (6.40.25). But the Northwestern and Bengal recensions (6.26.29.ff; 6.25.26ff.) have here a number of additional verses known as Sugrīva-garjana, which greatly amplify the original statement, and are similar in tone to Sugrīva's garjana in our poem. Such, for instance, is the declaration that, unaided, he will reduce Lankā to ashes and destroy Rāvana, and that the world will that day witness his might and steadfast devotion to Rāma. It is probable that Pravarasena's conception of Sugriva's character is based on declamations of this type which seem to have formed part of the Rāmāyana text known to him.
The Setubandha (15.55ff.) has an episode involving Rāma and Lakşmaņa, which does not occur in the Rāmāyapa. After the presentation of Indra's chariot to Rāma by Mātali, Laksmaņa, accompanied by Sugriva and Nila, approaches Rāma with the request that the easy task of slaying Rāvana may be entrusted to one of them; but Rāma politely refuses to comply.
It is difficult to say whether this episode is an invention of · Pravarasena, or taken from some other source. The timing of the
incident is, however, incompatible with the sequence of events in the Rāmāyaṇa narrative. According to the Rāmāyana 6.89.29ff. Lakşmana on recovering from the effect of the Sakti missile, urges Rāma to kill Rāvana that very day, before sunset, as promised by him. Rāma immediately goes forth to battle; and soon after Mātali brings for him Indra's chariot and armour, and the dvairatha combat begins (6.90). Having urged Rāma to slay Rāvana only a short while before, it would be rather incongruous for Lakşmana to request permission for himself or any of his companions to carry out the job undertaken by Rāma.
The lament of Vibhīşaņa in the Setubandha (15.85-90) throws further light on the text of the Rāmāyaṇa known to Pravara

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sena. In our poem Vibhīşaņa piteously mourns the death of Rāvana, and begs leave of Rāma to pay homage to his brother; and Rāma, moved to pity by his tears, orders Hanūmat to perform the funeral rites for Rāvana. The different recensions of the Rāmāyaṇa have a special canto containing Vibhīşana's lament, his request for permission to perform the last rites, and Rāma's compliance with his wishes', but a subsequent canto of the Rāmāyaṇa has another account, in which? Vibhīşaņa refuses to perform the obsequies on account of Rāvaņa's impiety; and Rāma has to persuade him to do so by emphasizing Rāvana's greatness as a warrior. The verse containing Rāma's words, 'hostilities end with death' (or, 'victory', acc. to another reading), occurs in both the accounts; and obviously the two versions are inconsistent with each other. The critical edition of the Rāmāyaṇa (6.99.31ff.) adopts the latter account and gives the lament of Vibhīşana in an Appendix. So far as Pravarasena is concerned, he seems to follow the Vibhīşaņa-vilāpa as given in the different recensions of the Rāmāyaṇa; and was not probably acquainted with the verses describing Vibhīşaņa's refusal to undertake the funeral rites. In any case Pravarasena is consistent in his portrayal of Vibhīşaņa; and the lament attributed to him is in keeping with his character as conceived by the poet in the Setuband ha. In the Rāmāyaṇa Vibhīşaņa takes an active part in the battle and fights with Rāvana together with Lakşmaņa (6.88.17 ff.). In the Setubandha he is more or less a silent spectator; and even his role as a counsellor is reduced to a minimums, and what is more, Rāvana is filled with pity for him when he sees him on the battlefield. As the poet says, his arrow wobbles, because
1 NS ed. 6.109; Cal, ed. 6.94; Lahore ed. gives the Canto in a footnote from one of
the mss. at the end of 6.90. 2 NS ed, 6.111.92 ff.; Cal. ed. 6.96.45 ff.; Lahore ed. 6.92.39 ff. 3 Cf. Setu 14,56; 15.36.

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Vibhiṣaṇa is humble, and because he is his brother (15.45). In the Setubandha the natural feelings of the brothers do not appear to be obliterated to the same extent as in the Ramāyana; and the lament of Vibhīṣaṇa in our poem is no doubt appropriate to such a conception of their relations.
Pravarasena differs from the Rāmāyaṇa in describing the manner of Ravana's death. Acc. to the Rāmāyaṇa 6.97, an arrow formerly fashioned by Brahma for Indra is discharged by Rama, hitting Rāvana in the chest. Pravarasena seems to follow Kalidasa (Raghu 12.97 ff.) when he says that Ravana's heads were severed by Rama's arrow all at once (15.79). In the story of Rāma in the Mahābhārata', Rāvana is consumed by the flames issuing from the consecrated arrow without leaving any trace of the ashes.
Pravarasena follows on the whole the course of events as related in the Yuddhakanda of the Rāmāyaṇa, but his main purpose is to describe the construction of the great causeway as the central point in the narrative. The first eight Cantos of the poem recount the events from the march to the sea to the building of the causeway. The ninth and tenth Cantos contain descriptions usual in Kavya poetry. Most of the eleventh Canto deals with the episode of the magic head of Rama, to which the Setubandha seems to give greater prominence than any other version of the Rama story. The last four Cantos give an outline of the remaining portion of story up to the death of Ravana and the recovery of Sita; and miss in them many colourful details found in this part of the Rāmāyaṇa. On the other hand, even in these crowded Cantos Pravarasena makes room for conventional Kavya themes such as the description of morning scenery (12.1 ff.) and that of the swirling dust of the battlefield (13.49 ff.). Thus while preserving
we
1 3. 274, 31, crit. ed.

43

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INTRODUCTION
the general outline and sequence of the principal events described in the Yuddhakanda, Pravarasena concentrates on selected episodes, and writes an independent Kavya on the early career of Rāma. Nevertheless his close dependence upon the Rāmāyaṇa is manifest in the treatment of many of the leading topics in the Setubandha. A striking example of this is provided by the utterances of Rāma as he lies on the battlefield, pierced by the arrows of Meghanāda. In the Setubandha the plaint is particularly impressive because of its brevity and deep pathos (14.43-48); but it looks like a condensation of some of the most affecting lines in the comprehensive lament of Rāma in the corresponding portion of the Rāmāyaṇa (6.39).
It may also be noted that the word anurāga used in the concluding verse of each Canto of the Setubandha seems to be suggested by the Rāmāyaṇa. Pravarasena uses it in a variety of allied senses such as devotion, loyalty, affection, also enthusiasm (7.71; 12,98; 13.99; 14.84). The word is frequently used in the Rāmāyaṇa which, for instance, speaks of the valour and devotion of Lakşmaņa (6.100.3); and declares that the servant who carries cut an arduous task set by the master out of loyalty or devotion to him is the best of men (6.1.7).
Pravarasena is familiar with the Southern mountain system referred to in the Rāmāyaṇa. In this connection his mention of the Vindhya range in Setu 1.54 needs comment. In the Rāmāyaṇa Rāma's expedition starts from Kişkindhā, which is identified by Pargiter with the region around Bellary, with the Tungabhadrā and Vedavåti for its chief rivers? In our poem, on the other hand, the Vānara hosts marching to the sea first
1 Also ibid. 5. 33, 21; 63. 3 etc. 2 Pargiter, The Geography of Rāma's Exile, JRAS, 1894, p. 257.

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49
As we have seen, in the Rāmāyaṇa, the magnificent forest on the seashore in which Rāma's army stationed itself is located at the foot of the Mahendra hill. In our poem the Vānaras reach the Malaya range and then the seashore (vela) covered with Vakula and Tamāla trees and blossoming cardamom groves (1.62 ff.) The Rāmāyaṇa also makes a general remark that the Vānaras reached the roaring ocean after crossing the Sahya and the Malaya range (6.4.65). The forest on the seashore (velāvana) mentioned in this connection in the Rāmāyaṇa appears to be the same as the wooded seashore described by Pravarasena, being the littoral tract near the twin hills Malaya and Mahendra.'
(V) The Setubandha as a Mahākāvya.
(a) A Mahākävya is a fairly long poem divided into sargas or cantos, and composed in Kāvya style. The importance of the
Nănguneri, which marks the point from which the Ghats again march southwards, dropping slightly to the Mahendragiri range, which ends abruptly in a magnificent scarp of bare precipitous rock. This is the last of the Tinnevelly Ghats.' It is not precisely on the seashore, but after some distance the mountains rise once more to half their height; and their final effort is a comparatively low detached hill, whose southern base is two or three miles from the sea and slightly west of Cape Comorin.' Gazetteer of the Tinnevelly District, p. 4. The Southern Mahendra seems to be mentioned in the Mandasor stonc pillar in. scription of Yabodharman who reigned in the second quarter of the sixth century A.D. His dominions are described as including the whole of the northern part of India, from the river Lauhitya, or the Brahmaputra, to the Western Ocean, and from the Himālayas to the mountain Mahendra': 3T TEST19OTT OTatat9TTET FEESTI, 31 KESETATEAfgaferaft: EFET TETT:. See Fleet, Inscriptions of the Early Gupta Kings (CII), p. 145. Fleet, however, says that it is doubtful whether Mahendra denotes in the inscription the Mahendragiri in the Ganjam District, or another mountain of the same name, which must be located somewhere in the Western Ghats.

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INTRODUCTION
Setubandha lies in the fact that it is the only extant Mahakavya written in Prakrit, Bhoja in his Śrågäraprakāśa and Hemacandra in his Kavyānušāsana speak of three Prakrit Mahākāvyas current in their time : Harivijaya, Rāvanavijaya and Setubandha. Of these the first two appear to be completely lost. Very little is known about the Rāvanavijaya, but tha Harivijaya of Sarvasena is appreciated by Sanskrit writers on poetics like Anandavardhana, Kuntaka and Bhoja. Dandin mentions the Harivijaya in a mutilated verse at the beginning of his Avantisundari, and refers to Sarvasena as a king, probably identical with Sarvasena, the founder of the younger branch of the Vākāțakas. If so, the Harivijaya was composed in the first half of the fourth century A.D., about a hundred years earlier than the Setubandha. The reason why the Rāvanavijaya and the Harivijaya went out of vogue was probably that they failed to hold their own in a branch of literature dominated by the works of Kālidāsa, Bhāravi and Māgba. The Setubandha, on the other hand, was extolled by Daņdin and Bāņa two centuries before the Harivijaya was appreciated by Anandavardhana; and it was evidently regarded as the best of the Mahakāvyas written in Prakrit. As we have seen, it was wellknown in literary circles in Cambodia in the ninth century A.D. The different recensions of the poem and the numerous commentaries written in Sanskrit show that the Setubandha was studied in almost all parts of India, and occupied an important place in the literary curriculum of a bygone age.
There is an interesting reference to 'the five Mahakavyas' in Svayambhū's Apabhramśa poem Païmacariü 1.3.7.2 According to the old gloss, the poems included in the reference are Kumarasambhava, Raghuvamia, Meghadūta and the two poems of
i See below. Cf. Raghavan, Bhoja's Grigaraprakāsa, p. 824. Madras, 1963, 2 Ed. Bhayani. Singhi Jain Series,

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51 Bhāravi and Māgha. The explanation is obviously. wrong in respect of the Meghadāta. At the time when Svayambhū wrote (8th or 9th century) the only other Mahakāvya that could be placed by the side of the masterpieces of Kālidāsa, Bhāravi and Māgha was apparently the Setubandha of Pravarasena. That it was included in Svayambhū's reference to the Mahakāvyas is rendered probable by the fact that he quotes a verse from the Setubandha to illustrate the Skandhaka metro in his manual of Prakrit prosody known as Svayambhūcchandas. Skandhaka is the prevailing metre of a Prakrit Mahakāvya; and Svayambhū seems to have taken his illustration from the best known of the Prakrit Mahakavyas current in his time.
A manuscript of the Setubandha, preserved in the India Office Library, styles the first Canto sarga, and the remaining Cantos niśrenika2. The nomenclature is very unusual. A Canto of a Prakrit Mahäkävya is usually known as aśvāsa 3
Generally speaking, a Mahākāvya recounts the triumphant career of the hero, and contains a number of descriptive Cantos on a variety of themes. The Mahakavya is, on the whole, descriptive rather than narrative in character.
A clear idea of the Setubandha as a Mahākāvya may be had from a comparison of its structure with that of the Sanskrit poems of the same category composed immediately before and after. Kalidāsa's Raghuvamsa, written probably half a century earlier, has exercised its influence on the Setubandha, but the two works are different in some of their essential characteristics. In the first place, the subject matter of the
1 See below : Section on metres, 2 Catalogue of the Sanskrit and Prakrit manuscripts, Vol. 11, part II, p. 1066. Oxford,
1935. 3 The Cantos of the lost Sanskrit poem Hariprabodha, a yamakakāyya, are known to
have been styled aśvāsas. It is quoted in Vamana's Kavyalankāras atravytti 4.1.2. See Hemacandra, Kavyānusāsana 8.6, Vol. 1, p. 461, Bombay, 1938.

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Raghuvamša is far more extensive than that of the Setubandha. It recounts the careers of many kings of a dynasty including the entire story of Rāma. As Sāradātanaya says, the Raghuvamsa is a Samhita poem, in which diverse isolated narratives are grouped togetherl. Compared with this, the theme of the Setubandha is extremely limited; it deals only with a portion of the early career of Rāma. Secondly, the descriptions that are an essential feature of a Mahakāvya are strictly subordinated to the narrative in Kalidāsa's poem. In the Setubandha they play a much more extensive role, and are aften carried beyond the requirement of the narrative. The description of the ocean, for instance, occupies nearly a Canto; and an entire Canto of much greater length is devoted to that of Mount Suvela. Kālidāsa, on the contrary, describes the ocean in sixteen verses in the Raghuvamsa (Canto 13), and assigns about the same number of verses to the description of the Himālaya in the Kumārasambhava. Apart from these conventional descriptions, the minute delineation of incidents such as we find in the Setuhandha (Cantos 5-8) in connection with the building of the causeway is a characteristic alien to the poetic art of Kālidāsa. It may be noted that Kālidāsa devotes only a verse to this topic in the Raghuvamsa (12-70). Further, in the Setubandha (Canto 10) Pravarasena introduces a new category of description : elaborate pictures of the evening scenery and the moonlit landscape, and the joys of wine and love with the abhisārikās playing their customary role. Nothing like this sequence of descriptions is found in Kālidāsa.
As regards the Mahakavyas later than Pravarasena, Bhāravi's Kirātārjuniya and Māgha's sisupalavadha deal with brief
1 वृत्तान्ता विप्रकीर्णाः स्युः संहिता यत्र कोविदैः ।
al áfgarafalen Teärit 1 $a: 11 Bhāvaprakāšana, Chap.. 9

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INTRODUCTION
episodes; and their subject matter is in any case much more limited than that of the Setubandha. Nevertheless the Sanskrit poems are more extensive than the Prakrit work because of the greater emphasis on elaborate and often long-winded descriptions. Bhāravi's description of the fight between Arjuna and the Kirāta, for instance, occupies more than three Cantos of his poem (15-18). Māgha, like Pravarasena, devotes an entire Canto to the portrayal of a mountain; but most of the conventional descriptions in his poem are much more elaborate than those in the Setubandha. To sum up, the Raghuvamsa treats a very wide subject within a relatively narrow compass (nineteen Cantos). The Setubandha, though much more limited in scope, has as many as fifteen; while the Mahakavyas of Bhāravi and Māgha, in spite of the greater brevity of their themes, have eighteen and twenty Cantos respectively. In the evolution of the Mahākavya the Setubandha thus marks the stage at which the descriptions begin to preponderate at the expense of the narrative, and illustrates the transition from Kalidāsa to the poems of Bhāravi and Māgha.
The topics introduced by Pravarasena into the tenth Canto of his poem appear in toto in Bhāravi's Kirätārjuniya (Canto 9) in the same sequence as in the Setubandha. They were taken over by Māgha from Bhāravi, and expanded into two Cantos of the Sisupalavadha (9-10), and soon became stereotyped in the Sanskrit Mahākāvya. Bhāravi treats of these topics in his own manner, but sometimes betrays close acquaintance with particular verses of Pravarasena. For example,
शङ्किताय कृतबाष्पनिपातामीयया विमुखितां दयिताय ।
fanfaarifgafant stafa FH qatlara : 11 Bhāravi 9.46 Sāsai vimukka-māņo bahalubbhiņņa-pulauggameņa piāņam/ purao-hutta-nisanno gaoniatta-hiao vilāsini-sattho //
Setu 10.77
LU0 /

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Bhāravi's beautiful verse
चित्तनिवृतिविधायि विविक्तं मन्मथो मधुमदः शशिभासः । संगमश्च दयितैः स्म नयन्ति प्रेम कामपि भुवं प्रमदानाम् ।।
9.71 is based on Setu 10.82 : canda-areņa paose nijjai maaņeņa mahu-maeņa a samaal dūram dūrārūdho juvaīņa piesu bahu-raso aņurão II
Bhāravi 9.42 and Pravarasena 10.73 both refer in the same strain to the relative strength of passion and wine in overcoming maidenly bashfulness.
Occasionally Bhāravi borrows also ideas from other parts of the Setubandha. His picture of Arjuna fighting the Kirāta with boulders and trees which are cut up by the latter's arrows is suggested by similar combats described in the Setubandhal. Similarly, the fanciful encounter of the elephants of the woods with the 'water elephants' emerging from the Himalayan Gangā, described by Bhāravi (6. 14), is borrowed from the Setubandha, which presents such incidents in greater detail in connection with the sea.
Pravarasena follows Kālidāsa closely in several items in the description of battle scenes. The Raghuvamsa briefly describes the dust enshrouding a battlefield (7.39-43), a topic to which Pravarasena assigns more than double the number of verses (13. 49-61), Māgha's description of the phenomenon (17.52–69, is still more elaborate and full of exaggerated notions; and with him the topic becomes stereotyped in the later Kāvya.
Kalidasa describes in Raghu 7.50 how, after the carnage, a jackal snatches the half-consumed arm of a dead warrior from the birds of prey, but discards it when pierced in the palate by the sharp ends of the armlets. Variations of
i Bhāravi 17.60-62. Cf. Setu 13-89, 94; 14.74, 77, 78 etc. 2 Setu 7.54; 8-8, 63. 3 Cf. Vākpati 435.

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55 this topic are found in two verses of the Setubandha(13.39,65). Māgha also describes such scenes (18. 73-8), but some of his pictures are marred by a curious superstition that flames issue from the mouths of the howling jackals.
Kalidasa refers to the belief that a warrior who dies on the battlefield betakes himself to heaven and wins a nymph. In Raghu 7.51, for instance, we have the picture of a warrior, metamorphosed into a god and united with his celestial bride, watching his headless corpse dancing' on the battlefield?. In Setu 12. 67, while the warriors put on their armour on the eve of the battle, the nymphs adorn themselves in their celestial cars to receive their prospective lovers 3. In Māgha 17, 34 they do so on hearing the beat of the war drum, ready to accept those killed in the fighting. * Pravarasena says that as the battle raged nymphs were won at the cost of one's life, and heads bartered for fame (13.47). Māgha tells us that fame came to a dead warrior in this world, and a nymph in the next, both ever new and pleasing and ensuring eternal life in heaven (18. 62). While diverse poets give playful versions of this ancient belief,
1 The Parāśarasmyti, chap. 3, deals with the merit of dying on the battlefield, and
speaks of the rush of thousands of celestial damsels to marry the heroes killed in battle. The Harivamsa 2.31.24 (Cal. ed.) says that it is better for a woman to go without a husband than to have a hero for a husband, because the heroes are
beloved of the nymphs, and they too are fond of them, 2 The main idea of Kalidasa's verse is based on the Harivamsa which says in connection with a great battle fought at Puskara : JATIE ar: #f9T # Faq Fat :
tat : FARE: yra: F a th 11 3.122. 14, 15, Kalidasa gives another picture of heroes and nymphs in Raghu 7.53. 3 See also Setu 13-17, 20, 21. 4 See also Mágha 18-58-62. 5 Cf. arbat gat fa ITI TOTO walcyfram
15 ATE 3725T1377 377 317 at fact | Kuvalayamālā, p. 51.

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it is Kalidasa who seems to have introduced it as an item of description in the Mahakavya under the influence of the ethico-religious literature current in his age.
The dance of the kabandha is another item in the description of battle scenes. It is mentioned by Kalidasa in Raghu 7.51; and the idea often appears in an exaggerated form in the later poets. Pravarasena speaks of the headless kabandha rushing forward as it squirts streams of blood (13,40); while Magha describes kabandhas that dance sword in hand, or to the strains of martial music (18. 53, 54). The statements of the poets appear to be based on an ancient belief connected with the holocaust in a battle. Pravarasena (13.64) and Magha (19.51), for instance, mention the dance of the sahasra pūraṇa kabandha, i. e. the headless corpse of the thousandth warrior killed in the fighting. The commentators here refer to a belief that a kabandha dances when a thousand men have fallen in battle. It is noteworthy that a similar belief is recorded in early texts like the Harivamsa and the Milindapanha2
The affinity of the Setubandha to the Sanskrit Mahaavyas is no doubt one of the causes of its popularity through the centuries. It is, however, difficult to assess its position in relation to the Prakrit Kavyas of the same category that are no longer extant. Of these Sarvasena's Harivijaya appears to have
1
A headless corpse, especially of a soldier just killed in battle.
2 The Harivam'sa 2.36.9 says in the account of a fierce battle that numerous kabandh as stood up on all sides. The commentator Nilakantha remarks that a kabandha rises when a hundred thousand men are killed. Similarly, the Milindapanha (ed. Trenckner, p. 292) says in connection with a battle that eighty kabandhas rose, and that one kabandha is said to rise when there is a complete heap of heads (ekasmim kira sisa-kalande paripunne ekam kavandha-rupam uthahati). See Pali-English Dict. (PTS) under kalanda rendered as heap, stack. Rhys Davids gives a free transSimhalese interpretation, Questions of King Milinda
lation of the passage, expanded in which gives fantastic numbers for Part 2 (SBE) p. 147.
accordance with the those killed. The

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57 been the best known; and, as noted above, there are a few references to it in Sanskrit works on poetics. But nothing seems to be known about the extent and structure of the poem. Hemacandra refers to it in connection with the varoius descriptions found in the different Mahākāvyas, and mentions several topics described in Sarvasena's work; but he criticizes the author for inserting in his poem an irrelevant description of the ocean, "a superfluous excrescence,' as he calls it.2 The subject of the poem is the forcible removal of the Parijāta tree from heaven by Kệşņa. Anandavardhana praises Sarvasena for introducing an element of rasa into the insipid mythological theme by representing Krşņa's action as motivated by a desire to appease his wife Satyabhāmā%. But, in the absence of the text, it is difficult to determine how far Krşņa's action in going to war with Indra for the purpose of placating his wife's jealousy lent dignity to the subject, or contributed to the success of the poem as a work of art. Sarvasena is also praised by Kuntaka for following the Sukumaramarga corresponding to the old Vaidarbhi style ; but to judge from Hemacaudra's criticism, it may be doubted if the Harivijaya was a mature effort in the field of the Mahakavya, comparable to the Setubandha. In any case it failed to maintain its popularity as a major work of the early kävya literature.
At the beginning of the Setubandha just after the invocatory verses, Pravarasena recounts the advantages to be derived from
1 Kāvyānu'sāsana, Vol. 1, p. 458. 2 See section on metres. 3 Dhvanyaloka (NS), p. 148. The Locana says affaget Frargatakwaa arftara
gut faafqafafarÈT 22Hf. See also Vaidya's Introd. to Rāmāyaṇa, Yuddha
kānda, p. XXXV. + एवं सहजसौकुमार्य सुभगानि कालिदाससर्वसेनादीनां काव्यानि दृश्यन्ते, तत्र सुकुमारमार्गस्वरूप
a r Vakroktijavita, p. 71. Ed. De. Calcutta, 1961,

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the study of poetry [1.10]; and speaks of the difficulty in successfully completing a poem undertaken in the first flush of enthusiasm, and, above all, in combining beauty of compo. sition (bandhacchāyā) with a new range of meaning (ahinava atthagal) i. e. the novelty of ideas (1.9, 11). It is noteworthy that the expression bandhacchaya is frequently used by writers like Anandavardhana and Kuntaka in expounding their poetical thcories.' Anandavardhana in particular refers to the objectives mentioned by Pravarasena in almost identical language, and gives a recipe for attaining the desired result in conformity with his Own view of poetry2. Pravarasena appears to be one of the earliest writers to use the expression bandhacchaya, and it is probable that Anandavardhana was influenced by the use of the word in the Setubandha in connection with a fundamental problem of poetry. Vakpati, apparently taking his cue from Pravarasena, also speaks of new ideas and beauties of composition; but he does not bother about the difficulty mentioned by his predecessor, and claims rather light-heartedly that these qualities have been common only in Prakrit poetry 'since the creation of the world'".
1 Bandha is poetic composition. Vamana says ra: gear Kavyalaṁkārasūtravṛtti 3.1.4. Kuntaka calls it vakyavinyasa and gives a definition of the term: सौभाग्यला वग्य परिपोषकः । व्यापारशाली वाक्यस्य विन्यासो बन्ध उच्यते ॥ Vakroktijivita, ed. De, pp. 11, 54, 43. Kuntaka explains as fa pp. 70, 109; he speaks also of bandha-saundarya. Vidyacakravartin explains bandhacchaya as grathana-vaicitrya in his comm on Alamkarasarvasva (ed. Janaki, p. 63). The lack of the kantiguna in composition, a defect described by Vamana 3.1.25 as pura accha a 'fade lustre,' i.e. lack of colour, is explained by Hemacandra as puran bandh :cchaya. Kavyanu'sāsana, Vol. I, p 286.
2 अभूतरसाचा येण क व्ये क्रियमाणे नव स्वार्थलाभो भवति बन्धच्छाया च महती संपाद्यत इति, p. 239. Fcr other uses of the term see Dhvanyaloka, pp. 154, 218, 240, 246. NS ed. 3 वमन्यसणं संनिवेससिसिराओ बन्धरिद्ध भो ।
अवरमिणो आवणबन्धमिह णवर पययम्मि 192

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The Setubandha contains a considerable number of verses of ethical import; but we miss in it the many pithy savings found in the Sanskrit Mahakāvvas, usually, at the end of a verse that are formally called arthantaranyasa. Likewise the absence of any reference to philosophical or other tenets relating to the different branches of learning is another feature that differentiates the poem from the Sanskrit Mahakavyas.
Among mythological allusions the clipping of the wings of the mountains by Indra is frequently mentioned?. There is a reference to the fight between Garuda and Indra for nectar (14.59) as related in the Mahābhārata.8 Pravarasena mentions several legends found in the Uttarakāņda of the Rāmāyaṇa, e.g., the victory of Rāvana over Yama (15.86)"; tbe boon of immortality granted to Vibhīşaņa (15.85); Rāvana's attempt to uproot the Kailāsa mountain (15,28.);
1 Kavyānusāsana, Vol. 1, p. 456. 2 Setu 5.37, 51; 7.53 etc. See Ramāyaṇa 5.1.108 ff. The wings were clipped because
the flying mountains were a terror to the world. Another version of the story is that once the mountains flew away, abandoning their task of supporting the earth. As a consequence, the earth wobbled, and the waters of the ocean inundated the city of the demons, whereupon their leader Hirapyākşa, scenting danger, declared war against the gods, but was killed by Vişnu incarnate as Nr-varäha. Subsequently the wings of the mountains were clipped by Indra as a punishment for their mis. demeanour. Vişnudlarmottarapurāna, Part 1, chap. 53. Pravarasena in Setu 4.46 seems to have this episode in mind when he compares the failure of an enterprise for lack of able supporters to the subsidence of the earth abandoned by the moun
tains (mahihara-mukka va mahi). The Purana has dharādharaparit yakră dharā. 3 See Adiparva (Astikaparva). Cf. Māgha 20-73. 4 Rāmāyana 7.21, 22; also 6,7:12, 13.

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INTRODUCTION
and the story that he had cut off nine of his heads and was about to get rid of the tenth when he was stopped by Brahma (6.17)'. An allusion to the poganidra of Vişņu occurs in Setu 1.21 where the god is described as having awaked in the autumn, though he had not been really asleep?. The Lokāloka mountain is mentioned in 8.106.8
The Setubandha is rather poor in literary and social data. Some of the incidental topics referred to in the poem are the eight intellectual qualities 4.624 ; the northern and southern courses of the sun (4.30, 9.83)5 ; the custom of anumarana (14.55)6 ; conch bangles (5.63)?; poison-destroying plants avoided by serpents: ; Madana trees, of
1 ibid. 7.10, 16. 2 Pravarasena says asuvanto vi vibuddho. Cf. Raghu 10-24: Faqat ATERT OTT
9 Fra and Māgha 20.36 farqqasfa alatsit ... 4977471FTER ... 3 See f, n. to Trans. Cf. Bhāravi 12.22; Māgha 16.83. 4 Pravarasena speaks of the intellectual qualities (matigung) by means of which able
men, worthy of being kings, determine their course of action. These are called prajñāguna in Arthaśāstra 6.1: viz; susrūşā (the desire to learn), Sravana (the effort to learn), grahana (comprehension), dharana (retention), vijñāna (detailed knowledge), üha (conjecture based on reasoning), apoha (elimination), fattvābhinivesa (adherence to the truth). The Artha'sāstra mentions the prajñāgunas along with diverse other qualities that constitute the merit of the king. Cf. Kamandakiya Nīcisāra 4.21 where
they are called dhiguna. See Poona ed. 1958. 5 Cf. Raghu 4.49; 16.44; 17.2. 6 One of the early literary references to the custom. Cf. Kāmasutra 6.2.53; Raghu
17.6; Gathāsaptasalt 5.49; 7.33 (NS ed. 1889). The Eran stone pillar inscription of a chieftain or noble named Goparāja, an ally of Bhänugupta, dated in 510-11 A.D., records the self-immolation of his wife after his death in a battle. Fleet, Inscription
of the Early Gupta Kings, p. 221ff. CII, Vol. 3. 7. There are many references to conch bangles in Indian literature. Cf. Mahabhärata,
Virātaparva (vulgate) 2.27; Drähyāyana Gyhyasūtra 4.3.6 and Rudraskanda's Comm. thereon; Kamasutra 6.2.44; Sainkhyasūtra 4.9; Kādambari (Pürvabhāga), ed. Kale, p. 70; Māgha 7.30, 10.43, 13.41; Kumāradása 3.41; Haravijaya 4.29, 17.8, 27.15 etc. Udayasundarikathā, pp. 41, 101; Naişadhacarita 12.35, 15.45; Kuvalayamālā, ed.
Upadhye, p. 8 : gama-juvaio iva ririya-samkhavalaya-kāya-maniya-sohão. 8 See f. n. to Trans. 4.63.

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which the sap has a toxic effect on fish (7.66)1 ; cardamom plants growing on the seashore (1.62, 63)2; and the flavouring of wine with lotus blossoms (12-14).
The process of tempering iron by dipping it red-hot into cold water is referred to in Setu 14.19. Quicksilver is mentioned in 9.68 and realgar in 7.59 and 12.5. There might be a reference to mica (abhra) in 10.49, but this reading found in Ramadasa is not followed by other commentators.
61
1 The Madana plant is mentioned in works like the Dhanvantariyanighantu and Rajanighantu (Anandasrama ed., p. 39), Madanapalanighantu (Cal. ed., p. 49), and Hemacandra's Nighantu'sesa, vv. 126-7 (Ahmedabad, 1968). Phala is one of the many names of the tree; and it is called madanphal or maynaphal in Bengali, and mainphal in Hindi. It is a small horny tree with various medicinal properties, the ripe fruit being used as an emetic. Biswas, Bharatiya Vanauṣadhi (in Bengali), Vol. 2, p. 273, Calcutta Univ., 1951; Dutt, The Materia Medica of the Hindus, pp. 178, 309. Calcutta, 1922, Roxburgh adds: The fruit when ripe looks like a small yellow apple; if bruised and thrown into ponds where there are fish, they are soon intoxicated, and seen floating. If this is done during the hot season, it is said, the fish generally die, but if during the wet or cold season they recover. Fishermen sometimes follow this mode to enable them to take the fish with more ease.' Flora Indica, p. 240. Reprint. Calcutta, 1874. Hemacandra (op. cit.) gives matsyantakaphala as one of the names of the Madana tree, Pravarasena, however, says in Setu 7.66 that the fish were tossing about helplessly, being intoxicated by the sap of the broken Madana trees thrown into the sea. The information given by him seems to be based on a slightly different tradition, or perhaps on personal observation.
2 Cf. Vakpati 417: ela-surahimmi jalahi-vela-vaṇantammi.
3 Cf. Bharavi 9.51, 56; Byhat samhita 76,1 (sotpalam madhu).
4 Pravarasena calls such iron niddhoa (nirdhauta), explained by Ramadasa as nirdhautam dahottaram jale kṣiptam. This method of tempering iron is mentioned in the Ardhamagadhi canon, being called pajjana (pāyana). Abhayadeva in his comm. on Nāyādhammakahão, chap. 7 (tikkhehim nava-pajjanaehim asiehim lunanti) remarks: नवं प्रत्ययं पायनं लोहकारेणातापितं कुट्टित तीक्ष्णधारीकृतं पुनस्तापितानां जले निबोलन aia: Nāyādhamma ed. Vaidya, p. 86, Poona, 1940; Jñātādharmakathāngam, Part 1, p. 126, ed. Candrasägar, Bombay, 1951. The reference is to sharp, newly tempered sickles; i.e., these were heated and plunged in water to get the required degree of hardness. Homer likewise speaks of a big axe or an adze hissing as it is dipped red-hot in water to temper it. (Odyssey IX 391ff.). Homer uses the verb pharmassien in this sense, but the process is called also baphe (dipping) with which may be compared pajjana payana (causing or giving to drink) DN 6.11 gives pajjana. in the sense of drinking.

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(b)
Generally speaking, the Setubandha is written in a style that lacks the lucidity of Kalidasa, and has greater affinity to Bharavi's style in the Kiratarjuniya. A comparison of the Setu verse 1.13 and Raghu 11.20 illustrates the contrast between Pravarasena and Kalidasa in the use of the conceits of Kavya poetry. Both poets figure Rama as Manmatha or the god of love. Referring to the killing of Taḍaka by Rama, Kalidasa says that the demoness, hit in the heart by the arrow of Rama-Manmatha, went to the abode of 'the lord of her life' (javiteśa), meaning consort as well as the god of death. The imagery is complex enough in Kālidāsa, but it is more complicated in Pravarasena, who describes the killing of Valin by Rāma and Sugri va's succession to the throne by saying that the goddess of royal sovereignty, pierced in her Vali-heart by the arrow of RaghavaManmatha, accepted Sugrīva as her lover. The verse is a good example of the intricacy which at times characterizes the style of the Setubandha; but it is by no means typical of the usual manner of Pravarasena. The Setubandha contains other elaborately constructed Rūpakas that are vivid and interesting (e.g., 1. 14, 16, 18, 22, 24, 29; 7.1). Of these two are given as examples of different kinds of Rūpakas in the Sarasvatikaṇṭhābharana of Bhoja.
-7
INTRODUCTION
A conspicuous feature of the style of the Setubandha is the use of numerous long compounds in the poem. There are at least sixtyfour verses, in which both the halves are composed of single compounds so that each verse is no more than a pair of sesquipedalian compounds2. These are usually descriptive verses often presented in groups, and nearly
1
Setu 1.14 as an example of paramparārāpaka and 1.22 as that of adhāravat rūpaka. See SK 4.29, 41. NS ed. 1925.
2 See Cantos 2,5,7,8,9.11,13,14,15.

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63 half of them occurs in connection with the Suvela range and the battle scenes described in Cantos 9 and 13 respectively. Apart from this, there are some sixty compounds, each of which constitutes the entire half of a verse; and nearly one hundred twentyfour others shorter only by a word or two, besides a large number of compounds of medium length. Such methodical use of long compounds is not usual in the Sanskrit Mahakavyast. This seems, however, to be a characteristic of some of the longer poems of Prakrit literature. Even a popular work like the Gātbāsaptaśati contains more than fifteen verses?, in which one half of each verse, usually the first, consists of a single compound. In any case Pravarasena is one of the earliest writers to have made such an extensive use of this stylistic device. Among later Prakrit poets Vākpati freely uses single compounds constituting the entire half of a vers, but he has only a few verses (e. g. 202-206) which show this characteristic in both the halves The other outstanding poetical works of the eighth century or thereabouts, Koūhala's Lilavai, Haribhadra's Šamaraiccakaha and Uddyotana's Kuvalayamala (the latter two in the verse portions) follow, on the whole, the same pattern as the Setubandha in the use of long and elaborate compounds. In Lilavat, for instance, the concatenations of compounds are mostly arranged in groups of three, and sometimes four, or even six verses'.
A considerable number of verses is quoted from the
1 Kalidasa avoids long compounds, Bhăravi has really long compounds only in a few
verses (e. g., 12. 41,45; 13. 18; 18.4). Māgha uses them frequently, and has besides more than sixty compounds which constitute or nearly constitute the half of a verse ; but he seems to have only one verse (7.34) in which both the halves con
sist of single compounds. 2 1.62; 2.2,46,48,70; 3.44; 4.34 etc. NS ed. 3 vv. 287-290, 353-355, 594-596, 741-743, 1026-1031 etc,

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Setubandha in the Sarasvatikanthabharana of Bhoja to illustrate different figures of speech with explanatory remarks. The Setu verses 3. 31, 17 and 5. 50 are quoted as examples of different kinds of drstāntokti, a variety of samyal. As examples of various kinds of Samkirna-rūpaka Bhoja quotes Setu 1. 17, 19, 24, being combinations of Rūpaka with U pama, Utprekşā and Sleşa respectively. A number of verses (Setu 4.57, 11.54, 6.81, 4.23, 5.10) is cited as illustrations of different varieties of Parikaras, Sahokti is illustrated with Setu 5.7 and 2.144, Vibhāvanā with 1.15, Karanamala with 1 36, Atiśayokti with 1.42 and 9.7', and Malopama with 1.488. The difference between Aksepa and Rodha is explained by citing Setu 4.36 and 1.159. Setu" 3.9 is cited as an example of Ubhayanyasa, a form of Arthantaranyasalo, and Setu 1 56 as that of Ojasvint Vrttill
Among other writers on poetics Abhinavagupta in his Locana on the Dhvanyaloka quotes Setu 4.20 to illustrate a variety of Aprastutaprašamsa12. Bhoja cites the verse as an example of one of the varieties of Abhaval3. Jayaratha in his comm. on the Alamkarasarvasvali cites Setu 4.6 as an instance of Slişta. rūpaka, Citations from the Setubandha occur also in Hemacandra's
1 SK 4.50,52,53. The verse numbers are those of the citations, 2 Ibid. 4.45,47,48. 3 Ibid. 4.171,172,173, 174,182. 4 Ibid. 4.132,133, 5 Ibid 3.16. 6 Ibid. 3.49. 7 Ibid. 4.223.224. 8 Ibid. 4.19. 9 Ibid. 4.152,157, 10 Ibid. 4.162, 11 Ibid. 2.191. 12 NS ed., p. 43. 13 SK 3.177. 14 NS ed. 1939. p. 48.

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Kāvyānuśāṣana and the anonymous Sahityamimämsä1. Mahima bhatta criticizes the use of the particle va (iva) after the adjective instead of after the upamana in Setu 2.11 ukkhaadumam va selam), and remarks that the words should be read as selam va ukkha' to avoid ambiguity.2
as
The citations from the Setubandha in Alaṁkāra works give some idea of the style of the poem. The most commonly used figures of speech are, however, the Upama and the Utpreksa: and, generally speaking, the Utprekṣās provide the more interesting examples. In Setu 2.1 the ocean, for instance, is fancied as the youth of Rama's enterprise. This has led to a variety of explanations, but the idea is sufficiently clear. Youth with its ethical problems is the most difficult period of life, and the ocean likewise was a formidable obstacle to the success of Rama's expedition. In Setu 10.39 the earth with the mountains standing and the rivers flowing as before is fancied being carved anew by the moon out of the accumulated mass of darkness3. The imagery is obviously based on the general pattern of the rock-cut architecture of Deccan that was familiar to Pravarasena. Ajanta was, in fact, in the dominion of the younger branch of the Vakaṭakas. The Utprekşă in Setu 9.53 is based on a fanciful incident of family life applied to the lashing of the Suvela mountain by the waves of the sea. The mountain is represented as enduring the chastisement for the sake of its daughters, the streams, married to the Ocean, raging furiously at the reluctance of the brides to leave their paternal home.
65
1 TSS, 1934. Setu 11.56 and 65 are quoted on p. 56 as examples of pralaya (stupor caused by grief). Cf. SK 5-145. Setu 1.7 is quoted on p. 122. There are a few more citations from our poem.

2 Vyaktiviveka, p. 284. KSS.
3 khantuna va ukkinnam sasina tamasamcaam puno vi mahialam. Trans. requires modification. Khantüṇa should be rendered as hewing to go with ukkinnam. Ramadāsa rightly says यथा काष्ठादिकं खनित्वा प्रतिमादिकं क्रियते.

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INTRODUCTION
Pravarasena makes effective use of alliterative devices to embellish his verses. This at times involves the repetition of words without any difference of meaning, and two examples of this are cited from our poem in the Sarasvtikanthabharana, chap. 2 : Setu 4.43 upder Laţanuprāsat; and Setu 5.19 under a variety of Padanuprāsa. In the latter verse the alliterative effect is produced by the use of cognate for ns of the same words. There is another example of this in our poem?. Similarly, the verb valai and its derivatives are often used more than once in the same verse, and sometimes even thrice. Certain other words are used three or four times in the same verses. The word khana is used five times in 12.85; nu appears four times in 8.57 and thrice in 10.81 and 13.51. Bhāravi seems to imitate Pravarasena in the similar repetition of this particle in the Kirātārjuniyak.
Another alliterative device used by Pravarasena consists in repetition of the last word of a compound at the beginning of the next and so on till the end of the verse. Rāmadāsa calls it Śråkhalabandha in his gloss on Setu 10,27. It resembles the Samdastayamaka illustrated by Dandin and employed in the
1 uahissa jasena jasam dhiram dhireņa etc. 2 Fans FanS3TE HAS Ha-Af-fach-FISI रसइ रसन्तावत्त भिजाइ भिज्जन्त-पव्वअं उअहि-जलं ॥
5.65. Cf. 6-35,12.87. 3 gafa GĦTUT-13- 5 -
9.74; and likewise valia, valanta, valanta in 6-46 and 7.29. 4 dara 6-64,10-37; addhe addhao 6-66; addha 8.52; dura 9.4; thoa 9.62; purta 15.26;
sat 15-68. 5 Bhāravi uses nu five times in 9.15 and thrice in 9.7 and more than once in
verses 42,54 and 69 of the same Canto. Cf. Māgha 10-14. 6 घण-विडवट्रिअ-तिमिरा तिमिरालिद्ध-मइलन्त-मुद्ध-किसलआ ।
for 534-forgou-FIAT FIATRICOT at afa A ll 10.27 There are four other verses with a similar arrangement : 8.4, 11:50, 13.71 and 5.68, the latter with a slight inconsistency.

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Bhaṭṭikavya 10.8', but it is essentially different from a yamaka, in which the repeated syllables in spite of their verbal similarity are intended to convey different meanings.
67
The Srikhalabandha is an old device frequently used in Prakrit poetry, and sometimes also in prose, and has been traced by Jacobi to the Sutrakṛtānga 1.15 of the Ardhamagadhi canon.2 It appears to have two varieties in Prakrit poetical literature. The first is the one used in the Setubandha as stated above; and at least three examples of this are found in Uddyotana's Kuvalayamala where it appears in groups of two or more verses, the repetition of the words being continued from one varse to another. The other variety appears in groups of verses usually composed of long compounds, in which the last word of the first line is repeated at the beginning of the second line, and the last word of the second line at the beginning of the next verse and so on to the end of the group.
The use of verbs in more or less close succession sometimes gives a certain picturesqueness to a verse, as in Setu 5.70; 10.59; 11.3,8; 13.485.
Pravarasena makes limited use of Ślesa. It is also noteworthy that the Setubandha does not contain any example of Citrakavya.
1 The commentatators call it Kāñcīyamaka, but Bharata in his gloss on the verse points out that it is the same as the Samdaṣṭayamaka defined by Daṇḍin in Kavyadar'sa 3.51,52.
2 Introd. to Samaraiccakahā, p. xxii.
3 See Kuvalayamālā, ed. Upadhye, pp. 14,18,171.
4 kuvalayamālā, pp. 60,96,112,118,134; Samaraiccakahā. pp. 79,423-24,449,478-99; Lilavat, vv. 353-55, 1323-26. ed. Upadhye.
5 . 8, धूमाइ जलइ विहडइ ठाणं सिढिलेइ मलइ मलउच्छङ्ग 5.70.

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(VI)
Pravarasena as a poet,
The Setubandha is one of the few Mahakāvyas that may be said to have a central thought behind the events described in the narrative. Underlying its main topic, the building of the great causeway, is the idea of the supreme value of right method and its application, without which neither united effort nor even superhuman energy is adequate for success in a prodigious enterprise'. Except for a solitary
Pravarasena nowhere gives a clear expression to this idea, but it slowly emerges from his description of the under. taking. He is a poet who inculcates an idea without appearing to do so; and there is no doubt that he invests the mytho. logical theme with a human interest of great value.
Pravarasena has occasion to speak a good deal about the manly virtues; and gives his ideas of the able, the valiant and
the good in impressive verses. The able (samattha), for instan make even a failing enterprise thrive with a success unattainable by others, even as the Sun drives his tottering one-wheeled chariot through the sky (3.14). The unremitting zeal of valiant warriors is heightened when thwarted by obstacles, even as the everflowing water of great rivers surges up when obstructed in its course (3.17). Pravarasena frequently uses the word sappurisa or suurisa to indicate different types of good men such as the few who accomplish a work silently (3.9); persons who cannot be induced to retrace their steps without having achieved their task (3.24); and those who achieve a task, however arduous, by maintaining their fortitude, even as the rays of the sun scorch the universe by adhering to the solar orb (3.39). The term is also applied to those who take the lead in the
1
See section IV, p. 35

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INTRODUCTION
fighting, and gain control over their own forces before vanquishing the enemy (3.40). Bravery in war is here conceived as an aspect of goodness; and the idea behind Pravarasena's statement seems to be that the good man is proved in war. It may be noted that the idea of affinity of bravery to goodness appears even more explicitly in the evolution of ethical thought in Greek literature.
There is a number of verses in Canto 13 in which Pravarasena speaks of the ideals and aspirations that inspire the warrior on the battlefield. Such verses are not usual in the description of battle scenes in the Sanskrit Mahākāvyas. The warrior, for instance, preserves his māna like a flower (v. 44), and his abhimāna at the cost of his life (v. 35). Both the words are used in the sense of honour as in Bhāravi's Kirātārjunīya?. Bhāravi uses them also in the sense of self-conceit with which Pravarasena is not concerned. The latter refers to māna in another connection in Setu 4.62 when he speaks of persons of character that take their stand upon family tradition and self-respect4. Further, he tells us in Setu 13.16 that the warriors remembered shame (lajjā) even in face of danger. Lajju means here shame in a good sense, which makes a man shun disgraceful deeds, i, e., honour. This use of the word is exactly like that of Greek aischunë shame, dishonour; also,
1 Words like arete goodness,virtue. areiony better and aristós best come from the
same root as Arcs, the god of war, 'the first notion of goodness being that of manhood, bravery in war'. Liddell and Scott, Greek-English Lexicon under Arës. Abridged ed., Oxford, 1963. Similarly, aga thos good means also brave, valiant in
the Iliad and Herodotus. Liddell and Scott, new ed. by Jones sub voce. 2 11.59,61; 2-13,19. Abhimana is rendered as 'self-respect by Stein in his trans. of
Rājatarangini 1.226. 3 2.48,49. 4 Cf. BTTSTEDET
So's a a Mycchakarika 10.50. NS ed. 1922. Pravarasena says 3-A1-aaral... ggfTet.

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INTRODUCTION
sense of shame, honour1. Broadly speaking, Pravarasena here gives weighty expression to some fundamental ideas underlying the old Indian code of honour.
We are told in Setu 13.35 that the warriors maintained their valour with manly effort, and their chayā by striking hard. Chāyā lustre seems to mean here prestige as in Gāthāsaptaśatī 1,384. The word appears to have the same meaning in Setu 3.18 where Sugrīva speaks of one's prestige built up with a sense of pride, and maintained from one generation to another.
A desire for ever increasing fame and the hope of glory after death impel the warrior to valiant efforts (13. 35, 44, 47); and gratitude for the master's kindness also serves as an in. spiration (12. 66; 13. 16). Ingratitude is hateful, and strongly condemned in Sugrīva's address to his followers : 'when a person desists from daring deeds, it is surely because he wants to preserve his dear life. But whoso fails to repay a kindness is counted in the world as dead even while alive.' (3.12)
Sita's lament at the sight of the severed head of Rāma (11.75ff.) reveals another aspect of Pravarasena's genius. 'Her
1 See Jones op. cit. sub voce. Aeschylus uses the word in the latter sense in his
portrayal of a Theban champion as one who reveres the throne of Honour : ton
Aischunës thronon timonta The Seven Against Thebes 409-10 2 NS ed. 1889. In the verse in question the wife of a poor man proud of his high
birth is annoyed when her relatives bring her pecuniary help, because she wants to maintain the prestige (chāhī=chāyā) of her husband. Cf. Samarāiccakahā, p. 442 : अत्यो नाम महन्तं देवयारूवं । एसो खु पुरिसस्स बहुमाणं वद्धावेइ, गोरवं जणेइ, AIETI E, B19(AITES etc
In a story in the Kuvalayamala (sec. 102, p. 52) Manabhata offends his youngwife by declaring in a song his longing for another girl in a village festival, Taunted and pitied by the village belles, she sadly thinks that he did not care about her prestige even in the preserce of her companions (na cchāyā-rakkhanam kayam.) Pravarasena has chaā...rakkhijjaz. The expression chāyābhamga likewise used to denote loss of prestige', 'dishonour', disgrace'. See Bhavisayattakahā of Dhanapāla 10.7,12, pp. 72,74 (Gune's edition, GOS. 1923).

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INTRODUCTION
grief and stupefaction are described in a number of verses; but the lament itself is commendably brief, and its continuity is broken by Trijatā's beautiful words of consolation. With a rare artistic sense Pravarasena gives the utterances of the two women in the form of a dialogue, which avoids monotony, and makes the sequence of lament and consolation a masterpiece of poetic intensity. Trijata's concluding words are profoundly moving: 'Had it been Rama's head, it would have returned to life even in such a plight, having obtained the familiar touch of thy hands, sweet as nectar' (11,132). Her grief is strung to a still higher pitch at this mention of Rama's love for her. A new burst of grief overpowers her; and 'she wept aloud in a different manner, remembering the past, even though she was intent on death (v. 133).' Pravarasena's delineation of the inherent pathos of the scene is praised by Anandavardhana as the work of a poet of genius'.
The conventional descriptions in the

71
Setubandha, though often characterized by artificial conceits, have a considerable number of verses that give excellent pictures of the scenes described, and reveal a sensitive appreciation of natural beauty. A few examples may be given. The succession of moonlit nights and brilliant days in the autumn is likened to a necklace of pearls interspersed with jewels (1.27). Flowers and birds typical of the autumn are mentioned with deep feeling 'The scent of the Saptaparṇa blossoms appealed to the heart, but the fragrance of the Kadamba flowers pleased no more. The sweet note of the swans lingered in the heart, but not the cry of the peacock, because its time was past (1.23). The descriation of the sea in Canto 2 has many mythological associations, but is not without vivid touches. 'The palm groves on the shore rustled as they were hit by sea spray blown by the
1 Dhvanyaloka (NS), p. 87,

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INTRODUCTION wind; and the expanse of the beach was lashed by the waters, swollen by the streams of rays from the mountain that was the moon (2.34).' The gravitational effect of the moon on the sea is described with the aid of an abstract simile : The sea surged when the moonlight came, bringing joy by its cherished presence, and calmed down when it was gone; just as passion is strong at the advent of youth, delightful with the company of the beloved, and loses its turbulence when youth has passed (2.20).
Sunset, the oncoming darkness and moonrise form the subject of a large number of verses in Canto 10. The play of moonlight on the shifting shadows is described with an observing eye. With the darkness vanishing like a rainy day, the partly distinct woods, with lovely foliage, seemed to be dripping as the moonbeams came scattered through the branches (10.44). The trees, hemmed in by the lunar rays, and rocked at the top by the wind, with the shadows wavering on account of the branches moving to and fro, seemed to swim as they swayed in the current of moonlight (10.51). The mournful plight of a pair of Cakravāka birds supposed to separate in the evening is feelingly portrayed in Setu 10.24, and their reunion in the description of the morning scene at the beginning of Canto 12 (v.9). This is a recurrent theme in later Kāvya poetry.
: The lengthy description of the Suvela mountain in Canto 9 is often marred by exaggerated conceits and fanciful imagery. From a literary point of view, there could be no greater contrast than between Kalidasa's picture of the Himālaya in the Kumarasambhava and Pravarasena's portrayal of he Suvela in the Setubandha. It redounds to the credit of Kālidāsa that he steered clear of the artificialities that had begun to appear in the literature of the age. Nevertheless Pravarasena's description of

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INTRODUCTION
the Suvela has a number of good verses, based on the proximity of the mountain to the sea, and containing vivid glimpses of animal life in which the poet is particularly interested.
73
The colour of the young foliage of the trees faded slightly in contact with the briny sea spray; and the deer ran away, scared by the roar of lions, but stopped short, bending a leg, and pricking up their ears. 9.16
The slopes, rich in gems, seemed to bristle with thorns, like nettles, on account of the incessant sea spray; and the lion roared, riding on the elephant's head, with the pearls stuck in its claws. 9.24
The roar of lions filled the caves, making the elephants in the woods prick up their ears; while the direction from which the sound came being unknown, the deer fled straight on, but turned back, scared by the
echoes. 9.30.
The deer fainted on account of the smell of the yellow orpiment heated by the fierce midday sun; and the buffaloes licked the rocks for the taste of the salt crust formed by sea spray. 9.41.
Another verse gives the picture of a boar eluding an attacking lion by slinking back to its miry retreat (9.48).
The descriptions in the Setubandha in connection with its special topics such as uprooting the mountains and dropping them on the sea contain much that is grotesque and fanciful; but once we accept the mythological background, we have no difficulty in appreciating the ingenuity with which the details of some of the unusual scenes have been worked out. Some of the verses reveal a genuine feeling for nature and considerable powers of graphic description.
(During the uprooting of a mountain) a pair of bees, with the wings heavy-laden with the honey of flowers, could not leave a cluster of blossoms shed by a leaning sylvan creeper, even though they had partaken of the honey. 6.47.
The ever-flowing brooks, swaying as the mountains swayed, and turbid with the mud that was stirred up, swelled for a moment as they ran into one another and became large streams. 6.50.
1 Supposed to be in the head of an elephant.

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INTRODUCTION While the sylvan deities fled from the creepers in fear when a mountain was violently uprooted, even their fresh blossoms dropped, and the young shoots withered, even though the stems were unhurt. 6.52.
While the mountains, their home, were carried away, the hinds started to run, but turned back, distraught with fear; and the woods were charming when they turned round and looked up in bewilderment for a while. 6.80.
The plight of the animals on the disturbed mountains often adds to the interest of the description. We have pictures of elephants worn out with fatigue (6.61); cow elephants weeping for the missing leader of the herd (6.68); buffaloes disappearing as they turn round in a whirlpool (7.23); and deer carried away by the waves, meeting and parting again (7.24). Another verse (7,50) depicts a herd of elephants in a whirlpool, trunks raised, and holding up a distressed cub, while the leader of the herd keeps a prowling sea lion off. There is also a reference to elephants, half submerged in the waters, tearing the serpents clinging to their feet, like ropes, stretching and pulling them with their trunks (8.48). Motifs similar to those in the last two verses are found in a painting in Ajanta Cave X, in which a python coiling round the trunk of a tree is shown as having caught one of the hind legs of an elephant ; while several other elephants with their trunks raised are seen coming to rescue their companion.' Similarly, the Setu verse 9.23 describes the encounter of an elephant with a tiger, in which the tiger, pierced and tossed by the elephant's tusks, pounces on the latter's temples. Usually the lion is represented as the enemy of the elephant, and references to the tiger in this connection appear to be rare in Kavya poetry. A sculptured frieze in a corridor of the upper story of Ajantā Cave VI has, however, some animated figures of elephants, one of whom is shown as killing a tiger.2
1 2
Yazdani, Ajanta, Part II1, p. 33. Text. Ibid., p.6.

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INTRODUCTION Such similarities between motifs in the art of Ajanta and themes treated in Pravarasena's descriptions, though rare, bear witness to his close observation of animal life. It is noteworthy that camels are not mentioned in the Setubandha in sharp contrast to the Yuddhakānda of the Rāmāyaṇa on which the poem is based.' It is probable that camels were rare in ancient Deccan, and Pravarasena was not familiar with that animal.
As we have pointed out, the description of the eveningscene in Setu Canto 10 is followed by a portrayal of the amorous activities of the nāyikas aided by their maiden messengers, a theme introduced by Pravarasena, probably for the first time, in the structure of a Mahakavya. As a matter of fact, he brings in the spirit of the Gathasaptasati in this Canto; and for this purpose seems to draw on the rich fund of Prakrit erotic poetry from which the Gathasaptasatı itself was compiled. In any case there are some striking resemblances between certain verses of the Gathasaptašati and Setu Canto 10 in the treatment of these topics. For example, GS 2.982 is practically a variation in direct speech of the Setu verse 10.679. Similarly, GS 1.87 expresses in direct speech exactly the same idea as that conveyed in Setu 10.774. The
1 Cf. Rāmāyana 6.47.23;48,38; 53,28 etc. 2 See N. S. ed, with comm. of Gangadhara. 1889. 3 In the GS verse the duti speaks to the nāyaka about the nāyikā :
बहसो वि कहिज्जन्तं तुह वअणं मज्झ हत्थसंदिह ।
ण सुअं त्ति जम्पमाणा पुणरुत्तसरं कुणइ अज्जा ॥ Pravarasena says : 'what the messenger girls reported openly, returning after meeting
the lovers, the young women caused to be repeated again and again... ' 4 GS has 3705F3Anug TFA FIFOTOT 1937FF
पुट्ठपुलउग्गमो तुह कहेई संमुहठिअं हिअअं ।। Pravarasena says: The constant thrills of the young women assured their beloved that their anger was appeased, and their hearts favourably inclined as they sat looking straight ahead.' The South Indian reading parao-hutta-nisanno, i.e., parām mukham ni sannah for purao-hutta-brings the Setu verse into even greater harmony with the GS which has parammuhi. The commentator Madhava seems to have been aware of the parallelism of the two verses, as he uses the expression prsthapulaka corresponding to putiha-pulaa of the GS verse.

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ÎNTRODUCTION picture of the nayavadhu in GS 7.47 finds elaboration in Setu 10.76. In 10.72 Pravarasena refers to the mana or sulky wrath of the nayikas, or rather an aspect of it, because it is a many-sided topic that appears frequently in the Kavyas and works on poetics. The gist of the verse is that the nāyikās hastened to greet the nāyakas unreservedly whereupon their maiden friends stared them out of countenance for neglecting their advice to practise māna. The background of all this can be clearly understood by referring to the Gathasaptašati which has a considerable number of verses on the various aspects of mana'. The interrelation of the GS and the Setubandha in the treatment of these topics seems to show the influence of popular poetry on the evolution of the Prakrit Mahakavya, As we have said above, the Sanskrit Mahakāvyas like those of Bhāravi and Māgha follow in this respect the lead of the Setubandha.
VII
Metres
Not much was adequately known about ancient Prakrit metres until the publication of Virahānka's Vịttajatisamuccaya and the Svayambhūcchandas, both edited and elucidated by H.D. Velankar?, and his critical edition of Hemacandra's Chandonušāsana with valuable indices". A metrical analysis of the Setubandha is beyond the scope of this essay. We shall confine ourselves to a few general remarks about the metres used in the poem. The prevailing metre is the Skandhaka consisting of two equal
1 e.g., The sakhi recounts the pleasures of māna denied to a nāyikā who is elated at
the very sight of the nāyaka (5.65); sometimes she administers a mild rebuke to a nāyikā who is unable to practise māna (7.59); a nāyikā declares that the mana induced by her friends disappeared, like a paramour, at the sight of the beloved(2.44).
Mäna is viewed also from otherstandpoints. 2 Revised editions in Rajasthan Purātana Granthamāla, 1962. 3 Singhi Jain Series 1961.

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לר
halves of thirty-two (12+20) mātrās. Its older name is Aryāgiti'. Svayambhū 1.1.32 says that there are eight Caturmātras in each half of a Skandhaka subject to the rule that at the sixth place they should have a Duimnātra in the middle, i.e., be either madhyaguru or sarvalaghu; but a Madhyaguru should not be used at the odd places, i.e., the first, third, fifth and the seventh. Svayambhū cites Setu 3.9 as an example of a Skandhaka :
ते विरला सप्पुरिसा जे अभणन्ता घडेन्ति कज्जालावे ।
थोअच्चिअ ते वि दुमा जे अमुणिअ-कुसुम-णिग्गमा देन्ति फलं ॥ An interesting feature of the Setubandha is that it has about forty verses known as Galitaka, composed in different varieties of a metre of that name. Examples of Galitaka verses are extremely rare in extani Prakrit literature ; and Pravarasena's Kāvya appears to be one of the earliest in which they occur. The commentaries on the Setubandha give very little information about these metres, but most of them can be identified with the help of the definitions given by Hemacandra, Virahanka and Svayambhū in their manuals of Prakrit prosody. Virahānka 4.89 ff. describes fourteen such metres, and Hemacandra 4.25 ff. twenty-four. The section of Svayambhū's work dealing with the Galitaka metres is incomplete and mutilated in the existing text, but he quotes three illustrative verses from little known Prakrit poets. Virahānka does not quote any examples; while Hemacandra gives examples composed by himself. Mudamalla in his commentary on the Setubandha quotes the definitions of two Galitaka metres apparently in the form of Sūtras in Prakrit, but we are unable to state the source utilized by him, Among our authorities Virahānka and Svayambhū composed their
1 Bryfoftrafreugts: Chandonusāsana 4.13 2 See also p. 160, 3 Printed text of Svayambhu has ghadanti in the first line and a for vi in the second.

www.jainelibri

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INTRODUCTION works in Prakrit verse ; while Hemacandra's definitions are given in Sanskrit in the form of Sūtras.
Little is known about the meaning of the word Galitakal. Virahānka uses the term galia (galitā), but galia and galiaa (galitaka) appear in Svayambhū; while Hemacandra employs the Sanskrit name. That the older expression was galia or perhaps galita is shown by the fact that the former term occurs in Virahānka (about the seventh century A.D.), and the latter in the Janaśrayż, written towards the end of the sixth century A.D., which defines and illustrates the Galita metre (5.45) in Sanskrit.
An essential feature of the Galitaka verses is that they are always rhymed, i.e., provided with Antyayamakas. Hemacandra 4.48.1 says that, according to some, Galitakas are metres other than the Dandaka, the Aryā and the like, and provided with Yamakas. Svayambhū 1.2.4 says that leaving aside the Daņdakas and the metres of the Skandhaka class, all other metres accompanied by Yamakas are known as Galitas. By metres of the Skandhaka class he means those of the Gāthā group which he derives from the Skandhakas. Broadly speaking, the Prakrit prosodists down to the time of Hemacandra recognise an independent group of metres variously called Galitā, Galita or Galitaka with rhyme as their special characteristic. On the other hand, the Kavidar paņa", a comprehensive Prakrit work on metres written in the thirteenth century, defines and illustrates only one such metre (2.23), which
1 The word in its masculine form appears in a stage direction in the Vikramorva
siya, Act 4, after v. 56, and is explained by Ranganatha as nāļyavi'se șa. The Galitaka
of prosody is usually neuter. 2 The section of the Jānāsrayz dealing with the Prakrit metres is edited and discussed
by Velankar in JAS Bombay, 1959. 3 Svayambhūcchandas, ed. Velankar, Introd., p. V. 4 ed. Velankar. Rajasthan Purātana Granthamālā, 1962.

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INTRODUCTION
79
may be contrasted with the rich variety of the Galitaka metres treated by Virabänka and others. This seems to be an indication that these metres had fallen into desuetude by the time of the Kavidar paņa, and that they belong to a rather early period of Prakrit poetry. Virahānka 4.106 tells us how the leading poets (kai-vasaha) adjust the Yamakas to the Galiās employed by them; and Pravarasena's lavisb use of them may be said to illustrate the practice of the early poets. The lost Harivijaya of Sarvasena likewise contained a number of Galitakas as he is cri. ticized by Hemacandra for inserting in the poem an irrelevant description of the ocean for the sole purpose of composing verses in the Galitaka metres'. The Sanskrit verse illustrating the Galita metre in an early work like the Janaśrayı is no doubt based on Prakrit models and shows the popularity of the metre even among the votaries of Sanskrit poetry. Galita heads the list of the Prakrit metres treated in the Janaśrayı; and it is noteworthy that the author describes them as being current among the people.
Hemacandra records the opinion of certain critics that the Prakrit poems Ravanavijaya, Harivijaya and Setubandha are composed in a single metre, i.e., the Skandhaka, from the beginning to the end, and that the Galitakas are later interpolations. Bhoja
। तथा हि हरिविजये ईर्ष्याकुपितसत्यभामानुनयनप्रवृत्तस्य हरेः पारिजातहरणव्यापारेणोप
क्रान्तविप्रलम्भस्य वर्णनप्रस्ताव गलितकनिबन्धनरसिकतया कविना समुद्रवर्णनमन्तरा गडुस्थानीयं
fargay Kávyānusāsana, Vol. 1, p. 171. 2 The Galita of the Jānasrayi corresponds to the Lalitä metre of 22 mātrās defined
hy Virahāňka 4.60. Though it is not included in Virahănka's group of Galitā metres (4.89-105), it is provided with Antyayamakas like them, and was probably regarded
by some as a Galita or Galitaka metre. 3 T 92T:' 4 रावणविजयहरिविजयसेतुबन्धेष्वादितः समाप्तिपर्यन्तमेकमेव छन्दो भवतीति । गलितकानि
na fa facratafit: fegarafa af et ad off. cit., p. 461

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INTRODUCTION likewise mentions this view in the Śrågāra prakāša, but he records also a counter--argument that the Galitakas are only one of the many varieties of the Skandhaka metre'. This view fails to grasp the essential difference between the two metres, but nevertheless shows that the interpolation theory was not accepted by all. Hemacandra does not offer any comment on the topic, but so far as the Harivijaya is concerned, he assumes the author of the poem to have composed also the Galitakas, because he criti. cizes him for using them in an irrelevant description of the ocean. We are on surer ground with regard to the Setubandha. None of our commentators except one mention the story of the Galitakas being interpolations?; they explain them with as much care as the Skandhakas. The fact is that the Galitakas have a special relevance to the structure of our poem They not only relieve the monotony of the ubiquitous Skandhaka but enliven the longer descriptions. That is why most of them are found in Cantos 2, 6, 7, 8 and 9. The only Other Galitakas in our poem are employed to heighten the effect of certain impassioned utterances of Sugrīva in liis address to his followers (3.45-48). The Setubandha would lose much of its freshness and variety if we were to exclude the ingeniously constructed Galitakas with their lyric tone and animated imagery. It is difficult to believe that any one other than the poet himself could weave these verses into the text without disturbing the current of thought and ideas. The view that the Galitakas were interpolations seems to have been current in some literary circles in Western India in the eleventh and twelfth centuries. An authoritative writer like
1 See Raghavan, Bhoja's Syngāraprakāśa, p. 802. Madras. 1963. Krsnadāsa merely reports the view mentioned by Hemacandra and Bhoja, and says
स्कन्धककाव्यमिति एकरूपेण वृत्तेन कृतं काव्यं वदन्ति । अतएव गलितका नास्येति वदन्ति.

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81
Visvanātha (14th cent.) says that a Prakrit Mahākāvya is composed in the Skandhaka metre, and at places in Galitaka metres as well'. He gives the Setubandha as an example of this, which shows that the view that the Galitakas were interpolations was not prevalent in Eastern India.
We may now give an account of the Galitaka metres used in the Setubandha as far as we have been able to identify them. All of them are Catuşpadis. Galitaka
Hemacandra's treatment of the Galitaka group of metres begins with the so-called Galitaka metre (4.25), which corresponds to the Sampiņditā Galitā metre described by Virahanka 4.89. Each pada has twentyone mātrās (5,5,4,4,3). Hemacandra 4.26 says that when the third and sixth mātrās are short the metre is called Upagalitaka. Mudamalla points out in his commentary that Setu 2.27, 31 and 33 are Upagalitakas; but, as a matter of fact, most of the examples of the Galitaka metre in the Setubandha are Upagalitakas. Other examples are Setu 2.24; 6.62; 7.43; 9.18, 40, 42, 46.
Three other examples of the Galitaka metre in our poem require comment. In Setu 7.41 the first pada has twentytwo mātrās : malaa-candaņa-laa-hare sambharamāṇao. The line as read in the South Indian and Bengal recensions of the poem has, however, twentyone mātrās, and presents no metrical difficulty : malaa-candaņa-laa-haresu bharamāṇao. In Setu 9.49 the sequence of the matragaņas is irregular in the third pada ; and in 9.72 the Trimātra at the end of the first pāda is short of one mātrā. 1 प्राकृतैर्निर्मते तस्मिन् सर्गा आश्वाससंज्ञकाः ।
छन्दसा स्कन्धकेनैतत् क्वचिद् गलितकैरपि । Sahityadarpaņa 6.305. Laborç, 1938.

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INTRODUCTION It may be added that Mudamalla in his gloss on Setu 2.27 quotes a definition of the Upagalitaka metre in Prakrit, which is imperfect in our copy; but the three words that are clearly legible (taïa-cchattha....mupagaliam) seem to show that it corresponds to Hemacandra's Sanskrit definition of the metre.
Lambitā
The Lambitā metre consists of twentytwo mātrās. Acc. to Virahānka 4.96, each pada should contain an initial Dvimātra followed by five Caturmātras of which the second and the fourth should be madhyaguru. Acc. to a general rule laid down by Virahānka 4.107, it is permissible to use a sarvalaghu in place of a madhyaguru wherever it is prescribed. There are several perfect examples of this metre in the Setubandha : 6.48, 53, 56 ; 7.45, 47, 49, 51, 60; 8.65; 9.88. Two other examples (8.61, 63) contain slight irregularities. Kumudini
The Kumudini metre, described by Virahānka 4.98, is similar to the Lambita, with twentytwo mātrās consisting of five Caturmātras and a long letter at the end of a pāda instead of a Dvimātra at the beginning. The fourth Caturmatra should be madhyaguru. Setu 6.68 is a complete example of Kumudinī, which seems also to be employed in 6.59; but in the latter verse the fourth Caturmātra is madhyaguru in the first and second pādas only. Lalitā
The Lalitā metre, described by Virahāňka 4.93, has twentyfour mātrās in each pada distributed in the following order : two Caturmātras, one Pañcamātra (madhyalaghu), another Caturmatra, another Pañcamātra like the previous

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INTRODUCTION one, and a long letter at the end of the päda. Mudamalla says in his comm. on Setu 3,46 that this and the preceding verse form a samdānitaka, and the metre is Lalita. He quotes a definition of the metre in Prakrit which is imperfect in our copy, but the following words are legible : vicchittiā ccia lalitā (ā ?)...hīņā. It is noteworthy that Hemacandra 4.43 defines a Galitaka metre called Vicchitti which has twentyfive mātrās; while the Lalitā has one mātrā less. This seems to be referred to in the definition cited by Mudamalla.
Setu 3.45 and 3.46 are perfect examples. of the Lalitā metre. Setu 3.48 illustrates the Vişamā Galitaka defined by Hemacandra 4.45, being a combination of Lalitā and Vicchitti. The first two pādas of the verse have twentyfive mātrās each corresponding to Vicchitti in which the sequence of the mātrāgaņas is 5, 4, 5, 4, 5, 2; while the last two pādas have twentyfour mātrās each corresponding to Lalitā in which the sequence is 4, 4, 5, 4, 5, 2.
Ugragalitaka
The Ugragalitaka, described by Svayambhū 1.2.3 and Hemacandra 4.35, has in each pāda thirty mātrās consisting of an initial group of six mātrās followed by six Caturmātras, subject to the general rule that the Caturmātras at the odd places should not be madhyaguru, and those at the even places should be either madhyaguru or sarvalaghu'.
Setu 6.65 provides a complete example of the Ugragalitaka. The only other early example of this metre known to us is quoted by Svayambhū from a little known poet named Víddhamitra. It is in a mixed dialect with some Sanskrit words spoken by some one desiring a treaty with Rāma.
1 See Svayambhücchandas, ed. Velankar, p. 163.

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Malagalitaka
The Malagalitaka, described by Hemacandra 4.33, has -in each pada fortysix mātrās consisting of an initial group of six mātrās followed by ten Caturmatra Gaņas, subject to the Madhyaguru rule mentioned in connection with the Ugragalitaka (see above).
Setu verses 7.59,61 are examples of the Malagalitaka. It may be noted that in the verse 7.61 the second pada has fortyseven matras in Ramadasa's text. The reading of ms. C of Goldschmidt mahiharahao for mahiharahihao avoids the metrical difficulty. The other verse 7.59 has two cases of overlapping of Caturmatras. The sixth and seventh Catur. matras in the second pada, and the first and second in the third pada do not divide into equal groups, the division of the mātrās being 5,3 owing to the presence of a long letter at the junction of the two Caturmatras in both pādas. Sundarä
The Sundara metre, defined by Hemacandra 4.36, has thirteen mātrās in each pada, the order of the Ganas being 5, 5, 3. It is the metre of Setu 9.43, 44, 47, 50. In 9.47 we have to treat the conjunct gga in -ggaha as unstressed (ativraprayatna) to maintain the regularity of the matragaņas. Ramadasa in his gloss on Setu 9.47 calls the metre Sundari, but says nothing about its characteristics. It may be added that the Yamakas in the four verses mentioned above go beyond the prosodical requirement, and extend to the pādas as a whole, the first pada agreeing with the second, and the third with the fourth. For example,

असुरवन्दिसाहारण असुरखं दिसाहारणं । सूरअं तमणिवालअं सूरअन्तमणिवालअं || 950

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85 VIII COMMENTARIES ON THE SETUBANDHA. We shall now give an account of the Sanskrit commentaries on the Setubandha utilized for this work. Only two of them have so far been published, that of Ramadāsa and the anonymous Setutattvacandrikā, hereinafter referred to as SC. Some of the unpublished commentaries are incomplete and fragmentary ; while quotations from a few others, otherwise unknown, are found in SC. As the titles of the commentaries are in some cases similar, they are here mentioned by the names of their respective authors.
Kțşņavipra The extracts from Kịşņavipra's commentary are given from a beautiful transcript of a Devanāgari manuscript (R. 3226) preserved in the Govt. Oriental Mss. Library, Madras. The Curator informs us that the manuscript along with those of the commentaries of Mādhavayajvan and Devarāta was copied during the years 1918-26 from the originals belonging to a resident of Nareri, Palghat District, Kerala ; but that there is nothing on record to indicate the script of the originals. The name of the scribe is given as Pasupati at the end. Apart from a few mistakes, the manu. script is generally correct and reliable. Unfortunately it is incomplete, as the gloss on Canto 14 is missing, and that on Canto 13 breaks off at verse 30. The division of the poem into Cantos in the South Indian recension will be dealt with later; here we give the numbers of the Cantos according to the generally accepted text.
1
In his letter D. O. No. 47/AL/68 dated 14-3-68.

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The Oriental Mss. Library, Madras has another ms. of Kṛṣṇavipra's commentary on the Setubandha in Grantha characters', of which a Devanagari transcript was obtained later for comparison with our copy of the ms, described above. Apart from the removal of a few inaccuracies from the Extracts, it has not been very helpful for our purpose. It breaks off towards the end of Canto 10, and contains numerous mistakes besides lacunae and jumbling of verses.
A Devanāgari transcript of another ms. of Kșşņa's commentary, preserved in the Oriental Research Institute and Mss. Library, Trivandrum, could be obtained after the major portion of the Extracts was in the press. It is, on the whole, a good ms., and has been utilized for the purpose of this Introduction and some of the verses of the later Cantos. Unfortunately it breaks off at verse 63 of Canto 12.
It may be noted that Goldschmidt in his edition of the Setubandha gives many of the readings of Kļşņavipra in footnotes from what appears to be a complete ms. of the commentary. However, in the Introduction to his edition (p. xi), he states that this ms., written in Telugu script, is very carelessly copied, and fragmentary at places. Nevertheless we have depended on the readings recorded by him in the portion of the text not covered by the manuscripts mentioned above.
It is difficult to determine the date of Krşņavipra accu. rately. He frequently quotes the Vaijayanti of Yadavaprakāśa who is identified with Rāmānuja's early teacher of that name; and the lexicon may therefore be assigned to the second half of the eleventh century. This gives the upper limit of 1 The ms. is referred to in the Extracts as B of K. In the Extracts from Krøna (3.61)
भ्रामितौ निवर्तितौ should be... विवर्तितौ which is the reading of B. 2 in the Extracts from Krsna (2.9) the explanation of sthiti prabhūtam is incomplete.
It is given in full in the Trivandrum ms. : sthitau maryādāyām prabhutam paryāptam. 3 See Oppert's edition, Madras, 1893; and Introd. to Kalpadrukosa (GOS), p. XXVI.

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Krşņa's date. The lower limit is uncertain, and we shall consider it in connection with the date of his successor Madhavayajvan,
Krşņavipra's commentary seems to have been popular in Kerala. He refers to the Sahya as a mountain on the border of Kerala in his gloss on Setu 1.56, and mentions a North Indian custom in that on 1.2.
Unlike most other commentaries on the Setubandha, Kșsņavipra's work contains a number of quotations from Sanskrit texts, almost all of which will be found in the Extracts. Among lexicons he quotes, besides the Vaijayanti, Halāyudha's Abhidhānaratnamāla several times as well as Amarasimha and the Amaraseșa. The latter work is obviously a supplement to the Amarakoša like the Trikandašeşa of Purusottama. Aufrecht says that Amaraśeşa is another name of the Trikāndaseșa;' but our quotation does not tally with the corresponding statement in the Trikāndaseșa. It is therefore probable that the Amaraśeșa quoted by Krşņavipra is different from the work of Puruşottama.
There is another quotation in Krşņavipra's gloss on Setu 2.9 which purports to give the different meanings of pranayana, The Devanāgari ms, gives the source of the citation as seva; while the Grantha ms. gives it as Akhyāna. The Trivandrum ms. has Khyāta. The correct reading is probably Akhyāta, a work cited by Kļşņa in his gloss on Setu 8. 8.4. It appe
1 Cat. Cat. I sub voce. 2 See Extracts 8.102. 3 Krsna says तुषारः शीकरेऽपि चेत्यमरशेषे. The printed text of Trikāndakesa has तुषार:
A FEA 3.354. This appears also in a well-preserved ms. of Purușottama's work in the Madras Oriental Mss. Library (D 1600). 4 See Extracts 8.8.

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INTRODUCTION ars to be a work on verbs and their meanings.'
Among works on poetics, apart from the Kavyādarśa of Dandin and Bhoja's sk, Kțşņavipra quotes a little known work called Bhāvaviveka, of which an incomplete ms. is preserved in the Oriental Mss. Library, Madras. The Curator informs us that it is a paper ms. transcribed from the original belonging to a resident of Kannur Mana, Ottapalam, Palghat District (Kerala). A Devanāgari transcript obtained from the Library shows that it is a fragment of a little more than a hundred verses, being the concluding portion of a work dealing with the different Bhāvas. It is difficult to say how far it is an independent compilation, as no less than twenty-eight verses are reproduced from the Nātyaśāstra2 without acknowledgement. Of the two verses quoted by Kțşņavipra from Bhāvaviveka in his gloss on Setu 1.6, the first containing a definition of pranaya is missing in our copy of the fragment; while a definition of anukampa is quoted from the same work twice under Setu 5.24 and 11.21.3
Among other works, Krşņavipra refers to the Vişnupurāņa and quotes several verses from the Mabākāvyas of Kalidasa, Bhāravi and Māgha, besides a verse from the Vikramorvašīya in his gloss on Setu 11.40. He states at the beginning of his work that many scholars had written commentaries on Pravarasena's poem, but were unable to bring out the meanings clearly; and he expresses his own diffidence in trying to expound the
1 The quotation mentioned above is imperfectly reproduced in Extracts 2.9 from the
Devanāgari ms. It seems to be correctly given in the Trivandrum ms : que
याच्आ । 'निर्माणमैत्रीयामासु प्रणये चाग्निसंस्कृतौ इति (आ)ख्याते. 2 See chapters 23 and 24, especially the latter, in the edition of M. Ghosh Vo I
Calcutta, 1967. 3 See Extracts. 4 See Extracts 4.30

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INTRODUCTION
Madhavayajvan
The extracts from Madhava's commentary on the Setubandha are given from Devanagari transcripts of the mss. mentioned below.
Oriental A. A Devanagari ms, preserved in the Govt. Mss. Library, Madras (R. 2772), copied from the original belonging to the same owner as the ms, of Kṛṣṇavipra's commentary (R.3226) described above, Cantos 11 and 12 missing; while Canto 13 begins with verse 12, some of the missing verses being tagged on to Canto 10.
are
89
B. A ms. in Malayalam script preserved in the Oriental Institute, Baroda. The Director of the Institute informs us that it was acquired from Pandit V. Venkatarama Sharma 'Vidyabhushana', Kizhakkanada, Chenganur, of the former Travancore State in 1923. Apart from a few verses of Canto 5, the ms. contains the commentary from Canto 6 to the end. Both the mss. are fairly correct, but groups of verses belonging to Cantos 6, 7 and 8 are jumbled together in ms. B.
Madhava's work is not a running commentary on the poem, but explains selected words and phrases, and often gives the gist of a verse, or expounds a leading idea. It is What makes his rightly called Setutatparyaṭīka in the mss. the commentary particularly valuable is that he often cites Prakrit words in the original with their Sanskrit equivalents which is of great use in determining the readings of the South Indian 1 सूरयों बहवो ह्यस्य व्याख्यानानि प्रचक्रिरे ।
न तैरप्यखिलैरस्य सम्यगर्थः प्रकाशितः ॥
भावः प्रवरसेनस्य निगूढो ( गहनो B ) न हि शक्यते ।
प्राज्ञैरपि परिज्ञातुं मन्दैः किमुत मादृशैः ||
2 In his letter dated 19th March, 1968.

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recension of the poem. The number of quotations in his work
is very small. Apart from a few references to Bhoja,1 most of the quotations are anonymous. The definition of Vibhavana with the example, cited in the beginning of the commentary, is from Dandin's Kavyadarsa. Two verses are cited from the Daśarupaka2 in the gloss on Setu 4.3. Two other anonymous quotations are found in the gloss on 10.75%
and 12.50.4
Madhavayajvan appears also to have composed a commentary on the Gathasaptasati. Two mss. of this commentary called Tatparyadipika are reported to be in the Punjab University Library, now in Pakistan.5
There is no doubt that our Madhavayajvan is identical writh the author of that name who wrote the Nayacandrikǎ commentary on the Arthaśastra. A portion of this commentary, edited by Udayavīra Sastri from an incomplete ms., was included in the second volume of the Arthaśastra edited by Jolly and Schmidt. The colophon at the end of each chapter of the Nayacandrika gives the name of the author as Vadikavicūḍāmaņi Mahopadhyāya Śrīmat Mādhavayajvamiśra,
1 qyqámarafe ya raffa : in the gloss on Setu 11.16. See also Extracts
10.64.
2. स्वादः काव्यार्थ संभेदादात्मानन्दसमुद्भवः ।
विकाशविस्तरक्षोभविक्षेपैः स चतुर्विधः ॥ 4.43;
वीरः प्रतापविनयाध्यवसायसत्त्वामोहाविषादन्यविस्मयविक्रमाद्यैः ।
उत्साहभूः स च दयारणदानयोगात् त्रेधा किलात्र मतिगर्वधृतिप्रहर्षाः । 4.72.
The verses are imperfectly reproduced in Extracts 4,3 from our copy of ms. A.
3 See Extracts 10.75.
4 लज्जा सखीभ्यस्तद्वाक्यं विपक्षेणानुकम्पनम् ।
मानोद्दीपनान्याह द्वादशैतानि तद्विदः ||
The quotation is not very II well-preserved, and ends with the above verse.
5 See Pitambara's Gāthāsaptasati prakāśikā,ed. Jagdish Lal, Introd., p. 15, Lahore, 1942. 6 Lahore, 1924.

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91 which is also found in his commentary on the Setuhandha, at the end of the first Canto in ms, A, and at the end of the last Canto in ms. B. The colophon at the end of the commentary and that at the end of Canto 6 in ms. A has Vaidika and Vaidikakavi respectively for Vādikavi; but there is no doubt that the correct designation is Vädikavi, found both in the Nayacandrikā and the Setutātparyațīkā.
The Nayacandrika belongs to the same type of commentary as the Setutātparyațīkā described above. Shamasastry says in the preface to the second edition of his translation of the Arthaśāstra that the Nayacandrika 'is neither a word for word commentary like Bhattasvāmi's, nor a paraphrase like the Tamil-Malayalam commentary. Madhavayajvan, its author, satisfies himself by supplying some connecting links between successive chapters and successive paragraphs in each chapter.' The Nayacandrika is thus not a running commentary. Apart from the meanings of selected words and phrases, it gives, as a rule, only the gist of particular passages, like the same author's commentary on the Setubandha, It is also noteworthy that the original mss. of the commentaries of Madhavayajvan on both the Setubandha and the Arthaśāstra as far as they are known to us belong to Kerala."
Madhavayajvan is later than Krşņavipra. In his gloss on Setu 3.61 he reproduces verbatim Kịşņa's gist of the verse as an alternative explanation. He refers to his predecessor's interpretation in his gloss on Setu 8.100, and criticizes him in that on 10.40.3
1 The Madras ms., on which the Lahore edition of the Nayacandrikā is based, was
transcribed from the original in the possession of a resident of Chelapuram, Calicut. See Sanskrit Introd. to Nayacandrikā, p. 6, and Gode, Studies in Indian Literary
History, Vol. I, p. 147. Bombay, 1953. 2 37497 B a rat... gradostgani (az) 14tdctef:... See Extracts 3.61. 3 See Extracts 8.100; 10.40.

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Madhavayajvan might be earlier than Rāmadasa who wrote his commentary on the Setubandha in 1595 A. D. Ramadasa, in his gloss on Setu 1.55, says that the expression hela-vaa is explained by some as helayā vātaḥ. This rather peculiar explanation seems to occur only in Madhava among our commentators.' If, by kaścit, Rāmadāsa means Madhavayajvan, the latter must be at least a few decades earlier than the former.
As pointed out above, the Vaijayanti lexicon may have become an authoritative work by the end of the eleventh century. Krşņavipra who quotes it frequently could not therefore have lived before the first quarter of the twelfth century. He was probably much later, as he says that there were many commentaries on the Setuhandha written before his time. Madhavayajvan who quotes and criticizes Krşņavipra may have lived a few decades later; and if we are right in thinking that Rāma. dasa refers to Madhava, the latter's literary activity may be dated earlier than about 1550 A. D.
Mudamallabhatta The extracts from the commentary of Mudamallabhatta known as Setucandrikā are given from a transcript of an incom: plete Devanāgari ms. preserved in the Oriental Institute, Baroda. The Director informs us that the ms. was acquired from Vasudeva Sastri Telang, Kadam Ghat, Saugar in 1922. The name of the commentator sometimes appears also as Mudumalla
Apart from the last three verses of Canto 1, the ms. contains only the commentary on Cantos 2, 3, 4 and 5, breaking off at 5.59. After this there is a long gap, at the end of which appears the gloss on the verse 12.97 and the first four verses of Canto 13. The Setucandrikā is a good commentary; and it is a pity that only a small portion of it is available to us.
1
See Extracts 1.55.

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Mudamalla frequently quotes Hemacandra's Prakrit gra. mmar and his Deśīnāmamāla. He quotes also the Viśvaprakāśa.1 In his gloss on Setu 5.35 he seems to refer to Kṛṣṇa. vipra's explanation of the verse. The word tanka in that verse is explained by Kṛṣṇa as arrow; and this explanation is found only in him among our commentators. Mudamalla mentions it as the opinion of Kaścit, and confines himself to elucidating the purport of Kṛṣṇavipra's interpretation. That he is later than Kṛṣṇavipra seems certain; but there is no definite clue to his date, He seems to be referred to by Latakana. miśra whom we have placed about 1625 A. D. (see below).
Kṛṣṇadāsa
An incomplete palm-leaf ms. of the commentary of Kṛṣṇadāsa on the Setubandha in Malayalam script is preserved in the Oriental Research Institute and Mss. Library, Trivandrum. A Devanagari transcript of this ms. was available for study long after the Extracts from the commentaries were in the press. It covers only the first seven Cantos and four verses of Canto 8 (13-16), breaking off at the beginning of the gloss on v. 17. The ms. is not very well-preserved, and contains numerous mistakes and omissions, especially in the Sanskrit chaya of the Prakrit verses.
93
The commentary is brief, and contains some interesting explanations, but it does not explain all the difficulties, often confining itself to general remarks. There are many verses of which it gives only the chaya without any gloss. With regard to readings, Kṛṣṇadasa consistently follows the South Indian recension; and his text is, therefore, practically the same as that of Kṛṣṇavipra and Madhavayajvan. It is noteworthy that ten of
I See Extracts 4.47.
2 See Extracts 5.35. Kṛṣṇa says tanka(cche da) sabdena śarābhighāta ucyate.

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INTRODUCTION the thirteen verses peculiar to the South Indian recension are found in the available portion of his commentary.
In the Prakrit colophon at the end of each Canto explained in the commentary, Kanhadāsa calls himself 'the eighth Rattha of the Śrīkumāras', also called the Kulakumāras, a phrase not intelligible to us. There is no other clue to his date as he does not refer to or quote any previous author or work,
Krşnadāsa seems to be referred to in another commenttary on the Setubandha, the Setutattvacandrikā compiled in Bengal. In Setu 2.1 the ocean is described as the youth of Rāma's expedition; and this has led to a variety of interpre tations. Criticizing one of them, SC says that 'according to some, the childhood of the enterprise is the slaying of Vālin, the youth the crossing of the ocean, and the old age the slaying of Rāvaņa. This explanation is wrong, because a resemblance is sought to be established between the ocean and youth by representing the crossing of the ocean as the youth of the undertaking.' It is noteworthy that Krsņadāsa in his gloss on the verse speaks of the childhood and youth of Rāma's expedition. He says that the period from the alliance with Sugrīva to the ascertainment of Sīta's whereabouts, is, as it were, the childhood of the undertaking; while the period from Rāma's arrival at the seashore to her recovery represents its youth. If the criticism mentioned above is aimed at Krşņadāsa, the latter might be supposed to have written his commentary before the middle of the seventeenth century, which is the approximate date of the Setutattvacapdrikā (see below).' 1 The statement in Extracts 2.1 that Mudamalla is criticized in SC was made before
we had access to Krsnadāsa's commentary. It now appears that the criticism levelled at Krşnadāsa rather than Mudamalla.

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Devarāta The extracts from the commentary of Devarāta alias Subrahmanya are given from a transcript of an incomplete Devanāgari ms. preserved in the Oriental Mss. Library, Madras. As far as can be judged from the colophon at the end of Cantos 1 and 2, the Commentary, called Setudipa, was composed at the request of one Śrīdāsa, who seems to have been the chief of a village named Ravivara.
The ms. covers only Cantos 1,2,3,4 (up to verse 39), 7 and 8. This is followed by Cantos 9, 10 and 11 (up to verse 113), of which only the Sanskrit chāyā is given without any gloss except in the case of four or five verses. The available portion of the ms, is fairly correct, but has a number of lacunae.
Devarāta belongs to the Southern school of commentators, and sometimes follows Krşņavipra closely. There is nothing remarkable in his commentary, but he seems to reproduce a number of alternative interpretations from other commentaries on the Setubandha. In his gloss on Setu 11.1, for instance, he reproduces that of Madhavayajvan in toto as an alternative explanation. But more conspicuous are the long anonymous excerpts from the commentary of Krşņadasa. These are usually introduced by the word athavā; but at least in one case, in Devarāta's gloss on Setu 4.26, the long quotation from Kļņadāsa is preceded by the words anye tvöhuh. Smaller citations from Krşņadāsa are, however, quietly incorporated in his own gloss without any prefatory remark (e.g., under Setu 3.37,4.23,7,50 etc.).
It is necessary to point out that some of the passages quoted from Devarāta in our Extracts are really citations from the commentary of Krşņadāsa. In Extracts 2.15 the entire passage beginning with the words svämšabhūte trailokye madhumathanamiva, attributed to Devarāta, is a quotation from Kțşņadāsa; so also

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INTRODUCTION the passage cited in Extracts 2.16. The citation from Devarāta in Extracts 3.37 likewise belongs to Krşnadasa, Here the mis. leading expression samaramukha-vyavịtta should be replaced by samaramukhavyāpsta found in Kṛṣṇadāsa. It may, however, be noted that the citations in Devarāta often help correct mistakes in the Trivandrum ms. of Krşņadāsa's commentary.
Rāmadysti This is a curious fragment in Devanāgari preserved in the Oriental Mss. Library, Madras. The author who remains anonymous offers obeisance to his teacher Govinda, and explains the first verse of the Setubandha with special reference to Visņutattva. After remarking that there are difficulties everywhere in Setukävya, he contents himself with explaining verses 7-12 of Canto 3. The only noteworthy feature of the fragment is that it mentions Madhavayajvan in the gloss on Setu 1.1, and gives an extract from his commentary on the verse.
Kulanātha The extracts from Kulanātha's commentary on the Setubandha are given from a Bengali transcript of an old palm-leaf ms. in Bengali characters preserved in the Asiatic Society of Bengal', and dated in the Saka year 1457 (1535A.D.). Kulanātha is referred to as Upadhyāya in the colophon; and it is also stated that the pustaka belonged to Śrī Raghunatha Vidyalankārācārya. The commentary is called Rāvanavadhatīka, but the title Rāvanavadhapañjikā appears at the end of Canto 7.
The ms., although described as correct by R. L. Mitra, contains a large number of mistakes and lacunae, besides a considerable jumbling of verses belonging to different Cantos. 1 A Descriptive Catalogue of the Sanskrit Mss. in the collections of the Asiatic Society
of Bengal, Vol. VII, 1934, p. 630, No. 1850; R, L. Mitra, Notices of Sanskrit Mss., Vol. V, 1880,]; No. 1978.

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97 After Canto 5 comes Canto 6 ending with verse 67 (incom. plete), followed by 8.17 (minus the first sentence) to the end of Canto 8. After this comes Canto 9 ending with verse 43 (incomplete), followed by the remaining portion of 6.67 to the end of Canto 6. Then comes Canto 7, after which appear the first sixteen verses of Canto 8 and the first sentence of 8.17, followed by the remainder of 9.43 to the end of Canto 9. Fortunately the sequence of the remaining Cantos is not broken by any such confusion. The ms. is, on the whole, carelessly written, but the Setutattvacandrikā, mentioned above, has been of great use in preparing the extracts from the commentary of Kulanātha.
Kulanātha, like Krşņavipra, is an important commentator, and is known to have written also a commentary on the Gātbāsaptaśatī. There is reason to believe that the old commentary of Kulanātha on the Setuband ha had gone out of use; and a systematic effort was made in Bengal to compile a new commentary, primarily based on his work. The Setutattvacandrikā appears to have been the result of this undertaking. It is compiled from different sources, but mainly from Kulapātha, probably by more than one scholar interested in Prakrit studies. The study of Prakrit poetry and specially the Setubandha seems to have been popular in Bengal, as can be seen from the making of commentaries on the work and the existence of a ms. of the text in old Bengali characters, dated in Lakşmaņasena Samvat 102 corresponding to 1222 A.D.2
Kulanātha refers to two earlier commentators of the Setubandha. In his gloss on Setu 6 63 he quotes a remark of Sriharşa to elucidate the purport of the verses; and the same is
1 Cf. Pitambara's Gathāsaprasati prakasika, ed. Jagdish Lal Introd., p. 15. 2 Descriptive Catalogue, pp. X, 630. 3 See Extracts 6.63.

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found also in the Setutattvacandrika where Kulanatha's gloss on the verse is anonymously reproduced. Nothing is known about this Śriharṣa, and it is difficult to say if he is identical with the commentator Harṣapala, quoted several times in SC.
In his gloss on Setu 10.35 Kulanatha remarks that the expression suragaja used in the verse is explained by some as Ganapati. His gloss on the verse is mutilated in our copy, but seems to be reproduced in full in SC where the rather peculiar explanation of the word is attributed to Śrīnivāsa, whom we have placed between 1150 and 1440 A. D. (see below). It is probable that Kulanatha had Śrinivasa in mind when he referred to the explanation mentioned above as that of kecit. He is thus later than Śrīnivāsa, but cannot possibly be placed later than the early years of the sixteenth century.
Kulanatha cites a Deśī lexicon different from the Desinamamala of Hemacandra. In his gloss on Setu 6.8 he cites a Desi lexicon which explains hittha as ashamed and affrighted. Hemacandra (DN 8.67) quotes in this connection Gopala, one of his predecessors in the field of Desi lexicography, who records these meanings of the word. The wording of Kulanatha's quotation is, however, somewhat different; and he seems to cite a lexicon other than that of Gopala. Another reference to a Desī lexicon seems to Occur in Kulanatha's gloss on Setu 6.38 3 In his gloss on 3.61 the Destkoşa quoted by him explains the word addhanta as ekadeśa, while the meaning assigned to it by Hemacandra is paryanta (DN 10,8).
1 सुरश्चासौ गजश्चेति सुरगजोऽत्र गणपतिरिति केचित् .
2 See Extracts.
3 See Extracts.
4 See Extracts.

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INTRODUCTION On grammatical topics Kulanātha follows Vararuci, and sometimes ignores Hemacandra. In his gloss on Setu 6.53, for instance, he objects to samatta being explained as samasta, because, acc. to Vararuci 3.12, samasta becomes samattha; and not samatta, as allowed by Hemacandra 2.45. It may be noted that Krşnavipra, who usually follows Vararuci, seems in this case to follow Hemacandra, as he explains samatta as samasta.! Kulanātha's criticism might be directed at him, but we cannot be sure on the point,
Setutattvacandrikā
The Setutattvacandrikā, mentioned in connection with Kulanātha, marks an interesting phase of the progress of Prakrit studies in Bengal. It has been edited from a fairly well-preserved ms, written in Bengali characters in 1646 A.D.2. Unlike most of the other mss. utilized by us, this one gives the Prakrit text as well as the chāyā and the commentary. Besides, the scribe Viśvanātha seems to have been well-acquainted with the Prakrit language.
The SC is an anonymous work. It is significant that the initial mangala is absent. The commentary is, in fact, a compilation from other commentaries; and as we have already said, it is largely based on that of Kulanātha. The latter's gloss on numerous verses is anonymously reproduced, and occasionally supplemented by citations from other commentaries. There are also specific quotations from Kulanātha mentioned by name, more numerous than those from any other commentator cited in SC. Some of these quotations are mutilated, and contain mistakes, omissions and inaccuracies,
1 See Extracts 6.53. 2 See Rāvanavaha-mahākāvyam, ed. Basak Calcutta, 1959.

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which can be rectified with the help of the ms. of Kulanatha's commentary described above.
SC has a large number of quotations assigned to anye, kecit etc.; and even among these there are not a few that are taken from Kulanatha e.g., under Setu 1.26, 2.8 (12 SC), 4.31, 11.41, 12.86 (85 SC), 13.71, 14.1 etc. In the gloss on Setu 4.33, after reproducing Kulanatha anonymously, SC gives a further quotation from him, which is, however, stated to be from anye. Under Setu 13.47 the quotation stated to be from Kulanatha is not found in him; it is the longer quotation from kecit that is actually found in Kulanatha's gloss on the verse. These and other peculiarities may be explained by supposing that perhaps more than one hand was at work in compiling the new commentary. The first compilation based on Kulanatha may have been made early in the seventeenth century, and further quotations from him and others seem to have been added from time to time. Viśvanatha's work probably represents the final redaction made about the middle of the century.
There are other instances of the heterogeneous character of the compilation. The Setu verse 12.26 occurs twice in SC, first as 4.42, and again as 12.25, each time with a different gloss. A quotation from Kulanatha occurs at the latter place, but it is difficult to see how the repetition could have been made by one and the same compiler.
The relation of SC to Ramadasa's commentary on the Setubandha points to a similar conclusion. SC remarks that the Setu verses 15.16, 17 (15, 16 SC) are not included in the text by any other commentator. This is true of the South Indian and Bengal recensions of the poem, but the verses in question are found in Ramadasa and explained by him. This would

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lead one to suppose that SC was not acquainted with the work of Ramadasa written towards the end of the sixteenth century. But there is other evidence which seems to indicate that SC was familiar with Ramadasa's interpretations, the relevant citations being found among those attributed to kecit, kaścit and anye. For example,
1.58 महापथपदस्य श्मशानवाचकत्वेऽपि प्रहतपदसमभिव्याहारान्न दोष इति कश्चित् SC; महापथशब्दस्य तु श्मशानवाचकत्वं न शङ्कनीयम् । प्रहतपदसंनिधानात् Ramadasa. 8.94 (95 SC) शैलाकर्षणात् पतिता इति केचित् SC; शैलस्यातिक्रमेणाकर्षणेन पतिताः R.
9.35 (34SC) मृगतृष्णा मरीचिका तया वेष्टितान् इति केचित् SC; मृगतृष्णयाँ आवेष्टितान् । मृगतृष्णा मरीचिका R.
10.5 दशवदनेति युक्तपदं यतो न कुत्राप्यवस्थाने दृष्टिपातः परिहृतो भवतीति केचित् SC; दशमुखत्वात् क्वाप्यवस्थाने दृष्टिपातः परिहृतो न स्यादिति R.
12.40 (39 SC) विजृम्भितानन (ie, viambhiānana ) इति केचित् SC. The reading is against the metre, but found in Rama - dasa.1
12.69 (68 SC) शोभाया विशेषतो निदर्शनं दृष्टान्तमिति केचित् SC; शोभाया विशेषतो निदर्शनं दृष्टान्तभूतां R
13.42 सर्वत्र सहोपमेति केचित् SC; सर्वत्र सहोपमा R.
13.63 पतन्ति म्रियन्त इति केचित् SC; पतन्ति म्रियन्ते R.
13.79 शिथिलता त्यक्ता इति केचित् SC; शिथिलिता त्यक्ता R. 14.6 शरेणाभिसंहितो वञ्चित इति केचित् SC; ditto R.
There is at least one instance where SC seems to criticize Ramadāsa. The word vimharaia or vimharavia in Setu 9.41 is explained by all our commentators as murcchita or in a similar sense; but
1 See Extracts 12.40.

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INTRODUCTION Ramadasa, in an alternative explanation, explains it as visma pita. SC objects to this interpretation, and cites a Desi lexicon to show that the correct meaning of the word is mürcchita.1
The conflicting character of the two sets of evidence mentioned above seems to suggest that the commentary of Ramadāsa was not known to the compilers of SC at the first pbase of the compilation, but that references to his interpretations were added later when his work became available to scholars in Bengal.
Rāmadasa
The Rāmasetupradipa of Rāmadāsa is the best known commentary on the Setubandha, largely because it is not only complete and well--preserved, but was the first commentary on the poem to be published along with the text.?
Rāmadāsa gives some interesting information about himself and his environment in the introductory and concluding verses of his commentary. He was a Rajput prince, patronized by Akbar, and belonged to the Kacchavāha clan, like Rājā Mānasimha of Amber, to whom he refers. The editors
1 See Extracts 9.41. The initial portion of SC's gloss on the verse is anonymously
reproduced from Kulanätha, but the word vismāpita found there is a mistake for vismärita, which is Kulanātha's rendering of the Pkt, word. Second edition. NS Press, 1935. The editors do not give any information about the manuscript material used by them; and the text of the poem seems to have been reproduced as it is from the ms. available to them. Nevertheless, apart from mistakes and minor variations, it generally agrees with the text of Goldschmidt. The latter gives a critical text based on four mss, of Rāmadāsa's commentary containing the text and the chāyā; but in a few cases adopts readings from his ms. C written in 1596 A.D., Krsnavipra's commentary and Hemacandra's Prakrit Grammar. For instance, in Setu 7.21 he rejects Rāmadāsa's reading païnna (see NS ed.), and adopts the reading paalla from ms C. Trans. follows Goldschmidt, but Rāmadasa's reading is well-supported. See section IX.

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of the NS edition of the Setubandha state that he was the chlef of a place named Voli in the former Jaipur State. He says that he composed his commentary in Samvat 1652 (1595 A.D.) in the fortieth year of the reign of Jallaladındra (Jalaluddin Muhammad Akbar), to whom he expresses his devotion in eloquent terms. He reports that Akbar protected the cow, and abolished the pilgrim tax and what appears to be a tax on commercial transactions.' He tells us further that the emperor listened to the recitation of the Purāņas, and adored the Suo and practised Yoga; but probably exaggerates when he says that Akbar drank no other water than that of the Gangā. More interesting is his statement that he composed the Rāmasetupradipa 'at the command of king Jallaladīndra' to facili. tate the expounding of the poem in a learned assembly (parişadi), probably patronized by the emperor. Akbar's great interest in Sanskrit literature is well-known; and works like the Mahābhārata and the Rāmāyaṇa were translated into Persian at his command. Rāmadasa's statement shows that he encouraged also the study of Prakrit literature.
Apart from his literary activity, Rāmadāsa appears to have played at least on one occasion an important part in contemporary politics. During Akbar's fatal illness in October, 1605 he supported Salīm against the intrigues of Azīz and Mān Singh; and his action in posting an adequate guard of faithful Rajputs over the treasury was a decisive step in the interests of Prince Salīm. 2
The Rāmasetupradīpa is a useful but somewhat verbose commentary; and in the point of lucidity and insight Rāma.
dasa cannot rank with commentators like Krşnavipra and i t : qa xcute #A177 Hearforritut:' 3 Smith, Akbar, p. 322. Oxford, 1926,

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Kulanatha. He has utilized the work of previous commentators as shown by his many references to the views of kecit, kaścił etc. Occasionally he refers to sampradaya or the traditional interpretation, but his effort to improve upon it, some times called by him madunnitaḥ panthaḥ, is not always successful.' Neither of his explanations of the word nibaddha in Setu 14.9, for instance, is satisfactory; the traditional interpretation mentioned by him is better, and found also in SC.2
Ramadasa's commentary seems to have been unfavourably criticized by contemporary scholars; and he has a fling at 'villains that soil the spotless texture of a commentary with the ink of fault-finding.' He appeals to the learned public not to neglect his work because he was a prince devoted to the practice of arms, and declares that, in his family, i. e., the dynasty of the Sun, there appeared Manu, great savant and universal monarch, versed in arms.
Ramadasa in his gloss on Setu 8.44 quotes a Sanskrit prose writer named Badhira-kaviraja The Raghuvamsa (12.71) is quoted under Setu 12.78, and the Naișadhacarita (12.22) under 1.25, and a Samgitasara under 5.8. Among lexicons he quotes the Viśvaprakāśa frequently; and a few citations are also made from Saśvata, Dharani and the Haravali,"
Some of the explanations of Prakrit words and forms by Ramadasa are inaccurate. Ia Setu 15.58 he renders suvvaï (or suvvasi acc. to some mss.) as śrnoşi. In 4.53 his explanation of
1 See R on Setu 1.15, 48; 6.79; 8.45; 9.42, 78, 85, 88, 89; 10.29, 73, 75; 11.42; 13.80; 14.9 etc.
2 Mädhava's explanation of the word as avicchinna is the best. Cf. Pali nibaddham constantly, continually. PTS Dict. sub voce,
3 See R on Setu 1.45: 9.43, 80; 6.4; 10.52,
4 See Goldschmidt's footnote,

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ahileum as abhilavitum chettum cannot be right.' His rendering of samghaia as samghațita (13.61) is obviously wrong, and that of asampaďanta as asampadyamāna (14.1) doubtful;2 while the meaning vilipta assigned to vellavia or velavia in 1.26 appears to be guess. work, though also found in Devarāta. 3
Some of the explanations of Rāmadāsa are however important and noteworthy. The expression gharamaņi in Setu 10.52 is explained by Rāmadāsa as 'lamp', citing in this connection the Haravalt which includes grhamani among the words used in that sense. The citation is found also in $C. Commentators like Krşņavipra, Madhava and Kulanātha take the compound literally; and it is difficult to say if the Prakrit word as used by an ancient writer like Pravarasena has the same meaning as gļhamani. The expression gharamani, however, occurs also in Lilavat 56 in a similar context, and is explained in the comm. as 'lamp' or 'walls studded with jewels.' Similarly, the expression chinna-kataa in Setu 9.39 is explained by Kulanātha literally; while Krşņavipra and Madhava read bhinna for chinna. Rāmadāsa here quotes an unspecified Sanskrit verse which defines chinnakataka as a kind of particularly steep and precipitous mountain peak. It is noteworthy that chiņņa
1 See Extracts 4.53, to which may be added Laţakanamisra's explanation of ahileum
as abhiletum āskanditum. His alternative explanation abhiledhum is, however, unacceptable. Rāmadāsa in his gloss on Setu 5.50 correctly explains ahile; as abhiltyate milati which is found also in LM. Cf. Väkpati 178 : ahileï expl. in the comm. as abhiliyate vyāpnoti; also 930 and 511. Hala 4,66 has 3 ... 491... FAT where the idea is that of bees swarming round flowers. See Extracts 13.61 and 14.1. Krenavipra rightly takes asampadanta as asampatar, Sampadaz is, however, often rendered in the commentaries as sampadyate acc. to the sense,' e.g., by Gangadhara on Hāla 4.78. See also Lilāvai (comm. on 210, 880). On the other hand, sampadia occurring in an Apabhramsa verse cited by Hemacandra and Trivikrama in their Prakrit grammars is accurately rendered as sampatita in the
chāyā, See HC 4.123 and Tr. 3.3.57(92). 3 See Extracts 1.26 and 10.68.

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kadaa is an old word occurring more than once in the early Jaina Mahārāṣṭrī text Vasudevahindi, pp. 248, 250.1
Laṭakanamiśra
No extracts could be given from the Bhavaprakāśikā of Laṭakanamiśra, as a photostat copy of a manuscript of the commentary preserved in the Bombay University Library was available for study long after the Extracts were sent to the press. The ms. is incomplete, and covers only Cantos 2 to 5, besides containing considerable portions of Cantos 1, 6, 10 and 11. It is fairly correct and written in clear Devanagari, and contains not only the commentary but also the Prakrit text and Sanskrit chāyā.
The name of the author is given as Laṭakanamiśra in the colophon at the end of the first Canto. It appears from a verse repeated at the end of each Canto that his original name was Hemanta, Amareśvara being his father's name. He seems to belong to North, or perhaps North-east, India.
The Bhavaprakāśikā is a fairly clear and concise commentary. There is no clue to its date, but there are certain indications that the author was probably acquainted with Ramadāsa's commentary. For example, the word vikkhambha in Setu 3.14, variously explained by the commentators, is taken by Rāmadāsa as a dest word meaning vivara. Laṭakana, who explains it as avakāśa, remarks: dest vivaramiti kvacit, which to be a reference to Ramadasa's explanation of the word.2
seems
1 cf. pavvayam ubhaopasa-chinnakaḍayam aikkam tā ibid. p. 149.
The Jaina work sometimes writes kaḍaga for kadaa. Cf. also chinna-sela used in Vivāgasuya 58, ed. Vaidya, and explained by Abhayadeva as a beetling crag (fo विभक्तः अवयवान्तरापेक्षया यः शैलः) .
2 Rāmadāsa's remark fa
fa
of an anonymous citation found in the Viśvaprakasa.

is wrongly shown in the NSed. as part

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Similarly, in Setu 3.44 (first line), Rāmadāsa reads anahia (anādhi), while others read anadhia (anādệta).' Here, Laţakana has the majority reading anadįta, a but mentions also the reading anādhi, which seems to occur only in Rāmadāsa among our commentators.
The Setutattvacandrikā, compiled about the middle of the seventeenth century, has at least two citations which seem to be from Lațakanamiśra's commentary. The expression chaavahana in Setu 3.6 is rendered by Kulapatha as chaya-vahana, taking chāya in the sense of lustre; and he also construes it as chayamapahantuti (i, e., as chāyāpaghna), taking chāya in the sense of shadow.3 SC which reproduces Kulanātha's gloss on the verse remarks that some here take chāya in the sense of dark. ness. - It is interesting to find that this interpretation is found in Laţakana, who renders chãā-vahaņa as chāyapaghna and explains it as timirāpahārin. Similarly, in explaining the double meaning of the word vihana in Setu 3.31, it is usual to take it first as equivalent to vidhana. SG on this verse remarks that some take vihaņa as vibhāna meaning asad bhana. It is noteworthy that the rendering vibhana is found in Laţakana, who explains it as pramāda, which means the same thing as asadbhana. If we assume Lațakanamiśra to be later than Rāmadāsa and earlier than SC, he may be placed about 1625 A.D.
Latakanamiśra seems to refer to Mudamalla's interpretation of Setu 2.1 where the ocean is described as the youth of Rāma's expedition. Mudamalla says that Rāma's enterprise has three stages (avastha), the events from the arrival at the
1 See Extracts 3.44, also 3.20. 2 Laţakana (text) has aņādi which is a mistake for anādhia. 3 See Extracts 3.6. 4 fag ....aFATTER TH128fa' SC 3.7. 5 See Extracts 3.31.

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seashore to the crossing of the ocean being the middle stage, which is, as it were, the youthful period of the undertaking; and the ocean is therefore fancied as the youth of Rāma's enterprise. This is not a cogent explanation, and differs from that of commentators like Kļşņavipra and Kulanātba. Laţa. kanamiśra records both the interpretations, but gives priority to that of Mudamalla, reproducing some of the expressions used by him.? If he was acquainted with the commentary of Mudamalla, the latter might be assumed to have written it before 1625 A.D.
Śrīnivāsa In addition to Kulanātha, four other commentators are quoted by name in the Setutattvacandrikā. They are Śrīnivāsa, Lokanatha, Sahasānka and Harșapāla.
Śrīnivāsa appears to be referred to by Kulanātha, as stated above. A copy of his commentary called Setudarpaņa is known to have been made in 1440 A.D. by a scribe named Ratneśvara during the reign of Dhīrasimha of Mithila. On the other hand, Śrīnivāsa, quoted in SC on Setu 14.2, quotes the Visvaprakāšat in support of his explanation of sara as svara in the sense of breath or sighs. As the Visvaprakasa was composed in 1111 A.D., he may be placed between 1150 and 1440, the date of the ms. copied by Ratneśvara, or thereabouts.
1 Madhavayajvan has a similar explanation, but it is not so explicit as that of Muda.
malla. Mādhava says getPattarak4 vratafufa flaggda12145FITFAITIHFA
मध्ये वर्तमानं समुद्रं यौवनाख्यमवस्थाविशेषमिव उक्तसाधर्म्ययोगात् अपश्यदित्यर्थः. 2 Laţakana says #17 THET 31764774897 909: arata i 12 7271982T
gugattgif, eta estraat 1999aa118: For Mudamalla's interpretation see
Extracts 2.1. 3 H.P. Sastri's Report (p. 19) on the search of Sanskrit Mss. (1895-1900), cited in
Introd, to Rāvanavaha--mahakāvyam, ed, Basak, p. XVII. 4 See Benares ed., 1911, p. 125.

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109
Lokanātha Next to Kulanātha, the largest number of passages quoted in the Setutattvacandrikā is from the commentary of Lokanātha. In the extract given in SC on Setu 7.15, Lokanātha quotes the Medini, which has been assigned to a date between 1200 and 1275 A.D.'
Lokanātha, like Kulanātha, might be a Bengali; but we are unable to say whether he is identical with Lokanāthacakravartin, who wrote a commentary on the Bengal recension of the Rāmāyaṇa. This commentary contains numerous quotations from the Bhūri prayoga lexicon of Padmanābhadatta, who wrote his Prsodaradiyrtti in 1375 A.D.S. Lokanātha-cakravartin could not, therefore, have written his commentary on the Rāmāyaṇa earlier than about 1400 A.D. If he is identical with Lokapātha, quoted in SC, the latter inay be placed between 1400 and 1600 A. D.
Sābasānka
There are only three quotations from Sāhasānka in SC. In the extract from his commentary given in SC on Setu 12.73 (SC 72), Sabasāňka quotes the Prākṣta Paingala 1.54. The quotation in SC is not well-preserved, but Sähasānka's meaning seems to be clear. He suggests that the reading pāārantarie would be more appropriate than päärantaria in the verse in
1 Gode, Studies in Indian Literary History, Vol. 1, p. 281ff. 2 Calcutta Sanskrit Series. We had access only to the Sundarakānda and the Yuddha
kānda, 1941. Lokanātha refers to Rāmāyaṇa mss. belonging to Kāmajūpa or Lower Assam. He remarks in his gloss on Sundarakānda 32.45 : TETAS TE
ada इति व्याख्यातम्. 3 See Introd. to Kalpadrukosa (GOS). p. X. 4 B. I. ed., p. 7

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question; but as it violates the metre, he cites the Prakṛta Paingala to show that an ekāra may sometimes be treated as short.
It is well-known that the Prakṛta Paingala mentions Hammīra in some of the illustrative verses. Composed in late Apabhramsa to celebrate the military exploits of Hammira, these verses seem to have been current after the fall of Ranthambhor in 1301 A.D.'; and the Prakṛta Paingala could not possibly have been written earlier than about the middle of the fourteenth century. In that case, Sahasanka, who quotes it, and is quoted in SC, may be placed in the fifteenth or sixteenth century.
Harṣapāla
A few quotations from the commentary of Harṣapala occur in SC, but there is hardly any clue to his date, except that he is earlier than the second quarter of the seventeenth century. If, however, Harṣapala is identical with the commentator Śriharṣa quoted by Kulanatha (see above), he must be earlier than the sixteenth century.
IX
The commentaries and the recensions of the Setubandha.
The commentaries throw considerable light on the recensions of the Setubandha followed by them. So far we can speak of three different recensions of the poem, South Indian, North Indian and Bengal. A Western recension appears to have existed; but our knowledge of it is at present derived from sources other than commentaries. The South Indian recension
1 Sharma, Early Chauhan Dynasties, p. 114ff, Delhi, 1959.

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111. is represented by two important commentators, Krşnavipra and Madhava, and by Krşņadāsa, Devarāta and probably Mudamalla. In the fragment of Mudamalla's commentary that was available to us, he, as a rule, agrees with Krşņavipra in his readings, and follows the peculiar arrangement of Cantos 12-15 found in the Southern recension, as explained below.
Kulanātha is the chief representative of the Bengal recension, and many of his readings are found in the text accompanying the Setutattvacandrikā. The latter work, however, being a compilation from different commentaries, does not wholly conform to any particular recension of the poem.
The commentary of Rāmadāsa provides the only specimen of the Northern, or rather the North-western, recension that has come down to us in a complete form. The available portion of the commentary of Laţakanamiśra and the extracts from Srinivāsa in SC show that they follow recensions of the poem, current in other parts of North India, that do not wholly agree with the recension followed by Ramadāsa.
As pointed out by Goldschmidt long ago, a curious feature of the South Indian recension is that it has sixteen instead of fifteen Cantos, the extra canto being made up by dividing Canto 13 into two unequal halves. In other words, the first sixtyseven verses form Canto 13 proper, and the remainder Canto 14. The arrangement is completely gratuitous, and has led to a further complication. As the word anuraa occurs in the concluding verse of each Canto of the poem, the last verse of Canto 12 has been transferred to the newly formed Canto 13 to mark its termination; but as this strips Canto 12 of the usual concluding verse, the preceding verse, i.e., 12.97,

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has been adapted for the purpose by inserting in it the word anuraa.'
As will be seen from the Extracts, the order of verses in the Southern recension is in a few cases different from that of the other recensions. It may also be noted that the verse 3.61 appears in the Southern recension in Canto 8 after verse 233; while the verse 10.3 occurs in Canto 12 after verse 29.
There are some cases of verses occurring in one recension and missing in another. A good example is provided by Goldschmidt's Anhang showing fourteen verses not explained by Rāmadāsa. Almost all of them (1-13) belong to the South Indian recension, being included in the commentaries of Krsņavipra and Madhava and those of Krşņadāsa, Mudamalla and Devarāta as far as they are available to us. It is noteworthy that at least four of these verses occur also in the Bengal recension represented by Kulanātha; and they are, in fact, included in the text accompanying the Setutattvacandrika.3 One of these verses forming part of Sugrīva's speech in Canto 3 is reproduced below.
गरुए वि समरकज्जे विअसन्ते चिअ रसं लहन्ति समत्था ।
बद्धप्फलम्मि कुसुमे वोलीणो होइ महुअराण अवसरो ॥ 3.6
The valiant rejoice when an arduous martial enterprise is in full swing. The time for bees is past when flowers culminate in fruit.'
The last verse in Goldschmidt's Anhang, cited in an imperfect form from his ms. C, is variously read, and has not
1 See Extracts 12.97, 98. 2 The arrangement is slightly different in Devarāta, 3 See Calcutta edition of Rāvanavaha-mahākāvyam 3.6; 5.49, 72; 8.58. 4 Kronavipra reads guruammi. 5 Sugriva urges his followers to take an active part in Räma's expedition before it
attains its objective without their cooperation.

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113
found general acceptance. It is not explained by the South Indian commentators, nor by Kulanātha and Rāmadāsa. It is, however, included in SC 15 66' with the remark that it is omitted by Sahasānka and Kulanātha, leading one to suppose that it was probably explained by Lokanātha and Srinivāsa, the two other commentators quoted by name in SC. The verse is also cited in a mutilated form in Bhoja's Sarasvatīkanthabharaṇa 5.139 and Narendraprabha's Alankaramahodadhi as an example of rasabhāsa. But not a few commentators from different parts of India seem to have rejected it because of the unpleasant idea involving Sītā in the description.
A general record of the diverse readings followed in the commentaries will be found in the Extracts. We shall here confine ourselves to a few large groups of readings belonging to the different recensions of the poem. Of these the South Indian readings form a distinct group as against a corresponding group of readings consistently followed by Rāmadasa and Kulanātha, representing the Northwestern region and Bengal respectively. For example, South Indians
Rāmadāsa and Kulanātha 1.1 avisāria
avasāria 1.10 visappanti
vidhappanti 2.23 ohāmia4
obāsia
1 पुलअंजणेन्ति दसकन्धरस्स राहवसरा सरीरअडन्ता ।
जणअतणआपओहरफंसमग्घविअकरजुअलणिब्बूढा ।। 2 NSed. 3 p. 97. GOS. 4 Explained by Krşnavipra as abhibhūta. Cf. ohāmiya-surasundari-rūvāisayam Samara
iccakahā, p. 313. The comm. on Lilāvai (204): vaya-pariņāmohāmiya-layanna renders the word as sthagita. The original meaning seems to be slighted, humiliated as in 'jenam vo samanenam mahājanamajjhe ohāmiyā tam pacchannam jiviyão vavaroveha', Vasudevahindi, p. 88. Cf, lahuiam ohāmiam Pāiyalacchi 539. Pátana ed.
15

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4.23 khavei
thavei 5.75 viambhia
vilambia 5.85 uddbāanta
rundāvatta 6.12 khaa-dukkālāņuaram khaa-kālāņala-khaviam 6.37 vihuvvantā
viijjantā 7.21 vilagga
païņņa! 7.37 milijjantā
maïjjantā 8.3 ukkampā
uppida 8.40 thāma (also in 15.19) thāha? 8.104 galia-paāva-khuhio pelavāņattiaro 9.85 °kkhambhālia
okkhambha-nialia3 11.95 uppāa
upphāla 14.51 Zaria
āsāia 15.31 sumbhanta
muccanta 15.46 padhama-ppahāra-mahio visahia-padhama-ppaharo
While Rāmadāsa and Kulanātha agree in many of their readings as against the South Indians, there is a considerable number of readings in which they differ from each other; and in such cases Kulanātha usually follows the South Indian readings, leaving Rāmadāsa practically isolated. For example, Rāmadasa
South Indians and Kulanātha 2.12 ņipphaņņa
ņivvadia 3.20 ahia
adhia 3.33 dūranta
tūranta
1 This is also the reading of Lokanātha. See Extracts 7.21. 2 In 15.19 Rāmadāsa reads thāma like the South Indians. 3 Goldschmidt (see his footnote on 9.85) rejects Rāmadāsa's reading "kkhambha-nialia
on the ground that it is against the metre, but there is no metrical difficulty in the line as read in SC (9.84) which follows Kulanātha. Goldschmidt's reading okkhambhallia is a conjecture based on stambhālina found in Krşna's chāyā. The South Indian reading as recorded by Madhava is, however, okkhambhalia which appears to be rendered by Krşņa as stambhālīna. See also Extracts 9.85.

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us
parinta
3.44 aņāhio
aņādhio 4.32 ņivvalia-guņo
ņivvūdha-bharo 5.45 qaha-ạirālambe ņirāa-valambo (-valambe Kula) 5.62 thavaa
theva? (also in 1.40; 12.21; 15.43, 78, 84.) 5.87 govia
ņūmia 6.53 paüņam
padaņam 6.57 pavitta (also in 7,50; 9.68, 88.) 8.2 uvvatta
uvvãa 11.60 aņuv ajjha
bajjhanta 11.70 sāņusaa
sāņunaa 11.128 lankā-valaa
laňkā-malaat 12.26 Vāma
ņiaa 12 29 maja
maliņa or maila 12.40 viambhia
vimhia 12.97 mahiala
nasahia 14.37 samlāva
mabhāi 15.23 ugghadia
ujjāaa or ujjāgaa 15.45 pasa
pantha 15.47 jiabbhahia
jîabbhuaa
1 i.e., anādrtah, See Extracts 3.20, 44. Cf. evam so anadhio kaha vi jivio Vasudevahindi. p. 113. In Setu 3.44 the word is used in active sense as in Bhäravi 14.10.:
अनाहतस्यामरसायकेषु. 2 Kulanātha on 15.78 has stabaka like Rāmadása, 3 Rendered as pariyat. Cf. Extracts 6,57 where pariyata is a misprint for pariyat. See also
Extracts 7,50. The verbal forms palei, palenti with la for ra occur in Uttarādhya yanasūtra 14 34, 36, and are explained by Nennicandra as paryeti and pariyanti. Cf. HC4.161: parii bhamai. Setu 7.61 has parii rendered as paryeti. Vasudevahindi has sā vi nam savvao parii, p. 136; also jivo kasayavasago jaha pariti, p. 271. The expression is misunderstood by Kulanātha, but correctly explained by Krsnavipra and Madhava as referring to the Malaya mountain of Lankā, mentioned in the Rāmāyana 5.1.183; 5.66.27; 6.55.48 (crit. ed.). It is also mentioned in the Mahāvamsa 7.68. being the central mountain region in the interior of Ceylon (Geiger, Trans., D. 60). Cf. Laikāvatārasitra, ed. Nanjio, chap. 1: lankāpurimalayaśikhare; lankämalayaparvatam etc.

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In 14.48 Rāmadāsa reads pariņāmam, and the others pari. namo which gives a much better meaning. See below (section X).
Perhaps the most striking in the above group of readings are those in Setu 12.26 where Rāmadāsa reads vama, and the others niaa. Rāmadāsa's reading would mean that the twitching of Rāma's left arm presaged his early reunion with Sitā, a notion contrary to the prevailing Indian belief that the twitching of a left limb brought luck only to a woman'. Kulanātha and Kệşņavipra, on the other hand, take niaa as referring to the right arm? in conformity with similar references in our poem and elsewhere?. It is difficult to explain how such an inconsistent reading crept into the recension followed by Rāmadāsa; in any case it is the most dubious of the readings peculiar to him.
It may be noted that Rāmadāsa mentions the majority reading as a variant in a few cases. For instance, in Setu 10.22 he reads samvatta, but mentions the usual reading savvattha as a variant*, Samvatta (samvarta) is, however, an old read. ing (see below); and the word appears in Prakrit as early as Asoka’s Girpar Edicts IV and V.
As we have already stated, Ramadāsa often refers to sampradaya in his commentary; and he seems to have followed a recension of the poem current in his part of the country.
1 See Mallinātha on Meghadūta, vv. 100, 101 (ed. Pathak. Poona, 1916). Maheśvara
says in his Nānapancamakahā written about the middle of the tenth century : पुरिसस्स दाहिणंगं फुरियं इट्ठस्स सूर्यग होइ । वामं च इत्थियाए एयं खलु जाणए सब्बो।। 6.68 (Singhi Jaina Series). Cf. Kuvalayamālā, p. 157, 1. 1717.
See Extracts 12.26. 3 Cf. Setu 15.76; Gathāsaptasat i 2.37 (NS, 1889); Rāmāyana (crit. ed.) 3.22 16, 57.4; 5.25
and 27; 6.43.7, 53.43, 83.34; Raghu 6.68; 12.90; 14.49; Bhatti 14.93; 15.27 etc. Except for
the context, the reference in Setu 12.26 is exactly the same as that in Raghu 12.90. 4 See also Extracts 3.59; 10.49; 11.48.

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117 The extracts from Śrīnivāsa in the Setutattvacandrika and specially the available portion of the commentary of Lațakanamiśra have enough material to show that there were probably several recensions in North India as a whole, which were akin to that of Rāmadāsa in some respects, but divergent in others. Some of the readings of Rāmadāsa found neither in Kulanātha nor in the South Indians occur, for instance, in Śrīnivāsa : samvatta 10.22; sāņusaa 11.70; ohianta or ohijjanta' 12.42; vihatta 12.79. Again, in 9.25 Rāmadāsa reads ovatta ?, explained by him as avavarşa, vrsti for oattha or ovattha (apa-or avavrsta) found in other commentators. Here, too, Rāmadäsa agrees with Śrīnivāsa who reads ovalta and explains it as a deśī word meaning meghajalaseka. Similarly, in 11.1 Rāmadasa's reading cittavia is found also in Śrīoivāsa; it is an old reading noticed also by the South Indians. The materials at our disposal are, however, too scanty to give an adequate idea of Śrīnivāsa's text. He is earlier than Rāmadāsa, and seems to follow an older recension with independent features. Even in the meagre fragments of his interpretations available to us, it is not difficult to detect readings that do not appear in our commentators; e.g., kaleūņa (Lokanātha also) for tuleūņa 5.20, paricala for parimala 9.68, and vajjanta for majjhammi or bhajjanta 14.81. In 15.4 he reads sahā like the others for mahu found in Rāmadāsa; and in 15.74 reads pakkhante for the latter's reading panthaddhe.
1 The reading is found in this form in the extract from śriniyāsa in SC. 2 See Goldschmidt's footnote, but the more familiar ovastha appears in both G and NS
editions. 3 SC text has ovatta, obviously following Srinivāsa. In SC the verse number is 24.
DNI.152 has ova ha explained as meghajalaseka. 4 See Extracts 11.1. DN 3.12 has cittațhia (v.r. cittavia) in the sense of paritosita.
The Sadbhāṣācandrika of Lakşoridhara (p. 178) gives cittaviaa among irregular forms in the same sense.

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INTRODUCTION We are better informed about Latakanamiśra's text. The recension followed by him is in certain respects somewhat closely related to that of Rāmadāsa. In the first place, there is a considerable number of readings in which he agrees with Rāmadāsa and Kulanātha as against the South Indians. In the second place, some of the readings of Rāmadāsa not found in the other commentators appear in his work. For example, Latakana and Rāmadāsa
Others 1.50 pariņāha
parimāņa 2.12 ņipphaņņa
nivvadia 3.8 Iņialuņņamanta
ņialonamanta 3,20 āhia
ādhia 3.33 dūranta
tūranta 5.62 thavaa (also in 1.40)
theva 6.57 pavitta
parinta 11.62 bhajjanta
tajjanta 11.70 sāņusaa
sāņuņaa Similarly, in 2.16 Latakana reads aņuņijjamāņa-(maggam) like Rāmadāsa?, while others have aņuijjamāņa.
Notwithstanding the affinities mentioned above, there are certain conspicuous differences between the texts followed by Rāmadāsa and Laţakanamiśra. In a considerable number of readings the latter agrees not with Rāmadāsa, but with the South Indians or Kulanātha or both. For example, he has the South
1 Laţakana (Text) has ņialonamanta, but his reading is clear from the chāyā and the
comm. : धुतावमाननिगलोन्नमन्मुखानां अपसारितापमानानगडेन शृंखलेन उन्नमन्मुखानां. 2 Rämadása explains anunijjamāņa as anugamya māna, apparently deriving it from ni
(HC4.162). Lata kana's explanation is ambiguous. He has anuniyamina in the chāyā
and anviyamāna in the gloss, explained as anugamyamana. 3 Explained as anviyamāna. See Extracts 2.16 and SC Text. Cf. annijjamāna-magga,
often found in AMg texts (Vivāgasus a 9; 130, ed. P. Vaidya; Nāyödhamma 16.113, 117, ed. N. Vaidya). Abhayadeva on Vivāga explains it as anviyamāna, anugamyamāna.

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119 Indian readings ohamia (for ohāsia) 2.23, se (for je) 4.36, viambhia (for vilambia) 5.75. Occasionally he agrees with Kulanātha, but in many other cases he has the readings followed by the South Indians and Kulanātha as against those of Rāmadāsa. For example, Laţakana, Kulanātha
Rāmadasa and South Indians 1.47 samcāra
vikkheva 2.19 salila
uara 3.56 ņivvutta
ņivvūdha 4 32 ņivvüdha-bharo
ņivvalia-guņo 4.39 mujjhijjaï
vimuhijjaï 5.64 vitthārā
pabbhārā 5.87 ņūmia
govia 6.44 padisai
padisamai 10.44 paalanti
paadanti 10.49 accha
abbha 11.27 bhaam
vaham 11.58 via dia
visaria 11.85 padiam
ņihaam Similarly, the verse garue vi samarakajje, which, as stated above, occurs in the South Indian and Bengal recensions, but not in Rāmadasa, is found in Latakanamiśra's text after the verse 3.5 with slight variations.
A few examples of Lațakanamiśra's readings not found in the other commentators may be given : viiņņa-vāhu-laiāim 3.50; jattha aham paliuttho'=yatrāham pratyutthitaḥ explained as pratikupitah 4 50; samthavia for saccavia 5.25; uvvāsic for
1 i. e. padiuttho. Laţakapamiśra invariably writes la for da, eg., pbula for phuda 4.40;
päala for pāada 4.42; ubbhala for ubbhada 5.9 etc.

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uddhāio 5.34; pūria for vihadia 5.33; māņa explained as mlāna kṣīņa for vāa 5.57; pulaiam for palattam 11.79. Some of his readings appear to be doubtful. In 10.65 he reads ņivalia for padihaa, and explains it as bhīta. In 11.38 (first half) his readings are different from those of others, but do not yield a probable meaning'. In 10.57 he reads ahikamkhanti (abhikāņksanti) which is an easier reading for ahilamghanti in the same sense found in Kulanātha and the South Indians (cf. HC4.192). It is also noteworthy that in 11.80 the idiomatic Prakrit conditional formed with the present participle is replaced by the simpler form with jja; that is, he reads hoejja (hojja?) and vialejja for hontam and vialantam respectively.
An adequate account of the Bengal recension of the Setubandha cannot possibly be given without examining the thirteenth century manuscript of the text preserved in the Asiatic Society of Bengal. There is, however, no doubt that Kulanātha follows a recension of the poem that must have been current in Bengal since before the sixteenth century. As we have seen, he sometimes agrees with Rāmadāsa, and sometimes with the South Indians; and has comparatively few independent readings not found in the other commentators. In Setu 1.64 he reads parivuttha for parihutta, but this reading is also found in Lokanātha. He reads ghatļavia for nitthavia in 9.1, dadha. hoam for darahoam in 12 79, and pakkha for cakkhu in 13,78. A few other examples need comment. In Setu 13.83 he reads aattha-diţthi for ahittha -, äattha being ayasta, explained by Kulanātha as krodhadipta. Derived from yasu prayatne, the word is some. what vague and used with different shades of meaning in classical Sanskrit; while it has the meaning be heated in the
1 See Extracts 11.38.

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Vedic language. There is, however, no doubt that it bas also the meaning assigned to it by Kulanātha; for instance, in Rāmāyaṇa 6.46.402.
In Setu 15.38 Kulanātha reads taila (probably neha ) for tuppa (ghee)". The verse is not found in the South Indian recension. Rāmadāsa's reading is ghaa or ghia, as pointed out by Goldschinidt, who, however, reads tuppa found in his ms. C. The NS ed. also has the same reading probably from some other source. Tuppa is extant in old and new Kannada, and is the usual word for ghee in that language. It was borrowed by Mahārāştrī, and survives in Marathi tūp. Tuppa and its derivative tuppalia occur also in the Gathāsa plaša ti“; and its use in an early Mahārāştri work like the Setubandha in connection with the lighting of lamps is quite normal. The word seems to have been replaced by the more familiar ghaa orghia in the recension of Ramadāsa; but it is difficult to explain how a word for oil could be substituted for it in the recension of Kulanātha, specially as the use of ghee for lighting purposes was popular in Bengal as elsewhere in India. It is, however, possible that
1 Cf. Whitney, The Roots, Verb-forms etc. of the Sanskrit Language, p. 130, Leipzig,
1885. 2 3715781 at als ZZ2 2D : 1 qera: 941 : ( v.r. 974: F:)...
crit. ed., p. 298. The word is also explained as 30(Bhāravi 7,32, cf. Māgha 5.6); faat (Bhāravi 15.7, cf. Rāmāyana 4.55.6). For other uses see Abhinavagupta on Nā:yaŠāstra 21.106; Venisamhāra 1.2 ; 6.9; Bhāravi 16,50; Kayyālankāra of Rudrața 11.30;
Amarusaraka, verse 63. Poona, 1959 etc. 3 See Extracts 15.38. 4 See comm. of Gangādhara on 3.89; 6.28. Tuppia, same as tuppalia besmeared, is
found in Amg texts, e.g. nehatuppiyagattam Vivrgasuya 37, ed. Vaidya. Cf. न य लोणं लोणिज्जइ ण य तुप्पिज्जइ घयं व तेल्लं वा cited in Silanka's comm. on Sutrakytänga 1.4.1.18. Srigodi Pārsva-Jainagranthamala, 1950. Murårigupta, a Bengali Vai pava poet of the sixtrenth century, says in one of his songs : ghrta diya eka rati jvali ail yugabāti se konane raho ayogane. See Sen, A History of Brajabuli Literature, p. 31, Calcutta, 1935.
16

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INTRODUCTION the Bengal recension was here influenced by a verse of the Rāmāyaṇa, of which the Setu verse 15.38 is a close imitation. Describing Rāvapa's wrath and grief at the death of Indrajit, the Rāmāyana says
तस्य क्रुद्धस्य नेत्राभ्यां प्रापतन्नस्रबिन्दवः । alarna ati af farea: 11 6.80.18 crit. ed. The Setubandha says in the same context सोऊण इन्दइवहं मुअइ सरोस दसाणणो बाहजलं । Tayfgatel au furasę grý a daqui aga 11 15.38
It will be seen that the Rāmāyaṇa compares Rāvana's tears to fiery drops of oil shed by lighted lamps; and Pravarasena says the same thing except that he speaks of 'fiery' or molten ghee dripping from such lamps. If tuppa was the original reading, it is probable that the unfamiliar Southern vocable was replaced in the Bengal recension by a word for oil as recorded in the Rāmāyaṇa.
In the last verse of the Setubandha (15.95) Kulanātha reads in the second line sakarna(saanna) for samattha which is the reading of Rāmadāsa. Krşħavipra reads satrşna (saanha)'. Madhava has śrotravat. Probably he reads saanna like Kulanātha. Of these readings sakanna or saanna is the most interesting. It is an idiomatic expression meaning expert, proficient”, and refers here to those who are capable of appreciating poetry.
No commentary on the Setubandha composed in Western India seems to have been discovered so far; but the considerable number of quotations from it in works like Bhoja's Sarasvatz
inthabharaṇa and śrågaraprakāśa and Hemacandra's Prakrit gram
1 This is also the reading of SC text. 2 Cf. tumam jovvanavati kalásu ya sakannā Vasudevahindi, p. 362.

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INTRODUCTION mar point to the existence of a Western recension of the poem. There are thirtyseven quotations from it in the Sarasyatıkanthabharana, of which all except one are found in Rāma. dāsa's text. About half of these verses does not contain any important variants. The remaining verses generally agree with Rāmadāsa and Kulanātha as against the South Indians. However, in Setu 1.1 Bhoja reads avisāria' like Krşņavipra for avasaria (R and Kula); in 11.58 vialia-vioa-vianam? like the South Indians and Kulanātha for visaria-vioa-dukkham (R); and in 1.56 nimmahia3 like the South Indians for ņikkanta (R), In Setu 5.50 he reads samalaijjait for kajjalarjjai of the commentators; and in 11.75 naha jiantia mae diffham sahiam a tuha imam avasanams for jam mahila vihaccham diftham sahiam ca tuha mae avasānam, which is the reading of the commentators with slight variations.
A few quotations from the poem occur also in the pubshed portions of Bhoja's Śrăgăraprakasa. In Setu 12.13, for instance, his reading pattaffha is different from that of Rāmadāsa and the South Indians, but agrees with that of Kulanātha. In Setu 11.27 he reads bhaam and in 12.12 pia 8 like Kulanātha and the South Indians for vaham and pai respectively found in Rāmadāsa. Bhoja's readings are of considerable interest, as they give us an idea, however inadequate, of the text of the Setubandha as it existed in Western India.
1 SK, p. 273 (NS). 2 SK, p. 561. 3 SK, p. 205. 4 SK, p. 369. 5 SK, p. 556. 6 See Syngäraprakasa 22.25, ed. Yatiräjasvāmin. Madras, 1926. 7 See Extracts 12.13. The word pattaţtha occurs several times in Lilavai (see Index
to Upadhye's edition), and is explained in the comm, as nipuna, kusala etc. 8 SP 22.78, 94.

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INTRODUCTION Hemacandra's citations from the poem are confined to phrases and sentences; but the reading vaạe in the line quoted from Setu 14.43 in his grammar (2.206) needs comment. This reading has been adopted by Goldschmidt in his edition, but it is not found in any of our commentators. Kulanātha, however, reads manye, that is, maņe, which occurs also in Gathasaptaśatı 2:11, 54.It is interesting to find that Bhuvanapāla in his commentary on GS reads vaņe for mane in the corresponding verses. His explanation of vane as a form of address (sakhi or even sakhe ) is, however, misleading, and even self-contradictory in one case. Weber, therefore, suggests that vane is most simply taken as coming from mane. Bhuvanapāla, according to Weber, was probably a native of Gujarat, and lived in the first half of the fourteenth century. In that case he may have found vane for mane in the text of the Gathāsaptasatı current in his part of the country. On similar grounds it may be surmised that the reading vane probably belonged to the recension of the Setubandha current in Western India, from which Hemacandra quoted the line in his grammar. It may be noted that the word appears to be rare, but occurs more than once in Uddyotana's Kuvalayamala composed in 779 A.D. at Jābālipura (Jalor) in Rajasthan.
1 See Extracts 14.43. 2 Cf. Setu 5.20, where the commentators take mane as manye. Rāmadása takes it also as
manasi. 3 NS ed, with comm. of Gangadhara has manne in 2.54, but Weber reads mane, The
form manne appears in GS 7.99 (NS; Weber 702) and in Setu 11.27, 49. 4 See GS 2.11, 54; 7.99 (NS), and Weber : Uber Bhuvanapala's Commentar zu Hala's
Saptašatakam. Indische Studien, Vol. 16, pp. 7,63, 107, 125. S Acc. to Hemacandra, the indecl. vane expresses sambhāvana, while mane conveys the
sense of vimarsa (2.207). But he points out that mane is explained by others as manye. 6 इय जं जं किंचि वणे सुन्दररूवं जणम्मि सयलम्मि ।
giao å fac T ay OTOT feroh3th ll. 20

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125
The above account of the recensions of the Setubandha, based mainly on the commentaries, is necessarily tentative, as old and independent manuscripts of the text as far as they are available are expected to throw further light on the subject. We are fairly well-informed about the South Indian recension because of the commentaries of its distinguished representatives Kțşpavipra and Mādhavayajvan. There is no doubt that the poem has undergone some amount of revision in the South, but the fact that the South Indian recension has a considerable number of readings in common with Kulanātha, and even with Laţakanamiśra to a lesser extent, shows that it probably goes back to a text that was current in a large part of the country comprising South India and beyond.
Compared with the South Indian recension, our knowledge of the recensions current in different parts of North India is extremely limited. The commentary of Rāmadāsa seems to follow a text long in use in Rājasthān, and represents what we may call the Northwestern recension. The relation of this to other North Indian recensions cannot be fully de. termined, as no other complete commentary on the Setubandha, composed in North India, has so far been discovered. While Rāmadasa's recension has much in common with the Bengal recension and another North Indian recension, partly known to us, there is a considerable number of readings peculiar to Rāmadāsa, which are not found in the other commentaries and fragments accessible to us.
None of the commentaries utilised for this work seem to
बालो दंसणसुहवो परिवड्दतो तवेइ कह सूरो । Haal lezza u au Fleque fH Frost 11 p. 61 णयणाइँ इमस्स वणे णिवडेज्जंगेसु किं मझp. 163

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INTRODUCTION
have been written in Orissa1, and very little is known about the text of the Setubandha current in that part of the country. It is, however, noteworthy that more than twenty citations from the poem have been traced in the Prākṛtasarvasva of Mārkandeya, who wrote his grammar during the reign of Mukundadeva, the last independent ruler of Orissa (1559-68)2. Some of the readings found in these citations give an idea, however imperfect, of the recension prevalent in the region.
(i) The phrase baddha-pphalammi kusume cited in PS3.76 is from the Setu verse garue vi samara-kajje 3.6, cited above, which is not found in Ramadāsa, but occurs in the South Indian and Bengal recensions.
(ii) The line kim sisau jam thavei vaa-pariņāmo, cited under PS5.69, is from Setu 4.23. Here thave belongs to the Ramadasa-Kulanatha group of readings. The South Indian reading is different (see above).
(iii) In the phrase ia pahasia-kusuma-sare, cited from Setu 1.34 under PS1.17, all our commentators read kumua for kusuma which, however, occurs in ms.C of Goldschmidt written in 1596 A.D.
(iv) In the sentence chiviosariehi pellavantam va mahim, cited under PS6.46 from Setu 2.8, the reading pellavantam (prerayantam) is found only in Markaṇḍeya. All our commentators read velavantam.
(v) The phrase aṇurāa-paḍhuma-imdham cited under PS 3.47 has been traced by the editor to Setu 1.24 (sohaggapadhama-inham). This seems to be doubtful. If, however,
1 We do not know, however, the native place of Laṭakanamisra whom we have tentatively called a North Indian.
2 Introd, to Prakytasarvasva, ed. K. C. Acharya, p. 25ff. PTS, 1968.

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127
anuraa is the reading for sohagga, it must be regarded as an aberration not found in any of the recensions of the poem known to us, because the word sohagga as used in the verse conveys two meanings beauty and love, a function which aņurda cannot fulfil.'
The materials available in the above citations are too scanty for determining the relation of Mārkandeya's text of the Setubandha to the other recensions, but there is no doubt that it had certain independent features of its own.
Linguistic features of the Setubandha.? In a wellknown verse of the Kavyadarsa Daņdin tells us that the language of Mabārāştra, i, e. Mahārāștrı, is called the best of Prākṣtas in which works like the Setubandha are written. Bhoja in his Śrågäraprakāśa, chap. 3,4 speaks of six varieties of Prākrit : Samskrta-sama, Deśya, Mahārāştra, Saura
1 See Extracts 1.24. Latakanamiśra brings out the meaning of sohagga clearly :
इन्द्रधनः प्रम्लायति । किंभूतं धनु:-दिशामाशानां सरसनखपदं अभिनवनखक्षतमिव । इन्द्रधनुषो दिग्नखपदत्वेन रूपणादनुक्तमपि दिशां नायिकात्वं लभ्यते । विपुलजलधरलग्नं, प्रवसज्जलदसमयवितीर्ण अपगच्छता मेघकालेन विरचितं सौभाग्यप्रथमचिह्न सौभाग्यस्य रामणीयकताया आदिभूतं लक्षणम् । नखपदमपि पीनपयोधरलग्नं यियासता पुरुषेण दत्तं सौभाग्यस्य प्रियानुरागस्य प्रथमचिह्नम्. 2 Abbreviations : GS - Gāthāsaptasati with the comm, of Gangādhara, NSed. 1889:
Gaüda=Gaüdavaho, ed. Pandit; KM=Kuvalayamālā; Lilā=Lilāvai; SC= Setutattvacandrikā; SK=Sarasvati-kap thābharana; Vasu= Vasudevahindi; GOMMaster, A Grammar of Old Marathi. Oxford. 1964; OMR=Tulpule, An Old Mara
thi Reader, Poona, 1960. 3 महाराष्ट्राश्रयाँ भाषां प्रकृष्टं प्राकृतं विदुः ।
ATTT: Carai TEST PHH || 1.34 4 ed. Josyer p. 102. Mysore, 1955. 5 Three main varieties (sahaja, lakṣita and slista) with two sub-varieties each. Mahā.
răstra and Saurasena come under lakṣita.

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sena, Paisāca, and Māgadha. Of these he illustrates the Mabarāstra Prākrit by quoting the first verse of the Setubandha. Rāmadāsa refers to Mahārāştra-bhāşā more than once while explaining points of grammar in his commentary on the poem (6.19, 59; 8.36).
Mārkandeya quotes the Setuband ha frequently to illustrate grammatical rules in the Mabārāști section of his Prūkstasarvasva. Hemacandra does the same in his Prakrit grammar, but he calls the language treated therein by the generic name Praksta instead of Mahārāștri. He deals with six varieties of Praksit in his work : Prakrta proper (i. e. Mahārāştri), Śaura. senī, Māgadhi, Paiśācī, Cūlikā-Paiśācī and Apabhramsa! He quotes from the Setubandha as well as the Gaidavaho to illustrate the rules of what he calls Praksta. Some of his remarks are interesting. He says, for instance, that the form danim is used in Saurasenī, but found also in Prāksta (i. e. Mahārāstrī) contrary to the usual rule (4.277). The form in fact appears as ādņi (idānım) in Setu 11.121. Similarly, he observes that dialectal words like āhittha current in countries like Mahārāstra and Vidarbha should be learnt from popular usage (lokatah ), i.e., from the colloquial speech of the people of those countries (HC2.174). It may be noted that ahittha is used in Setu 13.75, 83, and there is a number of such words in the poem usually known as desī.
In his Kāvyānušāsana also Hemacandra means Mahārāşırı when he speaks of Praksta. He says, for instance, that a Kathā is composed in all languages, in Sanskrit, Prūksta, Māgadhī, Saurasens, Paiśācı and Apabhramśa. Similarly, he refers
1 Hemacandra's classification of Prakrits is found also in the şaạbhāşacandrika of Lakşmidhara who defines Präkşta as the Präkşta of Mahārāstra : E
TE HERTSIT Faci. See introductory verses, p. 4.

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129
Prāksta-bhāşā in
to poems like the Setubandha composed in Cantos called Aśvāsa'.
Mahārāstri as the name of a Prakrit dialect seems to have become popular at a date later than Hemacandra. As we have seen, Daņdin and Bhoja describe the Prākşta of Mahārāştra as the language of the Setubandha. Very often, however, Irāksta means the Prakrta of Mahārāştra, i.e. Mahārāştri, even without any reference to its geographical extent, because it was regarded as the Prāksta par excellence. Earlier than Hemacandra, Rudrața and Bhoja, for instance, refer to a sixfold division of languages comprising Sanskrit, Prakrta, Magadbi, Saurasení, Paiśāci and Apabhraņśa, where Prāksta obviously stands for the Prāksta of Mahārāştra, i.e, Maharastria. This is made clear by Rudrata's illustrations of the literary device known as Bhāṣāśleșa, which consists in employing in a verse more than one language, e.g., Sanskrit and Prāksta, or Sanskrit and Saurasens, simultaneously in the same sense, or with different meanings. Bhoja likewise illustrates what he calls pure Praksta (Prākstajātih śuddha) with a verse from Kālidāsa's Šakuntala, Act 3: tujjha ņa āne hiaam, which Mārkandeya 9.86 specifically mentions as composed in Maharāștrí because of the form tujjha. The Sahityamimamsa of Ruyyaka reproduces the above statement of Bhoja about pure Prā. kşta along with the example, but calls the language Mahārāstra-Prāksta“, probably for the sake of clarity. A reference
1 Vol. 1, pp. 461, 463. 2 Kävyalamkāra with the comm. of Namisådhu 4.10 ff., SK 2.16 ff. 3 The illustration of the sleșa of Sanskrit and Prākļia in Rudrata 4.11 reads in Prāksta as follows : 82-7a5 af at Am A10--AETA I THEAT
- TUTTI - II 4 P. 92 (T.S.S.)
17

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to the Prakrta of Mahārāștra occurs also in Jayamangala's commentary on Canto 13 of the Bhaljikavya composed in tatsama Prākrta,' Such references are, however, rare, and it is usual to employ the term Praksta for Mahārāștrī without any territorial association.
Prākrit writers sometimes refer to Mahārāștrī as the native or regional language of Mahārāştra (marahattha-desibhāsā), or simply as the language of Mahārāştra (marahatthayabhāsā). The author of the Lilāva: (circa 800 A.D.) says that the poem is composed in marahattha-desi-bhāsā (v. 1330), which turns out to be post-classical Mahārāştrī influenced by Apabbramsa and the spoken language of Mahārāştras. The generic term praksta also occurs in an earlier verse which says that the story is being narrated in the Prāksta language using very few deśī words“. Uddyotana says the same thing in a different way in a verse of his Kuvalayamala (779 A.D.), which tells us that the romance is 'composed in the Prāksta language, and furnished with descriptions of the type current in Mahārāştra's. The language employed in the work may be described as post-classical Mahārāşırı with Apabhramśa and Jaina features. It is written in a fluent style, and occasionally borrows a phrase from the Setubandbal. Another reference to
1 रीणमित्यप्रयोगः प्राकृते महाराष्ट्रे तस्याप्रयोगात् । 2 Mahesvara who wrote his Nanapancamikahão (Singhi Jain Series) about the middle
of the tenth century A.D. says at the beginning of his work that he has composed it
in simple Prākrta easily intelligible to all; actually it is written in Jaina Mahārāştri. 3 See Introd, to Upadhye's edition, p. 75 ff. 4 ......919716 ATC | qfaza-apa-yaah # #... Il v. 41 5 TIET-HTHT-34 HG01-CTH-qua-fo p. 4 6 cf. HE7-967-gog Setu 1.24=#8 -96#-gü KM p. 22, 1, 14. The expression
The-effen Setu 1.9 is used in KM p. 6, 1.5 (fag 9-fes feia et fa). The verse in KM p. 13 : 4117 of op afa fengi graf P ara faesla I 278 Frou Feyr Eyj 18 19 U TAT expands the idea in Setu 3.56 : TOT दज्जइ दिट्ठी काअव्वं दाव होइ चिर-णिव्वूढं.

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'the language of Mahārāṣṭra' (marahaṭṭhayabhāsā) is found in a verse praising it in the course of a natural description in the Dharmo padeśamālā-vivaraṇa of Jayasimhasuri, composed in 858 A. D. in Jaina Maharaṣṭri. The expression marahaṭṭhaya-bhāsā appears in its Sanskrit form in Bhoja's Śṛngaraprakāśa, which tells us that certain small romances (kṣudrakatha), like the lost Gōrocana and Anang avati, belonging to a type known as Manthulli, are composed in Maharaṣṭra-bhāṣā or 'the language of Mahārāṣṭra'. This appellation seems to be earlier than the name Mabārāṣṭri popularised by writers like Viśvanatha3 and Märkandeya (fourteenth-sixteenth centuries).
INTRODUCTION
Vararuci's Prakṛtaprakāśa does not refer to Mahārāṣṭri except in the last chapter which is considered an interpolation. But the Subodhini commentary, which, like the Samjwant, omits the last three chapters dealing with Paiśaci, Magadhi and Šauraseni, starts with the remark that the language described in the work is Mahārāṣṭri. A citation from the Setubandha occurs in Bhamaha's commentary on Vararuci 1.14, where one of the examples pio tti is taken from Setu 15.9.
It may generally be said that the language of the Setubandha is in conformity with the Prakṛta described by Vararuci and Hemacandra except that in one respect, the change of t to d, Pravarasena tends to agree with Vararuci rather than Hemacandra as shown below. As an elaborate specimen of early Mahārāṣṭri, the Setubandha shows few deviations from the established norm; and we shall here confine ourselves to a few characteristic features and certain peculiar forms found
1 सललिय-पय- संचारा पयडिय-मयणा सुवण्ण - रयणेल्ला ।
मरहट्ठय- भासा कामिणी य अडवी य रेहंति ॥ p. 4. ( Singhī Jain Series)
2 Raghavan, Bhoja's Syngaraprakasa, p. 623.
3 Sahityadarpana, chap. 6 (bhāṣāvibhāga).

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in the text of Rāmadāsa, representing the best known recension of the poem. Goldschmidt's Index gives a comprehensive picture of the lexical material and grammatical forms found in the work.
132
The change of medial to d occurs in a few words and terminations in the Setubandha. This is normal in Śauraseni, and its occurrence in a Mahārāṣṭri text has attracted the notice of scholars. The forms are udu 1.18, 3.29, 6.11, 9.85; mailada 3.31; vivannada 8.87; da = tā (tāvat) 3.10, 27; dava 3.26, 29, 56; 4.32; de 4.31, 33; 11.83, 92, 126; rāmādo 8.87. These are readings found in Ramadasa's recension. The South Indian recension seems to have read sarada for saraa (śarad) 1.16, as can be seen from Kṛṣṇavipra's comm. on the verse'. Further, the South Indians have dayaluta for rasantara in 5.24, and their reading seems to have been daāidā (daāluda)". SC text reads raada for raaa 9.42. But it has mailaa for marlada 3.31;3 while Latakanamiśra reads mailia. The reading mailada appears, how. ever, in the verse as quoted in SK. Another Setubandha verse 1.56 quoted in SK has pahasida for pahasia. Laṭakanamiśra reads uvaṇida for uvania in 4.63, and soijjadu in 3.47. While there are divergences in the readings of the commentators, it may be stated on the whole that the change of medial t to din certain words and forms is a feature of the language of the Setubandha. On the other hand, examples of retention of d rate in our text; it has nad 6.65; udania 4.55 of which there is a variant. uanta in the ms. C of Goldschmidt.
are
1
See Extracts 1.16.
2
See Extracts 5.24.
3 SC Text is not always consistent. It has vivannaa for "da, but ramado in 8.87 (SC 88). Here as elsewhere the number of verses often varies in SC.
4 Chap. 4, quotation no. 50. NSed. 1925.
5 Chap. 2, quotation no. 191.

1

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From a grammatical point of view there is nothing very abnormal in Pravarasena's use of forms with d for t. It is true that Hemacandra regards the change of medial t to d as an exclusive feature of Sauraseni, and objects to its use in Prāksta, i.e., Mahārāştri.1 His criticism is directed at Vararuci who allows this change in words like ţtu, rajata, sarad etc., and recognises forms like those used by Pravarasena: mailada, rāmādo, de etc.?. Vararuci evidently draws his materials from an earlier phase of Mahārāşiri, while Hemacandra's objections are based on a later phase when the process of vocalisation of the consonants had become complete. He seems to have drawn his conclusion from works like the Gaüdavaho and the Lilāvai where the change of 1 to d is conspicuous by its absence'. Accordingly he reads uu for udy in the Setu verse 6.11 quoted in his Kāyyānuśasana".
It may be noted that examples of d for 1, some of them admitted by Vararucis, are found also in the Gathäsaptašatr, especially in the NS ed. with the comm. of Gangādhara: de 1.15; 6.53; 7.7, 53; āada 4.1; niggadā 6.5; dāva 1.90; 2.68; ņivvudi 1.85; 3.29, 42; devadā 2.94; ņecchadi 3.5; visada 4.43 etc. Weber adopts some of these forms: de, dāva, nivvudi 5.21; while he reads parido not found in the NS ed. (5.54). In some cases Weber gives the forms with d as variants. It may be added that si. milar forms are also found occasionally in certain Mahārā
1 379 oferee scarfag (cf. Vararuci 2.7) $carto4974: I Thalhalfaaz
La tā sfà asta i asa fe #g: 3 33 etc. HC 1.209; Waal 767 प्राकृते पीणया इति भवति । पीणदा इति तु भाषान्तरे। तेनेह तलो दा न क्रियते
ibid. 2.154. 2 See Vararuci 2.7; 4.10, 22; 5.6; 6.32 etc. 3 Cf, Upadhye, Lilāvai, Introd., p. 83. 4 Vol. 1, Bombay, 1938, p. 361, quotation no. 550. 5 Cf. Vararuci 2.7; 6.32.

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INTRODUCTION ștri verses in Kalidāsa's dramas.'
The occurrence of forms like those mentioned above in the Setubandha and the Gathasaptašatı points to the fact that noninitial i occasionally becomes d in early Mahārāșțrī in certain words and terminations. On the other hand, the change of t to d does not appear to have been a rigid characteristic of Sauraseni in its early phase. The Dhruvā songs in the Nātyaśāstra, which are composed in Saurasení, have not a few examples in which medial t does not change to d, but is vocalised as in Mabārāștri. It seems therefore that the vocalisation of consonants and the change of medial t to d have grown up as distinctive features of Mahārāștri and Sauraseny respectively in the gradual process of development of each language.
A peculiar form dūsaha (for tūsaha = tușyata) occurs in Setu 15.61. Madhava reads tūsaha, but SC text has dūsaha like Rāmadāsa.4 The change of initial t to d in a word not forming part of a compound is extremely rare, Reference may be made in this connection to dose for tose (toșah) in the Kalsi version of Asoka's sixth Rock Edict. The d, however, does not appear in any other version of the Edict. The expression disai in a verse quoted in the Praksta paingalam 2.193 is explained as tvisah
2
udu-mangalaam Sakuntala, ed. Cappeller, v. 124, pandana-vana-väda Vikramorvastyam 2.13, ed, Pandit. A few examples of this are also found in the early Jaina Mahārastri text Vasudeva. hindi. It has usually saraya and uu, but also sarada and udu occasionally (pp. 129. 130. 234, 238, 140). A few other d-forms are diyādi p. 210, namida p. 230, Samvarida p. 226 (also samvariya), vaddhāvida p. 152; also padi in nama-metta-padina p. 70. But as is usual in Jaina Mahārāştri, Vasu often retains d : madana, sādara. nadi etc. Nāțyaśāstra 32.440, ed. Ghosh (BI)=GOSed. 32.383. The printed text of SC has tüsaha, but the editor's footnote shows that the ms, has dūsaha.

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api in one of the commentaries.' Dala for tala appears in compounds like gaaņadala in Sauraseni?; and one such example is noticed even in a Mahārāştri text like the Gaüdavaho (v. 815).
The treatment of kş in Setu is in conformity with the practice generally followed in Mahārāștry works. Acc. to the grammarians, kş becomes kh except in a limited number of words in which it changes to ch. MahārāstrI writers do not, however, follow a hard and fast rule in the use of kh and ch for kş,4 Pravarasena, for instance, writes peccha in all the derivative forms, but writes also añavekkhia (anapekṣita) 10.80 and padikkhanti (pratikșante) 13.19. Gauda likewise has peccha throughout, but uses kh in the expression vīyāvekkh7 (v. 80). GS has pecchanta 4.73, pecchaa 5.98; but also uvekkhia 5.20, uppekkhāmi 5.45. Gaüda has both chira and khiroa (810, 1039). It has vik. khitta, ukkhitta etc. with kh6; in such cases Setu has both ch and kh: ukkhippanta 6.35 and ucchippanta 14.57; ukkbitta and ucchitta. Both the forms occur in Lila?. Ukkhitta is used much more frequently in Setu; but, as pointed out by Goldschmidt in the Index, ucсhitta often appears as a variant. Mārkandeya in fact allows both ukkhitta and ucchitta in Mahārāştrī (3.42).
Reference may be made in this connection to the word rukkha found in Setu 7,36; 10.51. The kş of vặkļa appears in Prakrita as ch in vaccha and as kh in rukkha. Acc. to Mārkandeya 9,17, rukkha alone is used in Saurasenl, not vaccha. But as he gives
1 BI ed., p. 541. 2 See Nătyaśāstra 32.214, 216, ed. Ghosh (BI). 3 faut #-A36-af-CUT=FTATEclaassa Comm. 4. Rāmadása reads 990s, aeg, sera respectively in Setu 2.40, 8.21 and
15.63; but there are variants with cch. See Extracts 8.21 and SC Text. 3 =gatettest 6 See Index to Gaüdavaho. 7 See Index to Lilāvas, ed. Upadhye.

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rukkha and vaccha as alternative forms for vṛkşa in the Mahārā ștri section of his grammar (3.42), the obvious implication is that both the forms are allowed in Mahārāṣṭri'. Accordingly we find rukkha used in outstanding Mahārāṣṭri texts like the Setubandha and the Lilava2. It seems therefore that while kh for ks is normal in Šauraseni, Mahārāṣṭrī writers show a tendency to use ch as well as kh as a substitute for ks. So it is futile to claim that the Setubandha is composed in Saurasen1, because it happens to record forms with kh more frequently than those with ch3. It may also be noted that ks often becomes kh in Old Marathi, e.g., pākhāli (prakṣālita), pākhiru, khuṇāvaṇe (kṣuṇatti), sarikha (sadṛkṣa) etc1.
A reference may be made to the suffix-alla in words like muallia and galatthallia 6 found in Setu 5.41, 43; 8.617. This suffix added in various forms to adjectives and especially past participles may be said to be a characteristic feature of the Mahārāṣṭri language. Numerous examples of such expanded past participles are found in Maharaṣṭri prose in works like the Vasudevahindi and the Kuvalayamālā, especially the latter. The Vasudevahindi has, for instance, forms like āņielliya (p. 57, 21),
1 The word rukkha is also used by Märkandeya to illustrate the declension of nouns in Mahārāṣtri (chap. 5).
2 vv. 449, 677.
3 The point is dealt with in Introd. to Prakytasarvasva, ed. Acharya, p. 82.
4 OMR, pp. 28, 43; GOM, p. 154.
5 This is the reading of most of the commentators other than Rămadăsa who reads mualla ïa-(muhala). SC Text reads muallia-(pamuhala), and Latakanamiśra muallia(muhalia) = mukayita-(mukharitāḥ). cf. Extracts 5.41. Gauḍa 1206 has mūyallia.
6 An expanded form of galatthia (galahastita) which also occurs in Setu 11.128 and 12.11.
7 Another formation of this kind: pasallaïa (qaffa) occurs in Setu 9.77. Gaüda 266 has pāsalliya (fzalga).

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haelliya (p. 56, 7 11) and diņņellaya (p. 30, . 25)'. The latter form is of particular interest, because the Kuvalayamala represen's the Marahaṭṭhas as using the expressions dinṇalle and gahiyalle (given and taken) in their conversation at the market place of a big city, in a description in which the author gives specimens of the dialects spoken by the merchants from different parts of India2. Uddyotana's statement is corroborated by the fact that the form dinnalle said to be current among the Marahatthas appears in Old Marathi as dīnhalā, dinhale etc. in the same sense3. It is probable that dinnalle is a colloquial form of dinnellaya used in the Vasudevahindi; and the past participles in alla (often extended), which appear in literary Mahārāṣṭri, are probably based on the spoken language of Mahārāṣṭra.
The 2nd. pers. pl. of the Present indicative of the root as (ttha) found in Setu 3.3 was considered a very rare form by Pischel (498); but as pointed out by Alsdorf, it occurs more than forty times in the Vasudevahindi. The frequent use of this form which later became obsolete in Prakrit has been considered one of the signs of the antiquity of the Jaina romance"; and its occurrence in our poem seems to indicate that the form was still current when the Setubandha was written.
The absolutive in una, a prevailing characteristic of Maharāṣṭrī, is uniformly used in Setu except in some doubtful cases. 1 ' तस्स य इक्केण धम्ममइणा गिहिणा खेत्तनियत्तणं दिण्णेल्लयं' (i.e. दिण्णं ). KM has forms like जायल्लिय p.6, 1.2, मयल्लय p. 48, 1.14, मिलिएल्लय p. 55, 1.13, कयल्लिय p. 84, 7.14, धरियल्लओ 1.15 मारिएल्लय p. 112, 1.11, छाइएल्लय 1.10, जिमियल्लय P. 151,
1.19 etc.
2 दिण्णल्ले गहिल्ले उल्लविरे तत्थ मरहट्ठे KM, p. 153.
3 OMR, pp. 77, 88, 162; Upadhye, The Kuvalayamālā, Introd., Notes etc., p. 145. 1969.
4 See Alsdorf, The Vasudevahindi: A specimen of archaic Jain Maharaṣṭrī in BSOS, Vol. VIII, 1936.
5 Alsdorf assigns the work to a date much earlier than the sixth century A.D. 18

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INTRODUCTION It is noteworthy that it is also found in Old Marathi where the suffix is ūni, ūna etc. Setu has a few examples in ia, which is the recognised absolutive suffix in Sauraseni, but they are not taken as absolutives by all the commentators. Visajjia 6.77 is vissjya acc. to Krsņa, but visșsta acc. to Ramadasa. Ahilta 2.16 is usually taken as an absolutive, but there is a variant reading ahilīņa. Anuhữa 4.24 is taken only by the South Indians as anubhūya, but this is unacceptable. In Setu 11.133 sambharia is taken by several commentators as saņsmộtya, but Madhava disagrees and takes it as a past participle. In 11.92 the same word is construed by Krsna as samsmộta, while Rāmadasa takes it as an absolutive. It may be said on the whole that Setu, like Gauda, avoids the absolutive in ia. Lila (v. 1328) has vandiya (vanditvā), but such forms are rare in that work. Absolutives in ia are found in some of the Mahārāştri verses quoted by Svayambhū,3 Even GS 2.37 has sammilla (sammilya). Nevertheless üņa is the recognised absolutive suffix in Mahārāstri. Some of the forms in Setu are dāūņa 12.28, uppajūņa 8.37, ņāūņa 11.21, ukkariseūņa 15.75, uaūheūņa 11.92, āsāеūņa 11.132, ahileūņa 14.39, vodhūņa 9.75, ņiameūņa 4.55, jeūņa 3.27 etc.
Some of the gerundives used in Setu are samāsasiavva 11. 95, rottavva 11.92, māavva 9.3, uaivva=upajivya 1.31, muņeavva 4.24, soavva 2.10, bhareavva 9.3, lāiavva 15.75, ovatteavva 10.50, okkhandeavva 10.29, gejjha 10,43 etc. : Gerundives are sometimes used as nouns: visammiavva 9.2 (Fanfaat = fa 211A),-hareavva 9,3 (9*4=10), bhareavva 9.3 (Haag=qr), māavva 9.3 (A196=717), rumbhiavva 9.3 (1662 = Frea), uppaiavva 6.78 (Stafaqoq = 39949), mariavva 11.117 (Halbm=ffror), samcariavva 14 28 (#acu). Similar examples are found in GS : 1 e.g., karūni, gheüni, gheuna, leuni, hoūni, hoûna etc. OMR, P. 80; GOM, p. 142, 2 See Extracts 11,133. 3 Svayambhūcchandas p. 20, v, 45; p. 21, v. 48 etc,

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paampiavva 5.50 (AFÍCI 7547 = 27-), ramiavvaa 5.61 (65767 = 3a), cumbiavva 5.65, rūsiavva 5.66 (279), roiavva 4.48 etc. Gaida 58 uses visūriyavva as a noun'.
Gerundives in anijja are vimhaanijja 4.39, lajjaņijja 11.29, vaaņijja 4.13, tavaņijja 15.13 etc. But saania occurs in 12.25. The forms in anta properly belong to Sauraseni, but sometimes occur in Mahārāștri texts. Gaida has both ramaņijja and ramaniya (602). Lila has ramaniya, sayaņīya, asoyaņiya (311) with ņijja as a variant. GS 4.63 has dūsahaņia.
Apart from special forms, the passive is invariably formed with ijja: e.g., lakkhijjai 6.95, cintijjaü 3.26, samkhohijjai 6.69, cakkalaijjanta 13.74, āāmijjanta 10.7, sūijjai 11.59, pahāmijjanta? 7.69, khavijjai 3-25, munijjai 6.58, lãijjai? 4.35, raijjanta: 8.87, nimmāvijjai- 8.79, ņivvavijjaü® 11.76, viijjanta? 6.37, dohāijjaie 5.35 etc.
The passive in ia, usual in Sauraseni, seems to be absent in both Setu and Gaüda; while Lila (800) has an isolated form pariņiyasi. It may also be noted that the suffix ija with which the Passive is formed in Old Marāțh1' is considered the successor of Pkt. ijjalo.
Some of the special forms of the passive are vidhappanti 1.10, gheppai 1.30 (OM ghepe), dīsai (OM disell), ņihammai 11.123, tīrai 3.18, ukkhammanti 6.33, libbhanta 9.41, kīrai 3.12, hirai 6.11, Sisail2 10.77 (majority reading for sāsai), 1 cf. Vasu : dāyavva p. 2, sam sariyavva p. 24, mariyavva p. 34, acchiyavva p. 66 etc.
used as nouns, 2 TEFTATU 3 apota 4 EAA 5 faitza 6 faalaala 7 Fara; better failAT (cf. Gauda 334). 8 fa fita 9 e. g., jāņije, pāhije (3rd. sg.); pāvijati (pl.); gilijatu, sevijatu (pres. part.), 10 GOM, P. 134; OMR, p. 70, 11 OMR, Extract 20,5, 12 frega; tria ( qa).

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Sīsaü' 4.23, ṇivvubbhai 4.41, samappai 5.10, alokkanta 1.25, nisubbhanti2 7.61, dhuvvamāņa 14.57, vihuvvanta 6.35, suvvai 1.10, nihippanta3 8.97, rubbhai 12.51, aisanta1 1.35, mijjanta 7.69, jhijjai 1.35, najjai 2.37, vihijjanta (SC Text) for vihuvvanta' 8.86 etc.
There is a number of examples which are active in form, but passive in sense, e.g., bharais 7.60;8.62, bharanta 1.58, arambhanta1 8.82, uvvellai" 6.41, pūrai12 8.54, osumbhanta13 4.54 from osumbhai' 14.71, nisumbhanta15 5.69 from nisumbhai 15.57, rumbhai! 8.62; 11.112, nivvanṇanta' 1.45, ohuppanta's 3.18 as against pahuppai1 7.63;11.31, pahuppanta20 7.27; 10.56 etc.
A number of passives appear to be used in active sense. Nisuḍhijjanta 3.58 is taken by Ramadasa as nipatyamana, but Kṛṣṇa explains it as bharāvanamat, deriving it from nisuḍhai recorded by HC 4.158 in the sense of bhārākrānto namati. Muhijjant 11.100 is taken by the commentators as muhyanti In 5.50 kajjalaijjai is taken by most of the commentators as active (kajjalayati). Kṛṣṇa takes it as passive (kajjalikriyate), but his construction is somewhat artificial. In 5.8 dharijjai is taken by Ramadāsa as active (dhriyate jati)21, which gives a better meaning than dharyate found in other commentators. Similar instances of passives used in active sense are found elsewhere. In GS 7.7722 pucchijjanti stands for prcchanti; and in 7,76 pijjai for pibati, as 2 निपात्यन्ते 3 निधीयमान 5 मीयमान 6 विभिद्यमान
10
1 शिष्यतां ( कथ्यताम् ) cf. GS 3.24; 4.38.
8 भ्रियते 12 पूर्यते
17 निर्वर्ण्यमाण 18 आक्रम्यमाण; अभिभूयमान.
9 भ्रियमाण
13 अवपात्यमान
21 ‘धृङ् अवस्थाने'
22 पुच्छिज्जन्ती पिअस्स चरिआई

आरम्यमाण 14 अवपातयति
4 अदृश्यमान.
7 विधूयमान
11 उद्वेष्टयते. Cf. HC 4.223. 15 निपात्यमान 16 रुध्यते 19 प्रभवति
20 प्रभवत्

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141 pointed out by Gangādhara'.
Another example of a passive used in active sense occurs in Setu 15.86: 5 f737 51 FH CE!... H FAST aparea FT G... afogo a 334 ÀE-30-1 Here disihisi (draksyase) is used for drakşyasi. The forms disahasi and disihasi occur in Lila 695, 708 where they are used in the regular sense. Setu 3.33 has likewise disihai (draksyate). Cf. GS 7.17. It is therefore surprising to find dīsihi si used in the same work in active sense; and the variant dacchihisi shows that this irregular form is not found in all the recensions. It may, however, be pointed out that disai (dyśyale) is sometimes used in active sense in Apabhramśa, and more than one instance of this occurs in Svayambhū's Païmacariu”. The occurrence of disihisi in active sense in Setu 15.86 might be due to the influence of Apabhramśa of which there are other indications in the text followed by Rāmadāsa.
Some of the infinitives used in Setu are ghettum 10.40, ahileum 4.53, loheum 11.27, langheum 12.80, ņiatteum 3.24, nivyodhum 1.93, kāum 4.36, appāheum 11.31 etc. Some infinitives are formed by adding the suffix to passive verbs; e. g., 3117a afazi forfas TE31341 4.51; a z 437 ... 3FF7EU L' 8.30; afragi 9371... FEU qaft 7.71. 171 173 43477.... CATTY 12.45. These infinitives of passive verbs are usually followed by the past participle of a verb meaning 'to begin' to mark the commencement of the action denoted by the infinitive.4 1 HC's mention of pijjaï (4:10) as an active verb appears to be based on current
usage. 2 वहिणि सहोयार दससयणेत्तहो ।। किर सहुँ सहियहि ढुक्कइ सरवरु दीसइ ताम सयरु TEATAE || fat fraaie ... 5.4.7 ff.; egye å fogtutte q$u$ I 1961
5 å stas (v. 1. glas) || 45.4.1: 3 Cf, GS 1.71. 4 Cf, srstar glez3 za KM p. 25; fps 7 afts Afrå ibid. p. 199; 5
भोज्जपेज्जं दिज्जउमाढत्ता Vasu p. 64.

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INTRODUCTION There are two examples in Setu of infinitives used in certain idiomatic statements in which neuter adjectives like dukkham and dukkaram in the sense of hard, difficult qualify nouns of a different gender: ņivvodhum hoi dukkaram kavva-kaha 1.9; dukkham kālassa jāņium pariņāmo 14.48. This use of neuter adjectives that retain their form irrespective of the gender of the nouns they qualify represents a Prakrit idiom found also in other early texts?. For example, 1411341 371 qat GFS Tagg* Vasu p. 136, 1. 13; FE ariz afs' 79 7991TTT Uttaradhyayanasūtra 19.42. Examples like glög 079778 TÊ YAETE? (#1 iferenci3 without the infinitive seem to be rare.
Most of the imperatives (2nd. pers. sing.) end in su : utthesu 11.124, muasu 11.124, sāhasu 11.76, pusasu 11.92 etc. Plural forms are avamaņņaha 4.24, parumhāha 3.4 etc. Other forms (2nd. pers. sing.) are pusa 11.124; pattini (pratihi) 11.94, also pattia 11.123. Cf. pattiai (pratyeti) 13.44, pattiasi 11.90. The form pattia is used in GS 3.16,45; 4.76 etc., and many times in Svayambhū's Paümacariu 35.8; 36.13 etc.
Besides dīsihai and disihisi mentioned above, examples of the Future are hohii 11.26 etc, ehii 10.79, kāhii 4.41, galihii 5.4, aņumarihii 14,55, vasihii 4.50, uggābii 11.84, ņiattihii (nivartayisyati) 11.84, samappibii (samāpsyate) 5.4. Cf, samappai (samāpyate) 5.10, 9,83, 15.95.
Other examples of the Future are dacchāmi, dacchimi (draksyāmi) 11.77, 85; and daccbāma (pl.) 3.50. Decchiha 1 We have adopted both here and in the Trans. the reading parināmo of the
Southern and Bengal recensions. Rāmadasa's reading pariņāmam gives a different
meaning. See Extracts 14.48. 2 Such use in Sanskrit is explained in Vănana-kavyālamkārasūtravștti 5.2.23. Poona,
1927. 3 Quoted in Svayambhūcchandas, ed. Velankar, verse 54, p. 23. Cf. & affin
TI JE utrat * Caüờa 957.

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(drakṣyatha) 3.23 is a rare form. The initial e appears to be due to the influence of peccha, just as the Asokan form dekhati is supposed to have evolved through contact with pekkh (prekş)'.
Three other examples dacchihi (drakşyasi) 11.93; dacchihi (drakşyati) 14.55, and mocchihi (mokṣyati) 3.30, 4.49, 11.126 need comment,
(a) dacchihi (drakşyasi) for dacchihisi or dacchisi :
The Future 2nd. pers. sing. ends in esahi in Apabhraņśa, sometimes without the e?; e. g., hosahi, lahesahi, pāvesahi, jāisihi or jāesahi etc?. In the Present Indicative also the 2nd. pers. sing. ends in si or hi in Apabhramsa, e. g., karasi, karahi. In dacchihi the hi might be due to Apabhraņśa influence. In that case dacchihi stands for dacchisi-.
(b) dacchihi (drakşyati) for dacchihii :
The Future ending hii in 3rd. pers. sing. is often contracted to hi in Apabhramsa, giving rise to forms like hohī, kābi, 1 Bloch, Les Inscriptions d'Asoka, p. 91, f.n.11. Paris. 1950. 2 Cf. Introd. to Bhavisattakahā, ed. Jacobi (p. 41, para 36). München, 1918; Introd.
to Nayakumāracariu, p. LV, ed. H. Jain. Karanja. 1933. 3 Cf. Bhavisattayak ahā 6.8, p. 41; 7.14, p. 53, ed. Gune, GOS; Paümacariu 19.7.5, ed.
Bhayani; Yogasära, v, 70, in Paramātmaprakāśa and Yogasära, ed. Upadhye, p. 386. 4 Dacchihi seems also to stand for dacchisi or dacchihisi in Vasu p. 135 : TIH
एरिसं मे न दिठपुव्वं, जइ स्थ दटुकामा ईहमागया दच्छिहि त्ति. Here the person addressed (i.e, the merchant Cärudatta) is put in the plural, but the principal verb dacchihi is in singular. It may be noted that the verb does not always agree with the subject in number in this archaic text, e.g.. अम्हे दुवे जणोओ तुमं वहावेहामि F p. 144, 1.29; 37 qo på FTE HIT 3TUTII Ted FFTATOTT p. 206, 1.18; S TT f #79 FOOT DO a farrat p. 144, 1.7. Here, in the first sentence the subject is in pl, and the verb in sing.; and in the next two the subject is in sing., but the verb in pl. Similarly, in TT 349677 fah, AT AUT alaज्जिहि त्ति p. 98, 1,27 चमढिज्जिहि seems to stand for चमढिज्जिहिसि, although the subject is in plural. The variant 379 hit provides a grammatically correct reading.

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gamihi etc. Such forms are also frequently found in Jaioa Mahārāşirī, and sometimes in later Mahāräşırt texts like the Lilāvar.' This hi appears also in a short form hi in Apabhramśa, e.g., hohi, jāihi, jāhi etc. The hi form occurs also in Jaina Mahārāşırı. The fact that Jaina Mahārāștri is closer to the spoken language explains the presence of a considerable number of such forms in texts like the Kuvalayamala and the Vasudevahindi where it is often followed by tti usual after verbs 5.
Forms like those mentioned above are rare in classical Mahārāștri, GS has, however, pavasiihi (pravatsyati) 1.46 and hoihi (bhavisyati) 2.87€; and Gaüda 997 has samthavehi (samstbāpayișyati). It may be noted that, unlike HC 3.172, Trivikrama allows alternaive forms like mocchihi, mocchihii; socchihi, socchihji; rocchihi, rocchihii etc.?, but the occurrence of such forms in classical Mahārāştri texts seems to be due to the infiltration of Apabhramśa traits.
It is necessary to point out that some of the irregular forms mentioned above have variants, and it is not always possible to determine the readings of all the commentators in I Hohi, lahihi, kāhi, ehi, pesihi (vy. 158, 411, 225, 862) etc. 2 Alsdorf, Kumāra pālapratibodha, P. 100 and Glossar under hoi. Hamburg, 1928. 3 Prākyta-Paingalam (BI) 2.144. Jāihi is explained in the comm. as yāsyati. 4 Cf, tā kimittu vi turau jāhi tti cintevinu Sanatkumāracaritam 569. Ed. Jacobi.
München, 1921. See also Introd. (p. 17) to the Text. 5 e. g., FUTOT 9 alg Fod igi i KM p. 14; TAT FI fa TYTTFA ROTAT E F ibid. p. 17; TT gi ri i Å TURUTE # ibid. p. 153; argaat
AT PAYS TÁT JE foar34 9977 fo Vasu p. 80; Te Fst f ga feta ibid. p. 127. 6 See NS ed. with the comm. of Gangadhara. Weber adopts the regular forms. The
form hoihi occurs also in Vasu : F H 9 atat gat Es fa p. 97, 1.20. 7 Prakrit Grammar of Trivikrama 2.4.30, ed, Vaidya. Sholapur, 1954.

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INTRODUCTION
145
the absence of the texts followed by them. Some of them occasionally record the regular forms, e.g. dacchihisi for dacchihi.' Madhava agrees with Rāmadāsa in reading dacchihi (draksyati) in 14.55, but not elsewhere. In 4.49 Latakanamiśra reads mocchihi (moksyati) like Rāmadāsa, but in 3.30 he has mocchii in the same sense (cf. HC 3.172). The forms in hi are thus consistently found only in Rāmadāsa; and it is therefore probable that the recension of the Setubandha followed by bim has been affected to some extent by the influence of Apabhraņśa.
Examples of the Optative are nejjāmi 3.55; dharejja 5.4; jivejja 5.5; paavejja 4.28; virahejja (virahayet tyājayet) 5.4; ņamejja 8.14.
There are several examples of the Cooditional formed with present participles?.
artige taci... JAFF 11.94; 5 hafa SH 75 ei 11.121; o Tafari patrace for at FATHU 11.132. See also 11.80.
Similar examples are found in GS 1.26; 3.16. The use of the present participle for the Conditional is also found in Apabhramsa, and may have derived from the spoken language. Many examples of this in prose are found in the Vasudevahindi.
Reference may be made to a few words which occur in our text, at least in Rāmadāsa's recension, in a form unusual in classical Mahārāștrī, but current in Apabbramsa. 1 See Extracts 11.93. 2 Cf. HC 3.179, 180 and Mārkandeya 6.18, 36. 3. See the verses cited in HC 4.351. 1; 4.395. 1 and Jacobi's Introductions to Sanat
kumāracaritam p. 16 and Bhavisattakahā p. 41, 4. 0.8. जइ य पुरोहितो अप्पणो अवराहेण निवासिओ मि त्ति पयणुकामरिसो होतो तो बहू
e armurerfor gheto ugotat p. 263.
19

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146
INTRODUCTION In Setu 5. 40, 42 Rāmadāsa reads uvahi for u ahi (udadhi). The va-śruti of which uvahi is an example is a prominent feature of Apabbramsa'. The form uvahi, for instance, is used through out the sea romance Bhavisattakahā of Dhanapala. It is also occasionally found in Jaina Mahārāștri, and used several times in the Lilavai3, the language of which has undergone considerable Apabhraņģa influence. We have no information about the reading recorded by the commentators other than Ramadasa, but SC Text and Latakanamiśra read uahi for uvahi. On the other hand, the latter reads uvara for uara in Setu 10.45, uvara being the equivalent of udara in Apabhraņśa.
Lavijjanta (lāgyamāna) for lāijjanta in Setu 13.13 provides another example of va-śruti in our text (Rāmadāsa's recension). The verbal form läijjai (lāgyate) occurs in Setu 4.354. Madhava and SC Text in fact read läijjanta for lavijjanta in Setu 13.13. It may be noted that the root lag caus., rarely used in Sanskrit, gives rise to forms that are very much in evidence in Prakrit and specially Apabhramśa texts, often with the va-śruti: e.g., lāyai, lāvai (cf. joai, jovai see)5, lāvabi (imper.), laijjaü', laias etc, 1. Introd. (p. 25) to Bhavisattakahā, ed. Jacobi. 2. KM pp. 14, 1. 14; 26, 1. 33; 34, 1. 9; 35, 1.9; 56, 1. 3; 60, 1. 29; 91, 1.4; 217, 1.24etc.;
Caüppannamahāpurisacariya (PTS), p. 9, verse 27; Nānapancamikahão (Singhi Jain
Series) 1.110, 454; 10. 5, 61 etc. 3. See Glossary in Upadhye's edition. 4. Cf, siity 13553 arcu# KM, p. 112, 1. 30. 5. 03 J F Jasaharacariu 1. 22.2; Q3 Aug FTAET3 ... 3127f7 F FATTET Ora Paumacariu 40.5.3; 12 TETRTT 92 gafa ibid.45.15.3; f0a 03
af ibid. 49. 20. 3. 6. URTE alas gaf ibid. 55. 2. 5. 7. TAET 9 # 1853 FUzay ibid. 54. 13.10. & FTETIFO 3754&ga-5793 ibid. 46.5, 1; 3133 UT garag ibid. 47.6.8; site
3173 (v.r. afas) ibid. 11. 7. 5; 315311 FAUT KM, p.108.1.27; falou OTG Draft
rufin Vasu, p.44, 1.26. In Setu 2.26 (AE-J1837' làia is rendered as lāgita yojita by Rámadása in an alternative explanation.

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INTRODUCTION
147 A peculiar form donha occurs in Setu 15.18'. It is the genitive plural of do, but appears here in the nominative : donha bhua 'two arms'. Donha as an equivalent of dvau occurs also in GS 7.252. Madhava, on the other hand, reads donna for domha. The form donna appears in Jaina Mahārāștri as donna with donni as a variants. Donha and donna appear to be collateral forms going back to Pkt. donni, and seem to be taken from the colloquial language. cf. Marathi don two and OM doni expanded into donh74,
A reference may be made to the particle je used in Setu 4.36 : fx oefh 13' # fast fa fafaqai ragut. Acc. to HC 2.217 it is used for padapūraņas. Je is also found in Ardhamā. gadhi, and it is nearly always used after an infinitive as in our poem6. The use of je seems to be an old idiom probably taken from the colloquial language. In fact It is in Apabhramśa that we find it freely used, often for emphasis.' The cognate form ji likewise frequently occurs in Apabhraņģa texts.
1. This is the reading of Goldschmidt and SC Text. NS ed. has doeha which is an error
and against metre. 2. तह तेण वि सा दिठ्ठा तीअ वि तह तस्स पेसिआ दिछी । जह दोण्ह वि समअं चिअ
POTEFT375F Fr3713 II The chāyā has 721 grafo ha fatrat a. 3. Cf. ara fa gifera 3778 a fa faca Afga Nānapancainz 1.174. In the pre
ceding verse donni appears with donna as a variant. See the editor's footnotes. 4. GƏM, P. 102. 5. Nemicandra says the same thing in his comm. on Uttarādhyayanasūtra 20. 31. 6. e. g.,जहा दुक्ख भरेउ जे होइ वायस्स कोत्थलो। तहा दुक्खं करेउ जे कीवेणं समणत्तणं ॥
Uttarādhya. 19.40; ibid. 19.39, 20.31, 22.21; Nāyādhammakahão 9.90. 7 etc. 7. e.g. एक्कहो जे दुक्खु एक्कहो जे सुक्खु एक्कहो जे वन्धु एक्कहो जे मोक्खु ।। एक्कहो
# 913 T#FET TIH #T hu giet FÆ II Paümacariu 54. 7. 8, 9, Je is occasionally used in Jaina Maharastri, e.g.. एवंविहम्मि कज्जे कि जुत्तं मन्झ एत्थ #13 # Nānapancami 1.79. It cccurs frequently in KM both in prose and verse, usually after an infinitive (pp.2, 15, 34, 46, 48, 82, 90, 103, 108 etc.), but also inde
pendently as in Apabhramía (see p.31, 1.26ff.). 8. Cf. HC 4.420 and Apabhramśakāvyatrayı (GOS), pp. 17, 68.

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Page #162

CANTO I
TIT
1. Bow down to Vişņu, who is high without being heightened, pervasive without being stretched, deep without being low, infinitesimal without being light, and manifest, even though his true nature is unknown.
2. When the radiant lustre of his nails disappearedi in the blood of Hiranyakasipu, the Fortune of the great demon slunk away bewildered, as if her scarf had slipped off her bosom.2
3. Life departed with toil and trouble from the severely twisted neck of the bull demon Arista, hard to grasp because of its massive size, when it was cruelly gripped by his encircling arms.3
4. When he uprooted the Pārijāta tree (from heaven), Indra's fame, pervading the earth, and deep-rooted because of his eminent qualities, was destroyed by him, like the branch-root of a treet that goes deep into the earth, and is firmly established on account of the roots and rootlets growing into the soil.
5. Bow down to him,5 (during whose evening dance) the regions of the sky, resounding with his loud laughter, glimmer as the flame of his eyes blends with the lustre of his (deep blue) neck, and seem to be enveloped in darkness surmounted by flames.?
6. His left half,8 overpowered by love, with the ample bosom thrilling with rapture, quivers bashfully as it yearns to turn round in its eagerness to encompass the other half.
1. Lit. got stuck.
2. The reference is to the Man-Lion incarnation of Vişnu and the slaying of Hiranyakaśipu by him. The lustre of the claws of the deity is likened to that of the scarf covering the bosom of the goddess of fortune attending upon the great demon. It is also fancied that when the dazzling claws of Narasimha suddenly disappeared, having penetrated the victim's bosom, she ran away in confusion, thinking that her scarf had slipped off her breast.
3. This and the next verse refer to the Krsna incarnation of Vişnu.
4. e.g., the banyan tree 'from whose branches grow shoots that take root and become new trunks.'
5. Refers to Siva who is described in verses 5-8. 6. Cf. Naisadhacarita 22.7,8. 7. Lit. darkness set on fire at the top. 8. i.e., the fimale hall, a reference to the Ardhanārisvara form of Siva,

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SETUBANDHA
7. On moonlit nights, the resonant outbursts of his laughter (while dancing), reverberating in the regions of the sky, reach the heavens, like ripples of moonbeams.9
8. The oceans are convulsed when he begins to dance,10 with the swirling waters struck by the fish, crazed with fear, and the submarine fire belching forth smoke, being submerged by the
waves.
9. Begun with fresh ardour, and amended when marred by flaws due to inattention, a poetical composition is delightful in the beginning, but hard to complete with success, even like friendship, which, too, begins when affection is fresh, and is restored when disrupted by faults and mistakes.
10. Is there a way in which poetical compositions do not delight the heart? Through them knowledge increases, fame is won, virtues are acquired, and the life-history of good men is known.
11. It is hard to combine new ideas with beauty of composition, just as it is hard to combine riches, acquired in one's youth, with decorous conduct, or to make the acquisition of wealth conform to one's desire.
12. Hearken to the story of the slaying of Ravana, which brought Sita's sufferings to an end, and declared Rama's love for her,12 and led to the release of the captive nymphs, and removed, as it were, a dart from the hearts of the people of the entire universe.
13, 14. When Royal Fortune accepted Sugrīva for her consort, after her proud and hostile heart, namely, Välin, had been pierced13 by Rama's arrow, Cupid's dart as it were;14 (at that time) Rāma
9. In Kavya poetry a laugh is always described as white.
10. ie., as a result of the earthquake caused by the movement of Siva's
feet.
11. Lit. a new range of meaning.
12.
Also: 'marked by the word anuraga' at the end of each Canto. 13. Lit. Royal Fortune who was pierced in her heart that was Välin. 14. i.e., when Sugriva was placed on the throne by Rama after killing Valin. The latter is fancied as the proud heart of the goddess of royal fortune, represented as a nayikā hostile to Sugrīva. Rama's arrow, fancied as Cupid's dart, pierces her heart, i.e., Välin, inclining her to accept her new lover,

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SETUBANDHA
3
had somehow passed the rainy season that was, as it were, nightfall to the sun of his endeavour; a strong chain restraining the mighty elephant, his wrath; and a cage imprisoning the lion, his victory in the coming war).15
15. He had lived through the breezes of the Kadamba groves, seen the sky obscured by the clouds, and endured the rumble of thunder: yet, verily, he had no confidence in his life.16
16. Then came the autumn, the pathway to Sugriva's fame, the initial succour to Rāma's life, the hindrance to Sītā's tears, the day of Răvana's doom.17
17. The sky, a worthy sight for Vişnu, looked beautiful like the lotus whence Brahma was born.18 It was covered with banks of white clouds, thousands of petals, as it were; while the rays of the sun were the mass of filaments.
18. The rainbow, a flash from the rays of the sun, departed from the sky: it was, as it were, the bejewelled girdle of the Beauty of the clouds; a quiver for the arrows of the god of love in the shape of the season of rains; 19 a fresh filament, as it were, of a flower of the Mandāra tree that was the sky.
19. The regions of the sky, branches, as it were, of the tree that was the firmament, drawn down by the rainy season, and then relcased, seemed to have returned to their respective places. shaking off the bees in the shape of the clouds.20
15. The rainy season is so described, because it halted Rāma's warlike preparations for the recovery of Sītā.
16. i.e., Rāma had somehow passed the rainy season believed to be unbearable to separated lovers, but the advent of the autumn filled him with despair.
17 The autumn, the season of military expeditions, is described as heralding the fulfilment of Rāma's hopes and the success of his ally Sugrīva and the destruction of Rāvana.
18. i.e., the autumn sky was fit to be seen by Vişnu at the end of his sleep during the rainy season. The lotus in question grew out of his navel.
19. The rainy season is intimately associated with love in Kavya poetry.
20. The regions of the sky, which seemed to be weighed down by the clouds during the monsoon, are described as clearing up in the autumn. The sky is fancied as a tree whose branches, bent down by the rainy season, spring back when released at the advent of the autumn, scattering the clouds in the process.

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SETUBANDHA
20. Fresh and serene, the days, with pools visible at places after showers, assumed a partly dry aspect, as if they had enjoyed a dip in the waters.
21. Having gone through the process of (Yogic) sleep with joy, Vişnu, even though he had not slept, woke up, attended by his consort, the goddess of wealth, who had woken first; and brought anxiety to the Ocean, saddened by his impending departure 21
22. The pure-rayed pearls, the stars, released from the split oyster shells, the torn clouds, shone in the ocean of the firmament, adhering to its coast, the night.
23. The scent of the Saptaparna blossoms appealed to the heart, but the fragrance of the Kadamba flowers pleased no more. The sweet note of the swans lingered in the heart, but not the cry of the peacock, because its time was past.22
24. The rainbow whose place was in the sky, drenched with rain, faded away: it was, as it were, a fresh nail mark given by the departing season of rains on the ample bosom of the regions of the sky, namely, the massive clouds, as a supreme emblem of beauty.23
25. In the thoroughly washed sky, spotless and visible far and wide, the orb of the moon seemed to be close at hand, isolated and clear.
26. Returning after a long lapse of time, the swans24 were confused by the swirling pollen of the flowers.25 Dissatisfied, they flew about on all sides, eager to see the day lotus pools 26
21. Vişnu 'sleeps' in the waters of the ocean during the rains, absorbed in Yogic meditation for the good of the world, and wakes up at the advent of the autumn.
22. Kadamba flowers and the call of the peacock are associated with the rainy season. The time indicated in this and the preceding verses is the passing of the monsoon and the gradual advent of the autumn. Cf. the next verse.
23. Means also 'luck'; here, affection. The imagery is that of a departing husband, leaving a nail mark on the bosom of his wife as a memento of their love. Paohara means both 'cloud' and 'a woman's breasts.
24. The birds are supposed to migrate to the Manasa lake during the rainy season, and return in the autumn.
25. 'night lotus blossoms' acc. to Ramadāsa's reading.. 26. i.e., their favourite old haunts.

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SETUBANDHA
5
27. The moonlit nights, their splendour alternating with that of the brilliant jewels, the days, assumed the beauty of a necklace on the serene bosom of the autumn.27
28. Warned by the hum of the bees, the lotus, with its stalk hidden in the water, woke up28 in contact with the rays of the sun bursting through the clouds, as if it took delight in the touch. 29. The call of the swans could be heard: it was, as it were, the sound of the bow of the god of love; the jingle of the anklets of the goddess of beauty stepping across the lotus beds; the answer of the lilies addressed by the bees.
30. (Wayfarers), after watching the lotus plant with its stalk torn up (by the birds), as if it were their beloved, with her bangles loose, took the lotus blossom, rosy and full of honey and the sweet hum of bees, for her face, flushed with wine, and uttering words sweet as the hum of bees.
31. The woodland breeze blew, rich in the fragrance of the day lotus blossoms, and laden with the swirling fresh pollen of the flowers, moist with honey. Wafting spray from the ichor of the rutting elephants, it afforded enjoyment to the vagrant bees.
32. The lotus plant that outgrew its immaturity little by little, with its thorny stalk hidden (in the water), did not turn away its blossom, while being kissed by the rays of the sun; even as a maiden, thrilling with rapture, and discarding her bashfulness by degrees, is loth to withdraw her face, while being kissed by her lover.
33. The roving unsteady bees, whitened by the pollen of the Saptaparna flowers, wiped off the thick ichor of the elephants as they served for a moment as the Camara whisks decorating their ears.29
34, 35. When thus the autumn came, with the night lotus pools in bloom, and the stars glittering in the sky, and the moon
27. The succession of moonlit nights and brilliant days is likened to a necklace of pearls interspersed with jewels.
28. i.e., burst into bloom.
29. i.e., the bees, covered with the white pollen of the flowers, settled for a moment on the moist ears of the elephants, looking like the decorative whisks.

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SETUBANDHA beams saddening30 the lotus faces of the soldiers' wives;31 the autumn that was, as it were, the early evening for the goddess of fortune to choose her lover;32 (at that time) Rāma's worn body was worn still more; and his eyes,33 streaming with tears, seemed to fill with tears again, because Hanumat, who had departed long ago,34 was still out of sight, even like the hope (of recovering Sītā).
36. He then espied Hanumat, who had a halo of glory,35 having achieved his task as determined before. He was, as it were, the fulfilment of Rāma's hope that readily arrived as he thought of him.
37. Hanūmat first conveyed the news about Sītā with the expression of his face, revealed by his joyful eyes, and, then, in its entirety, in words.
38. The mighty Rāma did not believe, when Hanūmat said that he had seen her; heaved a weary sigh with tears on hearing that she was pining away; wept when told 'She grieves for thee'; and embraced him, when he said she was alive.
39. He placed in Rāma's hand the jewel (sent by Sītā): it was tarnished from being fastened in her unkempt lock of hair, and seemed to be pale from anxiety, and weary with toil, and weighed down with grief.
40. Held in his folded hands, and watched by him, with its lustre dimmed by his tears-was it absorbed by his eyes? Was it questioned for news?
41. Rāma grieved over the radiant jewel, which sent forth jets of rays through the gaps between his fingers, as he, after weeping for a while, laid it on his face, like a palmful of water. 36
30. Lit. hostile to....
31. The light of the moon is unbearable to separated lovers, and supposed to close the petals of the day lotus. Here, the reference is to the women pining for their husbands, absent on the military campaigns usual in the autumn.
32. i.e., the victor in the wars of the season. The goddess of fortune is figured as an abhisărikā who goes out in the evening to meet her lover.
33. Lit. face. 34. To obtain news of Sītā. 35. Lit. a distinct lustre.
36. As if to wash his tear-stained face. The jewel is likened to a palmful of water.

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SETUBANDHA
42. On whatever limb that token 37 of his beloved was placed by him, an incessant thrill passed through it, as if it had been touched by Sītā.
43. Inflamed with wrath at the thought of Rāvana, his face, though soiled with tears, thereupon looked formidable like the orb of the fierce midday sun.
44. His gaze, even like the burden of the task before him, rested on his powerful bow, long inactive, but a true image of the eyebrows of the angry god of death.38
45. The bow, though unbent, seemed to be equipped with the string as Rāma's gaze, fixed for a moment at the lower end, slowly moved upwards, surveying the weapon.39
46. And, Sugriva's heart, yearning to requite the kindness of Rāma, was at that moment filled with elation, regardless of Rāvana's pride, as if the heavy task imposed upon him had already been achieved. 40
47. The resolve to march (to Lankā) was implanted in Rāma's heart, like a poison that was to bring destruction to the demons: it seemed to promise fulfilment of his cherished purpose; while the knitting of the brows revealed his wrath.
48. His gaze rested on Lakşmaņa's face, like an adornment;41 on Sugrīva's broad chest,42 like his garland of sylvan flowers; on Hanumat, like his fame; 43 and, like a command, on the host of apes.
49. He, then, set out on his march towards the surging sea, convulsing the earth, with the woods trampled down by the host of apes; even as the Mandara mountain journeyed to the sea on the eve of the churning of the ocean.44
37. i.e., the jewel. 38. i.e., when Yama knits the brows in wrath.
39. Rāma's gaze moving from one end of the bow to the other is fancied as the bowstring.
40. i.e., Sugrīva cheered up at the prospect of vanquishing Rāvana and requiting his obligation to Rāma.
41. i.e., added to the lustre of his face by cheering him up. 42. i.e., in token of admiration for his valour. 43. i.e., heightened the glory of Hanūmat, already famous for his exploits.
44. One of the frequent references in the poem to the churning of the ocean by the gods and demons with the Mandara mountain as the churn-staff.

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8
SETUBANDHA
50. When he moved, the host of apes, too, began to move, bright with their flowing mane, and flashing like the rays of the sun as they spread out on all sides.
51. The multitude of apes swelled as they followed close one on the other. Kindled by the fuel45 of hatred, and stirred by the gale of wrath, and roaring, it was a forest fire to consume Lanka for a woodland.
52. Surrounded by the apes, resplendent with their agile mane, Rāma advanced like the ocean (of the epoch of destruction), thronged with mountains blown over (by gales) from all sides, and lit up by the fire of universal ruin.46
53. The spotless regions of the sky, revealed by the brilliant sun, reeled in his mind, clouded with grief, even though the path ahead was manifest to it.
54. He saw the Vindhya, capable of standing the pressure of the bow-shaped sea, as if it were the powerful string of the bow attached to both ends, with the rivers joined to it as arrows.47
55. The Vindhya could not endure even the leisurely march of the apes, which levelled the expanse of its peaks, and laid bare its lofty sides by destroying the woods on the slopes, and filled the caves (with the broken trees).
56. They reached the Sahya, with the clouds tinged with diverse hues as they rested upon its mineral rocks drenched with their spray; with the wine-like fragrance of Bakula flowers issuing from the mouths of the caves, laughing with the brooks.
57. They passed on as they looked at the rivers, which, with the white clouds reflected in the waters, seemed to dash over rugged masses of clear crystal rocks.
58. Large streams looked like broad well-beaten paths at the heavy tread (of the multitude), because they filled up with the
45. Lit. fire-sticks (the two pieces of wood used for producing fire by friction).
46. The apes who are represented as giants throughout the poem are likened to the mountains, and their ruddy mane to the blazing fire.
47. The southern sea is fancied as meeting the mountain at the eastern and the western end, like the arch of a bow, and the mountain as the string attached to both ends of the bow.

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SETUBANDHA
9 massive banks (crumbling under the weight), and were emptied of the waters, which poured into the cracking low lands.
59. They reached the Malaya as they smashed the sandal trees and made the ground tremble.48 Cool amidst the thickets, it appeared to be asleep, with the creepers green on account of constant rain, and the region free from forest fires because of the clouds.
60. They beheld the marks left by the coils of huge serpents on the sandal trees, with their slough clinging to them; marks that looked like the imprint of creepers, torn off and untwined.
61. They resorted to the mountain streams, touched by the sandal tree branches, growing luxuriant on the banks, and bowed down with their own weight; (streams) redolent with the ichor of wild elephants (sporting in the waters), and bordered by paths glistening with lovely grass.
62. They, then, reached the seashore, with the leafy Bakula trees, and the fresh cardamom plants with pollen fragrant like the ichor of elephants, and the pearls, partly released49 by the immature oyster shells, and hidden in the waters.
63. Blue with blossoming Tamala trees, and fragrant with groves of cardamom plants in full bloom, the seashore seemed to be a streak of ichor of the mighty elephant, the ocean, 50 touched ever and anon by it's agile trunk, the waves. • 64. The Shore, the mistress of the Sea, seemed to bear the imprint left by him when he enjoyed with her the pleasures of love. The foam was the ornamental paint of the limbs rubbed off at places; the corals were the bites (tinged with red) that lent charm to the face; and the flowers of the woods, crushed (by the waves), were the flowers of her ruffled hair. 51
65. With closed eyes in the shape of the oyster shells, the shore seemed to be listening to the melody of the songs of the Kinnaras, conforming to diverse musical modes, as it echoed through the groves of creepers.
48. Cf. Kulanátha in Extracts. 49. Lit. shown.
50. The ichor of an elephant is supposed to have a smell like that of cardamom. See the preceding verse.
51. The imagery is based on velä (seashore) being a feminine noun. S. 2

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CANTO II
1. Then did Rama behold the restless sea, esteemed as the (source) of the precious nectar, but hard to traverse on account of many a hazard; as if it were the youth of his enterprise, (the age) that is valued for the bliss of the sweet emotion (of love), but fickle, and must be passed with worries because of its numerous flaws.1
2. It seemed to be the reflection of the sky; the opening through which the earth emerged; the home of the regions of the sky; the bejewelled floor of the world; the mass of waters that remained after the deluge.
3. With the rolling formidable waves, and the waters smitten by the massive moonbeams, and spreading on all sides, the sea was violently stirred by the moon that shelters a deer, even as it is stirred by an ever-rutting elephant of the quarters2 (with its massive trunk).
4. It bore waves, now restless, now still, that overran the coral-reefs, and seemed to be the bruises inflicted by the Mandara mountain, with the clotted gore still in them.3
5. It was absorbing its own water, scattered by the rumbling clouds, and pervading the interval between the sky and the earth, and cascading through the mouths of the rivers; as if it were its own fame, constantly spread abroad by the minstrels, and expanding through (the praises of) suppliants, and permeating the entire heavens, the earth and the nether regions.
6. The goddess of wealth, even though she emerged from it long ago, still adhered to it, as does moonlight to the moon, or fame to a good man, or sunshine to the sun, or a great river to a mountain.
1. The sea is represented as the great obstacle to Rama's undertaking, and fancied as its youth, because that period of a man's life is beset with difficulties on account of temptations and follies.
2. One of the elephants supposed to support the earth.
3. The waves are fancied as the bruises received by the sea when it was churned with the Mandara mountain by the gods and demons, the coral-reefs being the clotted blood.
4. i.e., during the churning. Cf. verse 11.

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11
7. It bore the vast submarine fire, clinging to its bosom, that consumed its waters at the epoch of destruction, being stirred by the winds sweeping back and forth, as if it were a massive spear, embedded in the body, and shaken by the recurrent breathings, that destroyed life at the end.
8. It seemed to be teasing the Earth by touching and withdrawing (by turns), while she, released after being embraced by the flood-tide,5 shook her hands, the woods (on the shore); with her breasts, the Malaya and the Mahendra mountain, refreshed by sea spray.
9. It had ample room in its appointed place, because it kept within bounds, but had not enough space even on the entire earth during the deluge. It was like Visnu that assumed the form of a suppliant dwarf, but (later) filled the universe with the bulk of his striding figure.?
10. It gave delight as one beheld it. One had to listen eagerly to the recital of its virtues, even though one heard about it (often). Although its gifts were enjoyed (in profusion), it (freely) yielded its products that brought abiding joy; just as the fruit of one's religious merit, although enjoyed in this life), conferred everlasting bliss.
11. It was like a mountain with its (best) tree uprooted. Abandoned by the goddess of wealth, it was like a lotus pool with the flowers blasted by frost. It was like a wine-bowl, emptied of the wine. Bereft of the young moon, it was like an evening of the dark half of the month.
12. It had masses of jewels, lying in the depth of it's limpid waters, that, with their pleasant lustre clearly visible, seemed to
5. Cf. Kulanātha in Extracts.
6. Lit. delighted at the drenching of her bosom that had the Malaya and the Mahendra for breasts. The earth is fancied as a nāyikā, and the sea as a nāyaka; and the ebb and flow of the sea as a series of embraces and withdrawals.
7. A reference to the three great strides of the Dwarf incarnation of Vişnu.
8. The Parijäta tree, the goddess of wealth, wine and the moon were taken cut of the ccean during the churning.

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12
SETUBANDHA be partly drawn up by the sun, taking hold of their rays with its own rays.
13. It seemed to carry the venom, ejected from the mouth of Vāsuki during the toil of churning the ocean, and accumulated in the cavern of the submarine fire, and enveloped in raging flames, because the nectar had been taken out of the waters, 10
14. It had the mass of waters just as it had fortitude. It had the winged mountains11 as it had shoals of whales. It had the waves as it had the incoming rivers, and numerous substantial qualities as it had gems.
15. It moved back and forth in itself, deep like the cavity of the nether regions, and vast without including the earth, and independent like the sky; even as Vişnu comes and goes12 in his own self, the universe, deep in the nether regions, far more extensive than the earth, and unsupported in the sky.
16. Approaching and retreating, the rivers (first) appeared to withdraw on being caressed by the sea, and then followed in its wake, as if they were smitten with remorse, quivering as they advanced and retraced their steps.13
17. It still maddened the world with the splendour of its riches and the goddess of wealth and wine. All these had emerged during the churning,14 and are esteemed more than one's life, and afford enjoyment to one's heart's content.
9. Kara means both 'hands' and 'rays'. The imagery is that of someone pulling a person out of deep water by catching hold of his hands. The idea is, the jewels glittering in the waters seemed to be quite close to the sunlit surface of the sea.
10. The serpent Vásuki was used as a rope coiled round the Mandara mountain, with which the ocean was churned. Here, the submarine fire is fancied as his fiery venom, enveloped in flames that remained unquenched, because the nectar, which could have counteracted the poison, was taken away by the gods when it emerged during the churning.
11. Those of the mountains which had jumped into the ocean to save their wings when these were being clipped by Indra.
12. i.e., appears and disappears in the course of his Incarnations.
13. The rivers, advancing and receding as they encounter the waves, and then falling into the sea, are fancied as nāyikās, who repent having rejected the advances of their lovers, and subsequently go out to meet them. The readings followed are ahilia and osariāhi. See Extracts, especially the interpretation of Kulanātha.
14. Ct. verse 11.

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SETUBANDHA
13 18. Even though restless, it remained steadfast by respecting its limits. It abounded in riches, even though its treasures had been taken out by the gods (during the churning). It was unscathed, even though churned; and oozed nectar,15 even though its waters had a briny taste.
19. It had in its depths the mountains16 abounding in jewels, as if they were treasure hidden in dread of Indra, and marked by branch-roots, the moonbeams, coming down from the tree that was the sky.17
20. The sea surged when the moonlight came, bringing joy by its cherished presence, and calmed down when it was gone; just as passion is strong at the advent of youth, delightful with the company of the beloved, and loses its turbulence when youth has passed.
21. The pearls, issuing from the partly split oyster shells, filled the mouths of the conches; and the clouds withdrew from half the way, because they were filled with water blown high by the wind.
22. The mature sprouts of the corals looked green in contact with the lustre of the emeralds; and the hovering clouds seemed to be veils, thrown over the faces of the sea elephants, as they rushed forward at the smell of the celestial elephants (that came to bathe in the sea).18
23. It was the custodian of gems. The groves of creepers on its shore outshone beautiful royal mansions. It gave water to
15. Traces of nectar are probably meant, the ocean being the original home of nectar which was taken out during the churning.
16. See verse 14.
17. The verse refers to a belief that the presence of a tree with branchroots indicates the location of buried treasure. Here, the mountains, which took shelter in the ocean to save their wings from Indra's thunder, are fancied as treasure buried in the sea. The sky is the tree, and the moonbeams disturbing the waters of the sea are the branch-roots cleaving the ground. See f.n, on 1.4 above.
18. The eyes of a furious elephant were covered with a veil to prevent it from attacking other elephants. Here, the clouds are fancied as veils, with which the sea restrained its elephants from attacking the visiting elephants of the gods.

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SETUBANDHA
the clouds. It was restless as it embraced the coast, but refrained19 from overrunning the earth.20
24. It was heaving under the pressure of the rays of the moon. Its waters were troubled by the moving wings of its mountains, 21 and constantly absorbed by the rumbling clouds. It was heated by the submarine fire, and was both unsteady and calm.
25. The serpents, heated by the fire of their venom, crawled over the masses of pearls; and clusters of gems, tarnished by moss, were clearly visible along the tracks of the fish.
26. It was permeated by rivers. By virtue of its riches, it was the worthv paternal home of the goddess of wealth, the consort of Vişnu.22 It was attached to the earth. The torrent of water, advancing and retreating through the mouths of the rivers 23 behaved with it like a woman (bashfully approaching her lover).
27. It reached the height of enjoyment as it kissed a thousand rivers; and its waters roared with a din unbearable like the rumbling of the clouds at the epoch of destruction, Gently rocked by soft breezes, it was like one regaled with wine, and reeling in mild inebriation.
28. The foam, floating on its surface, was tinged with the streaming lustre of the dark blue gems; and the breath of the serpent Ananta, on whose coils Vişnu slept, caused massive whirlpools as it hit the lotus growing out of his navel.24
29. Rolling in waves, and brilliant with sunshine, the sea was the ever-undulating dance-floor for the gleam of the coral fronds. It resounded far and wide, when the Mandara mountain 25 was pulled about in its waters (during the churning); even as
19. Lit. was prevented, i.e., by the customary limit.
20. Velā (seashore) is figured as the mistress of the Sea (cf. 1.64), and the Earth also plays the same role (cf. verse 8). It is implied that loyalty to one prevented the Sea from paying attention to the other.
21. See verse 14. 22. Cf. verse 6.
23. Retreating on account of being repelled by the waves of the sea. Cf. verse 16.
24. See 1.17, 21. 25. Cf. verse 4.

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SETUBANDHA the earth groaned when the mountain was pulled up from its roots.26
30. It was the home of pearls, and was pre-eminent, because from it emerged nectar that gave the gods the joy of life. It was vast, and its waters were turned into mire27 by the earth, crushed with ease by the surging waters of the deluge.
31. It was green with rocks long overgrown with moss; and extensive, with a terrible roar re-echoed by the wind. It afforded repose to Vişnu in his season of sleep;28 and was dark like the surface of the earth, when it had cooled after being scorched by the fire of universal ruin.
32. Hot vapours from the nether regions rose through its waters as they parted when the demons plunged down; while portions of the Mandara slopes, torn down by the force of the churning, whirled about, and stuck fast to diverse isles.
33. It was esteemed as the source of nectar. Resembling the sky, it seemed to be tinged with darkness all around. Endowed with treasures, highly prized for their excellence, it was brought into being for the protection of the earth. King Sagara had it dug (by his sons), as if as a repository of his fame.
34. The palm groves on the shore rustled as they were hit by sea spray blown by the wind; and the expanse of the beach was lashed by the waters, swollen by streams of rays from the inountain that was the moon.
35. Its waters were abandoned by yonder swan, the moon, scared by the raincloud in the shape of the Mandara mountain; and, pairs of fish, looking like red geese, lay still on the mosslike emeralds.29
26. For using it as a staff for churning the ocean. Cf. 1.49. For other interpretations see Extracts.
27. Lit. thickened. 28. See 1.21.
29. The moon, which left the ocean while it was being churned with the Mandara mountain, is fancied as a swan migrating to the Manasa lake in the rainy season; and the fish, taking shelter on the emerald deposits at the bottom during the commotion, are likened to red geese huddling together on the mossy banks of streams. The second line is variously interpreted. See Extracts.

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SETUBANDHA
36. The tracks of the moving whales, resembling currents of a flooded river, were discernible in the midst of the waters; and, the nether regions were blackened by the sooty poze issuing from the base of the submarine fire.
37. Thereupon as the power of the sea was seen as it rose surging towards the sky, revealing its bottom, while the earth was trampled by the host of apes, it was apparent that Rāma had appraised its magnitude with his eyes.30
38. Even at the sight of the ocean, his couch at another epoch, Rāma, with his mind rivetted on Sitā, did not remember the goddess of wealth, his companion at the epoch of universal ruin.31
39. Glancing at the waters, and laughing as he held converse with Sugrīva, Laksmana remained calm even on seeing the ocean, as if he had not seen it.
40. Sugrīva, too, looked at the ocean, and seemed to restrain his body, half aloft in the air,32 with the chest prominent and looking broader, being stuck out in joy. 33
41. Sugrīva, his heart set on traversing the sea, surveyed the army of apes, ranged on both sides, and bright as fire; like as Garuda, desiring to cross the sea, looks at his outspread wings (of gold).
42. Terror-stricken, all of a sudden, at the sight of the sea, and trembling and moving away, but held back (by shame), the apes stood like painted figures, with wide flickerless, eyes.
43. As they beheld the sea even their fickle eyes rested admiringly on Hanümat, fixed in a gaze of unwonted amazement.34
30. The earth is fancied as trembling under the heavy tread of the apes and thereby convulsing the sea, which appeared to Rāma to be not as formidable as it was imagined to be.
31. Răma is presented as an incarnation of Vişnu, who periodically sleeps in the ocean with his consort Lakşmi in attendance. Cf. 1.21. * 32. i.e., it seemed as if he was about to fly across the sea, but held himself back.
33. Lit. stretched and raised in joy. 34. Because he had leaped over to Lankā.

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17 44. After they had seen the untraversable ocean and Hanūmat, who had journeyed and returned, a vague ardour flickered even in their hearts, lost in bewilderment.
45. Thereafter even their natural agility vanished, like the flare of lamps depicted in pictures, while their lustre faded, the flame of their eyes ceased to stir, and their courage ebbed away.
46. Despondent on seeing the ocean, with the desire to proceed further gone, the apes somehow composed themselves as their eyes turned to the way back home.35
35. Cf. 3.1, 51. Acc. to Rámadása: composed themselves, getting rid of the desire to go home, and withdrawing their eyes from the way back home (lit. the path of return).
S. 3

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CANTO III
1,2. Sugriva then addressed the apes, elephants as it were, who were seated, supporting themselves on their arms resting on slabs of stone, like posts. Their eyes were closed, and they were made restless by deep despondency, as elephants are by their periodic rut. His words were firmer than even his fortitude because of their depth, and proclaimed his fame? even inore clearly than his voice, and conveyed a meaning clearer than even the brilliance of his teeth.
3. "His own arms helped Vişnu to support the earth;3 and the gods and demons to churn the ocean; and the oceans during the deluge. Yourselves be his4 help now that Rāvana has to be slain.
4. “Do not turn away fame, the source of constant pride, that hath come but falters and recedes and somehow steps forward (again); like a worthy suppliant that approaches and hesitates, and turns back and comes forward (again).5
5. "This task, hard to fulfil because the demons have to be slain, and arduous because the ocean has to be traversed, was at the very outset assigned to us, like a burden, and pondered in our hearts, and accepted by us.6
6. "This responsibility is yours. The master's authority is restricted to command. The lotus beds in the pools burst into bloom by themselves. The sun only adds to their lustre.
7. Verily ye are capable not only of traversing the sea, but even of drinking it up from your hands, like the juice of fruits, scented as it is by the Bakula flowers of the woods on the shore!
8. "This is the sole opportunity for the long desired release from the bondage of rivalry with? the unworthy, as a result of
1. Lit. posts to which elephants are tied. 2. i.e., his reputation as a powerful speaker. 3. i.e., while raising it from the ocean during the Boar incarnation, 4. Rāma is identified with Vişnu.
5. The idea is, fame is approaching them slowly, but cannot be acquired without a spirit of enterprise which they are yet to show.
6. Trans. follows the readings of Krsna, Mādhaya and Kulanātha. Krsna has 'you' for 'us.'
7. Or, 'occupying the same rank with.'

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SETUBANDHA which one could hold one's head high, by shaking off the fetters of humiliation,
9. "Honest persons that achieve their tasks silently are rare. Few also are the trees that yield fruit without their flowering being noticed.
10. 'Let not Rāma apply his weary hand to his bow, surrender his long anxious mind to wrath, and direct his tearful eyes to his arrows 10
11. 'Let your fame dominate the ten regions of the sky, maidens as it were, by crumpling up their girdle, the ocean; (maidens) held captive by the king that is Rāvana's might, and abiding in the recesses of their home, the sky. 11
12. "When a person desists from daring deeds, it is surely because he wants to preserve his dear life. But, on the other hand, whoso fails to repay a kindness is counted in the world as dead even while alive.12
13. 'Are ye not aware of this,—that even an easy task, pondered too much, leads to utter confusion in the end, like as the tender flower of a poisonous plant makes one unconscious while being crushed with the hand.13
14. "The valiant carry even their failing enterprise to the path (of success), inaccessible to others; just as the Sun drives his tottering one-wheeled chariot through the middle region of the universe.
15. 'Behold before long your arms resembling palm trees, crowned with success without great toil. Let the sovereignty of
8. Trans. follows Rāmadása's reading. The idea is, the tasks ahead will give them a chance to prove their superiority to their unworthy rivals, and bring to an end the humiliation of competing with them for favours.
9. Lit. without saying anything.
10. i.e., they should take the initiative and relieve Rāma from the necessity of fighting.
11. Rāvana's world-conquering might is fancied as a king, and the regions of the sky as women taken captive by the latter. The idea is, let them overcome the resistance of the sea, i.e., cross over to Lankā, and earn universal fame in a world dominated by Rāvana's prowess. Cf. Kulanātha in Extracts.
12. Sugrīva reminds his followers of their obligations to Rāma. 13. This is a warning against weighing the pros and cons too much.

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SETUBANDHA
the enemy,14 characterized by lust, come to an end, assailed by you.15
16. 'Yonder Hanumat that perturbed the sea,16 and saw the insolent demons panic-stricken (during the burning of Lankā), inwardly mocks at us as we stand bewildered on the seashore.
17. 'The unremitting zeal of brave warriors that is aglow with heroism is heightened when thwarted by obstacles; just as the constantly flowing water of great rivers, glistening with the lustre of the sun, surges up, when obstructed in its course.
18. 'It is unthinkable that one's prestige, never lowered before, should be humiliated by others, the prestige that hath been built up with a sense of pride, and maintained from one generation to another.
19. 'Martial reputation radiates enthusiasm, and its value cannot be appreciated by those who lack ardour for war. It is hard to regain it, once it departs, tarnished by disgrace.
20. "The valiant, who welcome the advent of war, and preserve their equanimity in weal and woe, remain steadfast even in danger, faced with a calamity brought by fate.
21. "Those who let loose their wrath when their life is in danger, even as serpents emit their venom when in peril of their life; and show ardent zeal for manly endeavour,-how can they fail to attain fame that is within their reach?
22. 'Lions endure their captivity; and serpents live long, even when their fangs are taken out. But the valiant whose endeavour knows no check do not live even for a moment, when frustrated in their efforts.
23. 'Returning without achieving your task, how will ye see your own sorrow, mirrored in the countenances of your wives as soon as they see ye before them?
14. i.e., Rävaṇa.
15. Cf. Kulanatha in Extracts. The line is variously explained. Acc. to Ramadāsa: let your hidden fear as well as the sovereignty of the enemy come to an end.
16. It is imagined that he disturbed the sea by trampling down the shore before leaping over to Lankā.

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.. 21 24. "The everflowing currents of rivers, even though deep as the sea, can be guided backwards. But honest persons cannot be induced to turn back without having achieved their task. . 25. 'How could it be said that it was beyond the power of the apes to traverse the ocean that is accustomed to humiliation, traversed as it is by the sun, and consumed by the fire of the epoch of universal ruin, time and again?
26. "Think of this: for those who possess a renown worthy of their family tradition, which of the two evils—the ocean and disgrace-is harder to overcome?17
27. 'Yea, let not the moon, an autumnal cloud as it were, after overcoming ye, strong as mountains, release on Rāma its thunder, the lunar rays, destructive of happiness.18
28. 'Even an enemy, served with humility, becomes kinder than a kinsman; let alone Rāma, a disinterested benign friend, who hath done good to us. 19
29. "Verily my royal fortune, like a new-grown creeper, is still in bud, and doth not bear fruit, because your martial ardour, like the right season, is slow to manifest itself.20
30. 'How long will Rāma's patience, thus worn out, last without leaving him altogether? Doth not the Beauty born of the day lotus leave it at night?21
31. 'Indecision about an undertaking doth not abide long in an able person that hath illumined the entire earth (with his glory), and extended his power over all living beings; even as the faint light of early dawn doth not linger in the sun.22
17. i.e., it will be easier for them to cross the sea than to bear the disgrace resulting from their failure to do so.
18. The rays of the moon supposed to be unbearable to virahins are represented as thunder, while the moon is fancied as a white cloud of the autumn with its rumblings of thunder. The idea is, delay in the conquest of Lanka and the recovery of Sită will add to the sufferings of Rāma as well as themselves, separated from their wives, and so virahins like Räma.
19. Trans. takes the first handhava in the sense of 'kinsman'. Cf. 11.55
20. Sugriva, recently installed on the throne by Rāma, does not feel secure until he has requited his obligations to the latter.
21. The day lotus closes at night.
22. Sugriva asks his followers not to be discouraged by Rāma's indecision about what should be done to cross over to Lankā.

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32. 'What we might do for Rama might or might not be equal to what he first did for us, manifesting the way of a man of noble character; but should it remain undone?
22
33. 'Assailed by Rama, how long will Ravana be seen to hold his head high? He must be seen quickly (before he is destroyed), like a forest tree, with dreadful thunder crashing down on the top.
34. "The demons, like the massive darkness of the night, are not bold enough even to behold the army of apes, advancing like the rays of the morning sun, and glistening like the sparks thrown off by a glowing fire-brand when it is waved about.
35. 'Even when the adversary is powerful, warriors become exceedingly restive, when restrained from fighting, even like spirited elephants, excited by the smell of their rivals, when their heads are held tight by the upright goad.23
36. 'One that is capable of a task can alone achieve it, undaunted even in peril. Does the moon ever become the support of the day when there is an eclipse of the sun?
37. "The clouds that have released the rains, and the trees that have given away their fresh fruit, and the arms that have wielded the sword in the forefront of the battle are worthy of esteem, even though they have diminished in weight.24
38. 'Your arms (still) retain their pride.25 Mountains for use as weapons are readily found. Wide is the path of the sky.26
Why do ye overrate the enemy's might?
39. "The brave alone can achieve a task, even though arduous, by maintaining their fortitude. The rays of the sun scorch the entire universe by abiding in27 their customary place.28
23. i.e., to prevent them from charging.
24. The apparent literal meaning is: are heavy, even though they become light. The loss of weight in the case of the arms is the feeling of lightness after exertion.
25. Acc. to Ramadasa's reading: Your arms do not brook (the enemy's) pride.
26. The apes are described in the poem as capable of flying through the
air.
27. Lit. without leaving....
28.
i.e., the orb of the sun to which fortitude is likened.

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40. The brave advance beyond the front ranks of the army as they push ahead, and first dominate their own troops, among whom the craven abandon the initiative; and thereafter vanquish the enemy by striking hard.
41. "When a man of noble character, inspired with martial ardour, sets out to destroy an enemy, fame precedes him, fortune draws near, and favourable signs follow in his wake.
42. "Persistent animosities, reaching their climax, confront29 the drawn swords of valiant warriors, and never retrace their steps; even as the mountains whose wings were clipped (by Indra) do not move to another place.30
43. "Rāma will lament, and Sītā lean her face on her elbows (in grief), and Rāvana live so long as your courage is outweighed by dejection.
44. 'Every one's mind is different. I am not aware of yours. But I do not value myself highly as I behold yonder Hanūmat, adorned with his partly healed wounds.31
45. 'Death, not long life, is preferable for one that hath lost his pride,32 even if he takes possession of the enemy's wealth, maintains the renown of his family, and upholds the moral law.
46. "While I speak thus--I, who fight to a finish, and possess martial ardour and pride in equal measure,—what discerning people will remain perplexed, even when they are thus watched by the keen-eyed goddess of fortune, and touched by the beautiful filaments34 of her lotus hands?
het end bin as the apps out.
29. Lit. fall in the way of....
30. Cf. Devarāta in Extracts. Acc. to Kulanátha, the animosities 'never shift to another person, just as the mountains do not move to another place:' that is, the enmity against Råvana shared by them with Rāma must be pursued to its bitter end by themselves, because the task cannot be delegated to others. Sugriva reminds the apes that they had promised to help Rāma against Råvana, and must not back out.
31. The reference is to his recent fight with the demons during the raid on Lankā. Sugrivă speaks disparagingly of himself while admiring Hanūmat. Acc. to another interpretation, he does not value his life highly, i.e., will sacrifice it if necessary in trying to emulate Hanumat.
32. i.e., self-respect. 33. i.e., through his favour. He refers to his followers. 34. The fingers are meant.

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SETUBANDHA 47, 48. While Rāma's heart is full of sorrow, and afflicted with delusion, and is like the moon, the mainstay of the night, when obscured by clouds; like a lotus that is blasted by frost, and sheds its pollen; like a withered flower turned over by the bees,-let the people not bewail the lot of Sitā, suffering like a day lotus plant wilted by the cold-rayed moon! While Rāma's heart, pining with love, is distraught with grief, what craving can one have for one's fading life?
49, 50. 'Abashed to hear the achievement of our task being praised by our retainers,35 when shall we see our dear wives that have discarded their ornaments, being only adorned with the langour caused by their separation from us; with their cheeks thrilling in contact with their long tresses waving in the wake of their sighs; and their creeper-like arms, stripped of the loose bangles, drooping on their ample hips?
51, 52. When the host of apes, thus addressed by Sugriva, did not stir, being weighed down with anxieties, and looked like a herd of elephants sinking in mire, and wearied with the efforts to pull them out; the lord of the apes, unable to tolerate the enemy's prowess, spoke again as he laughed; his mouth resembling a mountain cave enveloped in the flames of a forest fire, 36 shooting up with a clear sound.
53. "What confidence can others, too, have in their followers, when their efficiency is unreliable in this wise? Then there is Rāvana to reckon with; and this my arm stands as his adversary!37
54. 'Let the army of apes cross over to Lankā even before the sea, smitten with the palm of my hand, and parting asunder, with the waters rolling away on both sides, hath the time to return!
55. 'I will carry the army as I laugh a hundred leagues38 (across the ocean) on my arms, with the shoulders unbent39 under
35. i.e., when they return home after winning the war. 36. The red interior of the mouth is likened to fire.
37. Sugrīva implies that Rāvana's followers might be as unreliable as his own, and in that case they would have to engage in single combat • 38. Yojanas,
39. Lit. clearly visible.

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SETUBANDHA the enormous weight; (the army) stationed on the summit of the Malaya that is destructive of the enemy's joy.40
56. "Who doth lend a hand in imminent peril, when each stands (helpless) before the other? The task must be accomplished long before others attend to it.41
57. 'Or, the sky will not be wide enough for me as I rush forth with the great sea before me!42 I will abide happy after slaying the enemy that lives on flesh, blood and marrow.43
58. 'Be not perplexed. Let the entire sea roll into wherever the earth sinks, trampled down by me in a rage, with the serpents crushed under the weight.44
59. 'Or, let the host of apes pass over to the other side by the Vindhya range serving as a causeway, after it is uprooted and brought here by me, and held over the surface of the ocean by my arms acting like twin pillars!
60. 'Behold. I will turn the sea into a stretch of land, sweeping the waters away with my breath, with the serpents rushing away, and the water animals turned over, and the (submarine) mountains rent asunder!
61. I will put the sea in a position in which the Suvela mountain will face this way,45 and the Malaya thitherward,46 after I have broken them in the middle, and uprooted and turned them round with my arms, and discarded the remaining parts!47
40. The summit of the mountain from which the expedition was to start is described as a source of misery to the inhabitants of Lankā.
41. i.e., without waiting for help from others. Or, 'before one looks about (for help). Cf. Madhava in Extracts. Sugrīva warns his followers that he will act on his own initiative without waiting for their help.
42. i.e., as he flies to the other shore. 43. A reference to the Räksasas.
44. i.e., the sea will empty into the sunken earth, enabling them to cross its dry bed.
45. i.e., northwards. The Suvela is the mythical mountain of Ceylon, 46. i.e., southwards, so as to face the Suvela.
47. i.e., he will make the mountains face each other, after levelling them by breaking off the upper halves, and join them across the sea to serve as a bridge, throwing away the superfluous parts. This appears to be Rāmadāsa's interpretation. Acc. to Krsna and Mādhava, Sugrīva means that he will cleave asunder the bed of the sea, and reverse the positions of the northern and southern portions of the sea including the coastal mountains.
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62. 'Or, witness Lanka pulled down by my arms even today, like a creeper clinging to the Suvela, with the branches, the demons, smashed down, and only a tender shoot, Sītā,48 left over.
26
63. 'Frenzied by my devotion to Rāma, I will crush Lankā as does a wild elephant a forest: (Lanka) that will be safe owing to the lion, Rāvana, being killed, with the trees, the demons, knocked down.'
The Suvela will thus take the place of the Malaya and vice versa, and it will be unnecessary for the army to cross over to Lanka which is situated on the Suvela!
48. Held captive in Lanka.

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CANTO IV
1. Thereupon the army of apes that had kept still at the first words of Sugrīva, but were afterwards1 provoked and ashamed,
tirred themselves; even as a day lotus bed that closes at the sight of the moon bursts into bloom at the advent of the day.
2. Ardour for advancing to Lankā dominated at the same moment the hearts of the numerous apes, elated and rid of gloom; just as the light of the morning sun spreads all at once over the numerous peaks of mountains coming into view, with the darkness swept away.
3. Their joy, like their natural traits, began to be manifest more and more. It seemed to be the buoyant look of their pride;2 the glow of the fervour of their heart; the prelude to their valour in war.
4. Rşabharent asunder a mountain peak, and smashed it on his left shoulder, raising a cloud of dust froin its red earth, with the uprooted serpents winding about; while his cheeks were hit by the splashing cascades.
5. Nila rubbed his rugged and swarthy breast that appeared to be reddish as the hair stood on end. With joy hidden in the heart, it was like a cloud penetrated by the moon. 4
6. In the moonlight of joy, Kumuda burst into laughter, even as a night lotus bursts into bloom, breathing forth a sweet smell, with his lips opening like the petals, and the shimmer of his teeth plain to view like the dense filaments.5
7. Mainda shook a sandal tree on the seashore, loosening the earth, with the branches, pushed with both hands, quivering and rustling, and the serpents6 dropping here and there.
1. Cf. 3.53 ff.
2. Pride is personified, the joy of the apes being figured as the cheerful aspect of their pride.
3. The names in this and the following verses are those of the leaders of the apes.
4. The breast is likened to a cloud, and the joy in the heart to the moon,
5. There is a pun on the name Kumuda meaning a night lotus which blooms in the moonlight.
6. i.e., the serpents that had coiled round the branches. Cf. 1.60.

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SETUBANDHA 8. Fierce and glaring, and resembling the flicker of a smoky flame, Dvivida's eyes, like those of a serpent, did not regain their calm, even though full of joy.
9. Sarabha uttered a piercing yell that reverberated from the mouths of the caves, and seemed to rend the broad expanse of the Malaya slopes; while he pressed his limbs, dripping sweat in a fit of rage.
10. Wrath clearly showed on Nisadha's face, pink like Aruņa, the charioteer of the sun, and beautiful like a lotus that had just opened; like as the sun gleams at dawn, rosy through the presence of Aruna, and beautiful with the lotus beds bursting into bloom at the moment.
11. As Suşeņa burst out laughing in anger, his face, with the lips parted? for a long while, resembled the orb of the sun when it was rent in the middle and red as blood, portending evil.
12. Angada was shown to be ready for action by his face beaming with joy, and red like the partly emerging orb of the sun; like as the day as it starts in the east is revealed by the morning, aglow with the crimson lustre of the slowly rising sun.
13. Hanumat, who had achieved the task assigned to him, 8 had no desire to make any trivial manifestation of pride. Selfrestraint becomes one that hath fulfilled the master's command, and serves to avert calumny.
14. Sugrīva, whose eyes became serene, as his wrath was appeased at the sight of the high spirits of the apes, burst into laughter, drowning the noise of the sea, the sharp points of his teeth being revealed by the quivering lips.
15. Lakşmana, confident of his strength and that of his elder brother, neither talked nor worried, utterly despising the sea as well as Rāvana.
16. Rāma's gaze, emanating from his visage, rested on Sugriva's face, red as shining coral, like as a flitting line of bees passes from a lotus to another lotus, red as coral.
7. Lit. with the interval between the lips revealed. Cf. Krsna in Extracts. 8. See 1.36 ff. 9. i.e., saves one fron. the charge of vanity.

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SETUBANDHA
29
17-19. Jämbavat then spoke, raising his chest, which was broad like a plot of ground, and revealed as the wrinkles disappeared numerous large cavities left by wounds (in wars).
With the lustre of his eyes hidden by the brows drooping with age, he looked as if he were a mountain, with the sheen of its plants obscured by an adjoining bank of white clouds.10
Holding the apes in check with a gesture of his hands, with his flashing eyes11 fixed on Sugrīva, he seemed to be a forest fire touching the trees with the flames, and reddening the adjacent mountain with the sparks 12
20. 'I remember the heaven when it was without the Pārijāta tree; Vişnu's bosom when it was without the Kaustubha gem and the goddess of wealth; and the great mass of Siva's matted hair when it was without the young moon, all before the churning of the ocean.13
21. 'I saw the Fortune (of Hiranyakaśipu) as she followed the bleeding heart of the mighty demon, torn out by Vişnu's nails, and held in his hands, as if it were her own lotus hand forcibly grasped by him.14
22. 'I remember how Hiranyäksa's bosom, pierced by the tusk of the Great Boar, was held aloft, with the heart, strong as a mountain, rooted out; even like the earth that was raised from the ocean, with the mountains torn from their roots.15
23. 'Despondency destroys fortitude, the frenzy of youth discipline, and passion the sense of shame. Tell (me) if old age that
10. The white hair of Jambavat's eyebrows is likened to the clouds, and the lustre of his eyes to that of the plants.
11. Lit. the bright lustre of the eyes.
12. The raised hands of Jămbavat as he enjoined discipline on the apes are likened to the flames, and the apes to the trees; while his eyes flashing fire and fixed on Sugrīva are likened to the sparks covering the mountain.
13. i.e., he existed even when the Pārijāta, the moon and the rest were in the ocean, and had not yet been appropriated by the various gods as a result of the churning.
14. The bleeding heart of Hiranyakaśipu killed by Vişnu in his ManLion incarnation is fancied as the rosy hand of the demon king's Fortune seized by his victorious adversary.
15. The demon Hiranyakșa was killed by Vişnu in his Boar incarnation as he tried to prevent him from raising the earth submerged in the ocean.

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SETUBANDHA
maintains a definite attitude (towards such issues) lends support to any of these.16
30
24. 'Despise not the utterances of one that is bowed with age.17 Their purport is based on experience,18 and they are consistent in meaning, even though the words are incoherent and harsh. They are only ridiculed by those who are foolish because of their youth.
25. 'Leaning on thine19 arms, the host of apes will prove valiant even in a war with the gods. Even the dust of the earth assails the sun, deriving its strength from the wind.
26. 'But weighty projects whose course is hard to determine, fail, even though well-planned, if conducted in the wrong way by violating established principles; like as the unfathomable oceans, prized for their riches, are reduced to a state of chaos, even though calm, when they go astray by overflowing their shores (during the deluge).
27. 'My supersensual knowledge, derived from the scriptures, and conforming to trustworthy lore, and unshakable though assailed (by arguments), is weightier than even direct experience that is based on perception through the medium of the senses, and somehow tallies fortuitously with the truth.
28. 'What those who are equal in strength and valour can achieve, when united, cannot be achieved, when they are divided. A single sun might intensely heat the universe, but the (twelve) united suns (of the epoch of ruin) destroy it altogether.
29. 'Misplaced zeal proves ineffectual, and humiliates one's pride, and causes no great fear to the enemy, like an arrow taken up in a fit of rage.
16. Cf. Kulanatha in Extracts. Acc. to Råmadāsa: Is there any need to aver what old age, coming to a definite conclusion, holds to be true, namely, that despondency destroys fortitude etc. The interpretation does not suit the context very well as Jambavat's intention is to glorify old age to make his opinions more convincing.
17. Or, utterances matured by age.'
18. Or, "They should be comprehended by realising their purport.' 19. Ref. to Sugrīva.

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31
30. 'Being in a hurry, thou must not abandon the commendable way of the wise kings. Even the heat of the sun grows feeble as it hastens on its way in its winter course.20
31. 'Because of thy inordinate zeal, why dost thou make yon goddess of victory that joyfully presents her visage to thee, look like a lady-love dejected at the mention of her rival's name, by thy utterances prompted by a desire to obtain the joy of war by wrong methods?21
32. 'Persist not solely in obstinate zeal. Even the super-excellent renown earned by the moon by its action on the night lotus beds hath no effect on the day lotus, because the moon cleaves to a single mood.22
33. 'What would be proper-for thee to attack the enemy's troops thyself, or, for thy troops to attack the enemy? Is one whose pride hath been humiliated23 held in esteem even if he wins the victory?24
34. 'Wise one, superior to Hanumat, and the lord of Hanumat and the other apes as thou art, shouldst thou, too, do something similar to what he hath done, something that would not redound to thy fame ?25
20. The lessening of the sun's power in the winter is fancied as being caused by its apparent haste on the shortening days.
21. Victory and rashness are fancied as rivals. The former is in sight, but cannot be obtained by rash methods.
22. i.e., the moon cannot open the day lotus, because it is bent on opening the night lotus to the exclusion of any other flower. Jambavat criticizes Sugrīva for sticking to a rigid policy as seen in his determination to go forward without the cooperation of his followers, as described in the previous Canto.
23. i.e.,
commander who has humiliated himself by fighting with the rank and file of the opposite army. Sugrīva had threatened to attack and destroy the demons himself. Cf. 3.57, 62, 63.
24. Madhava and others explain the line differently: What obstacle to victory is there for one that has conquered his pride? That is, it is easy for one who is not too proud to seek help from others to gain a victory over the enemy. The remark is directed against Sugrīva who had decried the idea of waiting for others to help in a danger. Cf. 3.56. Jambavat implies that Sugrīva could secure the willing cooperation of his followers if he only gave up his presumptuous self-confidence.
25. i.e., if he flew across the ocean as he threatened to do (cf. 3.57), he would be only doing what had already been done by Hanumat,

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SETUBANDHA 35. 'How can a task be trusted to one in whose hands it hath not progressed nor shown success? It must be reassigned to some one else; just as a creeper, when the supporting tree talls, is again trained against another, because it hath not flourished nor borne fruit.26
36. 'Lord of the apes, desiring to slay Rāvana, dost thou wish to displease Rāma, thinking it would please him, eager as he is to slay him himself?'27
37. Having thus restrained Sugrīva, the son of Brahma28 turned towards Rāma; like as the dense smoke of the fire of universal destruction confronts the sun, after spreading over the summit of the Meru.29
38. He spoke with his face lowered in humility. Covered with the lustre of his bright sparkling teeth, it seemed to be hidden by his white hair streaming in front.
39. "Thou dost protect the universe, and support the earth, overwhelmed by the ocean during the deluge.30 It is amazing that thou art perplexed in regard to the sea that fills only a part of thy belly.
40. 'Is not the very start of the action of thy bow in war also its end, like that of a brilliant flash of lightning, destructive as it is like a wink of the wrathful god of death ?31
41. "How will the ocean maintain even against thee the fortitude32 bestowed on it by thyself, by dint of which it fulfils its
26. It is hinted that the command of the army might be transferred from Sugriva to some one else owing to his wrong methods; but acc. to Krşna and others, Sugriva is here counselled to try more efficient persons if some of his followers have been found wanting.
27. Cf. 15.60. 28. Jāmbavat .
29. Sugrīva's tall reddish figure is likened to the golden Meru mountain round which the sun and the other planets are said to revolve; while the black figure of Jāmbavat is likened to the smoke, and Rāma to the sun.
30. The reference is to the Boar incarnation of Visnu with whom Rāma is identified.
31. Lit. like the second wink, i.e., the destruction is completed in the interval between two winks. The bow is fancied as destroying the enemy in the twinkling of an eye; its action thus ends as soon it begins.
32. i.e., its unyielding nature making it difficult to cross.

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33
task during the deluge, 33 and can endure even the submarine fire?
42, 43. Rāma then spoke as he rubbed his breast, dark as the leaves of a Tamāla tree, with his left hand time and again: it had manifestly weakened, and forgotten the joy of the touch of his beloved's bosom. He drowned the noise of the sea with his voice, and eclipsed its fame with his own fame; its fortitude with his own fortitude; its strength with his own strength; and its firmness with his own firmness. . 44. 'Lord of the apes,34 while the ocean remains untraversable, and the apes are stupefied, and myself downhearted, thou alone hast assumed the burden of this enterprise, even though heavy.'
45. Just as the precious, ever glorious gems emerge from the calm untraversable ocean; similarly, weighty words, the source of ever brilliant fame, emanated from Jämbavat who was sedate and unassailable.
46. 'A vast enterprise collapses where there is no truly great stable support like yourselves; even as the earth sinks when deprived of the support of the mountains.35
47. 'Hanūmat hath almost achieved the task, the core of which was to know (the whereabouts of Sítā). Whosoever among the apes now applies himself to it can attain fame.
48. "So let us all together entreat the ocean,36 which, though untraversable, hath easily been crossed by Hanūmat, and hath treated with respect diverse requests of the gods and demons.
49. "But if it doth not give up its obduracy maintained without reason, even when implored by me, ye will behold the host of apes gone to the other shore by land, having swept away the barrier of the sea!
33. i.e., submerges the earth. 34. Ref. to Sugrīva.
35. The mountains with their deep roots are fancied as supporting the earth.
36. i.e., for passage to Lanka. S. 5

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SETUBANDHA
50. "How will one who becomes the object of my wrath be the object of another's wrath ?37 He that is beheld by a serpent with venom in its eyes is not seen again by another of its kind.'38
51. Meanwhile, the suddenly emerging lustre of a multitude of demons began to be seen in the sky. Blending with the glitter of their crowns, it39 appeared to be reddish like patches of dark clouds suffused with the glow of the morning sun.
52. They then beheld the demons, who scattered the clouds in the sky with the fringes of their robes, rustling in the gust of wind caused by their speed, with massive flashes of lightning playing in the sunlight.40
53. As the demons descended from the sky, like meteors at the epoch of universal ruin, the host of apes made a move to attack them, even as the earth moves at that epoch, raising the mountain peaks.41
54. The sky, with the clouds scattered below, 42 and appearing to move as the host of apes took their stand on high and low ground 43 seemed to be falling, displaced and loose, and helpless and reeling.
55. Thereupon Hanumat held the host of apes in check, and brought Vibhîşaņa to Rāma, as if he were a second message from Lankā;44 (Vibhişana) whom he had seen there, and whose nature he had observed.
56. As he bowed down at Rāma's feet in humility, the latter raised his head from the ground with his hands, as a mark of honour; verily it was thereby exalted high above the race of demons.
37. i.e., will not live to incur the wrath of another person. 38. Such a serpent is believed to kill its victim with its eyes. 39. i.e., the black colour of the demons. 40. Regarded as a phenomenon of bad omen. See Madhava in Extracts.
41. The reference is to the convulsive movements of the earth at the epoch of destruction. Cf. Madhava in Extracts.
42. i.e., by the demons as they rushed down from the sky. 43. Cf. Madhava in Extracts. 44. For the first message see 1.37 ff.

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35
57. Vibhisana, pleased with Hanumat's confidence in him, intimated his resolve (to side with Rāma). Sugrīva, thereupon, embraced him, crushing the bees hidden in the garland of sylvan flowers on his breast. • 58. Rāma then spoke, radiating the lustre of his teeth in the ten directions together, as if it were a bright emanation from his heart, pure by nature.
59. 'Behold. Like as a wild female elephant, scared by a forest fire, seeks a safe place in the forest, unwilling to leave it, having lived there happily; similarly, the goddess of prosperity is unwilling to forsake the race of demons, being happy (in her sojourn with them). 45
60. "Vibhīşaņa, thy wisdom, enriched by thy genial nature, is known to be unimpaired even by thy kinship with the demons, even as the nectar of the ocean46 was unspoilt by the venomous serpents.
61. 'Endowed with stainless character and the lustre of manifold hrilliant virtues, thou hast clearly adorned even the impure race of demons; like as the moon, pure by nature, with excellent radiant rays, lends charm to its deer, though it is a stain.
62. "Persons of character, efficient in their task, who adopt a course of action by applying their intellectual powers, and take their stand upon family tradition and self-respect, - how can they fail to attain royal fortune ?
63. "Having long enjoyed the capture of celestial maidens, Rāvana hath brought Sītā to the abode of the demons, like as a poison-destroying plant is brought into a lair of venomous serpents.47
45. i.e., the prosperity of the demons, endangered by the misdeeds of Rāvana, will yet be safe in the hands of Vibhīşana who will soon replace him as the ruler of Lankā.
46. i.e., in the period before the churning.
47. i.e., to drive them away. Serpents are believed to be unable to endure the smell of certain plants. Cf. 7.68 and 9.45. This belief is referred to in Nāyādhammakahão in one of the verses quoted at the end of Chap. 17: ghānimdiya-duddamtattanassa aha ettio havai dosol jam nsahi-gamdhenani bilão niddhavai urago Il 6 ll, ed. N. V. Vaidya, Poona, 1940.

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64. "The anxieties of the gods are dispelled and the wails of the captive maids have come to an end. Sītā, held captive by Rāvana, marks the end of the oppression of the world.'48
65. Rāma, thereupon, poured consecrated water on Vibhişana's head, and brought joy to his eyes and the cheers of the apes to his ears, and inspired loyalty in his heart.49
48. i.e., his destruction in the impending war for her recovery will deliver the world from his acts of violence.
49. The verse describes the coronation of Vibhisana.

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CANTO V
1. Thereupon as the ocean surged up ever more as did the emotion of love, at the sight of the moon, it seemed to Rama that the night, too, began to lengthen, overcome as he was with the grief of separation from Sītā.
2. The sky, with the rising moon, swelled overmuch the waters of the ocean, wrapped in moonlight; while the beach, with Rāma observing his vow, heightened their splendour.
3. Outbursts of grief, constant in his forlorn state, and strong enough to disquiet his heart, bent on the vow, marred his recurring efforts to maintain his fortitude.
4. He grieved as he thought, 'Will the ocean do a favour? Will the moonlight decayz? Will the night cease? Is my beloved perchance alive, or, would she deprive me of my life?
5. He reproached the moonbeams; suffered because of the flower-arrowed god, and hated the night. Even though languid, he languished still more even as he asked Hanumat, 'Is my beloved haply alive?'
6. He valued the southern region, because she lived thereabout;s the moon, because she verily reproached it:4 the earth, because she reposed thereon; and the sky, because she was carried off athwart it.5
7. The watches of the night vanished with his patience. The fleeting counsel (of his friends) faded away along with his fortitude. His arms drooped as did his spirits, and incoherent utterances issued forth along with his tears.
8. He consoled himself, because she was patient; fainted as he recalled that she was too feeble to endure the pangs of love;
1. Undertaken to induce the ocean to yield a passage to Lanka, 2. As a virahin he is impatient of the moonlight. 3. i.e., in Lankā.
4. i.e., tolerated the unpleasant moon, because it was censured by Sīta as she pined for him.
5. i.e., by Rāvana.

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clung to life, because his beloved was alive; and languished, because she was pining away forlorn.
9. The moon became pleasant in his eyes only when its lustre was eclipsed by the morning sun;o with its emblem, the deer, clearly visible; and its rays emptying into the foliage of the creepers of the Malaya mountain.?
10. As the night came to a close the orb of the moon, reflected in the tremulous waves, swayed as if it were the ocean's heart, perplexed as to what should be done.
11. The wind then smote the surface of the sea, as if it were Răma's war-drum at dawn, with the echoes reverberating as they filled and emerged from the caves of the Malaya.
12. The morning became clear, like the sandy shore, ringing with the call of the swans, with the darkness receding like the waters, and the expanse of the ten directions coming into view.
13. As the ocean remained steadfast in its profundity, the night having passed, wrath took possession of Rāma's countenance, even as an eclipse overtakes the orb of the moon.
14. A frown came over Rāma's firm and broad forehead, dark as a Tamāla leaf, and streaming with sweat; like as a poison creeper clings to the solid and extensive slope of the Vindhya, dark blue with Tamāla trees, and drenched with rain.
15. As he knitted his brows the face quivered with wrath, the knot of his matted hair came loose, and his eyes turned to his bow.
16. Vexed at the failure of his request, 10 his wrath increasing by degrees, Rāma, although so gentle, assumed a fierce aspect, like the sun of the epoch of destruction,
6. Rāma, being a virahin, could look at the moon with pleasure only when its lustre was gone.
7. The reference is to the belief that at daybreak the moon deposits its rays in the plant world.
8. i.e., about Rāma's crossing over to Lankā. 9. i.e., seemed unwilling to yield a passage for Rama, 10. i.e., the request to the ocean to facilitate the crossing:

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39
.
17. He took up his bow, a tool for doughty deeds. It was the appointed goal of the goddess of prosperity abidingli with his foes;12 a post, buttressing his deep-rooted wrath. It was a subsidiary base13 of the pride of his arms.
18. The waters of the sea swept over the earth as it sank under the weight of the bow, planted thereon; and the ocean was in peril of its life, even though the bow was still unstrung.14
19. The sky smoked as the bow was darkened by smoke; blazed as the fiery string was joined to the bow; and roared as the crest of the bow roared, filling the regions with echoes.
20. Rāma took up the bow, as if after long revolving a dire resolve in his mind: 'Let the earth be riven asunder; verily the sea shall cease to exist; let the world perish!'
21. His left arm, worn by the grief caused by prolonged separation from his beloved, with the scar left by the bowstring drenched and softened by his constant tears, assumed a different aspect as soon as it became active in contact with the bow.
22. Thereupon the universe, with the expanse of the ten directions filled with echoes as Rāma brandished the bow, recalled as it trembled the crushing force of the rumble of the clouds at the epoch of destruction.15
23. He took an arrow that came to his hand as he heedlessly16 stretched it backwards. It was like one of the rays of the sun of the epoch of universal ruin, capable of overturning the ocean.
24. He heaved a deep sigh as he fixed the arrow in the bow, and looked at the ocean, his frown obliterated by another emotion, 17 and his countenance saddened by compassion.
11. Lit. seen.
12. The bow is fancied as a trysting-place where the goddess of prosperity, forsaking the defeated enemies, met the victorious Rāma, like a näyikā meeting her lover.
13. Lit. the second base, i.e., second in relation to Rāma's arms on which his valour was primarily based.
14. Rama prepares to hit the ocean with his fiery arrows. 15. See Extracts for the readings followed. 16. Indicates contempt for the ocean. 17. i.e., pity.

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25. Aiming the arrow with a long and steadfast gaze, Rāma began to draw the bow, grasped in the middle with his (left) hand slightly bent, with the string firmly gripped.
26. (As he drew the bow) the rays of the sun, dazzlingly reflected on the tip of the arrow, and glistening on the bending ends of the bow, seemed to be rumbling while being drawn, deep with the sound of the bowstring.18
27. The bow, drawn up to the ear, seemed to yawn, having woke up to destroy the ocean; and appeared to threaten it, roaring with the clear sound of the bowstring, with flames blazing on the tip of the arrow.
28. Rāma's arrow seemed to drop on the ocean even while it was being drawn, because the flames darted and spread from its tip, and its potency was seen 19 in the troubled waters.20
29. In the regions of the sky, the clouds, ablaze with the flames bursting out from the tip of the arrow, and yellow with quivering flashes of lightning, seemed to break asunder as if they were the eyes of malignant planets.
30. Thereafter he released the arrow, shrouded in dense smoke bursting out of the back of the bow, forcefully drawn by his arm. It eclipsed the rays of the sun with the flames issuing from the arrow-head.
31. Blazing up in the sky, the arrow dropped into the ocean, with its point, red with flames, half submerged in the water; even as the livelong day vanishes in the sea, preceded by the sun.21
32. Flying into the sky, Rāma's arrow seemed to be a flash of lightning. Having dropped on the bosom of the ocean, it seemed to be the fire of the epoch of universal ruin. Settled in the nether regions, it had the effect of an earthquake.
18. The bow twanged while being drawn, but it is the rays of the sun glistening thereon that are spoken of as being drawn with a heavy sound,
19. Lit. declared by.....
20. i.e., the flames issuing from the arrow stirred up the ocean even before the arrow hit the waters.
21. The arrow is likened to the day, and the fiery arrow-head to the setting sun.

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41
33. Masses of other arrows, red with smokeless flames, entered the ocean in the wake of that arrow, half submerged in the waters; even as the rays of the sun that hath half gone down follow it into the sea.
34. Thereupon the ocean, pierced by the arrows, surged up, roaring like a lion that had been asleep without fear; and shook its flowing mane, the flames of the submarine fire.
35. The sky seemed to be divided in twain as the sea, rent by the vast oncoming mass of arrows, dashed high with the speed of a chip of rock torn off by a pick-axe,22 and returned again, after being driven far into the air.
36. When the farther side of the ocean was rent in the middle, and flung skyward by the impact of the arrows, the hither side2 dropped (into the gap), like a massive landslide down the Malaya mountain 24
37. The regions of the ocean, deep down to the nether world, and reddened by the minerals of the submarine mountains riven by the arrows, were convulsed, with the sea monsters confounded, and the totally severed wings of the mountains floating on the surface.25
38. The conches, with their mouths filled with the fiery arrows, and their white interior laid bare, moved to and fro, looking like white lotus buds opening by degrees in contact with the crimson rays of the sun.
39. White with the fangs of the sea monsters, lopped off by the arrows, the waters swirled, with the fish scattered; while the severed hoods of the serpents whirled about, totally weighed down by their gems.26
22. See Extracts for other explanations. Trans. follows Kulanātha.. 23. i.e., the side not disturbed by the arrows.
24. More literally like a massive side of the Malaya mountain that has cracked and slid down.
25. When Indra clipped the wings of the mountains with his thunderbolt, some of them escaped into the sea with their wings intact.
26. i.e., the gems supposed to be embedded in a serpent's hood. S. 6

de

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40. The waters of the ocean rolled in to the beach, displaying the lustre of the emerging gems turned over by the commotion, with the coral-reefs rent asunder, and the pearls shooting up like foam.
42
41. The whirlpools of the ocean, now engulfed, now released by the afflux of water, with their expanse now hidden for a moment, now laid bare, became calm and turbulent, silent and boisterous by turns.
42. Rolling and heaving, the ocean seemed about to turn over27 in its bed, seeking to give rest to its long pressed side.28
43. The sky was half hidden by the sea, when it was driven (from the northern shore) by the impetus of the arrows, and obstructed by the Suvela mountain (in the south).29 With the southern region vanishing from sight, it appeared to be curtailed on one side.30
44. Even the terrible regions of the ocean, deep down to the nether world, and unseen even by the Primeval Boar,31 and untouched even by the Mandara mountain,32 were convulsed (by the arrows).
45. The ocean, rolling into each of the chasms, deep as the sky, caused by the impact of the arrows, roared and tumbled into the nether regions, as if in dread of the fire of the epoch of destruction.
46. The whales that had tasted nectar, being coeval with the churning of the ocean, with the fallen peaks of the Mandara moun
27. Lit. about to lie down on the second side.
28. i.e., the lower depths of the sea. The idea is, the surface waters seemed to go down, and those of the lower depths seemed to be driven upwards by the commotion.
29. The legendary mountain of Lankā.
30. i.e., the sea, obstructed by the Suvela mountain, rose sky-high, obscuring the southern region, and the sky seemed to be diminished in area owing to the virtual disappearance of the south.
31. Visņu in his Boar incarnation while lifting the earth from the ocean. 32. During the churning of the ocean.

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43
tain still on their backs, were now seen, stunned by the heavy impact of the arrows.33
47. Visible were the tracks left in the waters by the gaspings of the great serpents;34 (tracks) meandering to the nether regions, and sending up large whirlpools, and grey with the ashes of the half-burnt and discoloured coral-reefs.
48. Transfixed by an arrow, a pair of serpents quivered, clasped in love, and happy in the fast embrace, coiling round and protecting each other with their lives.
49. Rama's arrows, sharpened by friction with the gems, darted through the waters, smashing the coral growths; with large pearls adhering to their points as they pierced their way through the oyster-shells.
50. Each coral-reef, which the dense volume of smoke covered up, permeating like the virulence of poison, was turned black, as if it were the ocean's blood.35
51. As they flew out of the raging sea, the mountains, with one of their broad wings lopped off by the arrows, slanted midway in the air and dropped, their peaks bowed down with the unequal weight.36
52. The serpents, their bodies severed and scattered, flew into a rage, with life lingering in the throat, and died after burning the arrows with the fire of their eyes.37
53. The roaring flames filled up the cavities, which were left by the submarine mountains uprooted by the thrusts of the arrows, and were replete with the massive severed bodies of the serpents.
33. i.e., having tasted nectar as it emerged during the churning of the cean, these primeval animals were stunned, but not killed by Rama's arrows. The Mandara mountain served as the churning rod.
34. i.e., the serpents oppressed by the heated waters.
35. The coral-reefs are fancied as the ocean's blood. The imagery is that of blood turned black by poison.
36. The winged mountains (see verse 37), which had taken refuge in the ocean, now tried to escape; but, with one wing gone, lost their balance and dropped into the sea again.
37. Ref. to the belief that certain serpents kill their victim with the poison in their eyes. Cf. 4.50,

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54. The mace-like tusks of the sea elephants, carrying aloft the animals pierced by them, flew in pieces, being severed (by the arrows) and flung up by the waves), and lightly struck the billows resembling mountain slopes.
55. The fish, dazed by the glare of the flames, their eyes hurt and reddened by the smoke, shunned the coral reefs38 as they went astray, wandering through the waves.
56. The (dead) serpents, floating on the waters, their white bellies turned upwards, and the withered twin tongues slightly protruding, filled the wide gaps between the massive waves.
57. The sea elephants were seen partly emerging from the waters, with the flow of their ichor heated and dried up by the flames, and their heads cruelly torn by the claws of the sea lions.
58. The conches, helpless in the dwindling waters, and anxious to go ashore, tumbled about on the rugged gem rocks as they moved back and forth.
59. The mountains, abandoning the bosom of the sea, and fiving aloft in confusion, stirred up the flames lingering on each other's peaks with the flutter of their wings.39
60. The roaring waters of the nether regions issued forth, terrible with the severed heads of the demons emerging with them; with the helpless serpents turned upside-down, and the gems cast up from the bottom.
61. Raised aloft by the impact of the arrows, the waves, assailed by the flames, and breaking into foam, dried up in the sky, being scattered and thinned by the wind.
62. Washed up 40 by the lofty billows, the totally overturned serpents, loth to drag themselves along, crawled as they spurted jets of poison.
63. As the rivers fell into the sea, with loud wailings as it were, their waves quivered, as if they were their hands caressing
38. Because they mistook them for fire. 39. See verses 37 and 51. 40. Lit slipping off....

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the ocean;41 while the conch shells split by the arrows seemed to be the bangles slipping off their hands.42
64. The (submarine) mountains, with their slopes enveloped in flames, and their broad wings soaked in water, laboured skywards, being sluggish from long confinement in the sea.43
65. The waters of the ocean blazed with the animals aflame; whirled with the gems and coral reefs whirling with thein; roared with the whirlpools booming; and clove as the mountains clove asunder.
66. The flames looked just like the ocean, now whirling in the abyss of the whirlpools, now impeded by the gem rocks of the Malaya mountain, now tossing on the rolling waves.
67. Violently blazing and overflowing, the ocean set the broad woods of the Malaya mountain on fire, and quenched them again as it flowed back with the flames quenched.
68. Massive like mountain peaks, the fire raged, raising the sea, and burning the (submerged) mountains down in masses; the flesh and fat of the sea monsters adding to the fury of the flames.
69. The masses of water, raised from the bottom by the flames, and flung up by the arrows, and forced down as they turned over, dropped, with the vast whirlpools rolling upside down.
70. The sea smoked and burst into flames, parted asunder and loosened its grip on the bottom, and dashed over the slopes of the Malaya. Still it abated not its onward movement, 44 the first sign of fortitude.
71. As the whales and the eyes of the mighty serpents, struck by the fire of Rāma's arrows, burst in twain in the bosom of
41. Lit. placed on the ocean.
42. The rivers are figured as the wailing wives of the ocean, oppressed by Rāma's arrows; and the conch shells are fancied as the bangles slipping off their hands in the struggle to help their consort.
43. The winged mountains find it difficult to fly out of the blazing sea for lack of practice. See verses 37 and 51.
44. i.e., its energy or spirit of resistance as seen in its refusal to yield to force and open a way for Rāma through its waters.

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the sea, the sound echoed like the rumble of the clouds at the epoch of universal ruin.
72. The rivers, flung up (by the fiery arrows) into the sky, dropped like meteors at the epoch of destruction, with the flames massed in their mouths, and the waters long drawn out like streaks of smoke.
73. Having by degrees left the expanse of the beach, the sea, with the waters subsiding, appeared to recede step by step.
74. The waters disappeared in the flames, and the sky in the surging waters enveloped in flames, and the ten directions in the sky overrun by the waters.
75. As the waters spread out, heated and swirled by the flames, the whirlpools of the ocean lessened in speed, like the wheel of the sun's chariot slowed down by the summer.45
76. Emitting a dense volume of smoke, the fire rolled over the vast ocean, and seemed to be enveloped in moss as the flames blended with the emerging lustre of the emeralds.
77. Smitten by Rāma's arrows, the raging sea blazed like the submarine fire, and clove like a mountain; rumbled like the clouds, and assailed the sky like a gale.
78. The fire stood still when the waters became calm; rolled when they rolled; broke up when they parted asunder; swelled when they swelled; and subsided only when they subsided.
79. The groups of islands, with their coast-line distinct on account of the sea subsiding, heated by the fire of Rāma's arrows, looked higher while remaining the same in extent.
80-87. Thus did Rāma overthrow the ocean, with its waters swirled by the flames, the mountains shattered, the serpents destroyed, and the bottom exposed.
The conches piteously wailed, rolling and straying amidst the billows; and the half-burnt serpents wriggled, scorched by the blazing submarine fire. (81)
45. The one-wheeled chariot of the sun is fancied as going slower on the long summer days.

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47
The peaks of the (submerged) jewel mountains could be recognized by their lustre in the dwindling waters; and the clouds dropped, like broken branches, from the regions of the sky, creepers as it were, battered by the ocean's hands, its massive waves. (82)
Pierced by the fiery arrows, the hairy shoulders of the sea lions burst into flames; and the terrified serpents, near at hand, twined round the stout white tusks of the sea elephants. (83)
The gem rocks falling from the peaks of the mountains,46 shaken by the arrows, shattered the spreading coral-reefs; and the sea elephants were helpless, being stuck in the clammy poison emitted by the half-burnt serpents. (84)
The mountains, spinning in the vast whirlpools, were dashed against each other, and crumbled; and the regions were covered here and there by the quivering creeper-like smoke17 ascending the tree that was the sky. (85).
The mountains were scattered on all sides, struck down by the arrows, as they flew aloft to save their wings; and the yawning gaps48 were filled with the radiant lustre of the gems emerging from the bosom of the waters rent in twain. (86)
Scorched by the fire, the sea monsters that hid their claws in their bodies were overpowered by the heat;49 and the conches, clinging to one another with mutual affection,50 were driven asunder by the impact of the arrows. (87)
46. The mountains mentioned in this and the next two verses are the winged ones hidden in the ocean, for which see verses 37 and 51. Cf. also verse 82.
47. i.e., the streaks of smoke visible towards the end of the conflagration, 48. i.e., those caused by the mountains escaping from the sea. 49. Cf. Madhava in Extracts.
50. Lit. whose mutual affection was intensified.

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1. Then did the Ocean emerge, like an elephant of the quarters, abandoning the blazing sea floor, which resembled a wilderness pervaded by smoke, and was full of huge half-burnt serpents like unto trees.
2. His rugged bosom, once heavily crushed by the Mandara mountain, and bruised by the tusk of the Primeval Boar that mightily arose at the epoch of destruction,2 was afflicted by the impact of Rama's arrows.
3. His long arms, befitting his body, and covered with deep and large wounds, and fragrant with fresh sandal paste, resembled two freely overflowing streams of the Malaya mountain, lined with deep woods, and wafting the scent of the fresh sandal trees (on their banks).
4. He was wearing a radiant pearlstring, the best of its kind, which shared the qualities of the moon, wine and nectar, and lightened his sorrow at the loss of the Kaustubha gem,3 and which he had not surrendered even during the commotion caused by the churning with the Mandara mountain.
5. His weary left arm, with the bristling hair reddened by blood, was supported by his consort Ganga as she came with faltering steps; while the suffering caused by the wounds was assuaged by the touch of her hand.
6.
He approached Rama, who was easily accessible to those who sought refuge. Separated from Sītā, he was like a tree bereft of a creeper; while the gem rocks of the Malaya mountain were suffused with the lustre of his body.
7. The Ocean fell at Rama's feet, like a tree dashed down by a gale. The blood from the wounds caused by the arrows was
1. The mountain was used as a staff by the gods and demons to churn the ocean.
2. See verses 12 and 13.
3. i.e., made him forget the loss of this gem, which was taken out of the ocean during the churning, like the moon and the rest.

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the flowers, and the precious gems worn by Gangā, slim as a creeper, were the fruit.
8. Thereafter Gangā, too, overcome with fear, and turning her face aside, fell at Hari's feet, rosy as the day lotus, the very feet from which she had emerged.*
9. The Ocean then uttered words that were cogent though soft in tone; deeply significant though brief; dignified though polite; and outspoken though accompanied with praise.
10. "Somehow have I incurred thy displeasure by maintaining my stability, fortified by my untraversable character, thinking it would please thee, because it was ordained by thyself,5 and sustained by me with unflinching fortitude.
11. "The seasons give the trees flowers in bloom, tinted by pollen, with the humming bees glutted with honey, but do not themselves take them away.
12. 'Have I forgotten that I was destroyed by the fire of the epoch of universal ruin; and was filled by the waters of the Gangā emanating from thy feet;7 and (again) crushed by thee at the time of uplifting the earth?8
13. 'I was crushed by thy feet during thy fight with the demon Madhu,9 and by the thrusts of the tusk of the Primeval Boar at the time of raising the earth;10 and, overcome with grief, thou hast now whelmed me with thy arrows on the eve of slaying Rāvana. 11
4. Rama is identified with Vişņu from whose feet the sacred river is said to have issued.
5. i.e., Rāma as Vişnu. The Ocean maintains that he resisted Rama to preserve his preordained stability.
6. i.e., the stability of the ocean is an irrevocable gift from Rāma himself, considered as Vişnu.
self, C
CE. Withe eartilation oface in the
8. i.e., the earth submerged in the ocean during the deluge. A reference to the Boar incarnation of Vişnu. See 4.22, 39; 5.44.
9. The fight took place in the ocean. 10. See the preceding verse.
11. The Ocean recounts the exploits of Rama as Vişnu, pointing out the cruelty with which he was treated in each of them.

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14. "Wise one, my fortitude12 hath caused me a greater woe than even my physical suffering13 in that I have thereby somehow ruffled thy countenance, serene by nature.
15. "So save these waters, capable of inundating the world, and stored up for the deluge, that also allay thy fatigue caused by a thousand such tasks on behalf of the gods.14
16. "The sea floor is impassable not only when I am full of water,15 but even when I am dried up, because its foundation is unstable, and the ground splits wherever it is trodden.
17. So after a causeway composed of mountains hath been built, let the god of death anyhow plant his foot on Rävaņa;16 it hath been held back for long, after it had slid off his partly severed tenth head.'17
18,19. When the ocean, unfathomable in the world, became calm, subdued by Rāma with his arrows, because the latter was wroth against Rāvana, even as the invincible Vālin was chastised in the presence of Sugrīva; then Rāma's command (to build a causeway), proclaimed by Sugrīva, lay heavy on the apes; even as the earth, heavy-laden with the riches of the universe, rests on the serpents, when it is shifted from the hood of Ananta. 18
20. Thereupon the apes moved forward, shaking their massive hair, which first bristled with joy, and was parted by the speed of their march, spreading out with the hairs distinct.
21. As the peaks of the Malaya, which were shaken when the earth was convulsed by the apes, tumbled into the waters the
12. As seen in his resistance to Rāma. 13. Lit. condition.
14. The ocean is the resting place of Vişnu with whom Rāina is identified.
15. The reading salila-nibbhara ccia is followed. See Extracts. 16. Lit. let the foot of the god of death rest on Rāvana.
17. Rāvana had cut off nine of his heads to please Śiva, and was slashing the tenth when he was deterred by the god with a boon. Yama, balked of his prey, is waiting for another opportunity which will be provided when the suggested bridge to Lankā is built.
18. The great serpent that sustains the weight of the earth. Here, it is fancicd as sharing the burden with other serpents.

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SETUBANDHA sea roared and surged up, as if the causeway was being built even before the mountains came on the scene.19
22. The Mahendra mountain trembled, and the surface of the earth cracked because of the commotion caused by the apes. Only the pollen of the flowers in the woods of the Malaya did not rise aloft, being moistened by the ever cloudy skies.
23. The host of apes, with lumps of earth sticking to the tips of their nails 20 flew high into the sky, stirring the mountains, and making somehow a simultaneous flight by chance.
24. As the earth sank when the apes flew up,21 the sea, flowing upstream through the mouths of the rivers, battered the mountains with its waves, loosening and making them capable of being uprooted by the apes.
25. Covered up by the apes, reddish yellow like a blazing fire, and flying in serried ranks, the sky, wherever visible, seemed to be a mass of smoke.22
26. The host of apes, flying high into the air, and reflected in the sea, face downward, seemed to be entering the nether regions with the purpose of uprooting the (submarine) mountains.
27. Obscured by the host of apes, the sky, with the regions invisible, was, even at daybreak, bereft of sunshine and gloomy as at the end of the day.
28. With the sunlight passing through the gaps between their slanting backs, the apes swiftly descended on the mountains as the caves resounded with their cries.
29. As they vehemently swooped down on the mountains they were detached from the earth with the link shattered, and
19. i.e., the scene described seemed to be a prelude to the building of the causeway by dropping mountains on the ocean, as described in Canto VIII.
20. Because they had planted their feet firmly on the earth before leaping into the air.
21. i.e., under the pressure of their feet planted on the earth. 22. i.e., by contrast with the colour of the apes.

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SETUBANDHA somehow stood erect, held fast by the serpents;23 and so could be lifted by the mere effort of uprooting.24
30. They began to lift the mountains, with the fragments of crumbling rocks falling on their bosom; while the elephants in the woods, attacked by the angry lions, escaped in the confusion.
31. Massive like mountains, the apes matched them as they raised their flanks with their breast; and the mountains likewise matched the apes, bruising the latter's bosom with their flanks.25
32. The regions of the earth which became uneven, now sinking, now rising, under the pressure of the mountains while they were pushed and pulled by the arms of the apes, were intermittently filled by the rolling sea.26
33. Uprooted were the mountains that had endured the crash of the thunderbolt, and resisted the winds of the epoch of destruction, and disregarded the thrusts27 of the Primeval Boar,28 and were capable of withstanding the waters of the Deluge.
34. Some mountains, drenched and abandoned by the rain clouds, and falling in the way of the succeeding autumn,29 crumbled when lifted with a single effort, because they were not perfectly dry and free from moisture.
35. While they were shaken by the apes, the mountains shook the earth. While they were turned, they turned the earth. While they were bent, they bent the earth. While they were raised, they raised up the earth.30
36. Some of the heavy mountains, loose on account of the earth cracking, sank into thë nether regions even while they were
23. Supposed to uphold the earth. Cf. verse 19.
24. See Kulanātha in Extracts. Acc. to Krsna's reading, 'could be lifted unbroken.'
25. i.e., in the process of uprooting.
26. i.e., the waters of the sea flowed in and out as the earth alternately sank and rose while the mountains were uprooted.
27. Lit. scrapings. 28. See verse 13. 29. Rāma's expedition took place in the autumn. 30. i.e., the earth seemed to rise along with the mountains,

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shaken by the apes, because they were dragged down by the mighty serpents at the base.31
37. Beautiful with fresh foliage, and fanned by the cold wind from the womb of the clouds, the sandal trees withered as they tossed about, being at the moment uprooted and flung up by the apes with their hands.32
38. Scared by the rumble of the clouds, pierced by the peak of a mountain shaken by the apes, a female swan, resting on a lotus, trembled as she fainted, with all trace of happiness gone.
39. Rolling and swirling violently in the caverns of the mountains, clasped and pulled by the apes, the streams rumbled heavily, with their outflow obstructed by their wide bosoms.
40. They uprooted the mountains, which, partly lifted and loose, had partly sunk, dragged down half the way by the serpents; with the outlets of the streams blocked by the mud of the nether regions.93
41. When the mountains leaned, the sky, rid of the peaks, seemed to be unrolled throughout its length; when they were raised, it seemed to be rolled up again.
42. The apes uprooted the mountains, which were held fast by supporting them with their shoulders, while they raised and turned their face aside and looked backwards for fear the flanks should crash down on them.
43. Pulled and released by the arms of the apes, the branches of the sandal trees, though broken, did not drop to the ground, but hung loose, gripped by the tight coils of the serpents on the trees.
44. The crash of a suddenly broken mountain,34 revealing the prowess of the arms of an ape, and deep as the rumble of the heavy clouds, slowly died away, lingering in the sky.
31. The serpents supposed to bear the weight of the earth. See verse 19. 32. They were getting rid of the trees before uprooting the mountain. 33. A variation of verse 36 q.v.
34.
While being uprooted.

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SETUBANDHA 45. The mountain streams, reddened by the minerals washed by them, meandered in the direction in which the mountains leaned, pushed by the arms of the apes.
46. The mountains, turned round by the apes, 35 seemed to turn round amidst the eddies of the waters of their streams swirling and rushing in a united flow, as if they were whirling in the whirlpools of the sea.36
47. A pair of bees, with the wings heavy-laden with the honey of flowers, could not leave a cluster of blossoms shed by a sylvan creeper leaning sideways,37 even though they had partaken of the honey.
48. When the waters of the mountain lakes surged up,38 the lotus beds rose aloft, flowering in contact with the rays of the sun. Tinted by the fragrant honey of the flowers, they were darkened inside by the bees, some at rest, some hidden, and others flying about.
49. Deeply rooted in the earth, some mountains, when their peaks were clutched by the apes, 39 inclined only when they were pushed up by the huge erect hoods of the infuriated serpents at the base.40
50. The ever-flowing brooks, swaying as the mountains swayed, and turbid with the mud that was stirred up, swelled for a moment as they ran into one another and became large streams.
51. The mighty serpents, adhering to the base of the mountains, were pulled out41 as they gasped and twisted about, looking alternately black and white,42 with half of their bodies writhing inside the earth.
35. In the process of uprooting.
36. i.e., while the mountains were turned round, the streams ran into one another and became a whirling mass of water, in which the mountains seemed to whirl.
37. Because of the swaying of a mountain. 38. During the uprooting. 39. For uprooting them. 40. Cf. verse 36. 41. i.e., by the apes while uprooting the mountains. 42. Because the back was black and the belly white.

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52. While the sylvan deities fled from the .creepers in fear when a mountain was violently uprooted, even their fresh blossoms dropped, and the young shoots withered, even though the stems were unhurt.
53. The earth seemed to disappear in a moment in the regions in which all the mountains were uprooted. Twin walls appeared to be built in the sky with the mountains;43 and the clouds, the crest of the creepers that were the regions of the sky, dropped in increasing abundance.44
3
54. As each of the apes lifted up a mountain, held fast with his hands, the sky seemed to be half-hidden, and the depths of the earth seemed to be half-revealed.
55. Portions of the earth, held together by the mighty serpents,45 rose aloft, adhering to the slopes of the (uprooted) mountains, with sections of the river banks46 revealed by the tenuous flow of the streams.47
56. An intrepid herd of elephants dispersed, being rocked by a mountain, with the caves rocking;48 and the peaks of (other) mountains, moist with melting orpiment, inclined unsteadily when they were bent by the apes, thumping with the flat of the hand.
57. Rising from the top of the trees (on the mountains), and scattered by the force of the wind blowing from the Malaya woods, the pollen of the flowers pervaded the sky like the evening glow, obscuring the rays of the sun.
58. As the mountains were hemmed in by the slush, rising from the nether regions, and thickly accumulating at their uprooted
43. See Kulanatha in Extracts. The huge apes at the foot of the uprooted mountains constituted one wall, and the mountains the other. Madhava offers a simpler explanation: the (uprooted) mountains scattered the broken fragments of the Sallaki trees.
44. i.e., the clouds, scattered by the peaks of the mountains while they were lifted up, seemed to drop in masses.
45. The serpents supposed to bear the weight of the earth. See verse 19. 46. Or, 'the indentations in the banks' caused by current and weather. 47. i.e., large masses of earth came up with the uprooted mountains together with portions of the streams cut off from their course.
48. The elephants had taken shelter in the caves during the uprooting.

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base, it seemed that they were growing in bulk, and had not been detached from the earth.
59. The apes were loaded with the proudly soaring flanks of the Vindhya and the slopes of the Sahya with the swaying Punnaga trees; so the peaks brought from the Mahendra were flung in the air, and portions of the Malaya cast on the earth.49
60. While the mountains were lifted by the apes with their forearms, their shoulders resembled in extent the peaks, the breast the flanks, and the cavities left by wounds on their bodies the caves.50
61. Were the elephants51 in a trance, closing their eyes in grief? Tired out with wandering, were they reposing themselves? The flappings of their ears ceased, their faces were turned aside, and the languid trunks were stretched out on the ground.
62. The trees, bent as a mountain leaned over,52 were smashed and levelled with the ground with their shattered fragments; and the clouds resounded with the din of the Mahendra mountain as it parted asunder; while the creepers of its woods swayed, lightly touching the ground.
63. The serpents, with their hoods sunk in the heavy mass of the mountains, were not aware even when their massive bodies, with the lower half coiled up in the depths of the earth, snapped with a loud noise as the apes pulled up the mountains.53
64. When a mountain was partly uprooted, the earth seemed to be lifted up by the apes, (as if) partly detached from the nether regions, with the partly extracted serpent's sneaking away, crazed with fear.
49. i.e., they discarded portions of the lesser mountains to lighten the burden.
50. The literal sense is that the dimensions of the peaks were measured with the shoulders and so on, after which the mountains were lifted with the forearms. Cf. Kulanatha in Extracts.
51. Those on the uprooted mountains.
52. While being uprooted.
53. A reference to the underground serpents mentioned in verse 19.

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57 65. As the commotion of the mountains grew more violent, the long-eyed fish54 disregarded their lives, and abandoned not their river homes; and not even a trace was left of the buffaloes that took shelter in the sandal groves, and were swept away by the (rolling) crystal rocks;55 even as nothing remains of the emerging darkness destroyed by the moon.
66. Some of the mountains tumbled down,56 rent in the middle; some with the encircling rocks dislodged from half of the slopes; and others crumbling under the blows of the apes, with only half of the peaks left.
67. When the peak of a mountain was deemed inadequate,57 Ol' when a mountain had to be supported, because it cracked as it fell, it was discarded even after the effort of uprooting, because it was deficient in weight 58
68. Because of separation from the dejected leader of the herd, the weeping cow elephants shed tears that were hidden by the eyelashes, and regarded the taste of the fresh grass as rank poison.
69. The earth was capable of sustaining the weight of the apes even while it was convulsed,59 because it reposed on the outstretched hoods of the lord of serpents,60 enraged by the uprooting of the mountains.
70. The mountains that stood firm, even when pushed, were broken by the apes in the region of the peaks and along the base of the flanks; while the encircling rocks were dislodged here and there by thumping them with the hands.61
54. Those in the mountain streams. 55. Lit. gem rocks, explained as above by Ramadāsa and Kulanātha. 56. i.e., while being uprooted.
57. Acc. to Kulanātha (Madhava also), 'deemed inferior (to others)'. Krşņa differs. See Extracts.
58. i.e., not strong enough for the causeway. 59. i.e., by the uprooting of the mountains.
60. Ananta is fancied as spreading out its thousand hoods to provide greater security.
61. i.e., parts of the mountains were broken off to facilitate the uprooting. S. 8

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71. As the apes uprooted the mountains the sky seemed to be raised aloft;62 the regions of the sky seemed to be driven wide apart, and the earth seemed to be expanded.63
72. Dark red as an ominous glow of the sky, the massive radiance of the gems, embedded in the hoods of the serpent Ananta,64 was seen emerging through the deep cavities that marked the site of the mountains uprooted by the host of apes.
73. The strength of Rāvana's arms, though it was great and seen at its best when applied to the Kailasa mountain, was thrown into the shade by the apes, who each uprooted a mountain with a single hand.65
74. The nether regions, with their dense gloom blending with the rays of the sun, entering through the chasms left by the uprooted mountains, became dusky like greyish smoke as the darkness grew sparse.
75. As the apes uprooted the mountains, their own abode, regardless of their own interest, they earned glory, in spite of being liable to blame, because they were solely devoted to their master's work.
76. The mountains, with their broad base held fast on the shoulders of the apes, became lighter, though heavy, because the streams were swept away by the wind rising from the speed of the apes. 66
77. Thereupon, having uprooted all the mountains, the apes quickly flew into the sky, raising cries, even more swiftly than when they alighted on them.67
78. The nimble and swift-flying apes carried the vast and heavy and unshakeable mountains to the sky with a single effort, as if with agile wings.
62. i.e., by the raised peaks.
63. i.e., the earth appeared to be wider after it was cleared of the mountains.
64. Cf. verse 69. 65. Rāvana had only moved the Kailasa mountain with his twenty arms. 66. See next verse. 67. See verse 28.

:

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59
79. The earth, trampled and abandoned by the apes, became level again when the cavities left by the mountains were filled by the united streams,68 and the rugged masses of earth that had gone up (with the mountains) broke away and returned to the site.
80. While the mountains, their abode, were carried away, the hinds 'started to run, but turned back, distraught with fear; and the woods were beautiful as they turned round and looked up in bewilderment for a while.
81. When the mountains were uprooted, their rivers were cut off from their source. While they were lifted up, they poured straight down. While they were carried away, they rushed close behind them in a lengthening stream.69
82. Powerful as the clouds of the epoch of destruction, the mountains pervaded the sky, with the herds of deer looking skyward, the birds hidden in the caves, and the Sun's steeds travelling across the peaks.
83. The apes returned to the sea), with the mountains fixed on their shoulders, the peaks supported with the upraised right hand, and the broad flanks held up with the upturned left hand,
84. How was it that the sky that was not spacious enough for the apes, when at the outset of their journey70, they rushed forth empty-handed, now had enough space for them as well as the mountains?
85. The apes carried the mountains along, with their basic portions simultaneously uprooted and lifted, and coming into contact with each other; and the outlets of the streams obliterated by the friction of each other's towering peaks.71
86. Oppressed with the weight of the mountains, the apes passed on, having watched for a long while the ocean-like cavities left by the massive mountains, erewhile uprooted (by themselves).
68. i.e., the streams pouring down from the mountains when they were carried aloft.
69. i.e., the falling streams seemed to stretch behind the mountains as they sped through the air.
70. i.e., the initial flight to uproot the mountains.
71. The imagery is that of a compact procession of mountains rushing through the air with the outlets of the streams blocked up.

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87. The large streams, stretching across the mountains72 while they were speedily rushed through the air, seemed to flow in the
lengthening in their course, with the clouds that joined them for a moment serving as their banks,
88. As the mountains came into contact with each other in the sky, the mountain-high wild elephants were locked in each other's tusks,73 and rocked when the mountains were rocked by the apes, and did not part even when the mountains parted.
89. The faces of the Regions of the sky, with the quivering clouds, (maidens as it were with heaving bosoms), with tiny portions seen through the gaps between the mountains,74 seemed to be covered75 with the fragrant pollen of the flowers (of the mountain trees) inhaled by them.76
90. As the peaks crumbled owing to the speed of the flight, the mountains, held up by the apes with one hand, were steadied by them with the other hand; while the serpents quivered, pierced by their nails.
91. Falling off the summit of the mountains carried by the apes as they rushed through the sky, the large streams became for a moment cascades on the succeeding mountains.77
92. They carried the mountains along, with the trees uprooted by the speed; the clouds resembling the massive flanks parting asunder; and the elephants, oppressed with the intense heat of the sun, crouching within the caves.
93. Covered by the peaks of the mountains carried by the vehemently rushing apes, the summit of the Malaya mountain, cut
of the
Serpen aand
72. i.e., the chain of mountains closely following each other, as described in verse 85. See Krşņa in Extracts.
73. i.e., in the course of the aerial journey the elephants of one mountain charged those of another, interlocking their tusks.
74. Means also: with the slender waist seen through the gaps.... 75. Means also: seemed to have the eyes closed on account of...
76. The imagery is that of women closing their eyes as they inhale the sweet scent of flowers.
77. i.e, poured down on the mountains that followed close behind.

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61
off from the sunlight, seemed to run fast in the wake of the shadows.78
94. The apes who had seen the mountains (from afar) saw them no more;79 those who had fixed their eyes on them seized them not;80 nor did those who uprooted them, simultaneously alighting on the ground, bring them to the sea.81
95. The trail of the apes reaching to the sea looked like a second causeway,82 being strewn with fragments of broken trees, and uneven with the mountains that had crumbled to the ground when raised aloft.
96. The host of apes that had in their onward rush passed beyond the seashore, taking the mountains with them, returned and alighted on the ground, and stood in front of Rāma, their eyes beaming with affection for him.
78. Trans. follows Rāmadāsa. Acc. to others, the Malaya mountain seemed to run, 'even as the sunlight seems to run when intersected (by passing clouds).' See Extracts.
79. Because they were quickly uprooted by others.
80. i.e., those who had purposed to uproot a mountain were forestalled by others.
81. Because others carried them off. The verse describes how the apes uprooted and brought the mountains to the sea in emulation of each other.
82. With reference to the one that was to be built with mountains across the sea.

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CANTO VII
1. Then did they begin to build the causēway that was to be the touchstone of their valour; the precursor of the overthrow of Rāvana's might; the abiding symbol of Rāma's fame.
2. Thereupon the mountains, held up in the sky, were dropped by the apes on the sea, even as the portions of the earth that broke away while it was raised from the waters of the Deluge were dropped on the sea by the arms of the Primeval Boar.1
3. As the mountains dropped the sea vanished from sight; it rocked as they plunged far down; it was convulsed as they slumped in a trice; and swelled as they disappeared in the waters.
4. The waters of the ocean, first surging up, and then rolling into the beach, became turbid as they filled up with the whirling woods swept away from the mountains, 2 with the animals killed and overturned.
5. Even with the mountains vanishing in the waters, the interval between the sky and the ocean appeared to be full of mountains as before, because masses of other mountains imperceptibly gathered again.3
6. The mountains were uprooted, and the ocean rocked by the apes, striking terror into the enemy. Not only the strength of will but also the enterprises of those who have lofty aims are great.
7. As a mountain came into view it seemed that it would span the sea; but none knew whither the mountains, plunging into the sea, were gone amidst the waters.
8. Broad as the earth, a mountain that blocked the path of the Sun's chariot with its thousand peaks, vanished, even though so lofty, in the mouth of a whale-devouring monster, like a blade of grass.
1. See 6.12, 13 for the allusion. 2. Cf. Krsna in Extracts.
3. The verse describes the unbroken succession of the mountains dropped by the apes.

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9. The volume of water that rushed skyward, thrown up by the mountain peaks (plunging into the sea), looked like a conglomeration of stars as it came down with the gems.
. 10. Swiftly flung by the apes, the mountains, encircled by their massive swirling cascades, seemed to move round in whirlpools even before reaching the sea.
11. Even before a group of mountains, brought together in an instant and thrown down, dropped into the sea, with the apes flying out5 empty-handed through the gaps between the peaks, another group of mountains gathered in the sky.
12. When the mountains were speedily thrown into the sea, their long, winding and broad tracks, deep down to the bottom, rumbled as they filled with wind,
13. Lifted and released by the apes, thousands of mountains, crumbling as they dashed against one another in the sky, plunged into the sea, as if stupefied with terror of the thunder-bolt.6
14. Grey with the pollen of the flowers swirling from the trees, the mountains, with the rocks and peaks torn asunder, dropped first, and thereafter their great streams stirred up by the wind.
15. Watched by the apes as they stood still, the mountains slowly disappeared in the sea, with their winding course distinctly visible amidst the clear waters.
16. The gems, rising to the surface, with their quivering filament-shaped rays emerging through the flower-like foam, showed that the ocean was stirred to its depths.
17. The sea rocked the earth as it did the shore; shattered the mountains as it broke the customary law;7 resorted to the sky
4. i.e., the gems that had gone up with the waters. 5. Lit. going out.
6. i.e., like the mountains of old, which had plunged into the sea to save their wings from the thunder-bolt of Indra. See 5.37.
7. That of not overflowing its shore. §. i.e., rose sky-high.

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even as it resorted to fear; and forsook the nether regions even as it abandoned its natural calm.
18. The mountains were thrown headlong into the waters as they slanted. The branch-roots of the trees issued through the moving branches.10 The clouds were thrust upward by the (overturned) base of the mountains; and the cascades rolled upside down.
19. As the mountains were hidden in the gloom caused by sea spray rising high into the air, as a result of more and more mountains incessantly falling, the roar of the raging sea alone proclaimed that they had dropped.
20. The apes moved about, with their hair wet with spray, and the face smeared with the minerals of the mountains melting from subterranean heat; while their shoulders were at ease, because the mountains were cast down.
21. Released by the apes with the peaks upward, the mountains leaned over at the top, with the trees tossed by the wind, and dropped into the sea with the peaks down, growing lighter as the cascades poured out,
22. Yellow with orpiment,11 the tracks of the sinking mountains were covered with the flowers12 piled up by the waters as they divided and returned, and with the broken fragments of the floating Sallakī trees, fragrant with the ichor of elephants.13
23. A herd of angry wild buffaloes, with rolling red eyes, that tumbled off the summit of a mountain, partly submerged in the waters, disappeared as they turned round in a whirlpool.
24. Carried away by the heaving billows as the mountains sank, and in terror of their life, a herd of deer, although they parted and met, parted once more, content to have seen one another again.
9. i.e., surged up from the bottom.
10. It is fancied that when the mountains were overturned, the branchroots of trees like the banyan instead of hanging down stood high among the branches. Cf. 2.19.
11. The yellow mineral embedded in the mountains. 12. Those of the mountain trees. 13. Elephants feed on the leaves of these trees.

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65
25. Dragged by the stiff trunks of the sea elephants, the lions14 roared and pierced their temples with their fangs, the cavity of their mouths filling up with blood from the former's heads mixed with pearls. 15
26. Infuriated by the commotion of the falling mountains, the elephants plunged into the waters, overturning the sea elephants, but were helpless with their hind legs savagely lacerated by the oncoming crocodiles.
27. Eddying at the mouth of the caves of the partly submerged mountains, the waves whirled round the trees, completely encircling them, and tossing the young coral growths, even as the sylvan creepers whirled, shaking their coral-like shoots.
28. The rumbling nether regions of the earth as well as the ocean were likewise entirely laid bare; the former by the mountains while they were uprooted, and the latter by those plunging into the waters.16
29. Turning round while they were swiftly pushed down, the mountains, which enveloped the clouds, and were surrounded by noisy swirling cascades, dropped into the sea, with the leaning creepers clinging to them.
30. The apes, who broke parts of the mountains as they hurled them down with their arms, and were bathed in the waters surging sky-high, came ashore one by one,17 shaking their massive hair.
31. The nether regions looked like the vault of the sky with its empty expanse, and the sky looked like the nether regions, time and again, when they were respectively abandoned and filled by the waters of the sea, thrown up by the impact of the mountains.18
14. Those on the sinking mountains. 15. i.e., the pearls supposed to be inside the head of an elephant.
16. i.e., the depths of the earth were revealed by the cavities left by the uprooted mountains, and the bottom of the sea by the divided waters as the mountains plunged into them.
17. i.e., to bring in more mountains.
18. The waters of the sea, stirred up by the falling mountains, are fancied as alternately soaring to the sky and coming down, in the course of which the bed of the sea, when empty of the waters, looked like the sky; and the sky, when flooded with water, looked like the sea floor,
S. 9

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SETUBANDHA 32. The mountains dropped into the sea, with the lotus beds at the summit withered, because the water of the lakes had run out through the bottom split by the commotion; while the peaks, with the panic-stricken elephants clinging to them, cracked and collapsed.
33. Rent by the impact of the mountains, the sea roared and overflowed its shore and swirled, dashing over the rugged ground. It was reduced to the condition of being churned; only did not bring forth nectar.19
34. Lo, even the preparation to reach the city of the demons caused formidable efforts. Mountains were uprooted and cast into the sea, and the ocean uttered terrible groans in peril of its life,
35. Pushed by the apes, the mountains, covered with the fragrant pollen of the flowers, tumbled into the sea as their slabs of gold, shattered by the impact, rose aloft, flashing across the sky.
36. The cries of the apes swelled, and the sea rolled with the submarine fire rolling; while the mountains dropped, with the cascades shooting up, and the trees stretched out by the wind.
37. Exhilarated by the sap of the broken and crushed sandal trees, the fish of the large streams,20 returning after being thrown far into the sea, and briskly splashing about, tasted the brackish water of the sea.
38. Green at the top because of the trees, and tinged with red by the gems embedded in the hoods of the serpents, and bereft of sunlight in the caves, the mountains tumbled into the sea, with their rugged slopes crumbling to pieces.
39. As the earth slanted swiftly, and became unsteady all of a sudden, when the waters of the ocean were flung up by the impact of the mountains, it was somehow held up by the lord of the serpents by changing its posture.21
19. As in days of old. 20. i.e., the streams of the mountains thrown into the sea.
21. The serpent Ananta bears the earth poised on its numerous hoods. It is fancied that at the moment when the waters of the sea rushed upward, leaving the bed empty, the earth, becoming lighter on one side, lost its equilibrium, which was restored by Ananta by adjusting its hoods.

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67
40. All at once, the mountains remembered their terror of the thunder-bolt,22 and the earth the thrusts of the hooves of the Primeval Boar,23 and the ocean the commotion of the churning that had been forgotten by them.24
- all
41. Imperilled through Ravana's fault, the ocean that flooded25 the sandal groves of the Malaya mountain, roared, battered by the mountain peaks, as if it remembered the pain caused when it was churned.
42. As the mountains disappeared in the waters, crumbling as they crashed, a cloud of spray, tinged with red by the broken corals, rose aloft, even like the swirling dust from the minerals.
43. Heaving as they were stirred up by the mountain peaks, the broad waters of the sea, tinged with a different hue by the sap of the broken sandal trees and by the broken plants, roared as they rolled amidst the mountains, with the waves coloured by the dissolving minerals.
44. Severed from the mountains, and tumbling into the sea, the trees whose leafy branches reached the depths of the surging waters, emerged, being light, and rose to the sky, even without being drawn above.26
45. Incensed by rivalry with one another, the hosts of apes cleft the waters of the sea asunder with the mountains, biting the lower lip with their protruding white teeth, and striking terror into the nymphs as they scattered the clouds stretched out in the sky.
46. Spanned with a rainbow rising across the cascades on the summit, a section of the Mahendra mountain, whose rocky
22. The wings of the mountains were once clipped by Indra with his thunder-bolt. Cf. 5.37; 7.13.
23. During the Boar incarnation of Visnu while lifting the earth submerged in the ocean.
24. i.e., the uprooting and dropping of the mountains on the sea reawakened the memories of similar upheavals in days of old.
25. Nourished, acc. to Ramadasa's reading.
26. i.e., rose sky-high on the crest of the waves.

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.
SETUBANDHA
frame had been damaged when trampled by Hanūmat, 27 crashed into the sea, with the wind filling the caves.
47. The summit of a mountain, pervaded by the rumble of the water-filled clouds, obstructed by the clash of the mountains in the sky – was it not reduced to a hundred fragments as it dropped on the sea, carrying with it the leafy groves of creepers?
48. Parts of the white bushy tail of the Camarī deer,28 savagely torn off by the crocodiles, turned over by the impact of the mountains, could be recognised on the sea, even though covered with foam, because the blood welled out from the wounds.
49. The Siddhas29 abandoned in fear the groves of creepers, with the ground moist with perspiration caused by diverse modes of amorous dalliance practised by them. The agelong butlets of the mountain streams were wiped out, and the waters of the ocean rolled in a hundred directions.
50. A herd of elephants that entered a large whirlpool turned round and round, raising their trunks, and holding up a distressed cub, while the leader of the herd kept a prowling sea lion off.
51. Sītā was somehow absent from Rāma's heart only so long as he watched the rivers (entering the sea), being driven back by the massive mountain peaks dropping in front of them, and rocked by the force of the wind dashing against the waves.
52. The waters heaved, bringing up the partly burnt coralreefs and the conch shells blackened by fire, and drawing out the broken feathers of Rāma's arrows stuck fast in the sea floor. 30
53. The bottom of the sea. with the waters parted asunder (by the falling mountains), could be seen, with the terrified animals lying still, and the furious serpents darting upward, and the
27. Hanümat had planted his feet on the Mahendra mountain to leap over to Lanka in quest of Sītā.
28. Those on the sinking mountains. 29. A class of supernatural beings imagined as living on the mountains.
30. The relics of the conflagration of the sea caused by Rama's arrows (see Canto V) are fancier as emerging from the sea when the waters were troubled by the mountains.
29. A class of subthe conflagration of the the sea when th

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SETUBANDHA submarine mountains sent rolling, 31 with their wings broken under their own weight.82
54. The mighty elephants, confronting the raging sea, tumbled into the waters, slipping off the slanting mountains, with their eyes fixed on the sea elephants, who in their turn accepled the challenge 33
55. Heavy with their massive flanks, the mountains plunged to the bottom, not so much because they were hurled down by the apes as because they were submerged under the weight of the splashing and surging waters of the sea.
56. The waves of the sea, carrying with them the huge fish overturned and stunned by the impact of the mountains, broke up high in the air as they dashed over the coastal mountains, hurling up the trees.
57. As a mountain tottered, with its summit thronged by a bewildered herd of elephants, half immersed in the waters, a pair of deities suddenly flew into the sky from a cave, as if it were the mountain's soul.
58. The mountains were held up by the apes with their arms, and the trees by the mountains, and the masses of clouds by the trees. It was not apparent whether the apes were building a causeway or measuring the sky.
59. Heaps of mountains, dashing against one another as they were vehemently thrown down, dropped into the sea, with their gem rocks swaying and falling; and the convulsions of the earth overwhelmed the nether regions, flattening out the drooping hoods of the great serpent34 crushed under the weight.
And, if the splitting waters of the ocean, tinged with red by the mountains that fell, with the masses of realgar crushed,
31. i.e., by the incoming mountains. 32. See 5.37, 51. 33. Lit. (being) accepted by the sea elephants. 34. See footnote 21.

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SETUBANDHA
faced destruction, that was the grieyous result of Sita's tearful looks while she was carried off by the insolent lord of the demons.35
60. The spreading masses of gems, the best of the jewels, were reduced to dust, crushed by the rocks of the mountains in the depths of the sea; and the expanse of the sky, decked with unfaded clouds, was thronged with rows of swans, girdles, as it were, encircling the woods on the mountains.
61. The nether regions rumbled; the earth cracked; and the clouds were forced down.36 The apes moved about in the sky; the mountains were dropped; and the sea, pounded by the mountains, rolled on the beach for long, racked with pain.
The large and white ornamental pearls, issuing from inside the broken oyster-shells, and stuck in the coral reefs, seemed to be flowery adornment furnished with tender shoots, when they came into contact with the branches of the trees that fell into the
sea.37
62. The pollen of the flowers serving as a banner revealed the woods of the mountains sinking in the sea along with the nymphs; the woods that were crushed by the angry elephants, and unceasingly emitted the rich fragrance of the honey of flowers.
63. The apes brought over the mountains. The sky was spacious enough. The earth, too, surrendered the mountains, and the ocean received them. Yet verily the bottom of the sea was mostly empty.
64-69. Thus did the apes convulse the ocean. The buffaloes were happy to wallow in the mud of the mountains partly dissolving in the waters; the coral-reefs mingled with the trees; and the aquatic animals with those living on land.
The sea lions woke up and yawned, enraged by the smell of the elephants in the woods on the mountains; and the huge
35. i.e., the sufferings of the sea - were due to its indifference to Sītā's silent appeal for help.
36. i.e., came down with the mountains as they dropped on the sea.
37. i.e., in contact with the branches, the pearls looked like flowers, with the corals looking like rosy young shoots.

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41 serpents caused whirlpools as they twisted about, scared by the mountains dropping in front of them. (65)
The sea was covered with pale withered leaves from the sinking woods; and the helpless fish tossed about, intoxicated by the astringent sap exuding from the broken Madana trees.38 (66)
The tender creepers were crumpled up with their leaves and shoots crushed under the weight of the mountains; and the flowers of the trees lost their colour, withering in contact with the trees with poisonous leaves. (67)
The sky was obscured by the spray of the cascades on the summit of the mountains spinning in the whirlpools; and the serpents, overpowered by the smell of the plants that fell into the waters, 39 emerged helpless from the bottom of the sea. (68)
The sea was churned up by the flanks of the mountains moving round in the depth of the whirlpools; and was marked by the lustre of the gems embedded in the spacious hoods of the serpents emerging from the nether regions. (69)
70. Formed by the mountains, continuously released, 40 and coming together in a long unbroken series, the causeway appeared to be built in the sky, but vanished as it plunged into the sea.
71. Thereupon the apes began by degrees to be overcome by fatigue as the causeway that was to bring disaster to Lankā faded away, like their own zeal.
38. Plants with toxic properties. See Introd.
39. Serpents are believed to be unable to endure the smell of certain plants. See 4.63.
40. i.e., by the apes from above.
on International
.

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CANTO VIII
1-2. When thus the mountains vanished as they dropped into the sea, even though they had covered the sky with their expanse, and drenched the banners of the aerial cars of the gods with the cascades on their summit; the mountains left over were set down by the apes on the margin of the beach, their weight being felt by them for a moment as the flanks slipped off their tired quivering hands.
3. Rid of the upheaval caused by the mountains, the waters of the sea, placid with soft undulation, became calm even as they moved back and forth, without reaching the range of their former surge.
4. Rocked by the commotion caused by the mountains, the sea returned to its former state. The whirlpools, broken up (by the mountains), formed again; the crumbling mountains moved round amidst the whirlpools; and the heaving waters receded from the shore.
5. The natural calm of the sea that was invisible for a while was seen again, with the din subsiding, and the whirlpools partly forming in the customary places.
6. The waters became calm, with flowers mingling with pearls, the whirlpools filled with broken leaves and emeralds, the young shoots combining with corals, and the white lotus blossoms mixed with conch-shells,1
7. The lustre of the minerals of the mountains, soaked in water, was seen on the surface of the sea as it faded away, reddish like the decaying sunlight, and blending with the colour of the crushed flowers as they emerged, being just detached from the trees.2
8. Overpowered by the heat of the sun, the sea elephants that had come ashore, scenting the elephants of the woods,"
1. The verse describes the mingling together of the products of the sea and those of the sinking mountains.
2. Those on the sinking mountains.
3. i.e., to fight with them.

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73 returned to the sea, their faces drenched and cooled by the spray from their trunks.
9. The mouths of the rivers (entering the sea), made turbid by the broken trees, with the white foam mingling with their astringent sap, became grey with dust as the waters surged over the banks.
10. Tossed about on the raging sea, portions of the flanks of the Malaya mountain joined the flanks of the Mahendra, and sections of the Mahendra joined the slopes of the Malaya, with the herds of elephants crushed by the waves).
11. The broad and white expanse of the beach, with the surface rippled by the slowly receding waters, and thickly studded with pearls, looked like the (while and spotted) slough of Väsuki.5
12. The masses of water that had been flung up by the impact of the mountains (on the sea), and were visible for a long while as they descended back from the sky, again stirred up the sea that had been disturbed and calmed down.
13. The lord of the apes (Sugrīva) then spoke, fixing his eyes on Nala;6 while his bejewelled stone seat cracked as he rested his massive buttocks on his left hand, upturned and outstretched.
14. The apes are worn out. The earth hath only a few remote mountains left. But the causeway is not visible. Let not Rāma's mighty bow be bent again.?
15. 'Wine, the young moon, nectar, the goddess of wealth, and Pārijāta, the best of trees, together with the Kaustubha gem: is all this of lesser value than the causeways that the Ocean doth not grant ito despite his promise? 10
4. i.e., as a result of the sea dashing against the incoming streams during the disturbance.
5. The great serpent used as a rope by the gods and demons while churning the ocean with the Mandara mountain.
6. One of the apes, a great architect. 7. i.e., to chastise the ocean, as described in Canto V. 8. i.e., is the causeway more important than all these? 9. i.e., does not allow it to be built.
10. The idea ts, during the churning by the gods and demons, the ocean had given up wine, nectar etc. even without any promise; so it is unlikely
S. 10

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SETUBANDHA
16. 'Rama's arrows, stuck deep in the bottom of the sea, are smouldering still,11 with their flames beaten down and noisily quenched by the seething waters.
74
17. 'Wise one, build therefore a causeway even today. Let the widely separated Malaya and Suvela12 mountains unite, and the vast expanse of the sea divide in twain.'
18. Distinct in lustre from the host of apes because of his confidence in his art, Nala thereupon clearly spoke, respectfully raising his timorous eyes before the lord of the apes.
19. 'Lord of the apes, confidently do I speak before the apes as well as Rama. The confidence thou hast reposed in me in respect of the causeway shall not be in vain.
20. 'Let the mountains be destroyed, the nether regions rent asunder,13 the ocean convulsed, and my life sacrificed. But thy confidence in me shall be justified even today.
21. 'So behold a causeway, wide as the earth, built by me across the great ocean as on the surface of the earth, with the gap between the Malaya and the Suvela filled up with mountains clinging together.
22. 'Shall the host of apes cross the sea by a bridge of mountains set firmly together; or shall it march across the slightly raised bed of the sea after its waters have been swept away?
23. 'Or, behold. Let the Malaya, firmly held by my hands, and advancing upon the Suvela, sweep the intervening sea away, like as an elephant charging at its opponent shakes off the veil!14
that it will now break its promise by obstructing the building of the causeway. The idea of the causeway was suggested by the Ocean as described in Canto VI.
11. Sugrīva refers to the chastisement of the sea for failure to grant passage to Rama's army, as described in Canto V, and envisages the possibility of a similar catastrophe if there is further delay in building a causeway.
12. See verse 83.
13. i.e., by the mountains dropped into the sea.
14. Nala means that he will push the Malaya mountain through the sea to link it to the Suvela in Lanka, sweeping the waters away in the process! The Malaya advancing towards the Suvela is likened to a blindfolded elephant which charges at a rival elephant by shaking off its veil to which the sea is compared. See 2.22; 13.59.

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24. "Or, I will build a bridge in the sky, composed of mountains, compact like clouds in massive array, and strong enough for the march of the swift-running apes!
25. 'Or, let the mountains of the nether regions, brought out of the depths of the sea, and held motionless above the waters, form the road to Lankā, with their wings drooping under the load of water!15
26. 'So build a causeway, following my lead, and methodically releasing the mountains. Vitiated heretofore by wrong methods, it will soon be built with ease.'
27. Cheered thus by Nala's words, the army of apes bestirred themselves as they uttered prolonged cries, with their fatigue gone, and filled the ten directions with the mountains lifted up by them.
28, 29. Thereupon, after a ceremonial bath in the pleasant waters of the sea, and paying obeisance first to his father,16 and thereafter to Rāma's feet and to Sugrīva; Nala first planted in the ocean a mountain, red with gold and other minerals, with the mouths of the caves filled with leafy branches of Asoka trees, like an auspicious pitcher (of gold, decked with leafy Aśoka twigs).
30. One of the mountains set down on the beach17 was at the very outset dropped by Nala on the sea in such a way that the initial phase of the causeway that was to bring disaster to Lankā began to be seen.
31. The sea, with the waters thrown up by the impact of the mountains (dropped by the apes), swirled in the sky in such a manner that the regions of the sky, grey with the dust of the mountains, were cleansed all at once.
32. Soaked in water, and clinging together, the mountains, with the join imperceptible, were not parted from each other, even though battered by the raging sea.
15. A reference to the winged mountains hidden in the sea for which see 5.37.
16. Viśvakarman, the divine architect. 17. See verse 2

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SETUBANDHA 33. Blocked by a mountain dropped on the beach, the channels of the rivers by which they entered the sea became, in fact, outlets by which the waters flowed backwards.
34. The mountains, even though released by the apes with the peaks downwards, turned over, being heavy at the base, and dropped on Nala's Way,18 with the peaks upwards, exactly in the position in which they were uprooted.
35. The lions, 19 tossed by the sea elephants, shook up the latter's faces, firmly thrusting their claws into them; while their mane moved about the temples (of the sea elephants), which were severely mangled and swallowed up in their mouths.
36. The infuriated wild elephants (on the mountains) became aware that their massive trunks, stretched out at the smell of their adversaries, the sea elephants, were torn away by the latter, only when the wounds came into contact with the briny water of the sea.
37. Having built a portion of the causeway, the apes flew aloft, and dragged down the submarine mountains as they flew out of the sea, grasping their wings with both their hands.20
38. With the streaming mass of his hair ruffled up at the moment, Nala, too, put the causeway together as he lifted the mountains from the outstretched hands of the apes with his hands curved beside his hips.
39. When a cavity at the bottom, caused by the numerous mountains (dropped by the apes), was discovered in the heaving sea, it was covered up by a single mountain, larger in extent, and fixed firm (by Nala).
40. As the apes fixed each mountain that reached to the bottom of the sea, Nala, planting his foot thereon, built the causeway further and further.
18. The causeway is thus designated in honour of Nala. 19. Those tumbling off the mountains into the sea.
20. See 5.51 for a similar picture. Here, the winged mountains try to escape from the sea to avoid being crushed by the causeway.

.

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177
SETUBANDHA 41. Receiving the mountains (accurately) released by the apes as well as those dropping at the wrong place in the causeway, Nala put them in position and joined them together, all at once.
42. "The sea supported the mountains set firmly together by Nala, and brought into position those dropping at the wrong place; while it surged in front of the causeway with a heavy swell.
43. As Hanūmat brought each mountain, with its summit worn by the wheel of the Sun's chariot, 21 Nala fixed it in position in the sea as he lifted it with his left hand with ease.
44. The mountains of the nether regions, devoted to the service of the Ocean, and crowned with moss, sustained the mountains tottering in the partly built causeway, with extensive lotus beds in the pools on their summit.
45. Starting from the margin of the beach, the emerald-green stretch of woods (on the mountains of the causeway), with the glistening branches, swayed as it was rocked by the rush of waters moving back and forth.
46. The serpents, coiled about the tusks of the sea elephants, and looking like iron rings, fell to the ground when they were tossed up during the latter's fight with the elephants (on the mountains), scared by the commotion of the sea.
47. The volume of sea water that returned after being driven far afield by the falling mountains was the first to adjust Nala's Way when it inclined in another direction 22
48. The elephants, half submerged in the heaving waters, with their ichor streaming freely, tore the serpents clinging to their feet, like ropes, stretching and pulling them (with their trunks).23
49. The waves rolled, made brighter by the lustre of the gems, with the broken emeralds greener in contact with the juice of the fruits (dropping from the trees on the mountains), and the foam made whiter by the shattered conch-shells.
21. Indicates the height of the mountain. 22. Illustrates the co-operation of the sea. Cf. verse 42. 23. Lit. stretched and pulled.

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50. Replenished by the waters surging from the bottom, the sea swelled as much as it sank under the weight of the mountains set firmly together.
78
51. Earthquakes seemed to rock the heavens, making the ocean rock; while the waters of the rivers entering the sea were scattered high in the air, and the mountains tottered in their foundations.24
52. With half of the causeway emerging, and half of the mountains dropped on the sea, and half of the sea floor25 covered up,26 the waters of the ocean gave for a moment partial27 joy to the hearts of the apes.
53. When the sea was driven afar off,28 the causeway appeared to be built; 29 but when it was flooded as the sea returned, it looked as if it had been just30 begun.
54. Even the nether regions were filled by the mountains, but not the footprints of the Great Boar,31 which pervaded the ocean, and impeded the movements of the irate elephants of the quarters.32
55. Churned up by the mountains, the waters of the sea, which assumed the colour of the young shoots of plants33 by dashing against the slopes of the mountains rich in minerals, and were astringent to the taste and fragrant in contact with the broken trees, seemed to be producing wine (as in days of old).34
56. Whilst the sea rocked the mountains standing apart in the causeway, it became compact as the peaks crumbled and filled up the gaps.
24. The verse describes the convulsions of nature that took place when the mountains were cast into the sea.
25. Lit. the nether regions.
26. i.e., by the mountains. Lit. removed, or eclipsed.
27. Because the causeway was not yet complete.
28. i.e., by the falling mountains.
29. i.e., the portion built was clearly visible. 30. Lit. slightly.
31. The Boar incarnation of Visņu. See 5.44.
32. Supposed to hold up the earth.
33. i.e., were coloured red.
34. Wine was one of the objects produced by the churning of the ocean. See verse 15.

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79
57. Did Nala's Way35 drop on the sea, fashioned in the sky? Built long ago, was it hauled from the Malaya mountain? Did it come into being in the waters of the sea? Did it emerge from the nether regions, complete in structure?
58. The waters of the sea were seen in the sky, and the sky on the sea floor emptied of the waters, 36 but the mountains37 in the sky and the waters and on the sea floor, in all three alike.
59. The rolling sea, restrained by the shore as by a chain, roared and rocked the causeway, even though it reached into the nether regions, like as a wild elephant, moving to and fro, bellows and shakes the post to which it is tied.
60. As the Inountains, soaked in the heaving waters, were firmly pressed together by the apes, they adhered to each other, shrinking in dimensions.
61. Pushed by the arms of the apes, the mountains dropped into the sea, scattering its gems, with the Kinnaras living on them crazed with fear. Boldly, not meekly, did the boisterous ocean roar, as if it were dispelling the panic fear of the rivers.38
62. When the sea was driven afar off,39 it seemed to be filled with the rays of its gems; while it seemed to be impeded by them when it returned.40 Bespattered with mud by the mountains as they dropped, it seemed to be cleansed by the rays; and when it parted asunder, it seemed to be closed up by them.
63. The herds of elephants on the mountains of the causeway, maimed by the mountains that dropped on the bridge, confronted in a body the sea elephants abiding in the heaving waters, because they were enraged at the smell of their
ichor.
35. Cf. verse 34.
36. i.e., the empty seafloor looked like the sky when the waters were hurled up by the falling mountains. Cf. 7.31.
37. i.e., the mountains dropped by the apes on the sea from above, and reaching to the bottom.
38. Supposed to be the Ocean's wives. 39. i.e., by the falling mountains. Cf. verse 53.
40. i.e., the waters seemed to pass slowly through a compact mass of rays

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64. Having long battered the sides of the causeway, and thrown up the trees, the waves, tinged with the colour of the minerals, 41 died away after rolling far into the sea.
65. The deer (on the mountains of the causeway) looked at the ocean, and the people at Nala, all together, with eyes full of fear lest the mountains should topple down; and the waters of the streams 2 that cascaded far into the sea rose aloft as they
shed (against the waves) to the music provided by the jubilation of the apes.43
66-70. Thus did they build Nala's Way. Its mighty structure was built with heaps of mountains uprooted from the entire earth; and, in contact with its reflection was darkened a part of the waters even in the depths of the sea.
The tail fins of the fish were lopped off, violently hit by the rocks falling sideways from the causeway; while the serpents, rent in twain by a rock, split it with the pressure of their coils. (67)
The lions chased the elephants who, when seized, ran away in the confusion caused by the uprooting of the mountains; 44 while torrents of water poured down from the rumbling clouds, settling on the peaks of the mountains, and wafted to the causeway, because they were pressed by other mountains that followed.45 (68)
The cascades46 gushed forth in twin streams, because their outlets were blocked by the elephants that fell beside them; while the sections of the Malaya peaks could be distinguished by the sandal groves standing in between the mountains.47 (69)
.
41. Those embedded in the mountains of the causeway. 42. Those on the mountains of the causeway.
43. Ramadāsa refers to a belief that water rises to the sound of niusical instruments.
44. i.e., while the mountains were uprooted and brought to the causeway..
45. The clouds are fancied as accompanying the mountains carried to the causeway through the air, closely followed by other mountains, as described in Canto VI.
46. Those on the mountains of the causeway.
47. i.e., sandal trees were visible on the peaks of the Malaya mountain interspersed in the causeway.
.

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81
The creepers hung loose from the trees, partly uncoiled, being lashed by the waves; and the sea swirled, entering through the gaps between the thinly scattered peaks. (70)
71. The causeway stretched ahead; the sea rocked, battered by the mountains; and, as they saw the Suvela range48 the host of apes set up a yell, filling the regions with echoes.
72. In the midst of the sea, with the waters parting asunder, were seen portions of the wings of the submarine mountains, crushed by the causeway, and torn as they hurriedly tugged at them when they fled from the ocean, crazed with fear.49
73. The apes restored Nala's Way when it by degrees tended to break up, the mountains at the base being eroded and worn away by the waters, stirred up by the impact of the mountains (dropped on the sea).
74. As the great causeway reached very near the farther shore, conquering the sea, the intervening water, because of its smaller extent, dashed high when hit by the mountains.
75. The masses of water, thrown up by the impact of the mountains on the sea, spattered down on the causeway, and turned into large swirling streams.
76. The causeway, with part of the slope of the Suvela almost touching it, appeared to be complete, the intervening stretch of sea being filled up by the whales rushing in from either side.
77. As Nala shook up the causeway, because the big mountains stood uneven, the ocean flooded the entire earth, and slowly receded.
78. The sea flowed for a moment, like a stream, in the gap between the causeway and the Suvela, heaving as it was hit by the mountains dropped by the apes, who rejoiced at their task being almost finished.
79. As the powerful apes built the forepart of the causeway Rāvana's heart was rent asunder along with the waters of the sea.
48. In Lankǎ.
49. A variation of the picture given in verse 37.
S. 11

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80. The Suvela, with its foundations reaching into the nether regions, and its streams incessantly flowing, fitted in with the forepart of the bridge of mountains, even standing where it stood 50
82
81. The lord of the apes (Sugrīva), even though he was on the summit of the Malaya, standing beside Rāma, knew from the jubilation of the apes that the causeway was completed with the last of the mountains.
82. The selfsame sea appeared to be different now and again. When Nala's Way was begun, it looked entire; when it was partly erected, the sea was divided unequally into three parts;51 and when it was complete, it was divided in twain.
83. The massive causeway, starting from the summit of the Malaya, and weighed down by the passing apes, was supported as it rocked by the Suvela, like as a falling tree is supported by another tree.52
84. With the eastern and western regions divided by the great causeway, the sky seemed to be raised up in the middle and uneven, inclining with both sides sloping downwards.53
85. Stretching across the waters of the sea resembling the sky, the causeway, joined to the Malaya and the Suvela, was clearly visible, like the track of the Sun's chariot extending from the mount of Sunrise to that of Sunset.
86. With the great mountain peaks resting on the bosom of the sea,54 rocked by the wind, the causeway looked like a floating mountain with its wide-spread wings.55
50. i.e., the Suvela became the last mountain of the causeway on the southern shore.
51. i.e. the two sides of the causeway and the open front.
52. The causeway extended from the Malaya mountain on the northern shore to the Suvela in Lanka.
53. The sky is likened to a pavilion with the eastern and western regions looking like sloping roofs, with the bridge of mountains standing in the middle like a row of pillars.
54. i.e., reflected in the sea.
55. The reflections of the mountain peaks on both sides of the causeway are likened to the legendary wings of the mountains that took refuge in the sea. See 5.37.

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SETUBANDHA 87. Discontent, deep sighs, loss of sleep, pallor and weakness passed from Rāma to Rāvana while the causeway was being built.
88. Massive and lofty and formidable, the causeway stretched away, parting the sea in twain, like the hand of Death, to destroy Rāvana with his kinsmen.
89. Rāvana's heart, unrelenting by nature, and steadfast in martial zeal, was pierced by the rugged causeway, heavy with the mountains, as by a spear, even though it was far away.
90. The trees on the slopes of the causeway were plain to view, with the bees clinging to the flowers drenched with the water of the heaving sea, and the drooping young shoots flickering on the mountains on the flanks. .
91. Portions of the causeway, built of crystal rocks, and interspersed between the mountains, seemed at places to be rent in the middle, being similar in colour to the tranquil sea.56
92. Peaks of the Himālaya, covered with snow, and those of the Malaya, fragrant with the crushed sandal trees, could be clearly recognised, even though built into Nala's Way.
93. The causeway looked like the extensive shore-line of the sea,57 being rocked by the rush of the waters advancing and receding, and filled with the monsters of the deep.
. 94. The lions that fell into the sea when the mountains were thrown in, were seen slowly emerging from the waters, and resting on the flanks of the causeway, cumbered with their heavy mane drenched with water.
95. The animals of the eastern and western parts of the sea that had gone to see the western and eastern parts respectively,58 saw their homes no more, 59 their way being barred by the bridge.
56. i.e., the waters of the sea, visible through the transparent rocks, seemed to flow through gaps in the causeway.
57. Lit. The extensive paths of the seashore appeared also on the causeway. Some take vela in the sense of waves, which are explained as sweeping over the causeway.
58. i.e., before the building of the causeway. 59. i.e., could not return.

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96. The high-peaked mountains, red with minerals, standing on either shore, looked like flagstaffs marking the causeway, with the white, wind-swept cascades serving as banners.
84
97. Having built the causeway, and scattered on the ground the mountains left over, the host of apes set out on their march, inspired by Rama with martial ardour as he marched with them.
98. As they passed they beheld the sea, divided in twain by the causeway, and reduced in extent, with the waters diminished on one side, being consumed by the submarine fire.60
99, 100. The host of apes marched over Nala's Way, the bridge linked to both shores, that was full of white lotus blossoms as well as conch shells, heaps of broken green leaves as well as bright emeralds, and young shoots mingling with corals.61
The causeway bent under the weight, with the mountains coming loose; but the ocean supported it firmly with all its strength, pressing hard upon the nether regions.
101. Obstructed by the causeway, the sea, like a wild elephant tied to a post, rocked the flanks of the bridge, and spread over it its massive waves, even as an elephant stretches out its trunk and shakes the post (to uproot it).
102. Bathed in sweat after they had carried loads of mountains, the apes crossed the sea, and laved their hands, soiled by the minerals, in the cascades of the mountains on the flanks of the causeway.
103. They reached the summit of the Suvela that had groves befitting the trees brought from the Nandana garden by Ravana; where the sylvan creepers were crushed under the weight of the clouds settling on them with their load of water.
104. Hearing that the host of apes had crossed the sea, with their valour unresisted, the demons became remiss in carrying out the orders of their master.
60. i.e., the waters consumed by the submarine fire could not be replenished by the waters from the other side of the causeway which reached to the bottom of the sea, like a wall.
61. The flowers and leaves belonged to the mountains of the causeway, and the corals, emeralds etc. were those washed up by the waves.

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85
105. While the host of apes was busy stationing themselves on the seashore, Death touched Rāvana's head with his left hand.62
106-7. While Rāma's power and that of Rävaņa, unparalleled in the region encompassed by the Lokāloka mountain,63 expanded and receded respectively, divided by the intervening wall of Lankā,64 and when Rāma, beloved of the gods, crossed the ocean, like the moon that rose from it: 65 the disturbed sea assumed a serene beauty accompanied with splendour, (as it once did when
ly wine emerged with the goddess of wealth from its waters while it was churned).66
62. Indicates the ease with which Rāvana would be destroyed.
63. i.e., in the entire world. The mountain belt, called Lokāloka, is the circular boundary between Loka (the region illumined by the sun and other luminaries) and Aloka, the region of perpetual darkness. As the Bhāgavata says, 'it was placed by Isvara on the limit of the three worlds; and its height and breadth are such that the rays of the heavenly luminaries, from the sun to the polar star, which spread over the regions within the mountain, cannot penetrate beyond it.' See Visnupurāna, Bk. II, chap. 4 and Wilson's Trans, and Bhagavata 5.20. 34 ff. and the comm. of Sridharasvamin. Kalidāsa refers to the mountain in a simile in Raghu 1.68.
64. i.e., Rama's power extended as far as the wall of Lankā, while that of Rāvana was confined within the limits of the city.
65. i.e., during the churning of the ocean by the gods and demons.
66. Acc. to Kulanātha: When Rāma, beloved of the gods, like the moon, crossed the ocean, accompanied by the goddess of victory, the disturbed sea assumed a serene beauty, (as it did when the moon emerged with the goddess of wealth while it was churned).

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CANTO IX
1. The apes beheld the Suvela mountain that seemed to engulf the southern region, and stretch away to cover the remaining regions, extending its great peaks to pervade the entire world.
2. It was capable of sustaining the weight of the ocean, just as Visnu is capable of sustaining the weight of the universe, and the serpent Ananta that of Visnu, worn out with the burden of the universe, and the ocean likewise that of Ananta,1
3. It was capable of bearing the weight of the earth. Its streams were capable of filling the ocean. It was able to measure the sky. Its flanks were strong enough to withstand the winds of the epoch of destruction.
4. It seemed to have driven the regions of the sky afar off, and weighed down the entire nether world deep below, and raised the sky to a greater altitude. Only the fruits and flowers of its trees were within easy reach.
5. Rivers flowed down its flanks. It was firmly planted in the nether regions and the depths of the sea. It seemed as if it were the earth, slanting for a moment, while being lifted from the ocean by the Primal Boar.2
6. Its foundations filled the nether regions. It was fixed firm by ramming it down with the tip of the thunderbolt. It seemed to be a post to which the elephants of the gods were tied, with its sides smoothed down by the rubbing of their shoulders.
7. The extremity of its base was not seen even by the lord of serpents that crushed the nether regions (with its weight). Its lofty peaks were not reached even by Visnu when he extended his frame to wrest the universe (from the demon Bali).*
8. It drove back the waters of the sea, and was encircled by the great serpents moving about its slopes, and encompassed by
1. Visnu reposes on the coils of Ananta in the ocean.
2. i.e., the Boar incarnation of Visnu. Cf. 7.2.
3. A reference to Ananta sustaining the earth on its numerous hoods. 4. Cf. verse 51.

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SETUBANDHA
87 the sun with its rays as it stood beside it;5 just as the Mandara mountain, encircled by the great serpent (Vāsuki), and held fast by Vişnu with his arms, convulsed the waters of the ocean (during the churning).6
9. It dispelled the gloom of the nether regions with the radiance of its bejewelled base, scraped by the gems on the head of the serpent Ananta;7 while it plunged the sky into darkness, because the orb of the sun disappeared in the recesses of its rugged and lofty peaks.
. 10.. Streaks of nectar ran down its dark rocky wall, scraped by the side of the (passing) moon;8 and the track of the Sun's chariot could be recognised, because it profusely emitted vapours, when flooded with moonbeams.9
11. With the moon clinging to the summit, and patches of water-filled clouds thinly scattered on the flanks, the mountain at night looked like an elephant of the gods, holding aloft a torn lotus-stalk (with its trunk), with its body spattered here and there with mud.10
12. The courses of the streams flowing from the summit were seen from afar, revealed by lines of verdant woods; and the young shoots, torn and withered by the wind, were refreshed in contact with the back of the moon.
13. The peaks soared, and the vast and clear reflection of the mountain was seen in the waters of the sea. It seemed as if it were struck by portentous lightning, and being riven asunder at the top, one side of it had fallen into the sea.
5. See verse 38.
6. The ocean was churned by the gods and demons, using the Mandara mountain as a churn-staff, with Väsuki serving as a rope.
7. See verse 7. 8. The moon is supposed to be composed of nectar.
9. The misty exhalation on the mountain at night is fancied as being caused by the flaming track of the sun being quenched by the rays of the moon, cool as a shower.
10. The moon is likened to a torn lotus stalk, and the patches of clouds to spattered mud.

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SETUBANDHA
14. The broad expanse of its base was sustained by Ananta's heavy hoods by turns; 11 while the other mountains were dashed to pieces, when uprooted and blown on to its lofty slopes by the winds of the epoch of destruction.
15. The huge buffaloes on the mountain lay still and refreshed as the water-filled clouds pressed against them; and the pearls that were inside the temples of the elephants, killed (by lions), stuck fast as they dried on the blood-stained slabs of stone.12
16. The colour of the young leaves of the trees faded slightly in contact with the briny sea spray; and the deer ran away, scared by the roar of lions, but stopped short, bending a leg, and pricking up their ears.
17. The mountain seemed to encompass the regions of the sky, 13 which stood within its limits, enveloped by its slopes, and enclosed within its sunlit caves.
18. It was vast in extent, and at night the flaming lustre of its gems spread far into the sky. The antelopes, lying at ease, nibbled the tips of grass on its peaks. It was rocked heavily by the arrows, with which Rāma in his wrath had cloven the sea asunder.14 It was drenched with oozings of nectar from the orb of the moon15 resting upon its summit.
19. Its foundations reached into the depths of the sea, and it was invisible16 at the top which was beyond the range of the rays of the sun, So its dimensions were half hidden in the sky as they were in the waters of the sea.
20. It was enveloped in a dense mass of fragrant vapour rising from the friction of the sandal trees swayed by the wind. The clouds that had partly absorbed the waters of the sea held on to its peaks, being heavy-laden at the other end.17
11. i.e., Ananta used its thousand hoods in turn to bear the weight of the mountain.
12. See verse 24.
13. Lit. seemed to stand all around the regions of the sky.
14. See Canto V.
15.
Cf. verse 10.
16. Or, bereft of light.
17. The clouds are fancied as clinging to the peaks because they were dragged down by the load at the lower end.

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89
21. It withstood the waters of the sea with its base, and caused the anger of the lions, knocked down by the cascades at the top. It was crowned with a garland of planets, and wore a wreath, the orb of the moon resting upon its peaks.
22. Its summit towered over the moon. The streams in its caverns were windless and calm. It dispelled darkness with its flanks rich in gems; and the deer lay sound asleep on the slabs of gold.
23. Pierced and tossed by the elephant (with its tusks), the tiger turned back and pounced on the former's temples; while the lustre of the gems on the hoods of the serpents, asleep in the cavities, issued forth like a jet of water.
24. The slopes, rich in gems, seemed to bristle with thorns, like nettles, on account of the incessant sea spray;18 and the lion roared, riding on the elephant's head, with the pearls19 stuck in its claws.
25. The woods on the mountain, heavily pressed by the clouds and then released, were sodden with rain, with the white scarves hanging from the celestial creepers 20 drying and fluttering in the breeze.
26. Overrun by the waters of the sea, the streams, partly uprooting the moist leaning trees on the banks, and laden with flowers, ran shallow over the crystal slopes.
27. With the wind-swept cascades on the summit, the mountain cleansed the mouths of the horses of the Sun's chariot, which were full of froth, and partly moistened the reins.
28. The moon, resting upon its extensive summit, and touched by the flames of the plants blazing at night, clearly showed its stain, the deer, as if its inner surface was covered with soot.
18. The reference is to sea-water that has dried. In verse 41 the poet refers to the salt taste of hardened sea spray,' Here, the salt crust formed by sea spray on the slopes of the mountain is likened to small thorns. The Greek verb epantheo, to bloom, be in flower, was likewise used of a salt crust forming on a surface, as in Herodotus II.12.
19. i.e., the pearls inside the head of the elephant mangled by the lion, The reference is to the belief that an elephant's head contains pearls.
20. Explained by Krşņa as the branches of the all-giving Kalpa trees, See 14.74.
$. 12
phant mangled by the lion.
20. Exnás to the belief that an elephant

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29. With its streams it was filling the ocean that had been dried up by the heat of the sun of the epoch of destruction; the wide ocean, with the earth lifted out of its waters, and extremely deep, because the ooze was carried away by the Primeval Boar.22
30. The roar of lions filled the caves, making the elephants in the woods prick up their ears; while the direction from which the sound came being unknown, the deer fled straight on, but turned back, scared by the echoes.
31. The mountain was tinged with red by the pollen of the lotus blossoms; and on its lakes were heard the geese with their melodious notes. It was the favourite resort of lions pouncing on their prey. It was verdant with woods drenched with spray wafted by the sea breeze.
32. It had caves that seemed to be divisions of the world, with portions of the sea entering them, the firmament visible inside, the ten regions of the sky included in them, and the sun rising and setting within their confines.
33. The brooks on the summit, issuing by degrees and growing in volume, were sweet at the source, and briny in their onward course, being overrun by the surging sea.
34. It was brightened by the lustre of its jewels, and shaken by the massive hoods of the serpent Ananta as it turned about
(under the weight).22 Lotus beds expanded on its lakes, and the rust from the wheels of the Sun's chariot adhered to the creepers on the slopes.
35. The sky-blue sapphire slopes, gleaming all around, and enveloped in a mirage, looked like lakes, with the buffaloes, oppressed with the heat, seeking a path for descending into them.23
36. There, the wild animals unleashed their fury on objects similar to themselves. The elephants crushed the Tamāla woods; the lions seized with their mouths fragments of the silver peaks; and the buffaloes hit the black rocks (with their horns).
21. i.e., the Boar incarnation of Vişnu while lifting the earth submerged in the ocean.
22. i.e., while sustaining the earth made heavier by the mountain. 23. i.e., the animals mistook the blue rocks for a sheet of water.

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37. There, precious pearls were scattered from inside the temples of the elephant mangled by the lion's paws;24 and the luxuriant grass on the approaches to the streams was crushed by the herds of elephants that ran thither, scared by the forest fires.
38. The chariot of the sun wound its way along the slopes of the mountain. The radiant stars wandered through the woods on its flanks. It seemed to tower over the firmament lying by its side.
39. The rays of the sun were half cut off from its jagged cliffs,25 and the rays of the full moon covered only a portion of them. The bird king Garuda, who set out in quest of their summit, returned, worn out with fatigue.
40. It fulfilled with marvellous perfection the desire for pleasure in the hearts of the celestial nymphs.23 It seemed to be a mart set up for the gems of the ocean.27 The water in its pools was sweet and dark in contact with the leaves of the lilies; and a fragrance like that of wine issued from the groves of Bakula trees.28
41. The deer fainted on account of the smell of the yellow orpiment heated by the fierce midday sun; and the buffaloes licked the rocks for the taste of the salt crust formed by sea spray.29
42. The surface of the mountain was bright with its lofty silver peaks. With the blood of the elephants killed by lions it coloured the scattered) pearls.30 With steadfast fortitude it had passed through many an epoch of destruction. To its lakes came conches in straight rows from the waters of the sea.
43. It was gay with the mansions of the Yakşas. The waters were dark in the pools containing gems. It was free from fires
24. Cf. verse 24. 25. i.e., did not reach the upper part of the cliffs. 26. Cf. the last verse of the Canto.
27. The gems washed up by the waves are fancied as being set out as on a market stall.
28. The smell of Bakula flowers is often likened to that of wine. Cf. 1.56; 12.14.
29. See verse 24.
30. i.e., the pearls supposed to be inside the head of elephants were stained with blood when they were killed by the attacking lions.

w

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because of the ever fresh woods. It brought sleep to those who resorted to its lakes.
44. It gave pleasure to the proud demons.31 The water was darkened by the Bibhitaka trees growing in its caves; while the summit was beautiful with the clear effulgence of its silver. It was destructive with the potency of its poison trees.
45. The trunks of the sandal trees, surrounded with fullgrown poison-destroying plants, were shunned by serpents;32 while the lustre of the gems on the hoods of the serpents that passed by dispelled the shadows of the trees.
46. The mountain whitened the earth with the radiance of its crystal rocks. On it was heard the sweet speech of the celestial nymphs. It could not entirely be washed even by the waters of the epoch of destruction. Silver resembling the new moon emerged from its caves.
47. It had beautiful caves and river-banks. It was covered with the delightful hue of gold, and at night showed the way to the planets on its summit. It sheltered all the celestial nymphs held captive (by Rāvana) 33
48. There, the boar as it came out of the mire was attacked by the lion, but turned back, eluding and baffling the latter; and the clusters of leaves, dropping from the golden trees into the waters of the lakes, disappeared because of their weight.
49. With its peaks, like arms, the mountain embraced the beautiful Sky, lovely with the blue clouds full of water, and bedecked with the marvellous girdle of stars worn by her; and seemed thereby to give offence to the Regions of the sky.34
31. i.e., the Rākṣasas of Lanka.
32. Sandal trees are usually described as being haunted by serpents. Here they avoid the trees owing to the presence of the poison-destroying plants. See 4.63 and 7.68.
33. Trans. follows Kṛṣṇa except in the last line for which see Kulanätha in Extracts.
34. The sky is personified as the mountain's mistress; while the regions of the sky, overshadowed by the mountain, are figured as disgruntled rivals.

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*
93
50. It was the common abode of the maidens held captive by the demons,35 and full of dismal cries. It concealed the regions of the sky from view. Its flanks were composed of sunstones; and it touched the Sun, and harboured darkness (in its caves).
51. It stood filling the world with its expanse, the world that could not be filled by Vişnu36 while wresting the earth from the demon Bali; by the clouds in the season of rains; and by the oceans at the epoch of destruction.
52. The sun, with its orb vanishing from sight, being enveloped in the forest fires on the adjoining peaks of the mountain, seemed to be setting, with its reddish rays shooting up through the flames.
53. It endured the heat of the submarine fire, and the heavy blows of the waves of the sea, eroding its slopes, as if for the sake of its streams that were loth to quit their paternal home.37
54. At night it carried the reflections of the young moon on each block of ruby, as if they were a series of hoof-marks left by the horses of the Sun.
55. It was surrounded with slabs of gold, lying uneven, and covered with groves of high-grown creepers here and there, as if they were circles of light intersected by shadows.
56. It bore on its slopes woods that were beyond the range of the sun, with the shadows deepening above, and the serpents abiding at the top for fear of the heat of the sun.38
57. The lofty flanks of the mountain, dented by the macelike tusks of the elephants of the gods, declared the size of their mouths through the wide space between the marks left by the tusks.
58. Here the branches of the Pārijāta tree, borne by the celestial elephants for a long while, were discarded after they
35. Cf. verse 47. 36. Vişnu as Trivikrama.
37. The streams are figured as the daughters of the mountain married to the ocean. The delay in settling in their new home makes the angry son-in-law chastise the father with the waves and the submarine fire.
38. See verse 19.

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had turned yellowish brown by being whirled round their cheeks, with the leaves discoloured by the hot breath from the trunk.39
59. It bore the moon clinging to its flank, with its dark emblem, the deer, whitened by the rays of the crystal slopes. It seemed as if the lunar orb had been turned over by the impact of the waters of the great cascades falling on its back.40
60. The woods were deep blue because of the proximity of the sea, with the flowers washed by the spray, and brilliant sunshine coming into view as it spread above and around them.
61. It hore the tracks left by the elephants of the gods as they descended the slopes, with no visible sign of departure, because they flew off (after their sports); while the bees that followed far in their wake returned from the sky.41
62. Places with partly exposed sprout-like gems gleamed faintly, dispelling the darkness a little, and seemed to be covered with sparks.
63. The mountain bore traces of the elephants fighting in the woods, with the massive tusks knocked down, the trees smashed and withered, and the creepers, uncoiled and broken, lying about in heaps.
64. Stored in its vast caverns, studded with gems, "vere isolated masses of sea water, thrown up by the impact of the Mandara mountain (during the churning), that still retained the taste of nectar.42
39. The verse describes the elephants of the gods disporting themselves on the mountain, whirling with their trunk the branches of the Părijāta tree which they had brought from heaven. Cf. verse 61.
40. As the lunar spot was no longer visible, it is fancied that the cascades pouring down the mountain-side had turned over the moon, exposing the all-white back,
41. The elephants walked down the slopes of the mountain, but flew back after their sports; and the bees pursued them for some distance to partake of their ichor. Cf. verse 85 and 10.45.
42. Because the water had entered the caverns before nectar was taken out of the ocean by the gods and demons who churned it with the Mandara mountain.

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95
65. It carried a mass of Rāma's arrows that had, during the upheaval of the sea, 13 stuck in its slopes, with the feathers broken here and there, as if they were the remnants of its wings clipped by Indra's thunderbolt.44
66. There, the elephant fell as the lion sprang upon its temples, but tore up the latter's heavy mane with its trunk; and the bee turned about on hearing the hum of its mate, upsetting the flower of the creeper on which it lay.
67. Snow-cold streams of water, oozing from the moon-stones (at night), ceased to flow during the day, with the waters partly drying up, and the moss stirred here and there by the gusts of wind.
68. Quicksilver moved about on slabs of emerald, with its traces flickering here and there, and looked like water rolling on lotus leaves.
69. The Sun seemed to ascend the mountain at dawn, with the upright orb rising aloft, and his horses worn out with fatigue; and having journeyed with the orb evenly balanced, seemed to descend it at the end of the day.
70. There, at night, the inhabitants of the woods, going round to avoid the rugged places on the slopes, trod the paths, lighted on their way by the stars journeying ahead of them.
71. The orb of the moon, lingering on the summit, moved along, being directly hit by the Kirāta maidens, separated from their lovers, with handfuls of tear-stained flowers.45
72. Adorned with the heavenly bodies, like the sky, the mountain had on it the aerial cars of the gods. It scorned the vehemence of the winds of the epoch of destruction, resisted by its peaks. It coloured the clouds with the soaring rays of its bejewelled peaks, and resounded with the deep roar of the restless lions in the caves.
43. i.e., during the chastisement of the sea by Rāma with the fiery arrows.
44. It is fancied that the Suvela, like all other mountains, had wings until they were clipped by Indra.
45. i.e., the maidens chastised the moon, the traditional enemy of forlorn lovers, finding it near at hand on the summit of the mountain,

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73. On it the diverse regions of the sky seemed to terminate. The earth seemed small beside it. The sky seemed to end with it. The ocean seemed to disappear thereabout. The nether regions seemed to have vanished underneath. The world seemed to repose thereon.
74. Amidst its peaks the horses of the Sun's chariot leaned frequently, curving their shoulders as the yoke slanted; while the charioteer Aruņa turned them round in alarm, making the flywhisks flap against their snouts.
75. There, the woods were seen high in the sky, carrying the stars 46 like clusters of flowers at night; and when the stars vanished at dawn it seemed as if the flowers were culled in the first plucking of the day.
76. There, at night, the wild buffaloes slumbered, scattering the soft clouds by their breath, with streams of water, issuing from the moon-stones by contact with the lunar rays, lapping against them.
77. The lunar orb, on reaching the summit of the mountain, passed by, slanting along the rocky wall, with its massive radiance worn away as it rubbed against the gems embedded in the hoods of the mightly serpents (at the top).47
78. Violently convulsed by the mountain as it rocked during the disaster of the epoch of destruction, the ocean by its side, abandoning the nether regions, flooded the earth without the aid of the remaining oceans.
79. The lions roamed about, pulling at the rumbling clouds resting upon the peaks with their sharp claws; while their ruffled mane was singed by the streaks of lightning flashing across their face.
80. There, the elephants, soothed by bathing in the cascades, but again worn out with the heat of the day, were refreshed as they lay beside the sandal trees, rubbed by their shoulders.
46. Cf. verse 38.
47. The pallor of the moon is fancied as being caused by the friction of the lunar orb and the gems. Cf. verse 56.

:

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97
. 81. The course of the swift horses of the Sun on the mountain could be recognised, being marked by the pollen of flowers scattered by their breath, with the bees flying about, and hairs from their white Cámara whisks settling on the creepers on the slopes.
82. There, the tears of the captive nymphs,48 rolling down their cheeks, and always coloured dark by the collyrium paint of their eyes, soiled the scarves hanging from the celestial creepers.49
83. The track of the sun, marked by clumps of trees withered and crushed, and worn out by its constant journeys through the sky in its northern and southern courses, seemed to terminate on a single peak of the mountain.
84. Spreading in all directions, it seemed to extend the three worlds as it grew in extent, cleaving the earth with its weight and enveloping the nether regions, and covering up the sky.
85. There, the mutually hostile seasons abode all together, attached to the groves of celestial beauty, with the bees attracted by the fragrance of the flowers; even as the elephants of the gods, resorting to the celestial garden, are tied to a single post, with the bees following the scent (of their ichor).50
86. The sun, overcome by fear of Rāvana abiding near by, was seen to slink away, extricating its slanting orb when it got stuck between the peaks of the mountain.
87. There, as the deer, delighted to hear the charming songs of the Kinnaras, closed their eyes, and stopped chewing the cud, their hair, standing on end, slowly became smooth again.
88. The angry elephants quarrelled in the waters of the lakes, resounding with the call of the noisy swans moving about on the banks; and the tips of the petals of the night lotus beds suffered no harm even at sunrise, because they touched the moon in the sky.51
48. Cf. verses 47 and 50. 49. i.e., they wiped their eyes with the scarves for which see verse 25. 50. See verse 61.
51. The night lotus shrinks at sunrise and blooms by moonlight. Here the plants on the lakes at the top of the mountain were in constant bloom owing to the proximity of the moon.
S. 13

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SETUBANDHA 89. As Vişņu turned over while asleep on the serpent Ananta, the latter propped its large massive hoods, flattened by the heavy weight, against the mountain, with the lustre of their gems52 spreading over the foot-hills.
90. The moon, clinging to the mountain-side, was seen with the conspicuous shadow of its deer looking like a cavity, with the rays manifest on either side, as if the lunar orb had been hollowed out by the cascades rushing down from the summit. 53
91. All the three worlds lay round the mountain, like the three bangles round the massive and lofty arm of Vişņu,54 closefitting alike and hollowed in the middle.55
92. The tracks of the sun, marked by the withered trees, could be recognised as well as those of the moon, pleasant and cool with the lush woods. The faint trail of the stars through the woods only remained untraced.
93. There, the wind scattered the Tamāla leaves that were spread by the nymphs on slabs of stone and crumpled (during their amorous sports), and were redolent of their perfumed locks, and gave out a sweet smell as they withered away.
94. The clouds, swept into the caves by the wind, drove in the opposite direction; and as they rose aloft quaffed for a moment the waters of the cascades, and ascended the sky again.
95. 96. The ardour of the nymphs did not flag as they frequented the sapphire rocks, resonant with the cascades pouring down the lofty slopes. Here, the lion sprang up after being stunned by the impact of a falling rock, pushed down by an unseen elephant; and the Kinnara couples sank to the ground and clung to each other, appalled at a tiger's growl.
52. i.e., the gems supposed to be embedded in the hoods of serpents. Ananta sustains the weight of the earth, and is sometimes represented as the couch of Vişnu.
53. The lunar spot is fancied as a hole torn by the cascades pouring down the mountain-side.
54. Vişnu as Trivikrama in the Dwarf incarnation
55. i.e., the mountain seemed to have emerged, piercing its way through the nether regions, the earth and the sky.

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1. Thereafter the host of apes stayed on the peaks of the Suvela as on their native mountains, confidently in separate groups, as if Rāvana, even though undestroyed, had been slain.
2. The apes trampled the summit of the Suvela that was unassailed even by the sun, and untouched even by the wind with confidence, and was shunned even by the gods.1
3. The mighty Rāma cast a look at Lankā that was rooted in two different emotions: with wrath, because it was the foeman's city; and with joy as he thought 'Here lives my beloved.'
4. Having heard of the advent of Rāma, Rāvana, disconcerted and full of spite, trembled with rage, even as the Suvela trembled, with its peaks trampled by the apes.
5. Meanwhile, the day shunned the terrible looks of Rāvana, 2 who was enraged by the yells of the neighbouring host of apes, while his attendants slunk away in fear.
6. As the sun drew behind it the lustre of the day, like an elephant of the gods trailing a lotus plant, the mass of its rays, reddish yellow like orpiment, verged (towards the west); even as the elephant's massive trunk curls up, coloured with the pollen of the lotus blossoms.
7. The shadows of the trees, lengthening as the pervasive daylight faded, with their coolness3 impaired, 4 thinned as if they were being stretched.
8. Red as coral, the orb of the sun resembled the head of a mighty elephant painted with vermilion, and was round like the coils of the serpent Vāsuki, coloured by the minerals of the Mandara mountain.5
1. i.e., for fear of Rāvana. 2. The departing day is fancied as leaving the fearful presence of Rāvana. 3. Lit. touch. 4. i.e., the coolness was not felt in the evening as during the day.
5. Väsuki served as a rope coiled round the Mandara mountain with which the ocean was churned by the gods and demons.

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9. The expanses of the regions of the sky appeared to shrink, and the circle of the earth was darkened by the shades of evening. A tiny part of the day still remained, and a faint light lingered on the peaks of the mountains.
10. As the day, like an elephant of the gods, hit the slope of the mountain of sunset, raising a cloud of dust, the evening glow, the orb of the sun appeared to be tumbling like a dislodged peak of the mountain composed of red earth. " 11. The petals of the day lotus blossoms, drooping on account of the fading daylight, closed at the end of the day, with the dripping honey wiped away by the agile wings of the bees, enlivened by the honey of the flowers.
12. The setting sun as well as Rāvaņa, bereft of lustre because of impending ruin, both looked alike, hemmed in by the dust of the earth struck by the feet of the apes.
13. Abandoning the earth, the day, faint as it hovered in the sky, faded away, with the sun half gone down, and the remaining light lingering on the mountain heights.6
14. As the sun was flung (to the west) by the day, even as a tree is thrown backwards by a wild elephant, its extensive, thinly scattered mass of rays, shooting upward, looked like the roots (of an uprooted tree).
* 15. Thereupon the orb of the sun sank in its own blood, the evening glow, as if it were the terrible first head of Rāvana, severed and immersed in its gore.
16. The petals of the day lotus blossoms, even though closed in the absence of the sun, parted, because they were bowed down with the weight of the bees, and made heavy by the pollen issuing from the mature filaments.
17. The massive lustre (of the setting sun), uneven with lengthening rays, and spreading in the west, seemed to be the dusty trail of the day while it was snatched away by the jaws of Death.
6. Lit. on the high places.

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18. A bank of light clouds, suffused with the evening glow, clung to the sky, as if reddened by the rays that shot up when the orb of the sun, falling from above, appeared to dash against the earth.
19. The evening glow appeared on the summit of the sunset mountain, as if it were the banner, rising after it had gone down, of the sun's swift chariot as it wound its way round the Meru mountain; (the banner) reddened by the molten gold of the mountain rubbed off its slopes.
20. The night lotus bed burst into bloom while being swayed by the breeze. With the filaments coloured by the gleam of the evening, it assumed a white and reddish hue, resembling a lion's mane smeared with the blood of the elephant (killed by it).
21. The shadows at the end of the day that made the ten directions grey were faint and long, and still free from the onset of darkness, with the partly dissolving gleam of the evening scattered here and there.
22. Bereft of the evening glow, with the sun far down, the sky looked everywhere alike, resembling a hearth where a blazing fire was dying down.
23. As the remaining splendour of the day faded away the light of the lamps, dimmed by the evening glow, became distinct, being set off by the partly accumulating darkness.
· 24. A helpless pair of red geese parted from each other, with the bond of passion rent asunder, and their life reduced to moans, their only joy of love being the meeting of their eyes as they lingered on the opposite banks of a stream. . 25. Black as a grove of Tamāla trees, darkness, meanwhile, pressed heavily on the extensive evening glow, even as the mud
- 7. Meru is the golden mountain at the centre of Jambudvipa round which the planets were supposed to revolve. Here, the gold of the mountain is fancied as being melted by the sun; and the glow of the sky at sunset is figured as the banner of the sun's chariot that had brushed against the molten gold.
8. The reference is to a pair of Cakravāla birds supposed to separate at nightfall.

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SETUBANDHA covered body of a mighty elephant of the gods, rubbed against a mountain's golden slope, presses it hard.
26. The darkness, even though present everywhere alike, appeared to be sparse at close quarters, diffuse a little farther, and dense at a distance, obstructing the power of vision.
27. Thick darkness settled on the branches of the trees; the tender foliage, enveloped in darkness, assumed a dull colour; and the flowers were hidden in the foliage. The fragrance of the flowers alone revealed the presence of the trees.
28. The darkness fitted in with the hour of the sun's downfall. It mixed up all the directions, and destroyed vision even at close quarters; and even the presence of the earth had to be surmised.
29. The darkness spread. It seemed firm enough to be hewn, and dense enough to be lifted; seemed capable of being grasped, and solid enough to be penetrated by the moon.
30. Pervading the earth, the expanse of darkness seemed to carry all things. It seemed to push from behind, and hold up in front, and press from either side; and appeared to grow heavy as it spread overhead.
31. The lustre of the moonbeams blending with darkness appeared to be white as a cloud of spray suffused with the hue of sapphire. It was faint, being hidden by the mountain of the east, with the regions of the sky partly revealed.
32. The eastern region of the sky, with the darkness assailed by the rays of the moon over a section of the earth, appeared to resemble the ocean consumed by a smokeless fire as at the epoch of destruction.
33. Thereafter the east, white with the young moon, assumed a clear aspect, with the darkness vanishing from sight, and a vast mass of moonbeams surging out of the mountain of the east.
34. The lunar orb, reddish like the inside of a fresh lotus blossom, with streaming rays soft as the filaments, thinned the on-coming darkness, but did not yet destroy it.
35. Reaching the summit of the mountain of the east, the moon, resplendently white, with the darkness wiped away, became

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e de ce like the stump of
SETUBANDHA
103 round like the stump of the severed tusk of an elephant of the gods turned towards the earth.
36. Thereupon the sky, covered with clusters of dim stars, with the darkness routed by the rays of the moon, looked like a rock strewn with numerous flowers.
37. The trees, partly touched by the moonbearns, and variegated by the partly dissolving darkness, with the smaller branches partly visible, cast partly formed patches of shadows.
38. The orb of the moon, growing white as it matured, and discarding its tender aspect, became capable of traversing the sky, having assailed and extirpated the darkness with its strengthened rays.
39. With the mountains standing as before, and the rivers flowing straight as ever, the earth, with its vast regions, seemed to be carved anew by the moon, by digging up the accumulated mass of darkness.
40. The shadows of the trees, with their outlines distinctly perceived even in the dense darkness, were hemmed in but could not be seized by the rays of the moon. .
41. The moon only parted the petals of the night lotus; it was the bees that clearly ripped it open, without waiting for one another, opening out the petals by striking on the top.
42. The darkness seemed to be wiped away without leaving a trace; seemed to melt away, driven all at once by the massive rays; seemed to be totally covered up, and ruthlessly engulfed by the moon.
43. Having dug up, as it were, the mass of darkness, resembling thick mud, that obscured the regions of the sky, and seemed capable of being grasped with the hand, the radiance of the moon seemed to give a dappled look to the firmament.
44. With the darkness vanishing like a rainy day, the partly distinct woods, with lovely foliage, seemed to be dripping as the moonbeams came scattered through the branches.
45. The bees that had heavily pressed the flowers of the trees, and partaken of the streaming ichor of the great elephants

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SETUBANDHA of the quarters, and enjoyed the day lotus beds, forced their way into the night lotus blossoms.
46. The mass of moonbeams, entering through the windows, and stretching lengthwise on the sapphire floors, seemed to be the long and pendent trunk of an elephant of the quarters, taking in water from a lake.
47. When the massive darkness resembling a herd of elephants was routed by the moon, a white lion as it were, the long shadows of the mansions looked like the muddy tracks of their feet.
48. Destroying the darkness in the hollows, and diminishing the length of the shadows, the moon ascended the sky, with its orb mounting sideways, and its receding rays sweeping out of the windows.
49. Entering through the wide windows, and resembling scattered powder, the moonlight, with its clear lustre set off by the yellowish curtains, faded as it blended with the flare of the lamps.
50. Closing by degrees (during the day), and partly opening (at nightfall) on account of maturity, the night lotus, filled with dense9 moonlight, seemed to quiver, with the petals expanded by the weight of the rays.
51. The trees, hemmed in by the lunar rays, and rocked at the top by the wind, with the shadows wavering on account of the branches moving to and fro, seemed to swim as they swayed in the current of moonlight.
52. Resembling a vast mass of sandal paste sprinkled with water, the moonlight, blending with the flare of the lamps, and eclipsed at places, seemed to be dotted with holes 10
53. Pervaded by the dense rays, the sky lost its own colour, with the tiny stars invisible, and the moon floating on the flood of its light.
9. Lit. dense enough to be turned over.
10. The areas Tighted by the lamps are fancied as gaps in the expanse of moonlight.

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105 54. The mountains looked white, with the lofty peaks distinctly visible, and the base coming into view, with the expanse of their shadows obliterated by the rays of the moon at the zenith.
55. A place dark amidst the deep shadows of the trees was shunned (by people) thinking it was a hollow; while a hollow, flooded with moonlight, was confidently traversed like level ground.
56, 57. When thus the eventide came, while the red geese, 11 separated from their mates, and kept awake by love, pined on the banks of streams; and the bees had hardly enough of space inside the closing day lotus blossoms: the hearts of the young women (of Lankā), overcome by passion, and beset with anxieties at the advent of Rāma, both desired and shrank from the acts of love.
58. The kisses of the lovers were lost upon the young women, as the sweetness felt melted away, and the joy was marred by passion slackened by anxieties, and the emotion subsided as it rose.
59. The young women trembled and sighed and languished. Faint-hearted, they tossed about on the bed. None knew whether they were scared or overcome by passion.
60. Having seen on the breast of their beloved the scars left by the thrusts of the tusks of the attacking elephants of the quarters, 12 they trembled for a long while, affrighted as they remembered the impending battle.
61. Their eyes, half closed in the joy of dalliance, and resembling Mālatī buds, lightly pressed by bees, opened with a panicky stare and betrayed their dread of war.
62,63. Thereupon at nightfall when the moon brought joy, and the exhilaration caused by wine heightened the pleasure of meeting the beloved, and passion rooted out pride, and the joy of love was dominated by mutual affection; the young women, with their hearts revealed by the effect of wine, appeared to turn away from their lovers, angry even though unoffended; yielded
11. Cf. verse 24. 12. In previous battles with the gods. S. 14

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SETUBANDHA
to them, cheerful even though unappeased; and sighed, happy even though unkissed.
64. The words, stern with manifest wrath, uttered by the maidens, with the face turned away, as they angrily wiped their lips and wept, when forcibly kissed by their beloved, delighted the latter.
65. The young women did not set out to meet their lovers nor did they dress their hair nor question the messenger girls (about the mission to the beloved). Bewildered by the moonlight, they trembled as they stood perplexed.
66. Delightful was the advent of the evening to the demons. The talk about Rāma was ignored, and confidence reposed in Ravana; while the activities of the young women proceeded as before.
67. What the messenger girls reported openly, returning after meeting the lovers, the young women caused to be repeated many a time, although it was false and brought them sorrow.13
68. During quarrels of love, the maidens, harassed by their beloved, sitting in front of them on the bed, could not turn the back upon them. Tears only welled up in their eyes.
69. The anger of the proud women, heightened by love, died away slowly in their hearts, gratified for a moment by the entreaties of the lovers, but saddened and perturbed again by the remembered offence.
70. Flurried at the sight of the beloved and abashed, the young women touched their hair and adjusted their bangles, and tightened their attire and talked aimlessly to their maiden friends.
71. It was a pretty sight as the gay women, hastening to receive their lovers, and enraptured by the beloved's embrace, went to bed without having finished their adornment, just as they
were.
13. The messengers had brought assurances from the lovers, which proved to be false. Acc. to another explanation, they made a false report obviously to tease the nayikās that the attitude of the nayakas was unfavourable. Cf. verse 79.

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72. The young women, who greeted their lovers even without being appeased by them, were abashed when covertly admonished by their maiden friends with severe looks. As they stood scared their beloved knew that they only pretended to be angry.14
73. It was the god of love that first dissipated the bashfulness of the damsels that had grown up with them, like a maiden friend, standing in the way of their meeting the beloved. Frenzy brought by wine held it off but slowly.
74. The young women, withdrawing the face from the hand of the maiden friend who was adorning it, and turning aside, with the ornamental dot still unfinished, hurriedly instructed the messenger girls about the mission to the beloved.
75. They spoke in one way before their maiden friends, and in another way while instructing the messenger girls, and something quite different, excitedly, at the sight of the beloved.
76. Even the uneasy gaiety of love with the newly wedded brides brought joy to their consorts while they were somehow taken into their arms, face to face, muttering to themselves, with the face drooping and turned away, while being somehow kissed.
77. The constant thrills of the young women assured their beloved that their anger was appeased, and their hearts favourably inclined15 as they sat looking straight ahead.
78. The maidens did not suck the beloved's proffered lips 16 nor did they offer their own17 nor forcibly withdraw them, Inhibited by their first union with their lovers, they somehow yielded to the joys of love.
79. 'Have patience. He will not come here even when the night is far spent.' Thus saying, the messenger girls tested the feelings of the young women whose lovers had already been brought by them, (and were in hiding).
14. They pretended anger to please their girl friends, who had advised them to practise māna, and silently reproved them for being cordial to the lovers without waiting to be appeased by them for past offences.
15. The reading ettohutta (lit. facing hitherward) is followed. 16. Lit. mouth. 17. Lit. the lower lip.

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SETUBANDHA 80. Wine that reveals one's true sentiments in weal and woe, like a maiden friend that shows her amity in joy and sorrow, made the young women talk freely, irrespective of shame. -
81. Did the effulgence of the moon heighten the frenzy brought by wine; or, did the frenzy heighten the effect of the moonlight? Did both of them heighten the power of passion; or, did passion bring both to the acme of perfection?
82. The deep-rooted affection of the young women for their beloved, fervid with emotion, was intensified at nightfall by the moonbeams, passion and frenzy brought by wine, acting all together.

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CANTO XI
1-2. When thus the evening advanced beyond the (second) watch of the night, with the moon ascending high in the sky, and all activity ceased as the night was far spent, and the young women worried (at the prospect of war): the lord of the demons heaved a deep sigh, revealing his heart, impatient with anxiety, and saw the ten directions empty as he turned his ten faces all at once.
3. Rāvana, frustrated in his passion for Sitā, was lost in thought, sighed and grieved, rubbed his arms and shook his faces, and laughed without joy.
4. He valued his bosom, touched by Sitā as she quivered, while being carried off, but abhorred his mouths, deprived of the nectar-sweet taste of his beloved's lips.
5. Despite his efforts to the contrary, his patience wore out in his intermittently throbbing heart, which, though firm, despaired and cheered up, and became steady and despondent by turns.
6. His faces, streaming with tears on account of overmastering anguish, and partly covered with the sparse fingers of his outstretched and upturned hands, drooped on his shoulders.
7. He heard the greetings of his mistresses, lispingly uttered and sweet, and indistinct because of the lips hurt by amorous bites; but now ignored by his inconstant heart.
8. Weary of seeking a means of gratifying his passion, he left his bed and yearned for it again; sought the end of the night, but hated the day; sallied out, but turned back aguin.
9. Even in the presence of his mistresses, Sītā's name, abiding in his heart, even though he tried to suppress it, emerged simultaneously from all his mouths time and again.
10. He saw her wherever he glanced, and uttered her name whenever he talked. In his heart, inflamed with passion, she alone stayed even when he thought of aught else.
11. The cooling remedies in the shape of the flowers headed here and there in his chamber, and the fading leaves of the celestial trees, all marred by his sighs, betokened his grief.

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SETUBANDHA 12. Swaying his hands, he tossed about on a bed on the floor, wide enough for his bulky frame, and sunk in the middle, with the sides turned down and crushed by his weight.
13. His lips, touching those of his mistresses out of mera courtesy, slipped aside, compelled by momentary shame, and unsteady because his heart was bent on Sītā.
14. While he deceived his jealous mistresses by laughing with one face, another face of his was clouded with grief, bearing traces of unbearable suffering.
15. With his heart fixed elsewhere, Rāvana heard, but did not clearly comprehend the talk of his mistresses, accompanied by ironic smiles, as they ruled out the certainty of his winning Sītā.
16. Laughing in his confusion, he somehow endured for a moment the utterances of his mistresses, full of jealousy and wrath, and conveying opprobrious and stern rebukes.
17. Dejected, his mistresses suspected, but failed to compre. hend clearly his fortuitous mention of their rival's name, because the last letter was suppressed, and the utterance indistinct, his throat being choked with tears.
18. Having responded1 in vain when no one had spoken to him.2 Rāvana somehow composed himself as his mistresses looked at him in speechless rage, with tears welling up in their eyes.
19. Even though his heart was elsewhere, he welcomed the (angry) looks of his mistresses, with their lips all aquiver, because their mutterings occasioned by jealousy were suppressed by decorum).3
20. As he absent-mindedly left his seat and returned to it, offering an ill-conceived excuse, he laughed at himself for a moment; while his mistresses looked at him in perplexity with jealous eyes.
21. He went to such extremes (in his distraction) that his mistresses did know his condition for certain; and having known
1. Lit. having said 'What?'
2. i.e., in his absent-mindedness he imagined that some one was speaking to him.
3. Cf. Krsna in Extracts.

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111 it, did laugh at him; but having laughed, could not help pitying him.
22. Placing one of his hands evenly between two of his contiguous faces, he began to think as he covered it with his sighs coming on both sides.
23. 'I have put up with the host of apes that is close at hand, because I am afraid to disturb the pleasures of the night. That is to the advantage of some one else; while deprived of the joys of love, it is my heart that grows restless.5
24. Shall I crush the horde of apes as they draw near unawares, and move about and chatter in vain, and wriggle out of my arms and flee in confusion, and lie still when seized and dragged by me?
25. 'Or, shall I enjoy Sītā, her silent face turned upwards as I seize her by the hair, while ripples of tears well up in her eyes opening in contact with the moonbeams?
26. 'Hostile to me even in her husband's absence, how will she be friendly now that her lord hath come? Does the day lily that is averse to the moon, even in the absence of the sun, ever desire it, when the sun comes into view?
27. 'Sītā doth not accept entreaties, nor can she be tempted even with the riches of the three worlds, nor is she afraid of any danger to her life. How could she, I wonder, be favourable to me?
28. 'Relying on the greatness of her consort, she despises the valour of all other brave men. She might perhaps yield only if she saw the severed head of Rāma.
29. 'People dare violate their cherished principle, out of fear, when they are helpless and humble for lack of friends, and see no cause for shame, with all hope gone owing to loss of protec
tion.'
4. Lit. (the hand) struck by his sighs etc.
5. The second line of the verse is variously explained. Trans. follows Krsna. The idea is, he has refrained from attacking the apes at night to allow the demons to enjoy their amorous sports undisturbed. This has benefited Rāma; while he suffers frustrated in his passion for Sītā.
6. The day lily closes at nightfall.
Know the demiile he suffers at nightfall.

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SETUBANDHA 30. Thereupon his attendants, summoned by a movement of his eyebrows, fearfully approached him on either side as his faces, held high with a weary yawn, turned towards them.
31. Even with his ten mouths he could not utter at once what was thought out in his mind, because it was cumbered with words, choked with joy, at the prospect of fulfilling his long cherished resolve.
32. One of his mouths began the words; another took them over in joy, but let them slip; another uttered them half; while yet another somehow finished them.
33. As he spoke sadly, his mouths shrouded in fumes, and his heart aggrieved, he heaved a sigh that became faint as it passed through his ten throats.
34. He addressed the demons, who responded simultaneously as he gave the orders, and (knelt before him) with both hands
ced on the ground, and the raised half of the body resting on the curved hips.
35. "Show to Sītā Rāma's neckless head created by magic, with the face pale on account of separation from her, and the fierce staring eyes turned sideways to look at the foe.'
36. Thereupon, at that very moment, they produced the very head of Rāma, as if it had just been severed and brought thither, with the forehead furrowed by an angry frown.
37. Hurriedly getting up with eager footsteps, the demons started for the pleasure garden, occupied with Rāvana's command that had somehow been fully explained by him.
38. They reached the pleasance where lotus-buds were springing up in the water stored in cavities in the crystal embankments; and young shoots had issued from the broken stems of the trees smashed by Hanumat.?
39. There they saw Sitā, with her eyes terror-stricken at the sound of their footsteps making her fear that Rāvana might have come; while her hands lay on her bosom, having slipped from the face that had always rested on them.
7. Ref. to the damage caused by Hanumat during his mission to Sita.

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40. Her half-tied braid was loose, being stripped of the jewel, which she had sent to her beloved as a sign of recognition; and her high bosom, white as refined silver, was drenched with streaming tears.
41. Her locks were unkempt and ruffled, and her face was covered with her tresses drenched with tears, and the hips were without the girdle; but her beauty was heightened because she had discarded the ornaments.
42. Her partly closed, dilated eyes were motionless and vacant, her heart being absorbed in her beloved; while joy flickered in the ripples of her tears as she heard the noise of the host of apes.
43. The traces of her tear-drops, partly mingling with the dust on her body, were pale red, dry and coarse; while her unadorned and pallid lips revealed their natural hue.
44. Her face appeared to be drawn out because of her worn cheeks, and resembled a crescent moon that fills out in the course of a few days.
45. She had on her the faint traces of her (discarded) ornaments, made distinct by the lustre of her body, and resembling yellow pigment applied to the body, but slightly rubbed off.
46. With her beloved close at hand, she was pining, with her eyes longing to see him, and her quivering arms eager to embrace him; even like an offended lady suffering on account of love, with her beloved close to her in the bed.10
47. Her limbs were languid and drooping because of redoubled anguish at the sight of the unbearable moon; i1 and her inert bosom was felt by the female demons, fearing she was dead.
48. Her face seemed to be covered, on one side, with the lustre of the (blue) gems of the ring, sent by her beloved,12 because she
8. See 1.39-42.
9. i.e., outside the walls of Lanka.
10. The imagery is that of a manini who keeps aloof from her offending husband, but secretly yearns for him. Lit. as if suffering on account of love etc.
11. Unbearable because she was a virahini.
12. Brought by Hanumat on his mission to Sitā,
S. 15

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114
SETUBANDHA rested it on her hand covered with her flowing tresses, drenched with tears.
49. She was disquieted by the impending battle, but her anxiety was stifled by her confidence in Rāma's arms. But when Rāvana came to her mind, she was in a puzzle about what would come to pass.
50. She was abashed to see Rāma before her (in her imagination); but when she closed her eyes in abashment, her heart became eager to see her beloved again, She opened her eyes in the eagerness of her heart, but became sad as the face of her consort vanished with the opening of the eyes.
51. The demons recalled their task that was slipping from their minds, saddened on seeing her, and drew near, loth to present to her the magic head of Rāma.
52. They then placed before her Rāma's head, with the flesh swollen all round on account of the cut; also a bow with the severed left hand attached to the middle.
53. Sītā was seized with grief when she espied it, and began to tremble as the demons brought it near, and fainted when they said it was Rāma's head.
54. She fell with her left breast pressed on the ground, and the right raised and slanting, and the pale cheeks filling out, being released from the grip of her hands.
55. At the death of one's kinsfolk, the kindred alone become one's refuge. Hence, the daughter of the Earth13 swooned, and fell on the earth, overwhelmed with so great a grief.
. 56. She shed no tears nor could even look at Rāma's head. Having fainted, she only sank to the ground, helpless like one dead.
57. Her face was clouded by the gloom of unconsciousness, with the breath still for a moment, the eyelashes partly joined, and the pupils rolling in her swoon.
13. i.e., Sita.

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115
58. With eyes closed as she swooned, she felt only bliss free from the pangs of separation, with the sorrow caused by Rama's death forgotten for the moment.
59. On her bosom covered with the breasts, even her deep breathing was not observed in the least; it was only on her quivering lower lip that it was discerned.
60. She lay weary on the ground even at the end of her swoon, breathing faintly; and opened her eyes, with the pupils slowly rolling, and bedewed with streaming tears.
61-4. She beheld Rama's head, roughly lopped off by the impact of a forceful sword, the corners of the eyes being blackened by friction with the feathers of the arrows, drawn full length as they were fixed in the bow.
The passage of the throat was blocked by the flesh, shrinking around the cut, and grown pale from bleeding; while the saffron powder on the blade of the sword had partly adhered to the slit in the neck, when the weapon menacingly descended upon it.
The tips of the teeth were slightly visible, clenched at the root of the severely bitten lower lip; while the gash in the throat was black, being filled with a lump of gore.
The frown and the movement of the eyebrows seemed to have disappeared from the forehead, while it was brought by the demons, seizing it by the hair; and it had become lighter from loss of blood, with the pupils fixed in a lifeless stare.
65. Her eyes remained fixed on the head as before, and her weary hand, leaving the cheeks, rested on her bosom. Inert like a corpse, she only sank to the ground14 under the weight of her breasts.
66. When she rose up after having swooned, her visage bore the imprint of silent mourning, with the listless eyes rolling simultaneously in different directions, and towards the sky; wondering what it all could be.
14. The poet overlooks the fact that she was already prostrate in a state of exhaustion, as described in verse 60.

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SETUBANDHA
67. Languid and drooping as she confronted the head, she found no words nor death, even though, on seeing it, she had longed for both.
68. Sītā then fell prostrate, her hair dishevelled and filled with dust, and her breasts pressed close15 against the ground, covered with her bosom.
69. Even though she lay outstretched, her waist, slim 16 with the fleshy folds entirely smoothed out, did not touch the ground, being held between the breasts and the hips.
70. Her consciousness, disrupted at the sudden appearance (of the severed head), while she had hoped to see her beloved's face with soothing words, 17 returned along with her tears, after being long eclipsed by the swoon.
71. Having somehow recovered consciousness, she tried to arrange her tresses adhering to her cheeks, bedewed with tears, but her weary hand failed to move.
72. Her eagerly lifted hands,18 worn out with fatigue and unsteady, dropped on her lap without having reached the breasts.
73. Bewildered and unable in any wise to look straight at Rāma's head, she beheld it as her weary face leaned sideways, with her tresses moving in its wake,
74. Sitā began to wail, venting her grief for Rāma upon her own body, with her plump bosom blood-stained on account of blows with her hands.
own about when the praih, venting the for Rāma upon her
75. "Suffering is terrible only at the outset; its sequel is not severe, since I have seen and endured thy end, something abhorrent to a woman.
76. "Tell me how I am to assuage my grief, which began since my departure from home, and which I had purposed to allay by shedding ardent tears on thy bosom.
15. Lit. rounded. 16. Lit. elongated.
17. Acc. to Ramadāsa's reading (see Extracts): remorsefully, i.e., with a sense of guilt for having caused him so great hardship and suffering.
18. i.e., to beat the breast.

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SETUBANDHA
117
77. 'During separation from thee, I kept somehow alive in the hope of seeing thee, and thus have I seen thee. My hopes, although they were coming to fruition, were not fulfilled.
78. 'The Earth will have another lord, and Royal Fortune pass to many an eminent man. How is it that this uncommon widowhood hath befallen me alone?
79. 'I exclaimed 'what is this?' and stared at the head with wide eyes. When, my lord, it clearly turned out to be thine, I merely wept,19 bereft of shame.
80. 'It would have been true to say that I endured separation from thee, and sojourned with the Rākṣasa women friends, only to see thee, had my life departed even now.20
as with
81. 'Although there is ground for joy, because I could see thee with ease by a mere effort,21 now that thou hast gone to the other world, my heart is on fire, because I did not see Ravana killed.
82. 'My face is not stained with tears, 22 nor does any bond of hope restrain my heart. Then, on reflection, I know not what holds my life back.
83. "Thou didst cross the ocean, and accept even death for my sake. Thy task, my lord, was fulfilled, but my ungrateful heart beats23 even now.
84. 'Recounting by virtues, o Rāma, people will praise thee as valiant, but will cease to talk about me, remembering me as one that lacked womanly character.24
85. 'My hopes that I shall see Ravana's heads, severed by thy arrows, and flung to the ground, are reversed, being thwarted by fate.
19. Instead of dying.
20. i.e., as she did not die on seeing Rama's severed head, she could not claim that she had preserved her life only in the hope of seeing him again.
21. i.e., by suicide.
22. i.e., her grief is too deep for tears. This indicates also desperation. Cf. verse 117. Acc. to some commentators: my face does not check the tears.
23 Lit, abides.
24. i.e. the courage to die.

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SETUBANDHA 86. 'A sequel of this sort to what one fears in respect of another, out of affection for him, even in a brief separation, hath-become manifest in my case alone.'
87. Thereupon Trijatā25 raised Sītā's face with her hands, and consoled her with sweet words as she lay worn out with mourning, with a vacant stare void of all feeling.
88. 'Unthinking sorrow, undiscerning simplicity, and love do not see the truth; and the foolish mind of a young woman apprehends danger to the sun even from darkness.
89. 'Knowing thy consort to be the primal foundation of the universe, one that assumed the responsibility (of protecting the world), when it was abandoned by the helpless Indra,26 why dost thou judge him to be on a par with other men?
90. 'How canst thou believe that the earth could hold Rāma's severed and fallen head, without being overturned, and without the waters of the different oceans mingling together, or, with the mountains standing unharmed ?27.
91. 'In the event of Rāma's death, how could Rāvana's palace garden be thus shorn of its beauty, with the branches of the trees broken by the wind, and the day lotus blossoms closing in contact with the rays of the moon ?28
92. Weep not. Wipe thy tears away. On thy consort's lap wilt thou weep again, remembering the pangs of separation, and embracing him with thy face leaning on his shoulders.
93. 'Soon wilt thou see Rāma happy with his bow unstrung, and serene and free from wrath, with his face worn and pallid on account of separation from thee.
94. 'Believe me. Had it been Rāma's head, the cutting of which could not be imagined even by Siva, it would have burst in a rage,
25. A Rākşasa woman friendly to Sitā. 26. i.e., on account of his defeat by the demons.
27. i.e., had Rāma died, unprecedented convulsions of nature would have heralded his death.
28. i.e., the wind and the moon dare interfere with the beauty of Ravana's garden, because Rāma is alive, and allows the forces of nature to function undisturbed.

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219 even though severed, when affronted by the demons) by seizing it by the hair.
95. "Why art thou stupefied when there is cause for joy, seeing as thou dost the pleasance that is a witness to the humiliation of Rāvana's pride, with its trees prostrated by an ape that was but a servant of Rāma?29
96. "How will the world, supported by his arms, subsist without him even for a moment, overwhelmed by the proud hordes of demons, with the abode of the gods ravaged and destroyed?
97. 'Fainting and sinking to the ground, languid and drooping, thou art under such a delusion that even knowing it clearly to be a deception of the demons, I am likewise stricken with grief.
98. "Why hast thou no confidence in Rāma even now? He hath built a causeway between the Suvela and the Malaya before the eyes of the united demons, and stormed the peaks of the Suvela.'30
99. 31
100. Stupefied as she hovered between life and death, and paying no heed to the admonition, Sitā sank down upon Trijatā's bosom with a confidence worthy of the latter's affection for her.
101. As she reclined sideways on Trijatā's bosom, the mingled tears of their eyes32 issued in a stream from her tresses hard pressed by her cheek.
102. Sītā, then, suddenly recovered herself, and began to speak again, wiping away the dust on her breasts with her hair waving on her bosom.
103. Tell me if I am the same that first saw this head and sank to the ground, and, then, recovering from the swoon, see it again, and cling to life.
104. 'I have endured life among the demons, and seen, my lord, such an end of thee; but my heart, overwhelmed with disgrace, still smoulders, and doth not burst into flame.
.
29. She refers to the devastation of Ravana's pleasure garden by Hanumat during his mission to Sitä.
30. The mountain on which Lankā stood. 31. A variation of the preceding verse. Found only in Ramadása.
32. Cf. Madhava in Extracts. Lit. tears accumulated owing to the contact of their eyes. Might mean also: tears accumulated on Trijatā's bosom owing to the contact of her eyes with it.

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SETUBẢNDHA 105. "This thy end is worthy of a man;33 and the lord of the demons hath done what befits a demon. Why is it that death, worthy of a woman, and available at will,34 doth not befall me?
106. "Thou hadst sped hither, o scion of Raghu, as soon as Hanūmat delivered his message, to save my life, worn by the sorrows of separation; but I destroyed thy life, myself remaining alive.'
107. Stupefied in her heart, she sank to the ground again as she wearily moaned in a faint voice, with the face hidden35 by her tresses, and the hair spreading about the neck in front.
108. Bereft of all hope of reposing on Rāma's bosom, she lay on the ground, covered with the wavy, dishevelled hair of her loosened braid.
109. She could not wipe her face with her feeble hand, turned red, like a new leaf, by beating the breast, but somehow put aside her tresses on one cheek.36
110. When her vision, bedimmed with tears, failed to apprehend even the things lying in front of her, she somehow rubbed her eyes with both hands.
111. With the tears wiped away by her tresses, scattered by a gust of wind, she looked at Rāma's head, vibrating on the ground, as if it had just been severed by the demons.37
112. Her mournful eyes, fixed on the head, with the pupils much dilated and motionless, were washed, not hindered by her tears.38
113. She beheld it once more; and, intent on death, glanced at Trijatā with tearless eyes, and piteously smiled as she said 'Suffer me (to die)'.
33. Because, as she thinks, he died fighting. 34. i.e., by suicide. 35. Lit. darkened. 36. i.e., to be able to look at the head. 37. See Kulanātha in Extracts. 38. i.e., in spite of her tears, she could see the head clearly.

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SETUBANDHA
121
114. Forgive my shameless death, despicable because of lack of love, since I endured separation from Rāma, and accepted widowhood with a cruel heart.'39 Thus saying, she burst into tears.
115. “This is the fate of all, but such an end is unbecoming to those who have an exalted sense of their dignity.40 As she uttered these words she threw herself on the ground, beating her breast.
116. Even as she wailed in this wise, ashamed of her life, wearily in a voice faint from grief, Sītā addressed Rāma as the son of Daśaratha, but could not say 'Beloved'.
117. No more did she wish to lament, nor smote her breast,41 like an enemy. She shed no tears, but checked their flow. Her heart was bent on death.
118. Trijatā then began to speak to her. Yearning for death, she was drooping heavily with her body held up (by her friend) as she, with quivering hands, almost fell to the ground.
119. “Sītā, despise not my affectionate words, because I am a Rākşasa woman. Whether in a garden or in a wood, it is the fragrant flowers of the creepers that are culled.
120. 'Friend, if Rāghava were really dead, what would indeed be the use of thy living? But my heart is weighed down with sorrow, because thou art dying even when Rāma is safe.
121. 'It is impossible even to imagine what thou hast surmised. If it were so, would my consolation be now in place in regard to thee, as in the case of the common people ?42
122. 'A single ape43 reduced the entire city of the demons to such a plight that the loud wail rang through the rows of houses. How could Rāma's death come about with the demons unscathed?
123. 'It is impossible. Rāma cannot be killed. The world will soon be without any demons. I say so because I have foreseen it
39. Instead of dying on seeing the severed head. 40. Trans. follows Ramadāsa's reading. 41. Lit. body.
42. i.e., if Rama were really dead, it would be unnecessary to comfort Sitā like an ordinary woman, because she would commit suicide as a matter of course.
43. Hanumat. S. 16

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SETUBANDHA clearly. Believe me. To whom is the destruction of his race dear?
124. 'Rise. Give up thy sorrow. Wipe thy bosom soiled with tears. Hearken. The shedding of tears is inauspicious when one's consort confronts a battle.
125. 'Excluding Rāma, who else hath confined Rāvana within the walls (of Lankā), bereft of lustre, with sweat dripping form his face on account of shame?
126. Soon will Rāma loosen thy braid, with the tresses softened by his perspiring44 hands, and the curls45 ruffled and raised by his trembling fingers.
127. 'I am aggrieved not so much on thy account as at the changed character of Rāvana, thus acting meanly, without shame, while Rāma is alive.
128. "Think not that the power of Rama's arms counts for little. Its efficacy was seen in the slaying of Välin. On account of it, the ocean, driven by his arrows, hath granted a land-track across its waters.46 On account of it, Lankā is besieged.
129. 'I have seen thee in a dream, riding on an elephant of the gods, with the fringes of thy white scarf shaken by the flappings of its ears; while thy joyful figure shone in contact with the sun and the moon.
130. 'I have also seen Rāvana, with his heads, partly adhering to the body, but disjoined and fallen, while being dragged by the god of death with a stout halter, with the trail of the ten heads clearly visible, one after the other.
131. 'So take heart. Let all this inauspicious behaviour47 now cease. Let the illusion vanish, ignored and futile, and empty because the truth is known.
132. Had it been Rāma's head, it would have returned to life even in such a plight, having obtained the familiar touch of thy hands, sweet as nectar.'
44. Lit. moist. 45. Lit. the uneven parts. 46. Ref. to the causeway. 47. i.e. weeping.

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133. Agonized by the mention in this wise of Rāma's love for her, an unbearable crash of thunder, she wept aloud in a different manner, remembering the past, even though she was intent on death,
134. She was not consoled even by Trijatā's words until she heard the yelling of the apes and the auspicious beat of Rāma's drum at morn, deep as it heralded the preparation for the battle.
135. Thereupon, with a heaving bosom, she breathed freely, without any sorrow, with the hope of life brought back by the manifold consolations (of Trijatā).
136. The pangs of separation then reentered her heart, consoled and relieved, and doubly reassured, with the fear of widowhood gone. . 137. When the delusion created by magic vanished, and the
sound of the apes preparing for the battle was heard, Sītā realised the meaning of Trijatā's words, prompted by affection and loyalty to her.

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CANTO XII
1. Meanwhile came the morning, with the swans darkened by the swirling pollen of the partly open blue lotus blossoms, and the night lotus pools turning green as the flowers partly closed their petals.1
2. The last watch of the night, suffused with crimson by the rising sun, and knocked at the base by the moonlight, grey like a flood, vanished like a stretch of river bank, tinged with the colour of red earth.2
3. On the surface of the earth, with the moonlight eclipsed by the gleams of the morning sun, only the outline of the receding grey shadows of the trees could be seen as they moved. 3 .
4. The night lotus bed closed its petals, and the orb of the moon that had half gone down was bereft of lustre. The splendour of the night faded away, and the feeble stars of the eastern sky were overpowered by the rising sun.
5. Free from darkness, the sky, with patches of clouds, permeated by the rays of the rising sun, red as the young foliage of trees, resembled a part of a jewel mountain, bristling with slabs of realgar crumbling to dust.
6. Meanwhile the moon, greyish like an elephant's footprint, filled with rain-water, reached the slope of the western mountain, as if it had slid down the sky when it slanted on being raised by the morning sun.
7. The wind-swept woods were resonant with the clear and sweet notes of the birds, with the bees humming, and the foliage lighter, being rid of frost.
8. Overpowered and displaced by the morning sun, the lunar orb, heavy with the dense moonbeams nestling on its bosom, drop
1. The day lotus opens and the night lotus closes in the morning.
2. The fading twilight with the first gleams of the morning sun is likened to a river bank with layers of red earth, eroded by a flood to which the pale moonlight is compared.
3. Cf. Madhava in Extracts.

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ped on the summit of the western mountain, having lost the support of its rays.5
9. Having somehow endured the grief of separation from her beloved at night, the female Cakravāka bird ran to her mate, responding to his call, as if to welcome him at dawn.
10. As the moon clung to the summit of the western mountain its flanks were lit up by the enhanced lustre of the plants; and the oozing of water from the moonstones increased more than ever.7
11. The sky, with the stars sliding far down, and the moonbeams verging (towards the west), being driven by the rays of the morning sun, seemed to sink along with the moon, and rise (at the other end) from the Sunrise mountain.
12. The eventide gave joy to the damsels by bringing their consorts, and the night by affording the pleasures of love. But the morning wore on, causing the anguish of separation, with passion unquenched.
13. The morning dalliance was much more delightful than that of the evening: perfect because the frenzy brought by wine had worn off, and the joy was enhanced by confidence, with the girdle torn to shreds in the ardour of love.
14. The wine-bowl, abandoned by the young women, and smeared with the paint of their lips, and half covered with the lotus left in the remnant of wine,9 still emitted a mild fragrance like that of fading Bakula flowers.
15. The young women, allowed to leave by their beloved, were worn out with fatigue, their hair loose, and the hips encompassed by the girdle worn inside out;10 while faint traces of perfumed paint still adhered to their bodies.
4. 'from', acc. to Ramadasa's reading.
5. Kara means also 'hand' which brings into relief the idea of helplessness, 6. The birds (red geese) are believed to separate at nightfall.
7. i.e., owing to the contiguity of the moon whose influence on plants and moonstones is often mentioned in Kavya poetry.
8. Lit. with only a remnant left of the girdle torn.....
9. The lotus was placed in the bowl to perfume the wine during the revels of the night.
10. Indicates the listlessness of the damsels at the time of departure.

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SETUBANDHA
16. Wearily the young women set about returning home, turning to their beloved as they parted; 11 listlessly setting their left foot down, and stepping forth unsteadily because of the plump faltering thighs.
17. Stirring the lotus pools into bloom, the day returned, having travelled all night, with the visage decked with the gleam of the morning; even as an elephant, gone astray, returns after roaming through the night, with its face smeared with red earth, having troubled the water of the lotus pools.
18. The opening lotus blossoms, seemed to declare that the Beauty adorning the day had planted her foot on them as she, awakened by the morning glow, rose to greet the sun that had come.
19. Separating without fear at nightfall in the waters of the sea, the conches, isolated from one another, and helpless in the morning, closed in on the reflection of the moon, as if it were their mother.
20. The scent of the day lotus beds as they burst into bloom was rich, even though scattered by the wind, because it issued all at once after long confinement (within the petals);12 and was sweetened by the honey of the flowers stirred by the breeze).
21. As the Raksasa warriors took leave of their mistresses, who were shedding tears, the pleasure of embracing them was the last they ever had.13
22. Rāma woke, even though he had not really slept. The day had arrived for him to requite the wrong done by Rāvana, and the time was ripe for letting loose his wrath; while the joy (of meeting Sitā) was delayed only by the impending war.
23. Unequal in suffering was that night and the long time that had elapsed as Rāma endured the grief of separation from Sītā, which was to persist only for the four watches of that night.14
11. Or, retiring from the presence of their beloved. 12. The petals of the day lotus remain closed during the night. 13. Because they never returned from the war with Rāma.
14. i.e., the night preceding the battle that was to end in the recovery of Sitā seemed to Rāma to be longer than the years of separation from her.

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24. His eyes, sparkling from within the lids drooping at the end of sleep, rested as they opened on his bow that had seen many a battle, and on which lay the heavy burden of war.
25. He left his bed of stone that betokened the agony of his heart, being made rugged by his constant tossing about, with the pillows crushed on both sides, and the flowers withered.
26, 27. For a long while he watched with joy his (right) arm, which, strong as a mountain, grew sturdier as it twitched, presaging his union with his beloved, about to take place.15 Instantly he performed the ceremonial rites, and bound his inass of matted hair, which was drawn aside and fixed away from the track of the bow, 16 and was made fragrant by the crumpled bed of Tamāla leaves just left by him.
28, 29. He directed his eyes, bedewed with tears, towards Lankā: they were red with long-standing anger reaching its culmination, and fierce with their glare.17 He then took up his bow, known for its prowess: it lay on the side of the bed, vacant in the absence of Sitā, with its end soiled by his tears as he rested his face thereon in anguish caused by separation from her.
30. The bow, planted on the ground, and held fast by gripping it with his left hand, was strung with the right hand as it bent under the weight of his stooping frame.
31. Rāma set out, armed only with his bow, the mountain 18 rocking (under his feet). He struck fear into the enemy with the slow and heavy swaying of his head as he gasped (with rage).
32. The host of apes also advanced, appearing to make up a range of mountains in the sky with the united peaks of the mountains held aloft by them; while the trees, carried in their arms of similar proportions, were distinguished by their branches, 19
15. The twitching of the right arm or eye is believed to be of good omen for a man. See 15.76, 77.
16. i.e., in a manner to facilitate the drawing of the bow. 17. Lit. hard to look at on account of the all too conspicuous eyeballs. 18. i.e., the Suvela.
19. The apes fought with mountains and trees as their weapons, as described in the next Canto.

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SETUBANDHA 33. The craven arm themselves. Of what use is the load of armour to the strong? Their own strength was the armour of the apes, and their unvanquished arms the weapons.
34. The troops of Vibhīşana were placed in the forefront of the army: they were conversant with the path to Lankā, and familiar with the resources of the demons, and skilled in deceitful as well as straight-forward methods of war,
the path to Lanka, and
35. When Rāma took up arms, Sugrīva became sad, being at a loss to requite his kindness, now that he was hasting to the battle;20 while Vibhīşaņa grieved over the fate of the Rākşasa race.
36. As Rāma brandished his bow, convulsing the Suvela and rocking the sea, Lankā, with its wall and mansions quivering, seemed to tremble, Alinging its limbs about.
37. Sitā was solaced to hear the sound of Räina's bow that came like his initial greeting to her, her frail body thrilling with rapture, and her face beaming with unwonted joy.
38. The yelling of the apes, pleasing to Sītā's ears, confounded the people of Lankā, making the young women faint, and acting like a crash of thunder on the mountain that was Rāvana's heart.
39. Assailed by the sea, overflowing its shore on account of the violent onrush of the host of apes, 21 the Suvela whose caves were filled with water roared with the echoes dying away.22
40. The sound of the bow as it rumbled, when first swung by Rāma, drowning all other noise, fainted away slowly as Rāvana heard it with amazement and wrath.
41. Meanwhile, Rāvana woke at the end of his slumbers, taking no heed of the host of apes, glorious in war, who stood encircling Lankā's wall.
a
.
20. The idea is, Rāma's eagerness to fight deprived Sugrīva of the opportunity to show his gratitude by taking the initiative in the fighting.
21. The seashore is fancied as sinking under the weight of the apes, causing the sea to overflow.
22. i.e., the roar of the waters did not reverberate from the flooded caves of the mountain.

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129 42. His sleep wore off as he ceased to roll, and took his ease by turning over in bed, hearing confusedly the auspicious music of the morning.
43. Disturbed by wrath at the sound of Rāma's bow, the remnant of Rāvana's sleep, free from the effect of wine, came to an end as it slowly departed from the multitude of his eyes, red with drink.
44. As he lay in bed he moved and lifted up his (ten) pairs of arms, which, standing apart, with the fingers interlaced, -resembled lofty bejewelled gates.23
45. Thereafter Rāvana's war-drum began to be beaten, heralding the preparations for the battle; while the gods were perturbed as the Airāvata elephant broke its post, crazed with fear.24
46. Awakened by the warning of the battle, the demons, seizing hold of whatever weapons came to hand, sallied out after caressing a little their young mistresses who hugged them with their eyes closed.
47. When the sudden beat of the drum, a call to arms, was heard, the lips of the lovers, held fast by the young women as they took leave of them, parted from their mouth, slackening even though unreleased.
48. When the sound of arming for the battle was heard, the arms of the young women, clinging to their beloved's neck, slackened because of the pause in dalliance; fear was only a minor pretext.**
49. Hastening on hearing the alarm, the demons, impatient as they took up arms, their hands unsteady, allowed the delightful embrace of their beloved to slacken as the breasts slipped from their bosom.
23. The raised arms are compared to the pillars of a gate, and the Interlaced fingers to the carved decorations at the top.
24. i.e., they were reminded of Rāvana's war with Indra, to whom the elephant belonged. Cf. verse 76.
25. i.e., the real cause was the coolness of the lovers due to anxiety. S. 17

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50. As the young women held their beloved back their longstanding anger born of jealousy no longer found place in their hearts, smitten with fear, even though the lovers refused their entreaty, 26 something that they had not done before.
:51. Even as their mistresses restrained the martial zeal of the warriors it grew more ardent because of the rancour harboured (against the enemy), all the more because they were reminded of the possible humiliation of their master.27.
52. Held by their beloved's hands, and delayed by their entreaties, and swayed by love and passion, but made resolute by their sense of honour, the demons departed, because of their delight in war.
53. Ambitious to fight with the gods, they were ashamed to put on armour in a martial enterprise, trivial on account of rivalry with the apes. None the less they could not tolerate the aggression of the foe.
54. Mahodara's armour was hollow over the cavities left by old wounds, but clattered when parts of it rubbed against the swollen flesh round the scars. It was uneven on the chest, but flat on the back.28
55. Skilled in archery, Prahasta, a mobile rampart to the lord of the demons, whose might was seen in the wars with the gods, was delighted that he was methodically equipped with armour.
56. The upraised armour of Triśiras (Three-headed) that had openings for his several necks slipped down loose over his chest, which contracted when the (six) hands were simultaneously raised (to let them into the arms of the coat of mail).
57. As Mahodara29 flung himself about violently, the ground trembling under him, his armour, which had stuck on his chest, slid down under its own weight.
26. i.e. the request of the mistresses to delay their departure. Cf. verse 52. 27. i.e., the possible defeat of Rāvana by Rāma.
28. i.e., the armour fitted the back, but not the chest because of the swollen flesh.
29. See Extracts.

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131 58. Indrajit's armour, hollow in the middle,30 bulged on his (high) bosom: it glistened with the clearly visible smooth scrape left by the stout tusks of the Airāvata elephant that had glanced off the coat of mail31 (in the fight with Indra).
59. As the armour of Atikāya slowly reached down to the thighs, the sky, no longer suffused with the lustre of his body,32 looked as if it were rid of a patch of black cloud. 33
60. Eager for battle, Dhūmrāksa was annoyed to have worn a coat of mail, which, because the clasp had been torn away by the thunderbolt 34 turned over on his bosom, laying bare his shoulders.
61. The long healed wounds of Asaniprabha burst in a rage, and blood trickled for a long while through the apertures of his coat of mail, like a stream of blood from a portentous cloud.
62. As Nikumbha's bosom heaved with wrath, his ring-mail, being strained 35 and stretched, cracked, with the chinks clearly visible, and the iron rings torn asunder.
63. Suka36 put on a well-protected armour, capable of resisting the weapons of the gods, but was unaware of the imminent danger from Rāma's irresistible arrows. * 64. Säraņa 37 went forth without wearing any armour, preserying thereby the imprint of the ornamental paint of the bosom of his mistress on his body, as a token of her eager and close embrace as he hastily took leave of her.
65. Kumbha's chariot, which had for its banner a roaring shadow created by magic, was yoked with lions; while the serpents,
30. i.e., in the region of the waist.
31. The elephant had hit the armour with its tusks, but failed to pierce it. See Kulanātha in Extracts.
32. Lit. bereft of the lustre of his body.
33. i.e., the sky was no longer darkened by the huge swarthy figure of the demon, because it was hidden in the armour. Cf. Madhava in Extracts.
34. In Rāvana's war with Indra. 35. Forced upward, acc. to Rāmadāsa's reading. 36. Rāvana's minister. 37. Another minister of Ravana.

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SETUBANDHA twisting about on their mane, stuck in the gore of the gods.39 served as the reins.
66. The hand, gripping the hilt of the sword, excited wrath; repaid the master's kindness, however great; and destroyed the foeman's pride.
67. The strong armed themselves, and could not endure the yelling (of the apes), and were aggrieved (at the delay); while the celestial maidens kept on coming to the door of their aerial cars and going back to adorn themselves.39
68. While the demons were thus arming themselves, delighted and eager for the battle, the host of apes, watched by Rāma, closed in upon Lankā.
69. The apes attacked the city of the demons, which was panicstricken, with the parks laid waste, and was denuded of splendour, being desolate with the pleasure gardens and the gateways to the (suburban) mansions destroyed."
70. Hemmed in by the demons, and hard put to it, the host of apes, held together by Sugriva, who kept calm, roared as they sprang up in a rage and rushed (at the enemy).
71. While the gods gathered in the sky, hidden by the proud host of apes41 as they rushed forward, the celestial maidens looked down at the city of the demons, which they could hitherto see only as captives.
72. As the apes rushed forth, hasting to the battle, the trees, broken and severed from the peaks of the mountains crumbling
38. i.e. the dry blood of the gods wounded in previous battles with the demons.
39. They wished to ascertain if the battle had begun, as they were getting ready to accept as their lovers the heroes coming to heaven after their death on the battlefield.
40. The verse describes the attack on the outskirts of Lankā. See Krsna in Extracts.
41. i.e., hidden by the gigantic figures of the apes. Acc. to Rámadása's reading (see Extracts), the gods gathered at a point in the sky corresponding to the position of the apes below, as they wished to be near the latter for fear of the Rākşasas.
42. Those carried by the apes for use as weapons. See verse 32.

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. 133 on account of their vehement speed, dropped on the ground only after they had passed.
73. The apes surmised from the banners rising high in the sky from within the city wall that the demons were mounted on the armoured elephants arrayed in battle formation.43
74. The sound of the approach of the host of apes, spreading as their feet rose and fell, followed the course of the wind; harsh with the crash of trees, 44 and growing louder as it reverberated from the earth.
75. The moats of Lankā looked like the brooks streaming down the damaged Suvela mountain45 and meardering on all sides, because their bejewelled embankments were smashed down by the apes, and the water poured into the neighbouring hollows. 46
76. The long-preserved footprints of Indra, who had fled from battle (with Rāvana) could only be effaced by the apes, who swiftly demolished the interior of the fortified gate of the city.47
77. The city of the demons, with the remaining banners flying inside the wall, was reduced to a state in which the flame of Ravana's might seemed to be quenched by the waters of the moat, which was encircled in a moment by the apes.
78. Beleaguered by the serried ranks of the apes, resembling massive mountain peaks, the city of the demons seemed to have the moat lying between twin walls.48
79. The host of apes, vast as it spread out, formed a circle round Lanka's wall, massing close together, and allotting the wide gates to the leaders).
43. The banners were held up on the back of the elephants.
44. i.e. the trees carried as weapons and broken during the march, Cf. verse 72.
45. i.e. trampled by the apes. 46. Lit, the apes made the moats look like etc.
47. The footprints were preserved at the place from where Indra had fled. Krşna interprets the phrase as the captured royal insignia of Indra preserved inside the structure as a trophy. See Extracts.
48. i.e., the existing wall and the surrounding apes on the other side of the moat, looking like another wall,

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SETUBANDHA 80. Having built a second causeway composed of mountains across the deep moat, as if it were another sea, the apes began to scale the wall, as if it were another Suvela.
81. Thereafter when Rāvana's city was stormed by the apes, the army of the demons began to move, setting up a yell, even as the waters of the ocean flow over the earth, ravaged by the fire of the epoch of destruction. ** 82. ' Hasting to the battle, Nikumbha went forth, mounted on
a chariot drawn by Sarabhas,49 whose mane was heavily pressed by the yoke as they turned aside to attack the elephants close at hand
83. Prajangha, who wore his armour in the nick of time, rode on a chariot, spurring on the horses with the end of his bow, and determined to fight with the entire host of apes.
84. The chariot of Indrajit, with the pole-írame broad as the golden wall of a palace, advanced, with flags flying, as if it were a segment of the city of the demons.
85. His chariot was drawn by horses that were transformed every moment into lions, or elephants, or buffaloes, or clouds, or mountains.
86. When the Rākşasa troops sallied out without waiting for orders, starting off with loud shouts as fury and excitement prevailed at the royal court, even their breach of discipline at the time delighted Rāvana.
87. The army of the demons was splendid: warriors were armed and being armed; chariots were harnessed and being harnessed by warriors eager for the battle; rows of elephants were arrayed and being arrayed; and horses had moved and were moving. . .
88. The army advanced: the troops mounted on elephants chose Rāma as their antagonist; those on chariots purposed to engage Sugriva and Laksmana; the horsemen chose Hanūmat, and the foot-soldiers the host of apes.
49. A legendary animal with eight feet.

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135 89. The army took a devious route, unable to make its exit all at once: it was impeded by the congestion of the chariots, and crammed into the space between the mansions, with the. elephant corps crowded into the gateways of the city. .
90. The chariots of the demons laboured through the gateways, striking the lintels above with their banners, lowered sideways; while the doors were scratched50 by the ends of the slanting yokes.
91. The elephants of the quarters sank to the ground, and the hoods of the serpent Ananta51 were crushed, and the nether regions split under the weight of the army of the demons. The earth endured it, even though heavy, because it was to lighten ere long.52
92. The army moved on, reaching the forward ranks (of the enemy forces). It swelled at the centre, being held up and massed at the gates; relieving the congestion on the highway, but filling the courtyards with the rear.
93. Thus impeded at the gates, the army of the demons moved out of the city, dispersed along a wide front, like unto a river issuing from a cave with a single entrance, and flowing wide over the plains.
94. At that moment, the courtyards of the mansions of the demons, vacant, with the troops gone to the front, looked like the sandy banks of a river that had subsided after a flood.
95. The apes, who were quick to encircle Lankā, yelled and rushed forth, like a forest fire driven by a violent gale, when they saw the demons come out through the gates.
96. The army of the demons swelled, the infantry ready to strike, and the cavalry advancing on the flanks; the elephants urged on by the goad, and the chariots driven at full speed.53
50. Trans. follows the reading vilihia.
51. The elephants of the quarters and Ananta are believed to uphold the earth. The latter has many hoods.
52. As a result of the destruction of the Räkşasas in the impending battle. 53. Lit. (the army) with the chariot reins slackened.

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SETUBANDHA 97. Thereupon, coming at a uniform speed, and striving to outdo one another in their onward rush,54 the host of apes, composed of warriors of unflagging zeal, stood (before the enemy) as they swept forward in an encircling movement as before.55
98. The wrathful warriors assailed the enemy, and were assailed in turn. Full of exalted martial pride, they slew and were slain. Only they yielded not on account of their zeal.
54. A more literal rendering would be: intolerant of one another's forward step. For the reading followed see Extracts.
55. i.e., as at the beginning of the attack. Cf. Mudamalla in Extracts. .

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CANTO XIII
1. Thereupon the demons, who joined battle as soon as they sallied out, and the apes, who closed in upon them, initiated and bore the brunt of heavy fighting, uttering loud cries.
2. As the warriors rushed forward, trampling on the fallen bodies of those in front of them, they came so close to one another that they drew back a little in their eagerness to strike.
3. The demons wielded their weapons against the enemy in the forefront of the battle just as they had purposed in their hearts, and determined with their dust-covered eyes.
4. Quick to secure vantage ground, and adroit in striking the first blow, the warriors, who wielded firmly gripped unwavering swords, and hit the mark, never yielded ground to the enemy.
5. The elephants of the demons tried to shake off the trees with the swaying branches, hurled by the apes, which had penetrated their temples, wiping off the vermilion paint as they whirled round the face.
6. The justly grievous consequences of both Rāma's terrible wrath and Rāvana's irresistible passion began to be manifest all at once.
7. The Raksasa army provided both the targets and the means of attack for the apes, since they killed the elephants with the elephants, the horses with the horses, and the chariot-fighters with the chariots.
8. The demons moved about piercing the mountains (hurled by the apes) with their arrows, and breaking up with their clubs what remained of pierced by the arrows; while they smashed with their arms those that were out of reach of their weapons.
9. The massive trunk of an elephant, even though it accurately hit the shoulder of an ape, broad as the expanse of a mountain, slipped aside, failing to hem it round.
1. Cf. Kulanātha in Extracts.
2. Lit. The ... army became both the adversary and the weapon.... S. 18

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SETUBANDHA 10. As a mountain, furiously hurled by an ape, crumbled on the chest of a demon, the dust rose aloft, while the mass of rocks slumped down to the ground.
11. The tracks of the warriors, stretching right through the enemy troops, and exhibiting uncommon valour, were a formidable sight, 3 with distinguished warriors slain and falling in succession.
12. Martial ardour was brought into play. One's own blow was derided as trivial because of the lack of a worthy counterblow. The urge of enmity prevailed. The strong persisted in daring exploits.
13. The heart did not sink, even though the head sank to the ground; nor did it lose courage, even though pierced by the spear. The fear of war, even though brought near by the warriors, found no place in the hearts of their antagonists, because it was unfamiliar to them.
14. The pride of a warrior ignored the enemy's blow. Manly self-confidence achieved success in the thick of the fight. The wrath of the warriors did not abate even during strategics withdrawals.
15. The apes yélled furiously when pierced and thrown up by 'the elephants of the enemy. Clenching their teeth, and shaking their flowing hair in anger, they closed their eyes in death.
16. The resolve of a warrior was not broken, and he thought of the master's kindness even in peril. Death was set at nought, and honour prevailed even in face of danger.6
17. The captive nymphs, who had when first brought to Lankā rejected the demons for long, even at the risk of their life, accepted as their lovers those very demons when they were slain in the forefront of the battle.?
3. Lit. hard even to look at. 4. Krşna's reading (pahara) is followed. 5. Lit. innocent. See Ramadása in Extracts.
6. Lit. shame was remembered even when the cause of fear was seen. Cf. verse 78.
7. A reference to the belief that warriors who die on the battlefield become gods. Cf. 12.67.

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18. A wounded ape, profusely bleeding and pale, but eager to fight despite the severe blow inflicted upon him, drew near regardless of the agony of his wounds, fixing his eyes on a demon.
19. The valiant did not wait for a chance to come, but crushed the valour displayed by the enemy. They performed more than they promised, and came forward to fight), followed by applause.8
20. Thus did their battle rage. It destroyed the path to the world of Yama, and straightened the way to Indra's palaceo: it was, as it were, the appointed bower where the celestial maidens met to secure the joys of love. 10
21. The stout tusks of an elephant that hit an ape on the bosom sank deep into its own mouth;11 while the tracks of the apes on the battlefield were resonant with the moving bangles of the celestial maidens, who came down in quest of the warriors that were killed.12
22. The chariots were dashed on the ground as the apes swooped down on them. The elephants, thrown up by the apes as they sprang into the air, had their limbs broken.13 The captured horses ran away, and the Rākşasa warriors were slain by the pursuing apes.
23. The impact of the sandal trees (hurled by the apes) was endured with ease by the demons, because the chest was cooled by the sap (of the broken trees); while the apes screamed when the arrows pierced through their mouths as they opened them in their eagerness to chatter.
8. Cf. Madhava in Extracts. Or, 'meeting with applause.' 9. i.e. heaven.
10. i.e., by choosing as their lovers the warriors killed in the battle. See verse 17.
11. i.e., the tusks were driven into the mouth of the animal without being able to penetrate the chest of the ape.
12. See the preceding verse.
13. Acc. to the Bengal school of commentators: the elephants (that had fallen when seized by the apes) rose up and ran away as the apes leaped into the air. See Extracts. This interpretation goes well with what is said about the horses, but strains the meaning of ucсhitta (utkşipta).

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24. The ranks of the elephants broke up, and were formed again. The foot-soldiers, checked in their advance, retreated and formed a circle. The path of the chariots was covered with blood, and the horses neighed faintly because of the dry foam in the inouth.
25. The heads of the warriors, pleased with the foeman's striking power, rang with applause as they fell; 14 and the battle-cry died away in the mouth of those mangled and stunned by the enemy's assault.
26. The Rākşasa troops were hemmed in15 by their elephants, controlled with toil and trouble, because they took fright at the impact of the mountains (hurled by the apes); while the chariots, with their flags and emblems broken, could hardly be recognised by their puzzled fighters who had withdrawn from the fray.16
27. The horses groaned with wide open mouths, worn out with fatigue, as they pulled out the chariots squeezed by the mountains; while the pools of blood became palish white, commingling with the silver of the fallen mountains crushed to dust.17
28. The moist traces of the streams could be discerned on the mountains hurled by the apes and reduced to dust; and, while the fighting apes came within range of the swords wielded by the demons, they were evaded by others going out of range 18
29. The long hair of the apes spread over their shoulders as they rushed forward; while the warriors wounded by clubs hitting them on the waist slumped down to the ground.
14. Lit. were full of the sound of praise, i.e., the warriors fell praising the bravery of the enemy.
15. Or, attacked. 16. i.e., they had abandoned the chariots damaged by the apes.
17. Krsna's reading ('silver dust) is followed. See Extracts. The mountains are those hurled by the apes.
18. Trans. follows Rāmadāsa. Acc. to Madhava (see Extracts): the apes, who came within range of the swords of the demons), struck a blow and got away, eluding the foe.

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30. The apes, seized and bitten on the head by the demons, thrust their teeth half into their chest; while the dust settled on the battlefield, being moistened and made heavy by the spray of the cascades on the mountains held aloft by the apes.
31. The horses drew the chariots as they fell headlong and rose up, struck by the drivers with the hands; while the streams of blood were absorbed by the mountains crumbling to dust under the impact of the arrows of the demons. 19
32. The armies, 20 intolerant (of each other's advance), suffered losses, with the foremost ranks annihilated, sections of the troops worsted and repulsed, and the opposing forces dwindling and taking to flight.
33. Reeling under the blows of the apes, and striking at undetermined targets with their swords, with the eyes closed as in a swoon, the demons drew near, even though they were in a daze.
34. A warrior ape, who crushed a powerful adversary, but was staggered by a blow dealt by a demon standing at a distance, quivered as he dropped out of the ranks, with his efforts brought to nought.
35. Power was maintained with manly effort, and prestige by striking hard; while one's followers were protected with valour. Honour was preserved at the cost of life, and the valued fame at the expense of the body.
36. The bosom of the warriors was pierced, but not their resolute heart. The chariots were broken by the mountains, 21 but not the will. Heads were cut off, but not the high resolve to fight.
37. The dust as it rose and spread was laid in the sky by the cascades of the mountains (held aloft by the apes), on the battlefield by the scattered spray of blood, and amidst the elephants in battle array by the flow of their ichor.
19. Verses 20-31 form a Kulaka. 20. Those of the demons and the apes. 21. Those used by the apes as missiles.

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38. The stout arms of an ape, which had endured sword-cuts, and resembled a bar dented by the tusks of a mighty elephant, were fractured as they bent under the pressure of the mountain held by him.
39. Having tasted the blood in a warrior's wound containing fragments of his armour, a bird, though thirsty, did not drink but shunned it, because it was flavourless on account of the presence of iron splinters.
40. The severed arm of a warrior quivered even after it had dropped. Wrath was manifest even on the prostrate face. The trunk ran along, even though the head was lopped off, with streams of blood spurting out of the throat.
41. The enemy's onslaught stimulated the ardour of the warriors. Inveterate hatred sustained their valour. The heavy task that confronted them enhanced their pride, bringing on the urge to fight.
42. The warriors acquired fame, just as they subdued the enemy. They were impatient of delay, just as they were intolerant of the enemy's challenge. They accepted death like joy, and gave up their life, just as they flung a missile.
43. Those of the apes who endured sword-cuts were crushed by their own mountains as they fainted, bowed down with the weight, their arms weary and feeble from loss of blood.
44. The warriors preserved their honour like a flower, and did not believe their fame to be perfect, however much it increased. Only they had no craving for life, held in high esteem in the world,
14.
45. When their own sector became quiet, with the distinguished warriors slain, the valiant went over to an area of heavy combat with the enemy where the press of battle was at its height.
46. The strong strove to achieve fame, and could not brook any humiliation of their valour. They appeased their wrath (by slaying the enemy), and increased the tempo of daring exploits.

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143 47. The battle raged, the blows bringing pleasure 22 and the joy of fighting interrupted by momentary swoon; while nymphs were won at the cost of one's life,23 and heads bartered for fame.
48. They laughed in the face of mortal danger, took delight in daring deeds, and rejoiced in peril; paused only during swoon, and deemed their task fulfilled only when they died.
49. A cloud of dust that rose from the movements of the troops gave rise to the strange notion of a solar eclipse, and evoked the night all of a sudden, having brought the day to a premature end.
50. The dust, thickly accumulated on the ground, and sparse as it spread out in mid air, became dense and pervasive in the sky, and being heavy, descended on all sides.
51. Did the dust, with the starting point unseen, leave or fill the earth? Did it issue from the regions of the sky, or envelop the horizon? Did it fall from the sky, or rise to the firmament?
52. The army of the demons along with the fighting apes confronting it was covered with thick dust. Bereft of Iristre, it seemed to stand in front of a jewel mountain enshrouded in mist.24
53. A mass of fine dust spread in the sky like a somber cloud: it turned the banners grey, discoloured the foam in the horses' mouth, and obscured the sunlight.
54. The dim rays of the sun, lengthening in the wake of the mountains, swiftly hurled by the apes, and dropping from the sky, descended like a torrent of water from a conduit.
55. Resembling a dense bee-hive, the dust settled on the gory blades of the swords that were partly broken25 as the infuriated demons brought them down on the tough shoulders of the apes.
22. Lit. with pleasure obtained through blows. 23. i.e., by going to heaven after death on the battlefield.
24. The red-haired apes are compared to a jewel mountain, and the dust covering them to mist.
Extracts 25. Cf. Kulanātha in Extracts.

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56. The elephants, worn out with their movements in the battle, with the eyes closed, being overpowered by the sun's rays, were refreshed when the face was coated with dust moistened by the spray of their trunks.
57. The masses of dust, with gaps at the bottom, because they rose only in the intervening spaces between the streams of blood, combined with one another in the upper air all at once.
58. The wind trailed a streak of dust here and there in the sky, making it distinct. Grey like the Milky Way, it was thinned by the banners fluttering on account of the snorting of the elephants.
59. Swirled by the wind, the dust obstructed the vision of the elephants as they rushed forth in the forefront of the battle, as if it were a veil drawn over the face.26
60. The dust was thereafter settled by the river of blood, spouting from the chest wounds of the warriors, as if it were a tree on the eroded bank of a river.
61. Dispersed by the wind and thinly scattered, and partly swept away, the remnant of the dust floated in the air, like thin mist, and resembling a pile of lotus stalk fibres.
62. Unable to move straight ahead,27 the troops, with banners swaying, wound their way through the gaps between the heaps of fallen elephants, like unto a stream meandering through the hills.
63. The apes fell in battle: they had endured unbearable blows, and achieved the heavy task of fighting imposed upon them; had trodden an impassable path, and carried out their master's command that was hard to fulfil.
64. The battle raged, bringing joy to the warriors. Hatred was intensified by the killing of one's kinsmen. The headless trunk of the thousandth soldier caused delight (with its dance).28 No
26. A reference to the veil covering the eyes of a war elephant to prevent it charging at the wrong moment. Cf. 2.22; 8.23.
27. Lit. with the straight path barred.
28. This was supposed to take place when a thousand soldiers were killed.

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heed was paid to the death of brave warriors because of confidence in one's arms.29
65. A jackal could not carry off the arm of a demon, torn off at the root (by an ape), because it was heavy, being encased in the severed piece of armour that had stuck fast on the wrist.
66. Heaps of Câmara whisks fell into the pools of blood. Fringed with foam, and heavy with the hair soaked in blood, they sank as they moved round and round in the eddies.
67. The elephants shook their heads, with the erect goad thrust into them by the stones hurled by the apes, and bellowed, face upwards, the hind quarters sinking under the weight of the forepart of the body.31
68. Thrown into confusion by the heavy onslaught of the apes, the Rākşasa warriors, strong enough to vanquish the gods, ever ready for war, took to flight, a thing hard for them to do, because it was the first time that they had ever fled.
69. The army of the demons turned round: the elephants, dispersed in flight, were turned back; the broken chariots were moved out of position; the troops broke ranks all at once; and the horses moved in a circle,
70. The demons who stood their ground in anger, but were repulsed when they returned to fight for a while, turned and fled, with all wrath gone, pursued by the intrepid apes.
71. The troops scattered, with the tangled mass of chariots broken by the elephants, and the horses trapped in the chariots, and the foot-soldiers stumbling over the horses, and the elephants tumbling over the former..
72. Having routed the dispirited demons, the host of apes whose adversaries fled in confusion gasped for breath, swaying the upper part of the body, with the broken trees32 dangling from their weary hands.
29. The readings of Krsna and Madhava are followed
30. Used to decorate chariots, horses and elephants. Cf. 1.33; 9.74, 81; 15.49.
31. i.e., the animals reared themselves up and cried with pain when they were hit by the stones.
32. Those used as weapons. S. 19

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73. But the demons, with their martial ardour unimpaired, and humiliation first brought to them by the apes, returned again, even though they had fled, and did not wholly give way to fear.
74. Nevertheless the army of demons fled again. The track of the heavy-wheeled chariots formed a circle as they slowly turned round (in their flight); and the brave, who stood their ground and moved swiftly, earned martial fame by infusing fresh courage into the troops.
75. The demons were held down, face backwards, and their foreheads half broken by the apes; while the mahouts were struck with dismay as the elephants fled, scared by the yelling of the enemy troops.
76. The horses stood motionless, pursued and seized by the tail by the impetuous apes; and the chariots, with the fighters killed and the drivers fallen, were whirled away by the horses, frightened by the apes.
77. The apes in small groups went in pursuit, impeded by the troops fallen in battle; and the hands of the demons were empty with the weapons gone.33
78. Thereafter the demons, reduced to impotence, with all wrath gone, remembered Rāvana and returned once more, discarding the fear of battle, and bent on preserving their honour34 before each other.
33. Verses 74-7 form a kulaka.
34. Lit. eye, i.e., 'shame of the eye', a phrase used in some Indian languages (e.g. Assamese and Bengali), and meaning sense of shame, feeling of honour. Cf. verse 16. Acc. to another interpretation, the demons bethought themselves of the shame they would feel before each other if they took to flight. In this case the expression cakkhu-rakkhana 'preserving the eye' is taken in the sense of shame on the strength of a Desi lexicon. See Extracts. Homer speaks of shame on the battlefield.
ō philoi, aneres este kai alkimon etor helesthe, allelous t'aideisthe kata krateras husminas. Iliad V. 529-30.
Murray (Loeb) translates the lines literally: My friends, be men, and take to you hearts of valour, and have shame each of the other in the fierce conflict. The Penguin trans. gives the sense: and in the field fear 'nothing but dishonour in each other's eyes. This is better than the alternative explanation, have respect unto one another, based on another meaning of aideomai. Cf. Pierron's ed., Vol. I, p. 187, Paris, 1883.
The

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79. The demons resumed the burden of war abandoned by them, and summoned their fading courage, and retrieved their lost renown, and became unconquerable by the martial hosts of apes.
80. A momentous combat then ensued between the demons, ashamed of their defeat, and the apes, elated by their enhanced success, the leading warriors (on each side) being chosen and challenged.
81. Prajangha,35 who gave the joy of battle (to his adversary), was hit by Sugrīva with a Saptaparņa tree, which, fragrant with the ichor of wild elephants, 36 seemed to burst into laughter as the former's bosom was strewn with its flowers.37.
82. The life of the demon Asaniprabha, who was struck by Dvivida with a sandal tree in the combat, ebbed away as he, with eyes closed, inhaled with delight the fragrance of the sappy tree crashing on his bosom.
83. Having slain the demon Vajramuşti, laid low with a punch (on the head), Mainda laughed as the former's eyeballs shot out in the wake of the flame of wrath issuing from his bewildered eyes.
84. Vidyunmālin, who was elated by the prolonged fight, was held down by the angry Suşena with his feet, and both the massive arms of the demon were torn asunder by the ape with his nails and hurled aloft. .
85. Having endured a blow dealt by Tapana, Nala38 broke the demon's neck with a slap, and thrust the head into the body, and made the body sink half into the earth.
above lines recur in Iliad XV. 561 ff. with a notable change in the first line: aidō thesth' eni thumo, take ye shame in your hearts (Loeb); think of your honour (Penguin).
35. One of the leaders of the demons.
36. The animals had rubbed themselves against the tree. Haribhadra, for instance, refers to groves of Saptaparna trees smashed by elephants in the autumn. Samarāiccakahā, p. 194,. .
37. The flowers are fancied as the laugh of the tree, pleased with Sugrīva's skill in hitting his adversary.
38. The architect among the apes who built the causeway.

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86. Pierced by Jambumālin with a lance, Hanumat slew him, and moved away as the brain bursting out of the demon's head, broken with a heavy blow with the palm, was scattered about on all sides.
87. The martial ardour of Indrajit and Angada then reached its culmination, making them risk their lives in single combat, the followers of each having been killed in battle.39
88. With thousands of mountains dropping from the sky while they were observed, uprooted, brought over and released by the ape, the latter40 gained an advantage over his adversary who stood within the circle of his bow,41 darkening the regions of the sky with his arrows.
89. The trees (hurled by Angada) fell (over Indrajit), with the bees crowding round the flowers, and hidden by the swaying branches. They were lighter, because the fruits were scattered about; while the quivering leaves were rent in the middle.
90. The arrows of Indrajit did not reach Angada; they were smothered in the sky by the trees hurled by the latter; nor did the trees reach Indrajit; they were cut down by his arrows midway as they came.
91. Flowers of Lodhra trees were strewn about; and the fragrance of the sandal trees, cleft asunder by the arrows, was wafted through the air; the pollen of the flowers of Mandāra trees flew aloft; and the sky filled with the sappy fragments of clove trees.42
92. Thus did the combat between Indrajit and Angada, repeatedly cheered by the troops, and marked by equal resistance, rage ever more, even though it had reached a climax.
93. The bees were carried away as they clung to the feathered shaft of Indrajit's arrows, which pierced their way through the
39. The remaining verses describe the encounter between Indrajit or Meghanāda and Angada, the son of Välin.
40. i.e. Angada.
41. Indrajit is fancied as being encircled by the bow stretched to its full compass.
42. The trees were those hurled by Angada and intercepted by Indrajit's arrows.

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flowers of the trees hurled by Angada; 43 while the fight was watched in amazement by both armies,44 standing aloof, motionless and anxious,
94. Angada sprang out of the sky, filled with the arrows discharged by Indrajit; while the latter was hemmed in by the trees, stones and mountains wrathfully hurled by the former.
95. The sky was reddened by the blood spurting out from the body of the ape, pierced by the demon's arrows; while the ground was turned into mire by the flow of the demon's blood caused by the blows dealt by the ape.
96. The host of apes lost heart when Angada fainted, wounded by the adversary's spear; while the Raksasa troops fled affrighted when Indrajit was stunned by the impact of a mountain hurled by Angada.
97. The host of apes broke into loud cheers when the demon was overpowered by the son of Tārā;45 while the demons shouted for joy when the ape was wounded by the son of Mandodari.46
98. The warrior apes laughed merrily when Indrajit's club broke as it fell ineffectively on Angada's arm; and the sky was brightened by the loud laugh of Meghanäda when a boulder hurled by Angada broke to pieces on his chest.47
99. Thereafter when Indrajit's spirit was broken by Angada by dint of martial zeal, the apes made merry, thinking that he was killed; but the demons rejoiced, because they knew that he had disappeared by magic,
43. i.e., the arrows sped through the flowers with the displaced bees clinging to them.
44, i.e., the apes and the demons. 45. Angada. 46. Indrajit. 47. Verses 92-8 form a kulaka.

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1. Rāma, with the day wasted, not having encountered Rāvana as desired by him, became sad as he, looking towards Lankā, tardily slew the demons.
2. He resolved to discharge his arrows that had proved burdensomeat the demons as he thought: "Care-free because of his confidence in them, Rāvana doth not come out to fight.'
3. As Rāma's arrows killed the enemy at sight, or as he retreated or drew near, the apes moved about the battlefield downhearted, holding up their trees in vain.2
4. Rāma's arrows pierced their way through the swiftly hurled boulders of the apes, flying in the same direction, and killed the enemy first, disappointing the apes in their hopes.
5. The weapons of the demons were rent asunder by his arrows all at once, and did not reach the apes; nor did the swiftly flung missiles of the apes find any demon unhurt.3
6. The mountain peaks, wrathfully hurled by the apes, whose valour was frustrated4 by Rāma's arrows, dropped on the heads of the demons, already severed and dashed on the ground; while the boulders hurled by them likewise dropped on their chest already pierced by the arrows.
7. Rāma's arrows appeared to be all the time fixed to the bow, and the bow all the time curved; while the ground was strewn with the ever rolling heads of the demons struck off by the arrows.
8. The tracks of the arrows, fiery at places, but not the arrows, were seen in the bodies of the demons, and resembled the mouth of holes abandoned by serpents.
9. Rāma's arrows, their course revealed by the fall of heads in unbroken succession, were visible only when they dropped on
1. Because the desired target could not be found. See the preceding verse.
2. i.e., without any opportunity to kill the enemy. 3. Because they were already wounded by Rāma's arrows. 4. i.e., rendered superfluous.

-

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151 the foeman's hand as he drew his sword, or on his bosom as he resolved to attack, or on his face as he yelled.
10. His arrows dropped wherever the enemy was seen, wherever his firm voice was heard, and wherever he betook himself,
11. The long chain of Rāma's arrows that killed elephants, horses and troops was seen amidst the army of the demons as they entered through the front ranks and went out, piercing through the rear.
12. The troops of the demons were seen to fall, hit by Rāma's arrows, even as they were on the point of fleeing affrighted all at once.
13. In this wise Rāma destroyed in an instant the army of demons with his arrows, the falling heads seen all at once, with Suka and Sarana5 as the sole survivors.
14. Meanwhile the day, with the evening twilight resembling the host of demons red with blood, came to an end, as if for ever in reality, with all danger from the demons gone.?
15. Thereupon Meghanāda, flying aloft from his chariot broken by Angada, and holding up his bow, moved about alone in the sky, the darkness blending with the lustre of his body.
16. The invisible Indrajit, like. Fate unseen, fixed his eyes at the same moment on both the sons of Dasaratha,9 who had destroyed the demons, and were at the root of the deep animosity against them. .. .
17. As they stood, with both arms hanging down, free from care, because all the demons had been slain, Indrajit let fly at them the arrows, granted by Brahmā, which had serpents for tips, with the fiery tongues shooting out.
the approachhe day alomance of returninus Canto.
5. Ministers of Ravana.
6. The dark colour of the demons streaming with blood is likened to the approaching darkness blending with the glow of the sky at sunset.
7. i.e., the day along with the danger from the demons seemed to pass for ever without any chance of returning.
8. See the last verse of the previous Canto. 9. i.e., Rama and Lakşmaņa.

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18. The serpent arrows, piercing through the upper part of one arm, penetrated the other arm, revealing their mouths, and remained embedded in the bodies of the scions of Raghu, fastening their arms to their hips.
152
19. Dark blue like tempered10 iron, the serpents, released after fixing them to the bow, and looking like miraculous arrows, issued forth, with their mouths aflame with the sparks of their fiery venom.
20. Resembling iron rods brightened by heating, and rumbling like thunder, the arrows dropped from the sky enveloped in darkness by the magic of the demon, and seemed to issue from the murky clouds.
21. Looking at first like the solar orb, and resembling meteors as they passed half-way through the sky, they appeared to be arrows as they pierced their limbs, and became serpents on their arms, coiling round the lightly bitten parts of the body.
22. The sons of Dasaratha remained fast bound. The gods were dispirited, being somewhat frustrated in their hopes; while the apes who did not see Meghanāda moved about aimlessly, holding up their mountains.
23. The demon yelled in the sky. Disconsolate, the host of apes went in different directions (in quest of the foe). Rāma, though pierced by the arrows, was not downhearted, and looked about to have a glimpse of the enemy.
24. The serpents permeated through his limbs; only they avoided his heart, aglow with the fire of wrath, and like unto the blazing submarine fire.
25. The arms of Rama and Lakṣmaṇa, ringed about with serpents, but not easily encompassed by their massive coils, became stiff and motionless, like the sandal trees11 growing on the Malaya slopes.
10. niddhoa, washed, i.e., dipped into water after heating, as explained by Ramadāsa, a reference to 'the process of tempering iron by dipping it red-hot into cold water, when the sudden contraction hardens the metal.' It is mentioned in Odyssey IX. 391 ff. (see Stanford's comm., 1959) and the Ajax of Sophocles (651) where it is called baphe (dipping).
11. Frequently associated with serpents in Kavya poetry. Cf. 1.60; 6.43.

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26. The scions of Raghu, who held their bows and arrows as before, with their arms pierced and paralysed by the serpent arrows, were rendered helpless, with their futile wrath perceptible as they merely bit their lips.
27. Their bodies being pierced through and through by the arrows, the limbs had to be searched out to be seen; while the clotted blood accumulating on the feathers of the arrows could partly be seen.
28. Even their power to move was lost, with the thighs transfixed by the arrows, and the feet held fast, feeble and motionless, and all the limbs bound tight.
29. Thereupon as the spirits of the gods drooped the bow fell from Rāma's hand, crippled by the arrows discharged by the unseen foe; while the arrow fixed aforetime slipped from the bow.
30. All of a sudden the piercing cry of the celestial maidens, like unto the notes of the strings of a lyre sounding in unison, rose in the rear of their fleeing aerial cars.12
31. Thereafter Rāma sank to the ground, shattering the hope of the universe, even as a wild elephant, mauled by the claws of a lion, falls, breaking a tall neighbouring tree.
32. When Rāma fell, Lakṣmaṇa fell after him, like the reclining shadow in the wake of a lofty tree crashing to the ground.
33. And when they sank to the ground, the chariots of the gods tarried long (in the sky), lurching under the weight of the occupants as they bent forward and looked on, with one wheel turned upwards, and the side walls turning aslant.13
34. When Rāma fell, the world was stupefied as when the mental faculties fail. It was suddenly plunged into gloom as at the setting of the sun. It appeared to be bereft of life as when the (severed) head falls to the ground.
12. They had come to the rear of their cars to watch the happenings below.
13. The occupants of the chariots, apparently two-wheeled, had gathered on one side to look down at the battlefield.
S. 20

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35. The host of apes whose security depended on Rāma lost heart as they looked at the directions that seemed to be empty. Paralysed with fear, and huddling together, they did not forsake Rāma, even though he had fallen.
36. Dejected, disheartened and anxious, the host of apes kept still as in a picture, their eyes fixed on Rāma, and hearts smitten with grief.
37. Even though Rāma had fallen, the visible serenity of his face, maintained with abiding fortitude, and highly prized because there was no trace of anguish, assured the host of apes that there was no cause for fear.
38. Thereupon Sugriva, whose eyes were sprinkled with consecrated water by Vibhişana, saw the demon, the son of Rāvana,14 as he stood close at hand, armed with his bow, having performed the task assigned to him.
.
39. Wrathfully lifting up a mountain, Sugrīva sprang up all of a sudden and rushed headlong, and halted only after he had chased the demon to Lankā as he ran away in fear.
40. Gratified at the destruction of the scions of Raghu, as reported by Indrajit, Rāvana cheered up, delighted to have found a means of winning Sītā.
41. Thereupon brought to the battlefield by the female demons by Rāvana's command, Sītā witnessed the momentary widowhood15 that had just befallen her. Beside herself, she wept aloud and swooned away after mourning a while.
42. Opening his eyes as he regained consciousness, Rāma beheld Lakşmaņa and began to lament, forgetting at the moment all his grief for Sītā.
43. 'Even Laksmana hath passed away. All the three worlds seemed to be in peril when his bow was strung. None there is in the world whom the sequel of fate doth not reach.
14. i.e., Indrajit.
15. Momentary because Rama was soon delivered from arrows, as described below.
the serpent

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155 44. 'Or having sacrificed his life for my sake, Lakşmaņa hath achieved his task. I alone have humiliated myself, carrying the burden of my arms in vain.'
45. He then spoke to Sugriva sweet words that showed his appreciation of the latter's martial zeal,16 and were dignified even in the mortal predicament that had suddenly arrived.
46. "Wise one, thou hast achieved thy task. These apes, too, have exerted the power of their arms. Yonder Hanūmat hath also accomplished an arduous deed of conspicuous renown in the world.
47. 'I could not bring royal fortune to Vibhişana who hath incurred the enmity of his kinsmen. Because of this sorrow, my heart doth not feel even the pain caused by these arrows.
48. 'So lose not heart. Depart quickly by that very causeway, and see your kinsfolk. Hard it is to know the working of fate.'
49. Thereupon the lord of apes, 17 choked with rage, and checking his tears with an effort as he shook his face, addressed the apes, without answering Rāma.
50. 'Go, and carry Rāma along with Lakşmaņa to the city of the apes18 as he reclines on a hero's bed, made of fresh leaves, without feeling the pain caused by the arrows.
51. 'For my part I will seize Rāvana's bow with a pounce swifter than a flash of lightning, and throw it away; and as his mace is about to descend on me19 I will seize and snatch it from his hand, twisted by me, and make him helpless by breaking it to pieces.
52. 'I will break his Candrahāsa sword with my hands even as it is plunged into my shoulder; while his weapons will tumble out of his chariot, grabbed, kicked and smashed by me.
53. After his front arms are broken and rendered powerless by me, I will tear off his remaining unavailing arms;20 and split
16. See Mädhava in Extracts. 17. Sugrīva. 18. Kiskindha. 19. Lit. half brought down. 20. He had twenty of them.

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SETUBANDHA his chest with a strong and heavy punch,21 emanating like thunder from my hand.
54. "With my hands I will part, pull and sever each of his groaning heads from the body, and dash it down; and with my nails tear out his heart, attached to Sītā in vain.22
55. 'After Rāvana is thus killed by me even today, Sitā, taken to Kişkindhā, shall either see Rāma alive, or die after he is dead.'
56. When Sugrīva was held back by Vibhīşana, saying: "These are serpent arrows', Rāma began to meditate on the mystic formula sacred to Garuda.23
57. Thereupon the Suvela mountain was washed by a portion of the sea stirred up all of a sudden; and the corpses of the demons were scattered by a violent gale.24
58, 59. Rāma beheld Garuda. The darkness of the night was dispelled by the pervasive brilliance of his golden feathers. The imprint of Vişnu's seat on his firm back was plain to view, being stripped of the down; while the breast was clearly visible with a feather lost under the impact of the irresistible thunder-bolt of Indra;25 and he held a serpent, dragged out of the nether regions, and twined round his neck.
60. Thereupon as Garuda bowed to Rāma, and was beheld by him as he alighted on the ground and stood before him, the serpent arrows left the bodies of both Rāma and Lakşmaņa. None knew whither they were gone.
61. Delivered from the grip of the arrows, Rāma was healed as he embraced Garuda. Instructed by the latter in the mystic formula that was a weapon against serpents, he attained irresistible strength after Garuda had taken his leave.
21. Lit. fist. 22. Verses 51-54 form a kulaka.
23. The mythical bird with a human face who destroys serpents and carries Vişnu on his back.
24. The verse describes the advent of Garuda, the flapping of whose wings troubles the sea and produces a gale.
25. A reference to the story of Garuda's fight with Indra and the other gods after he had carried off the closely guarded jar of nectar, which the gods eventually got back by conciliating him.

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62. Thereupon hearing that the scions of Raghu were rid of the arrows, Rāvana who apprehended danger from Garuda entrusted Dhūmrākṣa with the entire conduct of the war.
63. He sallied forth, prompted by rage, just as he was carried along by his chariot. He was imbued with zeal, just as he was accompanied by the host of demons. He kept up his spirits just as he held his banner aloft; and carried his weapons, just as he harboured rancour against the enemy.
64. As the host of demons, resembling a streich of sea, confronted Hanumat along with Dhūmrākşa, it seemed to come face to face with the submarine fire.26
65. As the fatal encounter between the hosts of demons and apes began Dhūmrākşa, reminded of Akşa's 27 death, covered Hanūmat with arrows.
66. Thereafter the ape as he shook off the ineffectual arrows, stuck fast in the hair on his body, swooped down on Dhūmrākşa's chariot and smashed it; snatched his bow from him, and leaning thereon, mocked at the demon.
67. The club broke on Hanumat's arm and the mace, rebounding from his breast, was shattered and seen no more. The weapons, wielded by Dhūmrākṣa in his wrath, flew in pieces wherever they fell on the body of the ape.
68. 69.' The Son of the Wind god28 then slew Dhūrarākşa even as the latter stood erect, having pressed down his neck with the outstretched left hand. A roar like that of a lion, vibrating within the demon's breast, died away as it issued by degrees; while both his hands, stirring for a moment, became languid and drooped with the weapons slipping out of them.
70. When Dhūmrāksa fell, and the surviving Raksasa troops withdrew, Hanūmat saw Akampana coming out of Lankā, directly commanded by Rāvana.
26. The black colour of the demons is contrasted with the red hair of Hanumat.
27. Rāvana's son killed by Hanūmat during the burning of Lankā. 28. Hanūmat.

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71. Hanūmat slew him too, tearing asunder his limbs one by one, and scattering them about; while he destroyed the weapons confidently brought down by the demon on his proflered breast.
72. Thereafter ordered by Rāvana to fight, Prahasta, who had escaped from a trial of strength with Hanūmat in single combat, chanced to come face to face with Nila,29 who was unhappy because he had not had the pleasure of fighting.
73. Thereupon as Nīla rushed at Prahasta an iron arrow, discharged by the latter, hit the former's bosom, and was marked by the blood spurting out from the wound.
74. The ape, too, hurled at Prahasta a Kalpa tree, fragrant with the ichor of the celestial elephants that rubbed their shoulders against it; with the bees following in its wake, and the branches bent back by the speed, and the scarves streaming backwards (in the wind).30
75. All along the track of the tree as it came pearls dropped from the swaying branches, resembling drops of rain from a passing cloud.
76. "The tree, hurled by Nila's arms, crashed on Prahasta's bosom, filling the wounds with pearls; while the flow of blood caused by the impact was absorbed by the white scarves slipping off the broken branches.31
77. The ape evaded Prahasta's arrows, and covered the sky with trees all at once; while at the same time the boulders hurled by him appeared in the four quarters of the sky.
78. The regions of the sky were seen to fill with crumbling boulders split by the arrows, and falling fragments of severed trees, and cascades cut off from the mountains riven asunder.32
79. Nīla appeared in the sky, with his body coloured by the dust of the red earth of the mountains (hurled by him), and the
29. One of the leaders of the apes.
30. Cf. 9.25 and 82 where white scarves are described as hanging from the Kalpa creepers, explained as branches of the all-giving Kalpa trees.
31. See verse 74.
32. The verse describes how the trees, stones and mountains hurled by Nīla were cut up by Prahasta's arrows.

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SETUBANDHA
159 shaggy mass of his hair scattered over his shoulders: he looked like a rain-cloud33 suffused with the glow of the evening sky.
80. The ape then swooped down on Prahasta's bow and snatched it from him; and as he returned and stood still in the sky, he seemed to be held up by the arrows discharged before by the demon.
81. The club, which Prahasta next hurled at Nīla, rebounded from the latter's forehead, and was caught by the demon midway, with a roar, quickly evading it as it came towards him.34
82. Thereupon the Son of the Fire god35 took up a black rock, resembling a cloud resting upon a peak of the Suvela, and broad and hard as Prahasta's massive chest.
83. As Nila sprang high into the air, and shut out the sun with the rock, it was day in the sky and at the same moment murky night on the earth.
84. Having endured Nīla's powerful blow36 by virtue of his martial zeal, Prahasta, shattered by the shock37 resulting from the injury, became unconscious and sank to the ground.
33. There is a hint at the literal meaning of his name Nila. 34. i.e., to avoid being hit by his own weapon. 35. Nila. 36. i.e., the impact of the rock hurled by Nila.
37. Lit. internal disturbance. The reading of Krşna and Kulanātha is followed. Acc. to Rāmadāsa's reading (see Extracts): Prahasta, shattered within by the impact, sank to the ground as his life-blood oozed away.

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CANTO XV
1. When Prahasta was killed, Rāvana, shedding tears in a rage at the killing of his kinsmen, sallied forth as he filled the ten directions with a roar that seemed to be preceded by a burst of flame.
2. Indignant he broke into a loud laugh, filling, as it were, the ten directions with his terrible cavernous mouths, in such a manner that his attendants, speechless with fear, hid behind the pillars of the palace.
3. He mounted a chariot surrounded by the demons, weighing the rear down with his feet: 1 it was held fast by the charioteer as the horses chafed and the banners fluttered.
4. The apes knew from Rāvana's roar that he was in the court; from the loud voices of the excited courtiers (following him) that he was at the centre of Lanka; and from the noise of the troops in the city that he had left for the battlefield.
5. Thereafter having gone out of the city, with his white parasol hardly sufficing to shelter the cluster of his heads, he put the host of apes to flight, with their will to fight broken.
6. The apes just turned the face round, with the hair at the back touching the top of their shoulders, and saw Ravana chasing them as they fled.
7. Thereupon the Son of the Fire god2 said unto them as they scattered and took to their heels, being attacked by Rāvana, forgetting their plighted word, and afraid to fight:
8. 'Do not abandon the burden of war. Yonder lord of the apes that hath lifted up a section of a Malaya peak will rob ye of the very life for whose sake ye are taking to flight.'
9. With his heart bewitched by Sītā, Rāvana long looked at Rāma with high esteem, when pointed out by his charioteer, not so much because he was Rama as because he was her beloved.
1. i.e., he entered the chariot by the rear entrance.
2. Nila, one of the leaders of the apes.
3. Sugrīva.

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161
10. Hit by Rama's arrows, the lord of the demons moved towards Lanka, with his royal parasol torn and fallen, and the apes making fun of his chariot as it turned back.
11. Faced with ruin, he prematurely woke Kumbhakarna who was fast asleep, abandoning reliance on his own strength, and lowering his high renown.
12. Kumbhakarna yawned, his head heavy because of the premature waking, and sallied out after a long laugh on hearing the trivial command to slay Rāma.
13. The golden wall of Lankā that seemed to touch the track of the Sun's chariot came up to the region of his thighs, and looked like a golden girdle that had slightly slipped off his waist.
14. When he stepped over the wall, the waters of the sea entering the moat1 reached only his knees, with the crocodiles and sea lions taking to flight.
15. As soon as the apes saw him they turned their backs, ceasing to fight, and ran away, impeded by the mountains dropping from their hands.
16, 17. After he had violently attacked the entire host of apes in a moment with mountains, trees, clubs and maces as well as strong pikes, arrows and heavy sticks, he, being harassed by Rama's arrows, and mad with blood, began to devour the apes as well as the elephants, horses and the demons, in both the armies, his own and that of the enemy.5
18. After he had fought for a long while, both his arms, severed by Rama's arrows, fell to the ground, followed by streams of blood spouting from the wounds.
19. One of his arms lay on the seashore, like the Suvela, blocking the mouths of the rivers; while the other lay motionless across the sea, like another causeway.
4. i.e., the moat reached as far as the sea letting in the waters of the
ocean.
5. The authenticity of the verses is doubtful. They are found only in Rāmadāsa. It may also be noted that the poem describes only the apes as fighting with trees and mountains as their weapons.
S. 21

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20. His lofty head was then struck off in the course of the fight by Rāma's arrow, drawn up to the ear, and encircled by flames, even as Rāhu's head was severed by (Vişņu's Sudarśana) wheel.6
21. And the head, high as the sky, even though severed and fallen, and rumbling as the wind filled the cavernous mouth, seemed to provide the three-peaked Suvela with a fourth lofty summit.
22. When Kumbhakarņa fell, the sea as his body filled its expanse flowed over the submarine fire,7 with the sea monsters fleeing far afield, overcome by fear.
23. Hearing of the death of Kumbhakarna, more grievous than that of Prahasta, Rāvana once more broke into a laugh, and shook his faces as they flamed with wrath.
24. As he went out at that hour the gaps between the pillars of the palace were not wide enough for his chest swelling with wrath.
25. When he had almost gone out, his son Meghanāda went down on his knees, and said with a smile as he rose, filling, as it were, the interior of the palace with his high and wide bosom.
26. “When a father accomplishes a deed, esteemed for its boldness, by his own effort, the son cannot afford him the joy of embracing a worthy son.10
27. While I am alive, why art thou thus sallying out thyself, lowering the prestige of our Rākşasa race, because of a mere mortal, a son of Daśaratha?
28. 'Or perhaps thou dost not know thyself to be capable of withstanding all the three worlds together, thou that hadst forced
6. Cf. Naişadhacarita 4.64-66.
7. The rise in the sea level is fancied as flooding the submarine fire which is usually described as consuming the waters. Cf. 8.98.
8. Cf. verse 2. 9. Krsna's reading is followed. See Extracts.
10. i.e., when a father does a heroic deed instead of allowing his son to do it the latter is deprived of the opportunity to prove his worth by achieving something of which the father can be proud.

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SETUBANDHA
163 out the gem embedded in Ananta's hood, devastated the Nandana garden, and turned round the Kailasa mountain, 11
29. "Shall I kill Rāma in the forefront of the battle, who hath but dried up a single ocean with his arrows,12 or overwhelm even today all the seven oceans, with the submarine fire rolling in them?
30, 31. Having thus addressed Rāvana, Meghanāda, hasting to the battle as he heard the sound of Rāma's bow close at hand, mounted his chariot, after he had placed his helmet in the hand of the charioteer in the rear. The spacious back floor bent under his heavy footsteps as he entered the vehicle13 in full armour; while the rays of the sun were reflected in the flashes of lightning emitted by the clouds settling on the top of the banner.
32. Meghanāda who thus kept Rāvana back from fight, and accepted at his behest the burden imposed on him, went out in his chariot, surrounded by the demons.
33. As his chariot sped along his speed, throwing the enemy into confusion, was the same at the front door of Rāvana's palace and at the city portal as when he assailed the host of apes.
34. Meghanāda who hit the mark in battle had his troops destroyed by the apes that rushed forward first, and was confronted14 by Nila together with the chief warriors among the apes.
35. He pierced with his arrows the rock and the tree and the boulder and the section of a Malaya peak, all at once, which was hurled at him respectively by Nila, Dvivida, Hanūmat and Nala.
36. Thereupon counselled by Vibhīşaņa, Lakşmana checked Meghanāda who had routed the host of apes, and was seen to proceed to the shrine of Nikumbhilā.15
11. The serpent Ananta who supports the earth, the Nandana garden and the Kailasa mountain stand respectively for the nether regions, heaven and the earth.
12. A reference to the conflagration of the sea described in Canto V. 13. See verse 3. 14. Lit. chosen (as adversary). 15. To worship for victory.

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SETUBANDHA
.. 37. Lakşmaņa struck off Meghanāda's head with the weapon sacred to Brahmā, after he had fought with magic arts as well as arrows and darts in a manner worthy of a demon.
38. Hearing that Indrajit was slain, Rāvana shed tears in anger that dripped at the moment, like the clarified butter of lighted lamps, touched by the flame.
39. When Meghanāda was killed, Fate, turning adverse on the instant, smote Rāvana with grief and despair at the same time, as if with both hands.
40. Even though left alone, with all kinsmen killed, Rāvana who had a terrible cluster of faces, and was formidable with his many arms, went out like a multitude of demons.
41, 42. He then mounted his chariot that partly obscured the sun with its sable banners swayed by the wind. The heavy mane of the horses was drenched with the ichor of the furious Airāvata elephant when it had hit the car with its tusks (in the fight with Indra).
The reverse side of the lunar orb, soiled by the rust on the wheels, was wiped clean by the banners; 16 and the vehicle was scorched by the flames that had shot up when Kubera's mace hit it and broke (during his combat with Rāvana).
43. When they saw him sally out, the Rākşasa women, wishing him well, choked back their tears with the very eyes from which they had issued.17
44. The host of apes, unsteady by nature, whose chests were cooled by the cascades on the mountains held in their hands, was appraised by him with his eyes as well as his arrows.18
45. Even though Vibhīşaņa, surrounded by the host of apes, confronted him, his arrow, wrathfully joined to the bow, became unsteady, because Vibhisana was humble, and was his brother.
16. i.e., during the aerial journeys of Rävana. 17. Tears at the moment of departure were regarded as a bad omen,
18. i.e., he judged the fighting qualities of the apes by observing them closely and assailing them with his arrows. Acc. to Krsna, he looked at them with contempt and overpowered them with his arrows.

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46. Thereafter Lakşmaņa, who had endured the initial assault, and joined a formidable arrow to his bow, was pierced by Rāvana in the chest with a lance, even as a tree is riven by the thunderbolt of Indra.
47. He was given a new lease of life by the plants of a mountain that was brought over by Hanūmat, and began to fight with the demons, equipped with bow and arrows as before.
48-50. Rāma then beheld a chariot descending from heaven, like the king of birds (Garuda), with the rear projecting upward. The surface of the clouds was ruffled by the impact of the hooves of the horses; and the golden flag staff emitted a sweet smell because Indra used to stand leaning against it.
The long yoke bent with the weight of Mātali as he held the reins in his left hand; and the hair of the Cămara whisks19 was smooth and close, being drenched with the spray of the scattered clouds; while the crest of the banner, moistened by frost as it rubbed against the moon, was dried by the rays of the sun.20
51. As Rāma was about to greet him first with a cheerful countenance Mātali, profoundly inclining his head, bowed to him reverently, conveying the high esteem of the gods.
52. He presented Rāma with the armour of Indra, the lord of the three worlds, which lay massive in the chariot. Its great size was revealed when both its arms were raised;21 while the perfumed inside emitted fragrance.
53. That armour, soft on the inside for Indra's eyes pervading his limbs, proved to be slightly loose on Rāma's bosom wasted by the grief of separation from Sītā.
54. When Rāma mounted the chariot, Mātali, alighting on the ground, enveloped the former's body in the armour that had always been fondly touched by Indra's hands.
55. Thereupon Lakşmaņa, approaching Rāma with Nila and Sugrīva, spoke to him as he placed on the ground his hand which held the bow just taken up by him.22
19. See 13.66. 20. The chariot belonged to Indra, Mātali being his charioteer. 21, For lifting it from the chariot.
22. This was a manner of obeisance customary among warriors as pointed out by some of the commentators.

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SETUBANDHA
56. 'Sire, let thy bow be at rest with the string detached from the ends and loose. Behold Rāvana destroyed before long by Nila or Sugrīva or myself.
166
57. 'Indulge in wrath in a matter that is weighty. Renounce vengeful persistence in the easy task of slaying Ravana. An elephant of the gods batters a lofty hillside down, but not a river bank or the level ground.
58. 'Is it not reported,23 o lord of the Raghus, that even though Siva was capable of burning all the three cities of the demons by a mere glance, it was the gods who carried out his command?"24
59. Rāma, his forehead covered with sweat in his wrath at the sight of Rāvana, looked at Nila and Sugrīva, and replied to Lakṣmaṇa as he bowed to him.
60. 'My heart is confident of the success of your endeavour, because you have fulfilled your promises. But my arm will be as a burden to me if it fails to destroy Ravana by its own effort.
61. 'Content yourselves with having slain Kumbha, Prahasta and Indrajit25 in battle. Snatch not Rāvana away who hath chanced to come face to face with me, like a wild elephant falling a prey to a lion's jaws.'
62. Rāvana's arrows, as if interrupting their talk that was in progress, began to overwhelm the host of apes in the front ranks in the battle.
63. Thereupon ensued the combat between Rama and Rāvaṇa, marked by equal valour, and momentous because of the certain death of one of them, and watched by the gods, keeping out of range of the arrows.
64. Ravana whose kinsmen had been slain first shot an arrow at Rama's bosom, having drawn the bow in such a manner that the string glistened with the lustre of the jewels of his earrings.26
23. Lit. heard.
24. i.e., destroyed the cities under his command.
25. Killed respectively by Sugrīva, Nila and Lakṣmaṇa.
26. i.e., he drew the bow up, to the ear.

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167
65. Even though firm, Rāma was shaken by that arrow as it swiftly descended on his bosom, in such a way that because of this all the three worlds, inseparable from him, were shaken like himself.27
66. Rāma's arrow in its turn pierced through the cluster of Rāvaņa's arms, hitting the armlets and breaking them in succession, by virtue of the skill gained by him in piercing the trunks of the (seven) palms in a grove.28
67. (Of the bows in the several hands) of Rāvana, one had the arrow fixed; another, drawn with force, was bent backward 29, and another rid of the arrow, all at once.30
68. Rāma's bow was seen with the arrows continuously fixed and issuing forth, and the string constantly adhering to the corner of the eye;31 while it gave forth a continuous sound, and appeared to be curved and empty all the time.
69. The left hand remained outstretched,32 and the right stuck to the corner of the eye;33 yet the arrows, joined to their bows, were seen in the intervening space between them.34
70. Rāma was unaware even when his heart was violently pierced by an arrow discharged by Rāvana, because it was in anguish, being consumed by the grief of separation from Sītā.
27. Rāma is identified with Vişnu comprising the universe in himself. 28. Ref. to the story of his piercing seven palm trees at the same time.
29. Lit. had the back stretched. Ramadāsa calls this utthāpita. Cf. Gk. palintonos, an epithet of the bow, stretched back; bent backward, i.e., the opposite way to that in which it was drawn. See Liddell and Scott: Greek-English Lexicon (the abridged ed. and the new ed. by Jones) and Bailly: Dict. Grec-Fr. sub voce. When used of the unstrung bow, it might refer to a curved bow of the Scythian type. Cf. Odyssey XXI. 11, ed. Stanford with comm., 1958.
30. As Rāvana had ten arms on each side, several bows were in action at the same time. For another explanation see Extracts.
31. i.e., the bow was drawn up to the ear, which is the usual phrase. 32. i.e., gripped the bow. 33. While drawing the bow.
34. i.e., the speed with which the arrows were discharged made it difficult to distinguish the movements of the hands which seemed to remain motionless

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SETUBANDHA • 71. An arrow shot by Rāma pierced Rāvana's forehead as he stepped forward, but failed to dispel his clearly visible frown.
72. The cluster of his faces, drooping in a swoon, with the eyes streaming with blood, tossed on his shoulders again and again.
73. Thereafter regaining consciousness at the end of the swoon, he let fly an arrow, wrathfully drawn, with the feathered shaft touching the eye-corner of his second face,35 and the tips of the feathers burnt by the fire issuing from his eyes.
74. But that arrow, filling the ten directions with thousands of rays, and resembling the fire of the epoch of destruction, merged midway in an arrow of Rāma, as does the orb of the sun in the jaws of Rāhu.
75. Meanwhile Rāma steadily drew an arrow from the quiver, and observed Rāvana, as if he were a lotus pool in bloom whose flowers36 were to be cut before long.
76. As Rāma joined the arrow to his bow the Fortune of the demons turned towards Vibhīşaņa;37 while at the same moment Sītā's left eye twitched,38 presaging the destruction of Rāvana.
77. The left eye of Rāvana twitched as did the right eye of Rāma; while both eyes of Vibhīşaņa throbbed, betokening the slaying of a kinsman39 and his own acquisition of a kingdom.40
78. As Rāma drew his bow, with the arrow fixed, filling the curve with his chest, the tears of the nymphs seemed to be wiped away by the feathers of the arrow.41
79. Thereafter the cluster of Rāvana's heads, which he once struck off one by one with his Candrahāsa sword, 42 was severed all at once by Rāma with a single arrow..
35. i.e., the arrow was drawn to the furthest limit. 36. Rāvana's heads are likened to the flowers. 37. Rāvana's successor on the throne of Lankā. 38. Considered lucky for a woman. 39. i.e., Rävana.
40. The twitching of the right eye is lucky and that of the left eye unlucky for a man.
41. i.e., the impending death of Rāvaņa assured them of the end of their captivity.
42. While worshipping Śiva with the exception of the tenth head. Cf. 6.17,

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80. The cluster of Ravana's heads, massive with the necks undivided, looked terrible, even though severed from the body, as if they had grown again from the cuts while he emerged from below the earth.43
SETUBANDHA
81. The soul of the lord of the demons, slain as he confronted the enemy in battle, departed through his ten mouths at the same moment, as if it were fire bursting into a blaze.
82. When Rāvana was slain, and the three worlds heaved a sigh of relief all around, the frown disappeared from Rama's brow, and his bow was unstrung.
83. Royal Fortune, distressed on account of her cruel friend,44 did not forsake Rāvana even when killed, regarding his death as an illusion, because she knew the might of the lord of the demons.45
84. At that moment, even in the presence of Rama, tears welled up in Vibhiṣana's eyes, because of the affection for his brother46 in the inmost recesses of his heart.
85. When Ravana was slain, Vibhisana began to lament, decrying his immortality,47 being racked by anguish greater than death.
86. 'In common with all other beings, how wilt thou now, o king, visit the selfsame realm of Yama that thou hadst visited at will by conquering the latter?48
87. 'Lord of the demons, having fallen with thee in battle, Kumbhakarna alone hath requited his obligation to thee, even though thou hadst despised his counsel before?49
43. Trans. follows Ramadasa's reading. Acc. to Kulanatha's reading: looked terrible, even though severed, as they lay on the ground along the line of the cut, as if he had emerged etc. See Extracts.
44. i.e., Ravana, because he left her suddenly.
45. i.e., Ravana looked majestic in his death.
46. Lit. kinsman,
47. A boon granted to Vibhiṣaṇa by Brahmā, now appearing to be burdensome as it prevented death from ending his sorrow.
48. i.e., the conqueror of the god of death will now visit the latter's kingdom like all other mortals.
49. Kumbhakarna had advised Ravana to return Sītā to Rāma, S. 22

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88. 'If I am pious, I who forsook thee, unforsaken by thy other kinsmen who shared thy joys and sorrows, then, o king, who should be counted first among the impious ?'
89. Sorrowing over the killing of his kinsmen, Vibhīşaņa spoke to Rāma as he checked his oncoming tears with an effort more unbearable than death, like unto a mountain whose streams were dried by the summer's heat.
90. 'Sire, vouchsafe me leave to touch the head of the child Meghanāda that is dead, after I have fallen at the feet of Kumbhakarna and Rāvana
91. Moved to pity by Vibhisana's lament as he lay on the ground, distracted with grief, Rāma ordered Hanūmat to perform the funeral rites for the lord of the demons.
92. Rāvana having been slain, Sugriva, confident of the recovery of Sītā, saw the end of his services in return for Rāma's kindness, just as he had seen the further shore of the ocean.
93. Having completed his mission on behalf of the gods, Mātali, permitted by Rāma in the presence of the apes, turned his chariot towards heaven, with the banner fluttering amidst the clouds.
94. Taking with him Sītā, purified in the fire like a bar of gold, Rāma reached the city of Ayodhyā) to crown Bharata's devotion to him with glory.
95. Here ends the poem "The slaying of Rāvana', marked with the word anurāga (at the end of each canto). It rejoices the heart because of the recovery of Sitā, and is delightful to those who appreciate poetry.50
50. Lit. those who have a (good) ear (for poetry). The reading followed is saanņa. See Extracts.

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Variant readings and Extracts from Commentaries, I
K=Kpsņavipra MY = Mādhavayajvan Kula = Kulanātha Muda = Mudamalla Deva = Devarāta
R=Rāmadāsa SC = Setutattvacandrikā

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Page #334

CANTO 1
1, K reado अविसारित for avasaria अप्रसारित ( R and
Kula)
K says अर्वार्धत केनचित् अर्वार्धतमपि तुङ्गम् । स्वभावेनैव तुङ्ग सर्वोन्नतम् । अनेन विश्वव्यापको विराट्स्वरूपो विष्णुरुच्यते । अविसारितविस्तृतं कैश्चिदविसारितमपि विस्तृतम् । अनवनतगभीरम् अनवनतत्वेऽपि अनिम्नत्वेऽपि स्वत एव गभीरभगाधम् । अप्रलघुक परिक्षण, प्रलघुरेव प्रलघुकः, अप्रलघुत्वेऽपि परिश्लक्ष्णमत्तिसूक्ष्मं, सूक्ष्मलेशलवश्लक्ष्णक्षुद्रदभ्रकणाणवः इति हलायुधः । अज्ञातपरमार्थप्रकटम् — कैश्चिदपि अविज्ञातः परमार्थः याथार्थ्यं यस्य स तथोक्तः । अज्ञातपरमार्थत्वेऽपि प्रकटम् अतिप्रकाशम् | अथवा आकाशवायुवह्निजलभूमीनां परमात्मनः समुत्पत्तिक्रमो वेदेन समर्थितः । आत्मन आकाशः संभूत इत्यादिभिः वाक्यैः । परमात्मा हि पुरुषोत्तमः । aa आकाश ईश्वरेण वर्धित एवोत्तुङ्गो दृश्यते । तेनैव विस्तारिता पृथिवी विस्तृता । तेन निम्नीकृतमेव जलं गम्भीरं भवति । अतिलघुरेव सृष्टो वायुः सुसूक्ष्मः । ज्ञातस्वरूप एवाभिः प्रकटो भवति । एतेभ्यो मधुमथनस्वरूपस्य व्यतिरेक उक्त इति स्वाभाविकविभावनाख्यश्चायमलङ्कारः । तथा सरस्वतीकण्ठाभरणे समर्थितम् । वृत्तमार्यागीतिः .
MY says अथवावृद्धतुङ्गमित्यनेन उज्ज्वलन स्वभावतेनो रूपत्वमुच्यते । द्वितीयेन विशेषणेन पृथिवीमयत्वम् । तृतीयेन तोयात्मकत्वम् । चतुर्थेन वायुरूपत्वम् । पञ्चमेन आकाशमूर्तित्वमिति भगवतः सर्वात्मकत्वमुक्तं स्यादिति .
MY remarks परिसूक्ष्ममिति केचित . This explanation is found in Kula who says प्रकृष्टो लघुः प्रलघुः स्वार्थे कन् । न तथा प्रलघुः । तथाविधमपि परि समन्तात् सूक्ष्मम् । अज्ञातपरमार्थमपि प्रकटं जगदुत्
* SC says अनवखातगभीरम...onaa - शब्दः अवखातशब्दोद्भवः । raara देशीय इति केचित् Rāmadrsti says न केनाप्यवनमितं भगाधतां न नीतं सगरसुतादिभिः समुद्रादिमिव तथापि गभीरमगाधम् .
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पत्तिस्थितिप्रलयहेतुं विष्णुम् । विष्णुरिति प्रकटस्याप्यस्य यत् परमार्थ . तन्न कोऽपि वेत्तीत्यर्थः। एतेन एतदुक्तं त्रैलोक्ये यत् किंचित .... स्थूलसूक्ष्मादिवस्तुजातं तत् सर्व विश्वमूतः विष्णोः स्वाभाविकरूपम् । अतो वर्धनप्रसारणादेः लोके सिद्धहेतो. रनवसर (2) एवेति . R has परिश्लक्ष्ण-अप्रलघुको महांश्चासौ परिश्लक्ष्णः कृशश्चेति तथा . Kula also says किश्चात्र ...पञ्चमहाभूतात्मकहरिनमस्कारोऽपि...लक्ष्यते। तथाहि प्रथमेन पादेन आकाशम् । द्वितीयेन पृथिवी । तृतीयेन जलम् । चतुर्थन पवनः तस्य महाबलपराक्रम...इन्द्रियाविषयत्वात परिसूक्ष्मता च। त्वगिन्द्रियेण स्पर्शमात्रं गृह्यते न वायुरिति न्यायमतम् । पञ्चमेन तेजः। तथा च वह्निरिति प्रकटोऽपि किमयं देवतारूपः, किं वा तेजोद्रव्य(रूपः).......... .
__2. K_says दनुजेन्द्रो हिरण्यकशिपुः । तस्य वक्षःस्थलविदलने प्रवृत्तस्य यस्य स्फुरति प्रथमं वक्षसि स्तनांशुकवत् प्रकाशमाने नखप्रभासमूहे पश्चात् तस्य भिन्नवक्षसो रुधिरलग्ने रुधिरेषु निमग्ने सति महासुरस्य तस्यैव लक्ष्मीः स्तनांशुके गलिते इव गुप्यन्ती व्याकुलीभवन्ती विपलायिता। तं प्रणमतेति पूर्वेण संबन्धः । अयमर्थः-महासुरवक्षःस्थलनिवासिनी दानवश्रीः प्रथम निजस्तनांशुकवत् प्रकाशमाने नरसिंहस्य नखप्रभाविताने सद्य एव भिन्नहृदयस्य दैत्यस्य वक्षोरुधिरनिमग्ने सति अपहृतस्तनांशुकेव पर्याकुलीभवन्ती देवस्य पुरः स्थातुमसमर्था लज्जातिरेकात् नियमाणं भर्तारमपि परित्यज्य शीघ्रं प्रयातेति । उत्तरभूमौ हि स्त्रियः परिधानीयमिव स्तनांशुकं संततं धारयन्तीति प्रसिद्धम् .
3. K says अरिष्टो नाम वृषभाकृतिः कंसामात्यो महासुरः। अरिष्टशब्दस्य आद्यक्षरलीपः । पीनत्वात् दुर्ग्रहम् अतिमेदुरत्वादन्यैः ग्रहीतुमशक्य, यस्य कृष्णस्य भुजायन्त्रेण भुजद्वयमण्डलेन निष्टुरमतिदृढं परिगृहीत, विषमवलितं भृश विवर्तितम् अरिष्टस्य कण्ठं जीवितं तस्य जीवं दुःखेन अतिकृच्छ्रात् अतिक्रान्तमती त्य गतम् । वस्त्रवत् कण्ठनिष्पीडनात् वक्रीकृतेन कण्ठनालेन कथञ्चित् निर्गतमित्यर्थः. MY remarks. विषमवलितत्वं नीवितस्य दुःखेनातिक्रमणहेतुः, Kula

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175 says कण्ठं कर्मभृतं जीवितं कर्तृ. The verse is quoted.in Sarasvati. kanthābharana 3.49 with the remark : अत्र जीवितदुःखातिक्रमणे कण्ठस्य वलनं, वलनस्य निष्ठुरग्रहणं, निष्ठुरग्रहणस्यापि पीनत्वेन दुर्ग्राह्यत्वं हेतुरिति प्रतीयमानकारणत्वं कारणमालेति अहेतुभेदः.
4. K and MY pratika has ovahia (अवगाढ MY) for oahia (R). Kula is uncertain, but he has अवगाढ* .
__K says द्रुमः पारिजातः । पारिजातयशसोः साम्यमुच्यते। यशःशब्दस्य 'नसान्तप्रावृटशरदः पुंसीति' (Vararuci 4.18) पुंलिङ्गता। अपगाढमहीवेष्टं व्याप्तमहीमण्डलम् । प्ररोहपक्षे अन्तर्व्याप्तमहीतलः। प्ररूढगुणमूललब्धस्थाम प्ररूढाः प्रसिद्धाः गुणा एव मूलं कारणं तेन लब्धस्थाम लब्धस्थैर्यम् । अथवा प्ररूढगुणमूलत्वात् लब्धस्थाम। अन्यत्र मूलं शिफा, गुणाः क्षुद्रशिफाः। अधःप्रसृतगुणमूलत्वात् लब्धस्थामा । एवंभूतं महेन्द्रस्य यशः द्रुममुन्मूलयता नन्दनवनादुद्धरता येन त्रुटितमुच्छिन्नम्। किमिव-प्ररोह इव । प्ररोहो नाम प्लक्षन्यग्रोधादीनां शाखामुखाधस्तात् प्रसृताः पादाः। तत् कल्पवृक्षस्यापि संभवतीति एवमुक्तम् । प्ररोहशब्दस्य समृद्धयादिगणत्वादाकारः .
___Kula says येन कृष्णावतारे सत्यभामायाः प्रसादनार्थ द्वारवत्यामानेतुं द्रम पारिजातमुन्मूलयता प्ररोह इव शाखाशिफेव महेन्द्रस्य यशः खण्डितं तं नमतेति ।... प्ररोहस्तु प्ररूढा गुणाः तन्तवो यस्य मूलस्य तेन लब्धस्थामा ..
5. K says यस्य नृत्यतो महेश्वरस्य परितो दिक्चक्रमेवं प्रतिभाति । तं च नमतेति संबन्धः। कीदृगंभृतम् - स्फुरिताट्टहासं प्रतिफलिताट्टहासम् , अत एव स्फुटरवं, कण्ठच्छायाघटमाननयनामिशिखं चक्रनृते क्रियमाणे देवस्य कण्ठप्रभया संयुज्यमाननयनाग्निज्वालं, परितः प्रसरन्त्या कण्ठविषत्विषा घटमाननयनाग्नेः शिखा यस्य तत्तथाभूतम् । तदानीमूर्ध्वप्रदीप्ततिमिरमिव ऊर्ध्वमुपरिभागे प्रज्वलितं तिमिरं
* Hemacandra 4. 205 gives ovāhai as equiv. of ogāhai.

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यस्य तत्तथा । प्रदीपादयो हि अधःप्रसृततिमिरा भवन्ति । दिकचक्रमपि तद्वदूर्ध्वप्रज्वलिततिमिरमिव स्फुरतीति । ज्वलनक्रिया च ध्वनिमती भवतीति स्फुटरवमित्युक्तम् . MY says दिक्चक्रमूर्ध्वप्रदीप्ततिमिरमिव प्रतिभाति । यत्र काष्ठादिवत् तिमिरं दह्यमानोर्ध्वप्रदेशमिव दृश्यते तत्तथोक्तम् .
___6. K has पुलकाञ्चित for pulaaia पुलकाचित . He says यस्य वामामेवं भवति तं नमतेति। मिलिताङ्गत्वेऽपि गाढोपगृहनमुखकान्तिदर्शनचुम्बनादीनां शरीरपृथग्भावसुलभानाम् अननुभवात् विप्रयोग इव कामातुरं भवतीति भावः। प्रथम सत्रीलिंत वेपते । वीलैव ब्रीलितम् । भावे निष्ठाप्रत्ययः । पत्युरतिसन्निकर्षात् सव्रीलं भूत्वा साध्वसाद्वेपते । अयमभिप्रायः-आलम्बनविभावभूतस्य देवस्य सन्निधानादवतरता रत्याख्येन स्थायिभावेनैवम् आकुलीभवतीति । अनन्तरमनुभावैः सात्त्विकैश्च पुलकाञ्चितस्तनकलशं पुलकपूरितस्तनकलशं भूत्वा वलितुमिच्छति । इच्छतेः महशब्दादेशः। चलितुमिच्छति भावपरिणामानुरूपं किंचित चेष्टितुमिच्छतीत्यर्थः। अनन्तरक्षणे व्यभिचारिभिः त्रयस्त्रिंशता रसत्वेन परिणमता भावेन प्रेमस्वभावविमोहितम् । प्रेम । प्रणयोत्कर्षः । यथोक्तं भावविवेके
"इतरेतरसंयोगप्ररूढमदहितम् । यद् गात्राणां सुखकर प्रणयः स निगद्यते ॥
स एव प्रचयाद्वस्तुप्रयुक्तो विवश नरम् ।
संततं तत्समीपे तु क्षिपन् प्रेमतयोदितः ॥" इति । तत्समीपे पत्युः समीपे प्रेरयन्नित्यर्थः। एवंलक्षणस्य प्रेम्णः स्वभावेन मोहितं कृत्याकृत्यविवेकरहितं भूत्वा द्वितीयपार्श्वगमनोत्सुकम् अर्धात्मना पृथग्भावमसहमानमीश्वरभागमपि व्याप्तुमुत्सुकं भवतीति .
MY says गतभूयिष्ठत्वेऽपि लज्जायाः सविशेषतया वलितुं परावृत्त्य अवस्थातुमिच्छति । अथवा प्रेमवशात् क्षणार्धमपि व्याप्यावस्थातुमभिलपतीत्यर्थः .

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Kula says अर्धनारीश्वररूपमाह । यस्य वामा स्त्र्यात्मकं द्वितीयावकाशे पुरुषात्मकदक्षिणार्धे गमनोत्सुकं यत् वलितुं वान्छति तं नमत । स्वयमभिगमनेच्छया सत्रीडं कलङ्कसाध्वसवशाच्च वेपते । भाववशात् पुलकाचितस्तनकलश........ । स्त्रीणां स्नेहधर्म एवायं यदनुरागेऽपि वाम्योपदर्शनम् । एतेन सुभगत्वस्तुतिरिय देवस्य .
7. K, MY and Kula read fassat (disā-ada) for disa-ala दिक्तल (R).
____K says नृत्यतो यस्य हसितच्छेदाः अट्टहासविभागाः एवं भवन्ति । नं नमतेति संबन्धः। कथंभूताः-दिशां पर्यन्ता दिक्तटाः तेषु प्रतिस्खलिताः अण्डकटाहभित्तो प्रतिहता इति यावत् । अत एव स्फुटप्रतिशब्दाः विजम्भितप्रतिध्वनयः शशिधवलासु रजनीषु ज्योत्स्नामयाः कल्लोला इव । हासस्य दन्तप्रभामयत्वात् एवमुक्तम् । नभो विलगन्ति आरोहन्ति । लगतिरत्र सकर्मकः । सन्ध्यासु नुत्यतो यस्य एवरूपा हासविभागा ज्योत्स्नालहर्य इव नभः पूरयन्तीति । अथवा शशिधवलासु रजनीषु ज्योत्स्नाकल्लोला यथा दिगन्तान् पूरयित्वा नभः पूरयन्ति तद्वदिहापि यस्याट्टहासाः नभः पूरयन्तीति योज्यम् .
___MY says यस्य वा धवलतरा हसितच्छेदा दिक्तटप्र(ति)स्खलिततया स्फुटप्रतिशब्दतया च ज्योत्स्नायां कल्लोलवत् प्रतिभासमाना वृद्धिवशात् नभो विलगन्तीत्यर्थः .
Kula reads valagganti आरोहन्ति (Hemacandra 4.206) for vilagganti. He remarks तटप्रतिस्खलनं........नभोलचनं च कल्लोलसाधर्म्य हसितच्छेदानामुक्तम् ।
___8. K reads उवृत्त (uvy.itta) for ubbhanta उभ्रान्त (R), and jalahara for Jala-rad-रयाः (R), -रवाः (Kula).

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SETUBANDHA ___Ksays यस्य नृत्तारम्भेण क्षुभिताः पादाभिघातचलितमहीतलतमा क्षुभिताः, भयोवृत्तैः भयादूर्ध्वमुच्चलितैः मत्स्यैः प्रहतमेघाः मकरगृहाः समुद्राः सलिले नातिवृद्धन उत्थापितत्वात् (chāyā has सलिलोत्थापित) पूरितत्वात् धूमायमानवडवामुखा भवन्ति । तं नमतेति योजना .
___Kula says भयेनोद्भूतैः (१) मत्स्यैः तिमिप्रभृतिभिः प्रहतजलरवाः........ सलिलैः ध्मातत्वात् धूमायमान etc. He seems to read saliladdhumaia for salilu,- like ms. C of Goldschmidt. sc says सलिलेनाध्माता आपूरिताः सन्तो धूमायमाना वडवामुखा वडवानला येषु .
9. K, MY and Kula read प्रतिष्ठापिता for परि - (R).
K says पूर्वमभिनवेन रागेण अभिनिवेशेन आरब्धा, ततः प्रमादस्खलितेषु अनवधानात् शब्देषु अर्थेषु वा स्खलितेषु विघटिता शिथिला पुनः प्रतिष्ठापिता समाहिता, प्रमुख आरम्भावस्थायां रसिका सरसा काव्यकथा काव्यस्य कथनं रचना निवोढुं निर्वर्तयितु दुष्करं यथा स्यात् तथा भवति । अविच्छेदेन निर्वर्तयितुमशक्येत्यर्थः। किमिव- मैत्रीव । (सा) च कयोश्चित पूर्वमभिनवेन स्नेहेन प्रारब्धा प्रमादापराधेषु विघटिता पुनः स्थापिता प्रमुख सरसा निर्वोढुं दुष्करा भवतीति । दुष्करमिति सामान्यनिर्देशात् नपुंसकम् . Kula says काव्यकथा मैत्री च दुःखेन समाप्ति नीयत इत्यर्थः ,
MY says रागस्य अभिनवत्वमतिशयवत्वम् । paditthavia प्रतिष्ठापिता ........निवेशितरूपान्तरा। pamuha-rasia प्रमुखरसा काव्यकथा काव्यारूढा कथेत्यर्थः . R says cukka - शब्दः प्रमादे देशी इति केचित् ,
10. K reads विसर्पन्ति for vidhappanti अय॑न्ते (R and Kala).
K says काव्यस्य श्रोतृणां प्रथमं विज्ञानं परिवर्धते शब्दार्थविमर्शसंस्कारेण विज्ञानं भूयो वर्धते। यशः संभाव्यते जनैः । तथा गुणाः शिक्षागुणाः

:
www.jainelibrary.o

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SETUBANDHA
एवं
चिसर्पन्ति लोके प्रसरन्ति । सुपुरुषस्य कथानायकस्य चरितं श्रूयते । काव्यालापाः काव्यकथा येन वस्तुना न हरन्ति मनो न हरन्ति तत् किं न किंचिदित्यर्थः .
Kula says धर्मार्थकामशास्त्रार्थज्ञानं तस्याङ्गत्वेन निबद्धं तदध्येतॄणां विज्ञानबुद्धिर्भवतीति भावः । संभाव्यते यशः काव्याभ्यासेन कवित्वलाभात काव्य ........लभ्यते । शौर्यादयो लभ्यन्ते काव्ये शौर्यादिगुणस्तुतिदर्शनात् तदुपाजनरसः .. ..भवतीति भावः । ......काव्यालापाः काव्यमिव आलप्यन्त इति काव्यशब्दवाच्य प्रबन्धा इत्यर्थ: :
गुणाः
Kula).
179
MY says न हरन्ति नाकर्षन्ति न स्वश्रवणे प्रवर्तयन्ति । तदनर्थहेतुत्वरूपं वा निमित्तं किं न किंचिदित्यर्थः .
11. K reads संपाद्यते for sambhavijjat संभाव्यते ( R and
किमिव - इच्छया
K says अभिनघा पूर्वैरनुक्ता अर्थगतिः अभिधेयपद्धतिः बन्धच्छायया संदर्भशोभया दुःखं कृच्छ्रात् संपाद्यते । आनुकूल्यं संपादः । समुद्रसदृशस्य काव्यस्यार्थसमृद्ध्या संपादः कदाचिदपि न भवति । अभिनवः अर्थविशेषो लब्धश्चेत् शब्दरचनागुणेन सम्यगवधारयितुं न शक्यत इत्यर्थः । आशया धनसमृद्धिरिव । अर्थविभूतिराशया संपादयितुं यथा तथा यौवने लब्धा श्री: अभिजात्येव । अभिजातिः अभिजः वंशगुणः । अनेन विनयादय उच्यन्ते . MY says धनर्ध्दयादयः इच्छादिभिः सह दुःखं क्लेशेन विरोधमापाद्यन्ते पुरुषेणेति वाक्यार्थः .
न शक्यते ।

Kula says अपूर्ववस्तुपादानात् अभिनवानामर्थानां प्रमेयाणां गतिः प्रस्थान बन्धानां मृदुस्फुटोन्मिश्रधर्मप्रभवतया द्विविधानां छायया शोभया दुःखं यथा स्यात् तथा संभाव्यते योज्यते । तथा धनऋद्धिः (इव) इच्छया । विभवो दुर्लभः । यौवनमेव तावत मदहेतु:, तेन लब्धा तु
इच्छानुरूपो हि श्रीः सुतरामेव ।

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SETUBANDHA अतः सा यथा अभिजात्या कुलीनतया(१) (तदात्मनाचारेण दुःखं योज्यत* इत्यर्थः. R says संभाव्यते संबध्यते .
12. K says चिह्न न्ध इति धादेशः (Vararuci 3.34) which shows that he reads anurāa - cindham or indham for -- inham.
MY says आयुघृतमितिवत् रावणवधस्य तत्साधनतयोपचारात् त्रिदशवन्दीमोक्षादिरूपत्वे विवक्षिते तदभिधाय तस्यास्य काव्यस्यापि तत्तद्विशेषणसामानाधिकरण्यमुपपन्नमित्यक्सेयम् .
13. K says अथशब्दो वालिवधस्य आनन्तर्यमाह । अत्र सुग्रीवो नायकत्वेन कल्पितः राजश्रीश्च नायिकात्वेन । तस्या अभिसारणधर्मा उच्यन्ती । वाल्येव हृदयं वालिहृदय, प्रतिपन्नविरोधे सुग्रीवं प्रति बद्धविरोधे, मानाभ्यधिके वालिमयहृदये राघवमन्मथशरेण विद्धया राजश्रिया सुग्रीवे अभिसारिते सति । मानिनीहृदयं च भर्तरि प्राप्तविरोधं मानाभ्यधिकं च भवतीत्युत्तरत्र संबन्धः .
Kula says राघवो मन्मथ इव, तस्य शरेण प्रहृतत्वात्(?) वाली हृदयमिव, तस्मिन् विद्वया राजश्रिया सुग्रीवे अभिसारिते कृताभिषेके सति ।...प्रतिपन्नविरोधे इत्यभिसारिकाहृदयस्य वालिना तुल्यं विशेषणम् .
14. K says घनसमयो वर्षाकालो दाशरथेः कथं कथमपि गतः अतिकृच्छ्रादतीतः । कथंभूतः-व्यवसायरवेः रामस्य कार्यव्यवसायसूर्यस्य प्रदोषभूतः etc. sc says व्यवसायः कार्योद्यमः .
___15. K says ये कदम्बवातादयो विरहिणां महान्ति प्रमादस्थानानि रामेण तु धैर्यातिशयात् कथंचित् अतिक्रान्ताः। तथाप्यागच्छतः शरत्कालस्य असह्यत्वात् जीवित प्रति विश्वासो नासीत् । आसंघशब्दो देशीति विशासपर्यायः . MY explains the word as आशंसा--निश्चय इत्यर्थः। विरहानलसंधुक्ष
• Our copy has मुहते .

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SETUBANDHA
181 णानां कदम्बवातादीनां गमितत्वेऽपि नास्य जीविते निश्चयः विरहान्नेः पूर्वतो निर्विशेषत्वात् . Kula says रागस्य तीव्रतमत्वात् तत्प्रशमहेतोः सीतालाभस्य रावणवधस्य च सन्दिग्धत्वात .
16. K says हरिपतेः सुग्रीवस्य यशःपथः रामकार्यप्रवृत्तस्य सुग्रीवस्य यशःप्रसारणमागों यात्राकालत्वात् । राघवजीवस्य प्रथमो हस्तालम्बः, सीतायाः बाप्पविच्छेदकारी, दशमुखस्य वध्यदिवसो वधार्हदिवसः। अहे कृत्यतृचश्चेत्यहाथै यप्रत्ययः । एवरूपिता शरदुपागता। शरदो द इति दकारादेशः . It will be seen that K reads sarado for sarao following Vararuci 4.10.
___Kuli says राघवजीवस्य प्रथमो हस्तावलम्बः, कार्यानुगुणत्वात् शरत्कालस्य तमालम्ब्य स्थैर्यलाभात् । सीताबाष्पविघातः, विहन्यते अनेनेति विघातः .
17. K says प्राकृतेषु लडन्तानि पदानि भूतार्थानि द्रष्टव्यानि । नभस्तलमशोभत । किमिव—पितामहोत्पत्तिपङ्कजमिव नारायणनाभिकमलमिव । की हगभूतम् -रविकरकेसरनिवहं रविकिरणमयकेसरनिवहयुक्तम् । रविरेव कर्णिकात्वे कविना कल्पित इति बोद्धव्यम् । धवलानि अभ्रदलानि मेघशकलान्येव दलसहस्रं तेन परिगतम् । नाभिसमुत्पन्नत्वात् मधुमथनदर्शनस्य योग्य पितामहोत्पत्तिकमलं भवति । नभस्तलमपि तदानीं शरदि योगनिद्राविरामात् मधुमथनस्य दर्शनयोग्य भवतीति .
MY says रविकराणां केसरत्ववर्णनात तद्विम् कर्णिकात्वेन सिध्यति । नभसो मघुमथनदर्शनयोग्यत्वं तस्य तदानी प्रबोधात् । पङ्कजस्य तु तथात्वमाभिमुख्येन नाभ्यामवस्थानात् . Kula says अधोमुखपद्माकारत्वेन प्रतीयमानत्वात् प्रसिद्धविबोधस्य मधुमथनस्य दर्शनयोग्यम् । सुप्तोत्थितानां हि महतां शङ्खादर्शपद्मादिप्रशस्तदर्शनमुचितम् ।........... ......महत्त्वात् पितामहोत्पत्तिपङ्कजमिव गगनतल राजते . S. 24

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SETUBANDHA 18. K says दिनमणिमयूखैः स्फुरितं जलशीकरमित्रैः दिनकररश्मिभिः उद्भूत, धनलक्ष्म्या मेघश्रियो रत्नरशनादाम, ऋतुरेव मदनः तस्य बाणपात्रं तृणीरं, नभोमन्दारवृक्षस्य नवकेसरमिन्द्रधनुः गलितं मेघेभ्य इति शेषः .
MY says moha मयूख । रविकिरणस्फुरणात घनेषु आविर्भूतम् । अथवा दिनमेव मणिस्तस्य मयूखस्फुरणम् । ऋतुरेव मदनबाणस्तस्य पत्रं निर्वाहकमित्यर्थः . Kula says दिनमणेः सूर्यस्य मयूखानां स्फुरितं रविरश्मेर्विकास एवेन्द्रधनुरित्यर्थः। नायिकाया इव धनलक्ष्ष्या नानारत्नमय काञ्चीदामेव । ऋतुर्वर्षाख्यो मदन इव तस्य बाणानां पात्रं सन्धानयोग्यम् .
19. K says घनसमय इति कश्चित् पुरुष उच्यते । नभोमयस्य पादपस्य शाखाभूता दिशो घनसमयेन आकृष्टाः संकोचिताः अत एव अवनताः मेघच्छन्नत्वादानताः ततः शरदि विमुक्ताः, धुतमेघमधुकराः विधुतमेघाख्यभ्रमराः भूत्वा निजं स्थानमाकर्षणात् पूर्वावस्थान प्रतिगतत्वात् भप्रकाशाः शरदि मेघापायात प्रकाशा दिशः कविनैवमुत्प्रेक्षिताः .
Kula says नमसः पादपस्येव शाखा इव दिशः धनसमयेनाकृष्टाः सद्योऽवनता इव संनिहिताः कृताः पश्चात् विमुक्ताः। अतो निनस्थानं पूर्वस्थान प्रतिगता इव मेघावरणापगमात् दूरे तासां प्रतीयमानत्वात् । वेगेन गमनात धुता मेघा मधुकरा (इव) यासां तास्तथा .
The verse is quoted in Sarasvatīkaộthābharaṇa 4.47 with the remark : अत्र पादपरूपेण रूपितस्य नभसो यदेतत् दिशां शाखारूपेण रूपण मेघानां च मधुकरप्रकरेण तदुभयमप्यन्यपदार्थषष्ठीसमासयोरभिधीयमानेन सावरवं निरवयवं चेत्युत्प्रेक्षया च संकीर्यमाणमुभयसंकीर्णरूपकव्यपदेश लभते .
20. K says दरशब्दः ईषदर्थः। निर्मितमज्जनसुखाः वर्षजलेन कृतस्नानसुखाः, अत एव अभिनवस्निग्धालोकाः अभिनवसुकुमारच्छक्यः । आसारो वर्षम् । अतीतेन आसारेण उद्देशेषु दृश्यमानजलशकलाः। स्नातानामपि अङ्गेषु

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SETUBANDHA कचित् जलबिन्दवो दृश्यन्ते । एवंभूता दिवसा इदानीमातपयोगात् ईषच्छोषणच्छविमवहन इव । शुष्यतिधातोः वसुआदेशः . ___ Kula says अभिनवस्निग्धालोकाः प्रत्यग्रचिक्कणाः,.......उद्देशेषु एकदेशेषु आसारस्य वेगवर्षस्य दृश्यमानजललवाः,......एतेन कृतस्नानस्य स्निग्धदयुतेः हृदयादिप्रदेशे दृश्यमानजलकणस्य पुरुषस्य धर्मा दिवसेषु समाहिताः .
21. K says यथासुख संमानितयोगनिद्रः, निद्रायमाणस्यात्मनो विरहेण स्पृष्टस्य समुद्रस्य कृतोत्कण्ठः। प्रथममेव विबुद्धया श्रिया देव्या सेवितः। स्त्रीणां पत्युश्चरमं स्वापः प्रथममेव प्रबोध इत्याचारः। मधुमथनः अस्वपन्नपि योगनिद्राया नगतकार्यचिन्तावशात् अस्वपन्नपि विबुद्धः निद्रामुद्रामत्यजदित्यर्थः . MY says अस्वपन्नपीति योगमयनिद्रोऽपीत्यर्थः .
Kula says निमिषहेतुना योगसुलभेन सुखेन समानिता निद्रा स्वनेत्रस्था* चण्डीरूपाक्षशक्तियेन . . sc says निद्रा स्वशक्तिरूपा योगनिद्रा .
22. K says गगनमयसमुद्रे रजनिरेव वेला तीरं तत्र लग्नः, रजनिसमयलग्न इति च ध्वनति । विशुद्धकिरणः, स्फुटविघटितैः स्फुटभिन्नैः मेघशुक्तिमुखैः मुक्तः तारामौक्तिकप्रकरः शोभते स्म . Kula says स्फुटविघटितैः व्यक्तिमुपगतैः स्फुटितमुखैः शुक्तिसंपुटैरिव(मेघैः) मुक्तः .
___23. K (chāyā) has लगति स्खलति हृदये . He says सप्तच्छदकुसुमानां गन्धः अभिनवत्वात् हृदये लगति स्म हृद्योऽभवदित्यर्थः। कदम्बामोदस्तु चिरपरिचितत्वात् स्खलति स्म। कलहंसानां कलरवो हृदये तिष्ठति स्म। परिणतत्वात् शिखिनां मयूराणां विरुतं हृदये नातिष्ठत . Kula say. स्खलति कदम्बामोदः परिणत इति योज्यम् । न तिष्ठति परिणतं शिखिविरुतम् । परिणतो हि प्रवाणतां गतो न मनो हरतीत्यर्थः . MY says samthai संतिष्ठते । उपसर्गोऽनर्थकः .
* Our copy has निद्रामु नेवस्था . .

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. SETUBANDHA 24. K says वर्षविगमादिन्द्रधनुः प्रालायति स्म । कीदृग्भृतम्-दिशा पीनेषु पयोधरेषु मेघेषु लग्नं, प्रवसता अपगच्छता जलदसमयेन वितीर्ण, सौभाग्यस्य कान्तिविशेषस्य प्रथमचिं, सरसनभःपदं सरसे सवर्षे नभसि पदं स्थानं यस्य तत्तथा । अत्र प्रवासं कुर्वता दयितेन प्रेयसीनां स्तनेषु कृतं नखपदं च स्फुरति । तथाहि दिगङ्गनानां पीनेषु स्तनेषु लग्नं सौभाग्यस्य प्रथमचिह्नं सरसं नखत्रणमिति. R says सौभाग्यस्यानुरागस्य प्रथम ज्ञापकम् .
The verse is quoted in Sarasvatikanthābharaṇa 4.48 with the remark : अत्र सरसनखपदाकारस्य इन्द्रधनुष उत्पन्नसादृश्यादभेदोपचारेण रूपणे योऽयं सरसे नभसि पदमस्येति व्युत्पत्त्या श्लिष्टरूपेण तद्विशेषणप्रकारो यश्च शोभायाः प्रथममग्र्य चिह्न सौभाग्यस्य च प्रथमं चिह्न पीनपयोधरे मेघे स्तने वा लग्नमित्यादिविशेषणविशेब्यभावः तेनेदं श्लेषेणोपधीयत इति श्लेषोपहितं नाम संकीर्ण रूपकेभयभूयिष्ठरूपकभेदः .
25. K and probably MY read amukka for vimukka (Ranid Kula). K says पर्याप्तेन सलिलेन धौते, दूरमालोक्यमानावस्थायां निर्मले गगनतले अमुक्तपरभागत्वात प्रकटम् अमुक्तः परभागी वर्णगुणोत्कर्षों यस्य, आकाशस्य नीलिम्ना स्वेन धवलत्वेन च प्रकटं शशिबिम्बम् अत्यासन्नमिव स्थित हस्तप्राप्यमिवातिष्ठत् . MY says पर्याप्तनिर्मलतया नभसश्च भूपथादुपरि अपि अतिदूरमालोक्यमानत्वात् शशिबिम्बमात्मनः परभागलाभेन प्रकटत्वात् च आसन्नमिवालक्ष्यतेत्यर्थः .
Kula says वर्षासु यथेष्टधौतत्वात् निर्मलं दृरमालोक्यमानं च यत् तस्मिन् गगनतले विमुक्तपरभागमिव उपरिप्रदेश (विमुच्य ?) लम्बितमिव प्रकटं व्यक्तम् , अथवा मेघनीहाराद्यावरणाभावे अतिविस्पष्टपरभागं प्रकटितशोभातिशयम् , अतः(2) प्रकटं शशिबिम्बम् अत्यासन्नमिव* स्थितम् . R says विमुक्तः परभागोऽन्यभागो मेघादिसंबन्धस्तेन प्रकटमतिव्यक्तम् .
• our copy has अष्टसिद्धमिव ..

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26. K and MY read कुसुम
for kumua (R). Kula has
कमल.
K says मानससरःप्रदेशात् चिरकालात प्रतिनिवृत्तं, दिक्षु घूर्णमानेन वायुवशात् प्रसरता कुसुमरजसा व्याकुलीकृतं कमलपरागशङ्कया व्याकुलितं, कमलाकरस्य दर्शनोत्सुकं हंसकुलमभ्रमदिति .
MY reads velaian (explained as वञ्चितं व्याकुलितमिति वा) for vellaviam (R). He says पूर्वदृष्टकमलाकराणां चिरविस्मृतप्रदेशतथा रजोलिङ्गेन उन्नेतुकामा हंसाः तदन्यकुसुमरजीभिः कच्यमानाः तदन्वेषणपरा बभूवुरित्यर्थः .
Kula reads a (a) laddha for aladdha. He says ASTFEL velavian प्रभावित प्रलोभ्याभिमुख कृतमित्यर्थः। लब्धास्वादं पूर्वमुपभुक्तरसत्वात् सतृष्णं, चिरकालनिवृत्तत्वेन प्रस्मृतपूर्वानुभूतकमलाकरस्थानत्वात् तदनुसारार्थ कमलाकरदर्शनोत्सुक अमरकुलं च भ्रमति । चकारः समुच्चये . Kula seems to read भ्रमर for हंस, but it might be a mistake.
27. K. and Kula read अन्तरितरूपाः for-sohao (शोभाः ) found in R.
___K says चन्द्रातपेन धवलाः चन्द्रातपवत् धवला इति च। स्फुरद्धिः दिवसरत्नैः अन्तरितरूपाः व्यवहितरूपा निशाः सौम्ये सुन्दरे शरद उरसि मध्यप्रदेशे मुक्तावलिशोभा वहन्तीति(?) .
____Kula says सौम्ये मनोहरे शरदो नायिकाया इव उरसि मध्यभागे चन्द्रातपेन ज्योतस्नया धवला निशाः स्फुरन्तो रविकिरणयोगात् प्रकाशमाना दिवसा रत्नानीव तैरन्तरितरूपा एकान्तरग्रथितमुक्तावलीविभ्रमं वहन्तीवेत्यर्थः .
28. K and MY read कर्ण for sannam - संज्ञं (R and Kula).

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SETUBANDHA
नलिनं प्रत्यबुध्यत
K says अत्र समाध्यलङ्कारः कविना विवक्षितः । विकसति स्म । कश्चित् प्रभुः निद्रां मुमोचेति च स्फुरति । भ्रमररुताय दत्तकर्ण, वैतालिकगीताय दत्तकर्णमिति च । पद्म कर्णशब्दप्रयोगः पुरुषसमाधिवशात् कृतः । घनरोधविमुक्तस्य दिनकरस्य करे: स्पृष्टं, कुतश्चित निरोधात् विमुक्तस्य पुंसः करेण प्रणयात् स्पृष्टमिति च । जलनिहितनाले जले मग्ननालदण्डम् | कस्यचिदुत्सङ्गे स्पर्शसुखायमानमिव करस्पर्शेन सुखमनुभवदिव प्रत्यबुध्यत ।
निहितचरणमिति च । अनेनैव विशेषणेन समाधिः स्फुटीकृतः .
186
MY says
आप्तजनकरस्पृष्टः तत्स्पर्शसुखमनुभवन् पादपीठनिहित चरणो यथा राजा प्रभाते प्रतिबुध्यते तथा.
·
Kula says भ्रमररुतेन उतिष्ठेति दत्ता संज्ञा यस्य तत् नलिन प्रतिबुध्यते । स्निग्वजन करतलविबुध्यमानस्य करस्पर्शसुखमनुभवतो दत्तसंज्ञस्य पुरुषस्य धर्माः कमले समाहिताः
29.
----
K says कमलवनप्रविष्टानां कलहंसानां हंसविशेषाणां कलरवः श्रूयते स्मा कीदृशः- - मन्मथस्य स्ववशे भुवनं कर्तुमुद्यतस्य धनुःशब्दभूतः । हंसरवस्य मदनोद्दीपनत्वादेवमुक्तम् । कमलवनेषु स्खलन्त्याः सविभ्रमं चलत्या लक्ष्म्याः नूपुरशब्दभूतो, मधुकरीव्याहृत नलिनीप्रति संलापः । नलिनी पद्मस्तम्बम् | नलिया मधुकरीमुखेन व्याहृतः प्रतिसंलापः प्रतिवचनं यस्य स तथा
MY says मधुकर्या व्याहृताया नलिन्याः स्वागत प्रश्ना दिरूपप्रतिसल्लापः । अथवा चिरप्रोषितसंगतानां हंसानां मधुकरीसखीमुखेन नलिनीभिः स्वागतादिप्रश्ने
कृते तदुत्तररूपो हंसकृतः प्रतिसल्लाप इत्यर्थः । तदानीं व्याहृतेति कर्तरि क्त इति द्रष्टव्यम् .
30. K reads mahuara for mahuari He says जलपक्षिभिः खण्डितत्पतितमृणालां नलिनीं शिथिलवलयां प्रियामिव दृष्टवा रामेण मधुकरमधुरोल्लापं मधुकराणां

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मधुरः उल्लापः शब्दी यस्य तत् कमलं स्वत एव तानं कमलं मधुमदातानं मुखमिव प्रियाया मुखमिव अगृह्यत ज्ञायते स्म । गृह्यत इत्यनेन पीयत इति च स्फुरति । मुखमपि मधुरालापं भवति .
MY says हंसादिभिः त्रुटितोत्प्लावितमृणालां नलिनी प्रियतमदर्शनालिङ्गनजनितकुतुहलरमसहितशरीरावयवतया तत्क्षणस्फुटितशङ्खवलयां प्रियामिव दृष्टवा तस्या मधुकरीविरुतमुखरं कमलं, मधुकररुतानुकारिमणितर्गर्भमधुमदताम्रमुख यथा गृह्यते चुम्ब्यते प्रियेण इत्येकत्र, अन्यत्र ज्ञायते जनैरित्यर्थः अनुसंधेयः .
___Kula says हंसादिना खण्डितमुत्पाटित मृणालं यस्याः तां नलिनी प्रशिथिलवलयां प्रियामिव हब्टवा तस्या लोहितकमलं मधुमदातानं मुखमिव गृह्यते अर्थवशात पथिकैः स्मर्यते। मधुकर्या मधुर उल्लापो यत्र । प्रियामुखमपि मधुरालापं भवति .
अपसरत
31. K and Kula read pasaranta for osaranta (R), and कुसुम for kumua (R).
___K says परिपूर्णकमलगन्धः, मध्वाः प्रसरद्भिः नवकुसुमरजोभिः उपेतः, भ्रमणशीलैः भ्रमरैः आस्वाद्यः, तदानीं मत्तानां गजानां दानशीकरैः सहितः वनवातः संचरति म . Kula says पर्याप्तः यथेष्टः .
32. K says मुग्धवधुसमाधिः नलिन्यामाहितः। कण्टकितगोपिताजी कण्टकितं जले गोपितं चाङ्गं यस्याः सा तथा । पुलकितच्छादिताङ्गीति च स्फुरति । स्तोकस्तोकेन शनैः शनैः अपसरन्मुग्धस्वभावा, कमलस्य मौग्ध्य मुकुलभावः, एवंभूता नलिनी रविकरेण चुम्ब्यमानं स्पृश्यमानं कमलं मुखमिव न निवर्तयति स्म । यथा नववधूः मौढ्यस्य शनैर्विगमात् प्रियेण चुम्ब्यमानं मुखं न निवर्तयति तद्वदिति . R says उत्प्रेक्षते-मुखमिव । यथा पद्मिनी नायिका रतिकरो नायकस्तेन चुम्ब्यमानं etc. MY says numiamgi गुप्ताङ्गी जलांशुकेनेति शेषः। नववधूरिव मुखं

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SETUBANDHA नलिनी नलिनं न निवर्तयति . Kula says न विवर्तयति प्रत्युत सविकाशमर्पयति.
33. K says भ्रमरकुलं गजस्य दानपङ्कमुन्ममार्ज। कीदृग्भूतम्- मुहूर्त मजस्य कर्णचामरभूतम् । कथम् -परिघूर्णमानम् इतस्ततः परिभ्रमत् अत एव स्खलितमनवस्थितं, सप्तच्छदकुसुमानां धवलै रजोभिमिश्रितम् धवलीकृतम्। तस्मात् कर्णचामरभूतम् । एवंभूतं भ्रमरपटलं गजस्य दानपत ममाति .
MY has khasia explained as खचित । रूषितमिति यावत् for khaia, Cf. Hemacandra 1.193.
Kula says गजकर्णचामरमिव, तच्च मुहूर्त, न चिरं, क्षणान्तरेण मदमलिनस्वात् . He remarks on the verse : एतेन विजिगीषुजनोत्साहहेतुगनमदोदयजनकत्वं शरदः कथितम् .
___34. K says हसितकुमुदसरसि विकसितकुमुदं सरः यत्र तत्र । भटीमुखपङ्कजानां विरुद्धचन्द्रालोके । शरत समये भटानां युद्धोद्योगो भवति, अतस्तेषां स्त्रीणां मुखपङ्कजानां चन्द्रालोकः चन्द्रस्य दर्शनं, शरदि हि चन्द्रः प्रकाशते, पङ्कजानां च चन्द्रालोकः चन्द्रप्रकाशो विरुद्ध इति । स्फुरत्तारे। राघवं प्रति लक्ष्म्या जयलक्ष्म्याः स्वयंग्रहाय अभिसारणाय नवप्रदोषे शरदि जाते जातायामित्यर्थः । शरदः पुंस्त्वं प्रागेवोक्तम् । प्रदोषो हि चन्द्रालोकनक्षत्रस्फुरणयुक्तो भवति । उत्तरत्र संबन्धः .
Kula says इत्येवमुक्तप्रकारायां शरदि जयलक्ष्मीसुसंग्रहाय नवप्रदोषायाम् । नवप्रदोषशरत्कालयोः साम्यम ह। प्रहसितं कुमुदसरो यत्र.........प्रोषितभर्तृकस्वात् भटीमुखानां पङ्कजानामिव विरुद्धः प्रत्यनीकः चन्द्रालोको यत्र तस्यां शरदि
___ * our copy has जलदलक्ष्मी ............Further, सुसंग्रहाय seems to bea mistake for स्पयंग्रहाय..

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SETUBANDHA मातायाम् . Deva says लक्ष्मीस्वयंसाहनवप्रदोषे प्रदोषे हि नार्यः भभिसरणेन स्वयं गृहन्तीति लक्ष्याः स्वयंग्राहदर्शनात् शरदः प्रदोषत्वारोपः .
35. K says सीतां प्रति आशाबन्ध इव चिरगते चिराय गते हनुमति अदृश्यमाने etc. Kula says कार्यसाधनाहः अयमिति प्रत्याशा यत्रोपाये बध्यते स आशाबन्धः . MY says आस्थितबाष्पम् अनुपरतबाष्पमित्यर्थः . K seems to have अस्थितबाष्पं निपतद्वाष्पम् . Kula says अस्थितबाष्पमविश्रान्तानलमपि पुनः रुदितमिव रोदितुमारब्धं मुखम् । विषादभरेणाधिक्यदर्शनात् उत्प्रेक्षेयम् .
___36. K says अथ रामो यथासमर्थितं गमनसमये समर्थितं यत् संकल्पित तस्थानतिक्रमेण तदनुरूपमेव निर्वर्तितकार्यत्वात् निर्व्यज्यमानच्छायं प्रकाशमानशोभ मारुततनयं प्रेक्षत। कथंभूतम्-चिन्तितमात्रे सुखोपनतम् अकृच्छागतं मनोरथमेव भूतम् । रामस्य हनुमदागमनमेव तदानीं मनोरथत्वेन स्थितम् । तस्मात् तदागमनेन मनोरथः पूर्णोऽभूदिति .
Kula say: यथा समर्थित संप्रधारितं तथैव निर्वर्तितं यत् कार्य तेन निष्पापमाना छाया शोभा यस्य तम् . MY says nivvadanta पृथग्भवत् । पथा मन्त्रसमये निरूपित तथा निर्वर्तितेन कार्यण पूर्वविलक्षणोपजातोल्लास मित्र र्थः । कदा नु कृतकार्योऽनघश्चासौ आगमिष्यतीति एवंरूपवान्छ।विषयरूपः सन् मार तिरेव तदानीं मनोरथो रामस्य । मनोहरश्च अचिन्तितसुखोपस्थितो लोके सर्वप्रीतिहेतुना
* sc says स्वयंग्राहस्य अभिसारस्य (नब)प्रदोषे।..........प्रदोषे यथा कान्ताभिसरति तथा लक्ष्मीरपि शरदीति प्रदोषत्वेन शरदो निरूपणम् .
R has nivvalanta. Hemacandra 4.62 and 128 gives nivvadai पृथक स्पष्टो वा भवति; and nivvalai निष्पद्यते (cf. Kula', glois). R says निर्वलन्ती इतरवानरापेक्षया पृथगभवन्ती छाया मुखादिकान्तिर्वखतम. s.25

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too .
SETUBANDHA मुपरि गण्यते । तं मनोरथभूतं मारुतिम् अचिन्तितोपस्थितमपश्यदिति प्रीत्यतिशयसूचनार्थमुक्तम् . .
38. Kula says शोचति स्वामित्युक्ते तस्यामप्यवस्थायां मामेव शोचति नात्मानमिति नातनिर्वेदेन रुदितम् .
___ 39. K says सीतया प्रेषितं तं मणिं च तस्य करे समर्पयामास । कथंभूतम्-वेणीबन्धनमलिनम् । विरहे स्त्रीणां त्रिगुणबन्धो दीर्घः केशनिवेशो वेणी । धूसरायां वेण्यां वन्धनेन मलिनम् । तदानीं चिन्ताहतप्रभमिष कदा नु ल देत्या रामेण सह संगतिः स्यादिति चिन्तया नष्टप्रभमिव, खेदनिःसहं निषण्णमिव निःस्पन्दत्वात् खेदेन निःसहमतिदुर्बलं भूत्वा स्थितमिव, तथा शोकेन क्लान्तमिव इत्युत्प्रेक्षते . MY says nisannam निःसंज्ञम् . Kula says शोकेना#Fafa. He seems to read soakkantam for soa-kilintam...
40. K says तस्य करतलाञ्जलिगतः, बाष्पबिन्दुपहतत्वात् अवसीदन्मयूखः दाशरथेः नयनाभ्यां दृष्टो नु। अथवा स्नेहातिशयात पीतो नु। कवलितः सन् सीतायाः प्रवृत्ति पृष्टौ नु। अयमुत्प्रेक्षान्वितः संशयोऽलंकारः। तथा च किरातार्जुनीये—अनुवृत्त (अनुयुक्त ?) इव स्ववार्तमुच्चैः परिरेभे नु भृशं विलोचनाभ्याम् (13.34). इति . It will be seen that K reads दाशरथेः for dasarahina. Kula's reading is the same. .
MY reads osianta (अवसीदत्) for osihanta ; and theva (explained as पूर) for thavaa स्तबक (R). K has बिन्दु (see above), and his reading is same as MY's. DesInāmamāla 5.29 gives theva in the sense of बिन्दु . Kula's reading is uncertain, but see 5.62, 14.75 and 15.43 below.
__MY says नयनाभ्यां दृष्टो मणिः पीत इव, पृष्ट इव आलक्ष्यत इत्यर्थः .

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SETUBANDHA
191 : ... 41. K says रघुपतिः विरलाभिरङ्गुलीभिः अङ्गुलीरन्धैः गलितकिरणमयधाराप्रकर, विमलोद्योतं विमलप्रकाशप्रकरम् , स्मृताः प्रकाश आलोक उद्योतश्च समास्त्रय इति हलायुधः, तं मणिम् ईषत् रुदित्वा पश्चात् सलिलाञ्जलिमिव वदने निक्षिपन् (निमिन्वन् chāyā) शोचति स्म। अहो त्वमेवंभूतोऽसीति तं मणिम् अशोचत्
चेति . Kula says वदने सलिलाञ्जलिमिव निर्मुञ्चन् , .. _42. K says तत दयिताया अभिज्ञानं राघवेण यस्मिन् अप्यङ्गे न निक्षिप्त (विन्यस्तं Kula) तेनाप्यनेन सीतया स्पृष्टेनेव रोमाञ्च ऊढः .
43. K says ततः दशमुखचिन्तया दशमुखस्मरणेन विजृम्भमाणामर्ष तस्य वदनं बाष्पमलिनमपि जरठायमानरविमण्डलमिव मध्याह्ने तीव्रायमाणरविमण्डलमिव दुःखालोकं दुःखेन अतिकृच्छ्रेण भालोको दर्शनं यस्य तत तथा जातम् .
44. K and MY read निभृत (athua) for kuvia कुपित (R and Kula). K reads निहिता (athitra) for nisanna (R and Kula).
___K says चिरमध्यस्थे युद्धाभावात् चिरं मध्यस्थे उदासीने निर्व्यापारे, तदानीं निभृतायाः प्रजासंहारसंनाहाभावात निष्पन्दायाः कृतान्तभूलताया यमस्य भ्रलतायाः प्रतिरूपे सहशे, दृष्टस्थानि पूर्वमेव दृष्टस्थय धनुषि (तस्य दृष्टिः) निहिता। कार्यधुरेव कार्यनिर्वाह इव । कार्यस्यापि तदायत्तत्वात् । kajja-dhureva hiae इति च पाठः. Kula says निजके धनुषि कार्यधुरेव निषण्णा धनुषैव वोढव्यत्वात् । कार्यधुरापि धनुषि समासक्ता .
. 45, K ays क्षणं धनुषो मूले आबद्धया, पश्चात् निर्वर्ण यत् धनुःस्वरूपं वीक्षमाणं यथा तथा मसृणं मन्दं समारूढ्या रामदृष्टया धनुः अनवनमदपि अनम्रमपि सज्वमिव नातम् । . धनुर्मूलादारभ्य यावद्धनुष्कोटिपर्यन्तं नयनरश्मिव्याप्तत्वात् सध्यमिव आसीदिति . K quotes Vararuci 3.66- ज्यायामीदिति ईकारादेशः. sc explains anonamantam as अनबनम्यमानम् .

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192
SETUBANDHA
MY says nivvanganta - masanam निर्वर्णयन्ती च मसृणा च यथ स्वात् तथेति क्रियाविशेषणम् . Kula says क्षण मूले भषोऽन्याम् भावद्धमा, निर्वर्णयन्ती निरूपयन्ती च सा मसृणं शनैः समारूढा मुखानीं गता चेति तथा तथा ... धनुः सज्यमिव गुणसहितमिव गृहीतबलारम्भमिव जातम् B days निर्वर्ण्यमाने सति धनुर्गुणकार्यविचारे सति मसृणं मन्दं यथा स्यादेवं परामटनिमारूढया रामदृष्ट्या. SC says परनिपातात् मसृणनिर्वर्ण्यमानं यथा स्यादिति श्रीनिवासः, तच्चिन्त्यम्. The परनिपात makes the construction regular, but spoils
रामदृष्ट्या ......
the meaning.
46. K says तदानीं सुग्रीवस्य हृदयमपि समुच्छ्रुसितम् आश्वस्तम् । कथम् —शरत् कालानुकूल्यात राघवसुकृतस्य रामेण कृतस्योपकारस्य प्रतिमोचने प्रतिक्रियायां सतृष्णम्, अगणितदशमुखदर्प, तत्क्षणमेव निर्व्यूढभरमिव निर्घर्तित - कार्यगौरवमिव आश्वस्त मिति .
•
MY thas_padimuñcana for padimoans, and says प्रतिमोचनं प्रत्युपकारकरणम् . Kula says राघवसुकृतात् रामकृतराज्यदानोपकारात आत्मनः प्रत्युपकारेण प्रतिमोचनायां सतृष्णम्, . निर्व्यूढभरमिव निर्बर्तित सीतानयनरूप कार्यभरमिव .
47. K and Kula read संचार for vikkheva विक्षेप (R) K reads लब्धार्थे and रसे for laddhattham and रसं ( R and Kula).

K says धनुरालोकनानन्तरमेव राघवहृदये गमनं निहितम् । गमनस्य व्यवसायो निहित इत्यर्थः । कथंभूते - चिन्तितलब्धार्थ इब चिन्तितमात्र एव लब्धः अर्थः प्रयोजनं रावणवधस्वरूपं यत्र तत्तथाभूत इव वर्तमाने, अलता संचारेण सूचितामर्षातिशये । विषमिव राक्षसजीवितहरं गमनं निहितमिति गन्तुमुद्यतो रामः सुग्रीवादीन् तदनुरूपमालोकयामास इत्याह- (see next verse) .

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SETUBANDHA .
193 Kula says कथं रावणं हत्वा सीतामानयामीति चिन्तितः अर्थः लब्ध इव यस्मिन् गमने तत् चिन्तितलब्धार्थमिव । एतेन सोत्साहत्वमुक्तम् । भ्रूसंचारेण भ्रुकुटिरचनया सूचितामर्षरसं गमनं रामहृदये.......विषमिव निहितं रामेण हृदि कृतमित्यर्थः .
48. K says तदानीं तस्य रामालोकनस्य भावविशेषाः केचिदभूवन् । कथम् -तस्य दृष्टिः लक्ष्मणमुख शोभेव प्राप। अतिवात्सल्यात स्निग्धा दृष्टिः शोभेव आरोहति स्म। तया दृष्टया लक्ष्मणमुख प्रसन्नमशोभतेत्यर्थः । हरिपतेः सुग्रीवस्य विकटमुरः वनमालेव प्राप। साहाय्यकं करिष्टयतस्तस्य वक्षःस्थलं वनमालेव अलंचकारेत्यर्थः। वीरपुरुषस्य वक्ष एव भरसहमिति वक्षःस्थल संभावयामास। वनमाला नाम कुसुमवान् वीरुद्विशेषः । पवनतनयं कीतिरिव प्राप। कृतकार्यमिव आगतं हनूमन्तं कीर्तिरिव भूत्वा व्याप्नोदित्यर्थः । बलानि वानरसैन्यानि आज्ञेव गमनाज्ञेव प्रापत् । सा दृष्टिरेव सैन्यानि गन्तुमाज्ञापयामासेत्यर्थः । एवमालोकनानन्तरमेव तैरिणितज्ञैः सह रामः प्रयाणमकरोदित्याह-(see next verse). MY says एकापि दृष्टिः तद्विषयरूपभेदेन अनेकरूपेव व्यलगदित्यर्थः . ___Kula says रामस्य दृष्टिः लक्ष्मणमुखं valaggai (for vilaggal) आरोहति । लक्ष्मणमुखमनेन अवलोकितमित्यर्थः । लक्ष्मणस्य च गमनोत्साहवतः प्रथम दृष्टया संभावितस्य मुखप्रसादोदयात् दृष्टिः शोमेव भवति । ततोऽभिमतानुवचनात सानुरागा दृष्टिः वनमालेव...... सुग्रीवस्य विकटं सौहार्दायतनम् ठरो(ब्यानोति !)। सा च तस्य वनमालेव हृदयोल्लासहेतुत्वात * । कार्यमिदमनेन कृतं करिष्यते चेति प्रसादविशदा गुणोत्कर्ष ख्यापयन्ती कीर्तिरिव पवनतनयम् । सज्जीभवेति आज्ञेव (बलानि), दृष्टिपातदर्शना(नन्तर)मेव तेषां गमनोद्यमदर्शनात् .
- Jagaddhara in his comm. on Sarasvati - kanthabharana 4.19 where this verse is quoted says सुग्रीवस्य विस्तीर्णमुरः सा विलगति वनमालेव पौरुषाध्यवसायनिमित्तम ,....... ....वनमालेव प्रमाणावसरे प्रभुणा सुग्रीवाय प्रसादीकृतेति भावः। आपादप्रवणां मालां वनमालेति तां विदुः' इति शाश्वतः.

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49. K says ततः स रामः क्षुभितसमुद्राभिमुखो विचलितः । कपिसैन्यैराकुलितवन विस्तारः, अत एव संक्षोभित महीमण्डलः मथनारम्भे मन्दर इव चलितः । देवतात्मा मन्दरो मथनारम्भे यथा क्षोभितमहीमण्डलो भूत्वा समुद्राभिमुखं प्रचलितः K chāyā has मन्दर इव विचलितः .
तद्वदिति.
He seems to read
mandarovva vicalio for via calio.
Kreads सटोदघातं
50. K pratika has caliam a (for च). K, MY and Kula read परिमाणं read दिनकरें for dinaarassa (R
for sadujjoam ( R and Kula) • for परिणाहं ( R ). K and MY and Kula).
K says तस्मिन् रामे चलति वानरबलं चलितम् । कथंभूतम् —चलसरसोद्घातम् । केसराः शिरसिजाः, सटाः श्मश्रूरोमाणि उद्घातः संघातः । गमनरभसात् चञ्चलकेसरसटोद्घातं गृहीतदिपरिमाणं व्याप्तदिगन्तं, दिनकरे चलिते स्फुरत मयूखजालमिव । तदपि गृहीत दिक्परिमाणं भवति . दिशां परिमाणं गृहीतं येन तत्तथा । सर्वदिग्व्यापकमित्यर्थः .
MY says
Kula says चलो विलसन् केसरसटायाः स्कन्धरोम स्तबकस्य उद्घोतो यस्म तथा विस्तारेण गृहीतो दिशां परिमाणं पर्यन्तो येन तत् । तथा दिनकरस्य मयूखनालमिव स्फुरत् । एकमुत्साहशवत्या, अभ्यत् शुभाशुभ
तत् ।
रूपत्वेन .

"
51.
K says ततः स कपिलोकः वर्धते स्म भूयो भूयः प्रवृद्धः अभूत | कथंभूतः —— लङ्कारूपाया वनराजेः वनदवः वनवह्निः |........ • मार्गानुगतः अन्योन्येषां गमनमार्गमनुगतः, पूर्वं गच्छतां मार्गाविच्छेदेन अनुगच्छन्नित्यर्थः। अग्निरपि
MY says मार्गों लङ्काप्राप्तयनु
तथाविधः प्रसरति । एवं भूत्वा वर्धम गुणः । तमनुगत इत्यर्थः .

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52. K, MY and Kula read saaddhia for aaddhia आकृष्ट (R). Hemacandra 4.187 gives saaddhai in the sense of कर्षति. K says स रामो व्रजति च। कोहगभूतः-चटुलाभिः केसरसटाभिः उज्जलालोकैः वानरैः परिक्षिप्तः, सर्वदिग्भ्यः स्वाकृष्टः प्रलयवायुना सुष्टु आकृष्टैः प्रलयप्रदीप्तः प्रलयानलप्रदीप्तैः गिरिभिः संकुलः समुद्र इव । युगान्ते महावेगेन प्रलयवायुना ततस्तत उन्मूल्य समाकृष्टैः प्रलयपावकप्रदीप्तः गिरिभिः व्याप्तः प्रचलन् समुद्र इवेत्यर्थः। वानराः सर्वे स्वर्णवर्णाः पर्वतवदुत्तुङ्गाश्च । ततस्तदेवमुपमितम् .
MY says eaaddhia समाकृष्ट । लङ्काया नाशहेतुत्वात गम्भीरत्वाच्च रामः प्रलयसमुद्र इवेति । महत्त्वात् वानराः तत्प्रेर्यत्वाच्च गिरय इव चेत्युक्तम् । प्रलये वृद्धिमतः समुद्रस्य महापृथुलिमाक्राम(क)त्वक्रमेण व्रजनमपि....... भवतीति दृष्टान्तत्वोपपत्तिः .
Kula says परिक्षिप्तः परिवृतः। सर्वाभ्यो दिग्भ्यः समाकृष्टाः प्रलयप्रदीप्ता ये गिरयः तैः संकुलो व्याप्तः समुद्र इव व्रजति च। पिङ्गलोज्जलसटोयोतः प्रलयामिरिव, वानरा गिरय इव, रामः समुद्र इवेत्यर्थः .
53. K says दिशः स्फुरदिवसकरप्रकटितरूपा, अत एव निर्मलाः, तस्य रामस्य दर्शितमार्गेऽपि शरतकालेन दर्शितो मार्गः कार्यपथो यस्य तस्मिन् तथाभूतेऽपि हृदये शोकान्धकारिते सति घूर्णन्ति भ्रमन्ति स्म। शोकान्धकारितहृदयत्वात् रामस्य दिशो यथायथं न प्रकाशन्त इत्यर्थः .
MY says घूर्णनं विशेषतो नाकलनम् । प्राच्यादयो दिशो रामेण न व्यज्ञायन्त . Kula say. दिशः दर्शितमार्गेऽपि उपदिष्टदिग्विभागेऽपि तस्य रामस्य हृदये घूर्णन्ते भ्रान्ति कुर्वन्ति । हेतुमाह । शोकान्धकारित इति । सीताविरहशोकाकुलत्वात् तस्य दिङ्मोह इत्यर्थः .

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SETUBANDHA 54. K and MY pratika has aloanti (आलोकयन्ति) for aloei आलोकते (R and Kula).
_K says ते गत्वा विन्ध्यमालोकयन् । किंभूतम्-धनुःसंस्थानस्य सागरस्य भरसहम् । धनुराकारस्य सागरस्य दक्षिणस्योभयपार्श्वघटितं ज्याबन्धमिव स्थितम् । विध्यपर्वतो हि पूर्वापरसमुद्राववगाह्य तिष्ठति । कथंभूतं ज्यावन्धम् - भरसहं शराकर्षणभरसहम् । विध्यः भूधारणभरसहः। संहितनदीस्रोतांस्येव शरायस्य तत्तथाभूतम् । ज्यास्थानीये विन्ध्ये संहितनदीस्रोतःशरमित्यर्थः .
MY says धनुष इव संनिवेशः अस्येति धनुःसंस्थानः (तस्य)। सागरभरस्य धारकं समुद्रावगाढोपान्तं विन्ध्यमालोकयन् इत्यर्थः . Kula says वक्रत्वेन धनुःसंस्थानस्य सागरस्य भरसहं पीडासहम् । उभयपार्श्वघटितं पूर्वपश्चिमसमुद्रपर्यन्तयोः अटनीद्वये योजितं जीवाबन्धमिव । संहितानि नदीस्रोतांसि शरा इव यत्र तं विन्ध्यमालोकते च .
____55. K pratika has masania. He reads विवर for कुहर (R and Kula). R says वानराणां हेलयाऽनास्थयापि पातो गमनम्,......... उत्फालादवपतनं वा.
K says विन्ध्येन वानराणां हेलापातोऽपि, लीलाविशेषो हेला, हेलया पातो हेलापातः सोऽपि न सोढः । कथंभूतः- मसृणितशिखरोत्सङ्गः क्षोदितशिखराग्रप्रदेशः। विधुतनितम्बवनत्वात् निरस्तनितम्बवनत्वात प्रकाशिततुजतटः .
"Kula say: भग्नशिलातरुलतादिभिः भृतानि कुहराणि येन स वानराणां हेलापातोऽपि सागरभरसहेनापि विन्ध्येन न सोढः पूर्वरूपापगमात . MY says हेलया वातोऽपि न पुनः अवस्कन्दनबुद्ध्या इत्याशयः . R says हेलावातो हेलया वातः पवनी जङ्घादिसमुत्थो न सोढः.........इत्यपि कश्चित .

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197 _56. K_says शीकरैः मेघस्यैव जलशीकरैराहते धातुशिलातले निषण्णाः धातुरागेण रञ्जिताः जलदा यत्र । निर्झरेण प्रहसितात निर्झरस्य धावल्येन ध्वनिना च प्रहसितात् दरीमुखात् निर्वान्तो वकुलकुसुमानां मदिरामोदो यत्र तम् । दरीषु बधूधर्मः अध्यस्तः। यथा प्रहसितात् वधूमुखात वकुलकुसुमगन्धसदृशो मदिरामोदो निर्गच्छति तद्वदिति । एवंभूतं सह्यं च पर्वतं प्राप्ता वानरा इति । केरलविषयस्य सीमापर्वतः सह्यः। स विन्ध्यात् दक्षिणतः प्राचीनः प्रसृतो दृश्यते .
K seems to read rāvia (fata) for raia (ifaa). Cf. Hemacandra 4.49-ravei raijei. MY, however, says rata रब्जित . Further, he has nivvahia (nim mahia ?) निर्गत for nikkanta (निष्क्रान्त). K_bas निर्धान्त .
Kula says वकुलकुसुमानां मदिराया इव भामोदो यत्र तम् .
57. K and Kula read संकट for संकुल (R). K says ते सद्यमतिकामन्ति स्म । किं कुर्वाणाः - प्रतिमारूपेण संक्रान्तधवलघनसंघातान् , तदानीं स्फुटस्फटिकशिलासंकटेन स्फटिकशिलासंमर्दैन स्खलितत्वात् प्रतिबद्धत्वात स्फटिकशिलासंकटस्योपरि प्रस्थितानिव नदीप्रवाहान् पश्यन्तः .
Kula says प्रतिमया संक्रान्तो धवलो घनसंघातो येषु तान् गिरिनदीप्रवाहान् स्फुटं व्यक्तं स्फटिकशिलानां संकटेषु गहनेषु स्खलितान् उपरिप्रस्थितान प्रेक्षमाणा व्यतिक्रामन्ति च । प्रतिबिम्बितधवलमेघसमूहस्य स्फटिकशिलानिवहसाम्यमनेन दर्शितम् . It will be seen that Kula reads गिरि for via (इव).
व्यतिरिक्त (vairikka) for pairikka प्रतिरिक्त
58. K has (R). Cf.2.15.
S.26

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K says वानराणां धावताम् आपात एव आक्रमण एव महानदीस्रोतांसि जलप्रवाहाः एवमभवन् । कथम्-दलत्पातालगलज्जलव्यतिरिक्ताः पादाघातः दलति पाताले अधःस्थले गलता नलेन रिक्ता इत्यर्थः । भग्नः तटप्रागभारैः तटविस्तारैः पूर्यमाणानि एवंभूतानि महानदीस्रोतांसि प्रहतानाम् अतिचिरप्रचारेण क्षुग्णानां महापथानां सहशानि जातानि .
Kula says आपात एव कपीनामापतनमात्र एव आक्रमणभरविशीण: तटप्रागभारैः तटोच्चदेशैः भ्रियमाणानि, दलता भिदा गच्छता पातालेन नितम्बभागाधोभागेन गलितः जलैः प्रविविक्तानि* तुच्छानि, अथवा गलितनलत्वात् विशीर्णानि, प्रहतः क्षुण्णो यो महान् विशालः पन्थाः तन्निभानि महानदीनां स्रोतांसि नातानि .
.59. K_says जलधरैः र्निदावान्तम् निर्दावः अन्तः प्रदेशो यस्य तम् । पादपकुब्जेषु शिशिरं यथा निद्रायमाणं निद्रायमाणमिव । सदादुर्दिनत्वात श्यामीभूतलतं मलयं प्राप्ताः। भग्नधुतचन्दनरसाः, रसा हि भूमिः, भग्नधुतचन्दनभूमयः प्राप्ता इति । पादान्तयमकमेतत् । शिशिरनिद्रायन्त्रमिति वा पाठः । रज्जुभिरूलबद्धा खट्वा निद्रायन्त्रम् . MY says पादपगहनेषु शिशिरनिद्रायन्त्रम् । अनेन निद्राजनकम् .
Kula says जलधरैः निर्दावः वनामिशून्यः अन्तो यस्य । पादपानां गहनेषु शिशिरः शीतलः, अत (?) एव निद्रावन्तम् । सदादुर्दिनत्वेन श्यामलक स्वाथै कन् । भग्नाश्चन्दना धुता रसा भूमिश्च यैस्ते भग्नधुतचन्दनरसा मलयं प्राप्ताः .
60. K says ते वानरा मलयपर्वते चन्दनपादपलग्नान चन्दनपादपेषु निमग्नान , महाभुजङ्गानां वेष्टनमार्गान् सुचिरं चन्दनेषु लीनानां पश्चादपगतानां
* This seems to be a mistake. SC which reproduces Kula's gloss on this verse al most verbatim bas gfaffia.

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महाभुजङ्गानां भोगवेष्टनमार्गान् पश्यन्ति स्म । कीदृशान्—त्रुटितोद्वेष्टितानां त्रटितस्रसितानां लतानां परिमलच्छायान परिमर्दसदृशान् । संबद्धनिर्मोकान् । परिमर्देऽपि परिमल इति वैजयन्ती .
___Kula says महाभुजङ्गमानां वेष्टनमार्गान् । खण्डिताः सत्य उद्वेष्टिता उन्मोचिता या लताः तासां परिमलस्य विमर्दस्थानस्य छाया शोभा येषां तान ...
R reads uvvelia (उद्वेलित). The reading of K and Kula might be uvvellia (उद्वेष्टित). Hemacandra 4.223 has uvvellai uvvedhai. R says उद्वेल्लिता उद्घाटिता स्फोटितेति यावत् एवंभूता या लता.
____61. K reads कुसुम for niaa निजक (R and Kula). K and MY read rammattaņa - dappa-vahe for ramma-ttaņa-dippa-vahe रम्यतृणदीप्रपथान् (R and probably Kula who has दीप्त).
K says ते गिरिनदीप्रवाहान् असेवन्त । कथंभूतान-तीरवर्धिताभिः कुसुमभरेण अपवृत्ताभिः चन्दनलताभिः चन्दनशाखाभिः स्पृष्टान् । चन्दनवृक्षस्य कुसुमानि न सन्तीति लोकवादः अत्र विपरीतो दृष्टः। अथवा तीरवर्धितकुसुमभरापवृत्तचम्पकलतास्पृष्टानिति पाठः। रम्यत्वेन दर्पवहान वयमेव रम्या इति दर्पधरान् । बनगजदानः कटुकान् सुरभीन् । कटुतिक्तकषायास्तु सौरभ्येऽपि प्रकीर्तिता इति हलायुधः . Kula says याः चन्दनलताः ताभिराश्लिष्टान् । पन्थी अवतरणमार्गः .
62. K reads suandhiara for suandhi-raa (R and Kula). Kula reads दर for जल .
K says ततस्ते तरुणैः शुक्तिसंपुटैः ईषदर्शितः जले निहितः मुक्ताप्रकरः यस्यां ताम्। पत्रबहुलवकुलां, गजदानवत् सुगन्धितरा नवाः एलाः यत्र तां वेला समुद्रतीरं प्राप्ताः। एलाफलानि गनमदसदृशगन्धीनि इति प्रसिद्धिः .

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SETUBANDHA Kula says तरुणैः शुक्तिसंपुटैः तरुणत्वेन निविडासन्धित्वात् सहसा निःशेष मुक्ताजालममुश्चद्भिः दरदर्शितः दरनिहितः मुक्ताप्रकरो* यस्याम् । गनदानवत् सुगन्धिरजसो नवा एला यत्र तां वेलाम् . Muda fragment bas (सु)गन्धरजाः नवा एला च द्रवालाख्यो गन्धवृक्षो यस्यां ताम् .
63. K says फुल्लैरेलावनैः सुरभिम् , अन्यत्र फुल्लैलावनवत् सुरभिं गजेन्द्रदानधारारेखामिव स्थितां प्राप्ताः इति पूर्वत्र संबन्धः . Kula says विकसितैः तमालैः, विकसिततमालवच्च नीलाम् . Muda says परिमृष्टां स्पृष्टाम् .
64. K say. फेनमेव विषमः प्रभूतः अङ्गरागो यस्यास्ताम् । विद्रममयेन दन्तव्रणेन आनीतमुखशोभाम् । मुखशब्देन वेलायाः समुद्रसंनिकर्षस्थानमुच्यते । एवंभूतत्वात् परिभुक्तस्य कृतसंभोगस्य समुद्रस्य परिमल सुरतसंमदं वहन्तीमिव . MY says paribhutta कर्तरि क्तः। अथवा स्त्रीणामपि कचित् रागातिशयविवक्षया वा भोक्तृत्वे सति पुरुषस्य भोक्तृत्वमपि स्यात् इति समुद्रस्य वेलापरिभुक्तत्वापत्तिः .
Kula says स्थानेषु स्थानेषु स्थितः फेन एव विषम अङ्गरागो यस्यास्ताम् । विद्रुमैः प्रवालमणिभिः दन्तवणैरिव आनीता मुखच्छाया यस्याः । मृदितं वनस्य केशस्येव कुसुमं यस्याः। एतेनोपभुक्तनायिकाया धर्मा वेलायां समाहिताः . Kula reads पर्युषित (parivuttha, cf. sc Text) for parihutta (परिभुक्त). so he says पर्युषितः सम्भोगाय रात्राववस्थितो यः समुद्रो नायकस्तस्य परिमलं सुरतबिमदमिव वहन्तीम् .
* The words farasis are restored from SC which anonymously reproduces Kula's gloss on the verse. SC, however, says तरुणत्वेन कर्कशसन्धितया ईषद्दर्शित ईषन्निहित इति कुलनाथः . This may be a clarification of Kula's meaning.
+ R says विषमः परिरम्भणादिना क्वचित् कचित् विलुलितः.

www.

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201 65. K says लतागृहाभ्यन्तरेषु परिवर्धमानम् , अनुरागेण अन्योन्यानुरागेण प्रतिष्ठापितं गान्धर्वशास्त्रविधिना कृतप्रतिष्ठं किन्नराणां चोद्गीतरवम् आकर्णयन्तीमिव । शुक्तिपुटमेव मुकुलितमक्षि यस्यास्तां वेलामपश्यन्निति .
Muda says अनुरागेति रागे रागे प्रतिष्ठापितम् , अनुरागेण वा .
Rand Kula havo
* Our copy of Kula has परिष्ठा -. Cf. Kasikā on Panini 8.3.65.

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CANTO II
1. K says अथ रघुतनयः समुद्रं पश्यति स्म । कथंभूतम् - चटुलं चञ्चलम् । दोषाः मकरादयः तेषां शतैः दुःखेन लङ्घनीयम् । अमृतमयेन सारेण अन्तर्वर्तिना अमृतरसमयेन सारेण गुरुम् । कार्यारम्भस्य रावणवध रूपस्य यौवनमिव प्रतिबन्धहेतुमित्यर्थः । यौवनमपि चटुलं चलस्वभावं दोषशतैः परक्लत्राभिलाषादिभिरेव दुःखेन अतिलङ्घयितव्यम् । अमृतरसशब्देन शृङ्गाररसो लक्ष्यते । स एव सारः तेन गुरुकम् । एवंभूतत्वात् कार्यारम्भस्य यौवनमिव निःश्रेयकर्मारम्भस्य प्रतिबन्धकमिति .
Kula says कार्यारम्भस्य ( यौवनमिव ) । यथा यौवनं कामक्रोधादिदोषसंकुलत्वेन दुस्तरत्वात् पुरुषार्थसिद्धेरन्तरायः स्यात्, एवं त्रैलोक्य कल्याण हेतु रावणवधारम्भस्य दुर्लत्वात् समुद्रोऽपि अन्तराय इत्यर्थच्छलम् । अमृतं नलं तस्य रसो वीर्यं तस्य सारः सुरासुधांशुकौस्तुभादयः तैः गुरुकम् | यौवनपक्षे अमृतमिव यो रससारः शुङ्गाररससारः तेन (गुरुकम्) | अथवा अमृतस्य रसो माधुर्य स एवोत्कृष्टत्वात् सारः तेन गुरुकम् । यौवनं हि विरूपादीनपि विषयान् मधुरीकरोतीति मधुर मित्याशयः

Muda says कार्यशरीरस्यापि तिस्रः अवस्थाः । तरणान्ता मध्यमावस्था यौवनस्थानीयेति यौवनमिव इत्युक्तम् . is criticized by SC - केचित्तु कार्यारम्भस्य ....... यौवनं समुद्रतरणं. व्याचक्षते, तन्न समुद्रतरणस्य हि यौवनत्वेन समुद्रयौवनयोः साग्यमाह . कार्यारम्भस्य...... यौवनं मध्यभागमिव । कार्ये आद्यन्तभागौ सुकरौ, परं दुष्करत्वमित्यर्थः .
2. K (chāyā) has मणित लिमं.

तत्र समुद्रप्राप्तिप्रभृति
This explanation
· इति
R says मध्यभागस्य
*.*...

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मिव ।
K says स्वच्छत्व सूक्ष्मत्वविशालत्वादिभिः गगनस्य प्रतिबिम्बमिव प्रतिनिधिघरण्या निर्गमस्थानमिव समुद्रेण वेष्टितस्य भूमण्डलस्य निर्गमस्थानमित्र । तत्रैव दिङ्मण्डलस्य विस्तारदर्शनात् दिशां निलयमिव आलयमिव । भुवनस्य त्रिभुवनस्य विहारार्थं मणिकुट्टिममिव इन्द्रनीलमणिस्थलमिव । तलिमं कुट्टिमे तल्प इति वैजयन्ती । प्रलयशब्देन एकार्णव उच्यते । तस्य जलसमूहम् अवशेषेण सहितमिव । जगत्प्लावनोपयोगस्य अवशिष्टेन नलेन सहितं प्रलयार्णवजलमिव इत्यर्थः
MY says प्रतिबिम्बशब्देनात्र प्रतिबिम्बस्थानं लक्ष्यते । तेन समवृत्ततया यन्मुद्रादिसंक्रान्तिस्थानं तद्वदित्यर्थः । मुद्रादेरपि तत्संक्रमणस्थानमधिकपरिमाणं दृष्टम् । एवं च पृथिव्यादिभ्यः तन्निर्गमादीनां विवक्षितमाधिक्यमत्रापि निर्व्यूढं स्यादिति न रीतिभङ्गः । सिन्धोः संक्रान्तिस्थानादिभिः सह सादृश्यं गगनादितश्च आधिक्य मित्युभयमपि अनुसंधेयम् .
203
Kula says गगनस्य प्रतिबिम्बमिव यद्दर्शनात् गगनबुद्धिर्भवति । निर्गच्छति अस्मादिति निर्गमः । विस्तारातिशयात् धरण्या निर्गममिव । .......... भुवनस्य भुवननिवासिसकलजनस्य युगपच्चंक्रमणोचिंत मणितनिमिव मणिकुट्टिममिव । प्रलयस्य सावशेषं समग्रं जलनिवहमिव .
वासगृहं वा.
तलिम .

Muda quotes Desināmamāla 5.20, and says तलिमेति शय्या also as one of the meanings of
D. N. mentions
3. K says भ्रमद्भयङ्कर कल्लोलं, चन्द्रस्य स्थूलैः करैः रश्मिभिः आहतत्वात् दिङ्मुखेषु विस्तारितसलिलम् (भवस्तृत chāyā) । शाश्वतमृगेण शशिना शाश्वतमदेन दिग्गजेनेव क्षोभ्यमाणम् । कर शब्दो दिगगजेsपि योज्यः । पश्यतीति संबन्धः .

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Kula first says दिङ्मुखेषु विस्तृत (अवस्तृतं ! ) विततं, and then says दिङ्मुखानि अवस्थगयतीति दिङ्मुखावस्थग सलिलं यस्य तम् . He explains sasaa in the case of the moon as साश्रयः लब्धवसतिः मृगो यत्र तेन शशिना . R has स्वाश्रयमृगेण . MY says sasra - maena साशयमृगेण शावतमदेन च .
K and MY read appuņņa (291907 K and Deva ; आक्रान्त MY) for apphunna आक्रान्त found in R and Muda who refers to Hemacandra 4.258. Kula has आक्रान्त . SC Textagrees with R.
K has प्रतिष्ठितान् for paditthire परिस्थिरान् (R). For Kula's reading see below. K and MY read संघात for samkhaa संस्त्यान found in R, Kula and Muda. Cf. Hemacandra 4.15. K, MY and Kula read मूढ for गूढ (R and Muda).
_K says आपूर्णविद्रुमवनान् , अद्यापि संघातलोहितानिव घनीभूतरुधिरान् मन्दरस्य मन्थनसमये मूढपहारानिव, अदर्शितत्रणः प्रहारो मृढप्रहारः, एवं दृश्यमानान् व्याकुलपतिष्ठितान् जलकल्लोलान् वहन्तम् .
MY says samghāa संस्त्यान . Kula says मूढपहारः अस्फुटितो gia: . He seems to read afardaig (pavitthie, SC Text), and says आक्रान्तं विद्रुमवनं यैस्तान्, विद्रुमवनस्खलनात् गुप्यमानप्रविस्तृतान् व्याकुलीभवत्प्रविततान् , विस्तृतत्वेन स्वच्छतायां सत्यां प्रकटविद्रुमालोकत्वात् संस्त्यानलोहितान् पिण्डितरुधिरान (partly corrected from sc).
5. K says आत्मविनिर्गतं पूर्वमात्मनो विनिर्गत जलनिवहं यश इव पिबन्तम् । कथमिति-मुखरैः धननिवर्हः तत एव गृहीत्वा विप्रकीर्णमभिवृष्ट,

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SETUBANDHA पूरितसकलनभोमहीविवरं, प्रवृद्धनदीमुखैः पर्यस्यमानम् आत्मन्येव पात्यमानम् । यशोऽपि मुखरैः प्रशंसापरैः पुरुषैः घनं विप्रकीर्ण लोके ख्यापित, भरितसकलमहीविवरं, पुनः केषांचित् याचकानां मुखैः पर्यस्यमानं पुरतः प्रकाश्यमानं यशस्विना पीयत इति . R says नतिमुखेन याचकेन पर्यस्यत् दिशि दिशि गच्छत् (मशः), and नदीमुखेन नदीप्रवेशस्थानेन पर्यस्यन्तमितस्ततो गच्छन्तं (जलनिवहम्)। समुद्रतरङ्गाभिघातादिति भावः . He also says व्याप्ताकाशमहीपातालं (यशः)। विवरं पातालम् .
MY says अत्रोदाररसिकराजसमाधिः। अपश्लोकनपरैः कविभिः विस्तारितमशेषलोकव्याप्तमात्मीयमौदार्यादिगुणनिमित्तं यशो वारस्त्रीभिः गीयमानं यथा राजा
शृणोति सद्वदित्यर्थः . Kula. says पर्यस्यत् आपतत् . Muda says पर्यस्यमान क्षिप्यमाणम् । नतिमुखैः याचकैः .
6. K says चिनिर्गतयापि अमृतमथनवेलायामेव निर्गतयापि श्रिया इदानीममुच्यमानम् । श्रीशब्दो लक्ष्म्यां च विभूत्यां च वर्तते । परया विभृत्या युक्तमिति परमार्थः। शोभाविभूत्यादयोऽपि लक्ष्मीस्वरूपाणीत्येवमुक्तम् । कथमिवज्योत्स्नया चिरनिर्गतयापि मृगाकमिव । ज्योतस्नादिभिः मृगाबादयः शश्वदमुच्यमाना एव भवन्ति . Kula says श्रिया चिरनिर्गतयापि अमुच्यमानम् अद्यापि नानारत्नसम्पत्तेरविच्छेददर्शनात् ..
7. K says शल्यमिव वडवामुखाग्निं वहन्तम् । कथंभूतम्-कालान्तरे युगान्ते जीवहरं नलस्य दाहकम् । कालान्तरे प्राणहरमिति च। गतेन पुनरपि निवर्तमानेन पवनेन घट्टयमानम् आहन्यमानम् । शल्यमपि गतागतं कुर्वता प्राणवायुना घट्यते । देहलग्नं जलमये देहे लग्नम् । अन्यत्र देहे मर्मस्पृशि लग्नम् । विकटम् भतिस्फुटम् . s. 27

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SETUBANDHÅ __Kula says कालान्तरे प्रलये जीवान् प्राणिनः, अथवा जीवं जीवन हरतीति तम् , पक्षे मरणकाले प्राणहरं, गतापनिवृत्ताभ्यां गमनागमनाभ्यां पवनेन वायुना श्वासवायुना च घट्टयमानं चाल्यमानं शल्यमिव देहे पाताले शरीरे च लग्नं विकटं विशाल वडवामुखानलं वहमानम् . Muda says जीवो जलं प्राणध । घट्ट चलने .
8. R reads malaa - mahinda - tthanora - sollana • suhiam which he construes as मलयमहेन्द्रस्तनोरआर्दीकरणसुखिताम् (पक्षे सुहिताम्). Kula's reading is sanme, but his interpretation is different. See below. K, MY and Muda read-tthanim (-स्तनीं) separately followed by रस. K reads रसार्द्रित, i. c. rasollia. Oilia is used several times in the poem (8 8, 90 etc.). Muda reads rasollana explained as रसेनार्दीकरणम् . K reads आलिङ्गित for alimgana.
K says समुद्रस्य वेला च मही च नायिकात्वनोपाते। तत्र संनिकृष्टया वेलया समालिङ्गितत्वात् समुद्रेण मुक्तां महीं स्पृष्टापसृतैः वृद्धिक्षययोः क्रमेण स्पर्शनेरपसरणैश्च व्याकुलयन्तमिव । कथंभूताम्-धुतवनराजिकरतला स्पर्शसमये धुतवनराजि करतलां, मलयमहेन्द्राख्यस्तनी, रसेन जलेन आतित्वात् सुखितां कन्दलितवीरुधमित्यर्थः। अन्यत्र रसेन रागेण आदी सुखितां च । वेलामालिङ्गय स्पर्शसन जनक्रिया तस्य परिहास इति मन्तव्यम् । अत एवमपि व्याकुलता भवति .
MY reads लडित for (आ)लिङ्गित . He says रसः शृङ्गारो जलं च। suhiam सुखितामिति स्त्रीपक्षे। नातसौहित्यामिति महीपक्षे । स्पृष्टावसृतैः वञ्चयन्तमिव व्याकुलयन्तमिवेति वा। वेलायाम् अवसरलाभे सति आदरचुम्बनादिना लवितां पुनरसहनतया विमुक्तामिति । अन्यत्र वेलायां तीरदेशे लचितां पुनर्विमुक्तामिति । आलिङ्गनाद्यसहनायामपि अन्तरुपजातरसायां स्त्रियां कामिनः तदावर्जनसमाधिरत्रानुसंधेयः .

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Kula says महीसागरयोः नायकनायिकाधर्मान् समादधदाह । महीं कुपितनायिकामिव स्पृष्टापसृतैः (?) व्याकुलयन्तमिव प्रलोभ्य आवर्जयन्तमिवेत्यर्थः । स्त्रीस्वभावेन वाम्योपदर्शनार्थं धुतवनराजिकरतलां, रागजननार्थं वेला अम्बुविकृतिः तया...... · यदालिङ्गनं तेन मुक्ताम् । रागवृद्धिं सूचयन्नाह । मलयमहेन्द्रौ स्तनाविव, आभ्याम् उरसि sollagena (?) सुखितं समुद्रं सुखितां महीं वा. SC renders sollaṇa as भद्रकरण, but Hemacandra 4.90, 143 gives soliai in the sense of qafa and fayfa.
...............................
Deva says malaa-mahinda - tthaṇorasollaṇa subiam fa केचित्, i.०. मलय महेन्द्रस्सनालिङ्गनसुखितं (सुखितां ?). The last word is not elear. Then he says ura-solanam ( -lla- ? ) आश्लेषः Deva seems to refer to Kula's reading.
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R says मलय महेन्द्रावेव स्तनौ यत्र तादृशं यदुरः स्वमध्यदेश: सरङ्गेण तदादिकरणेन सुखितां शैत्यमासादयन्तीम् .
9. K says स्थाने निभृतावस्थानेऽपि स्थितिप्रभूतं पर्याप्तम् । स्थानमर्यादयोः स्थितिरिति वैजयन्ती । प्रलये भूमण्डलेsपि अपर्याप्नुवन्तम् । तदानीं प्रणयद्वामनतनुम् । प्रणयनं याच्ञा निर्माण मैत्री । याच्ञासु प्रणये चाग्निसंस्कृताविति शेवः (१) । प्रणयनावस्थायां वामनतनुं पश्चात् क्रामता देहभरेण पूरितलोकं हरिमिव . MY says panaanta प्रार्थयमान । इदानीं दृश्यमानं महत्त्वमपि हरेः वामनतनुत्ववत् लघुतरमेवास्य भाविविजृम्भणापेक्षया इत्याशयः .
Kula says स्थानेऽपि प्रतिनियत निजदेशेऽपि स्थित्या मर्यादया प्रभूतं, प्रलये महीमण्डलेऽपि असंमान्तम् । अर्थिभ्यो दातुं प्रतिज्ञातः अर्थः पणः । वामनतनुर्यस्य तम् । अथवा प्रणयन्ती
पणाय पणग्रहणाय कान्ता मनोहरा प्रतिप्रहार्थम् उपसर्पन्ती वामनतनुर्यस्य तं.......हरिमिव .

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Muda says स्थाने स्थितिवेलायां स्थित्या मर्यादया vahuttam पर्याप्त परिच्छिन्नमपि कल्पान्ते सर्वस्मिन्नपि भूमण्डले amāantam अधिकीभवन्तम् .
10. K, Kula and Muda read परिभुज्यमानम् for ua - (उप)
found in R,
Kula says दृश्यमानावस्थायाम् अभिरामम् । श्रयमाणमपि महिमातिशयात भवितृष्ण यथा अविगततृष्णं यथा भवति तथा श्रोतव्यगुणम् । परिभुज्यमानमपि पुंसां महारत्नप्रदानः शाश्वतसुखफलदम् । सुकृतस्य परिणाममिव पुण्यस्य महतः परिणाममिव । स च परिभुज्यमानोऽपि सुकृतस्य अतिमहत्तया शाश्वतसुखरूपं फलं ददाति . MY says सुकृतस्य परिणामो नात्यायुभोंगरूपो विपाकः . Kula says सुकृतस्य यागादिकर्मणः परिणाममिव फलनिष्पत्तिमिव । शाश्वतम् अविच्छिन्नं शुभफलं मणिमुक्तादिकं यस्य । पक्षे शुभफलं ददातीति तथा तम् .
_11. K says उतखातमं मथने देवैः स्वयमेवोधृतवृक्षम् उद्गृहीतपारिजातं, तदा शैलमिव । शैलोऽपि जनैः दारुक्रियार्थमुच्छिन्नद्रमो भवति । तथा लक्ष्मीविमुक्तं नारायणगृहीतया लक्ष्म्या विमुक्तम् । तदानीं हिमहतकमलाकरमिव । हिमोपहतस्य पद्माकरस्य नहि लक्ष्मीः न शोभास्ति । तथा दैतेयः पीतमदिरम् , मदिरा मथनोत्थिता वरुणस्य आत्मजा, चषकमिव । चषकमपि स्त्रीभिः पीतमचं भवति । बहुलपक्षप्रदोषमिव मुग्धचन्द्रेण परमेश्वराय भर्पितेन चन्द्रेण विरहितम् (मुग्धेन मनोहरेण कलामात्राशेषेण चन्द्रेण विरहितं बहुलप्रदोषमिव कृष्णपक्षरजनीमिव Kula)| दुर्वाससः शापेनोपहतानां देवानामेवमात्मसंभवैः पारिजातलक्ष्मीमदिराचन्द्रकौस्तुभामृतप्रभृतिभिः द्रव्यैः स्वास्थ्यं कृतवन्तमित्यर्थः । इदमौदार्यलक्षणमुक्तमाचार्यदण्डिना- न स्तुयसे नरेन्द्र त्वं ददासीति कदाचन । स्वमेव मत्वा गृहन्ति यतस्त्वद्धनमर्थिनः ॥ इति ।
अत्र केचिदन्यथापि व्याचक्षते । तद् यथा उत्खातद्रुमम् । वशेलं वशा स्ववशा इला भूमियस्य तम् । हिमहयकमलाकरम् । हिमशन्देन चन्द्र उच्यते ।

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SETUBANDHA हय उच्चैःश्रवाः । कमला श्रीः तेषामाकरमुत्पत्तिस्थानम् । बलच्छिद्विमुक्तं बलच्छित् देवेन्द्रः तेन विमुक्तम् । पर्वतपक्षच्छेदसमये पर्वताः सपक्षाः केचित् समुद्रं प्रविष्टाः। तदा तेन देवेन्द्रेण परिहृतः समुद्र इति । पीतमदिरमिति च। स्वयं पीतमदिरमिव चञ्चलत्वादेवमुक्तम् । बहुलप्रदोष बहुलाः प्रकृष्टाः दोषाः तिमिङ्गिलादयो यस्य तम् । वमोदधृतं वमनं वमः, अगस्त्येन पीतस्य पुनर्वमनात् उद्धृतमित्यर्थः । दविरहितम् । दु उपताप इति धातुः । दवनशीलाः दविराः दानवाः तेषाम् भावासतया हितम् । अयमर्थः परिक्लिष्टत्वात नातिसमासः। पूर्वोक्त एवार्थः साधीयान् .
It will be seen that in the artificial interpretation of the verse K reads vamuddhaam (वमोदधत) davira etc. which shows that in the normal interpretation be reads anda for canda. The explanation of vaca - saam in the artificial interpretation is missing in K. R_says बचा पृथिवी सन शेते यस्तम , i... बचाशयम .
____12. K, MY, Muda and probably Kula read nivvadia for nipphanna Pacqua found in R.
K says निर्व्यक्तः जलात् पृथक् प्रकाशमानः सुखो दृष्टिप्रियङ्कर आलोकः किरणप्रकाशो यस्य तम् । विमलस्य जलस्याभ्यन्तरस्थलेषु स्थितं, करावलम्बितकरम् आदित्यस्य करैः अवलम्बितरश्मिसमूहम् । करशब्देन हस्तश्च विवक्षितः । रविणा किंचिदाकृष्टमिव दृश्यमानं रत्नसंघातं वहन्तम् . Kula says निकटमिव उपलक्ष्यमाणत्वात् दराकृष्टमिव रविणा करैरवलम्बिताः करा यस्य तं रत्नसंपातं (संघातं !) वहमानम् .
MY says nivvadia प्रथगभूत (Kula also). Muda refers to Hemacandra 4.62 (nivvadai पृथक स्पष्टो वा भवतीत्यर्थः). Muda (chāyā) has स्पष्टसुखालोकं .
K, MY, Muda and Kula read verses 9 - 12 after worse 2.

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SETUBANDHA 13. K, MY, Muda and Kula read va vahantam for vahama. ņam (R).
K says मथनायासेन आत्मनो मथनक्लेशेन विमुक्तमुद्गीर्णम् उद्धृतामृतस्वात् विषप्रतिबन्धभूतस्य अमृतस्योद्धारात् विशृङ्खलामिनिवहं, बडवाया मुखकुहरे पुजितं वासुकेर्मुखनिब्यन्दं वहन्तमिव । वडवामुखे पुञ्जितः अमिः न तत्संभवः, किं पुनर्वासुकिविषनिन्यन्दः तत्र पुञ्जित इत्युत्प्रेक्षितम् . MY says उद्धृतामृतरसतया स्वैरज्वलितदहनं वासुकिविषं सर्वत्र व्याप्य स्थितमपि वडवाकुहरे पुञ्जीभूतमिव लक्ष्यमाणं वहन्तम् । अथवा वडवामिमध्यस्थितमिव ज्वलनिनज्वालापरीतं वासुकिविषं वहन्तमित्यर्थः .
Kula says मथनकृतेन आयासेन विमुक्तमुद्गीण, समुद्रस्य उदधृतामृतस्वात् विशृङ्खलः अनलनिवहो विषामिसमूहो यस्य तं, मथनरज्जूकृतस्य वासुकेः मुखनिब्यन्दं मुखप्रच्युतविषं वडवामुखकुहरे पुञ्जितमिवं वहन्तं वाडवाग्मिव्याजात वासुकिविषकूटमिव वहन्तमित्युत्प्रेक्षा .
14. K and Muda read जालम for loam लोकम (R and Kula).
K says तिमिः महामत्स्यः । तिमिनिवहमिव सपक्षं पर्वतजालं वहन्तम् । समुद्रस्थाः तिमयः सपक्षपर्वतसहशा इत्यर्थः . MY says अत्र इवशब्दाः सहार्थाः सादृश्यार्थाश्च .
15. Pairikka is rendered by R as afafaa. Muda reads it as vairikka and quotes Deśí - nāma. mālā 6.71 which gives pairikka in the sense of विशाल, एकान्त and शुन्य . The word is taken also as salafo. Cf. 1.58.
___K says त्रैलोक्यस्य च समुद्ररूपस्य च साम्यमुच्यते। पातालोदरैः पातालान्तरालैः गम्भीरे। समुद्रपक्षे पातालोदरवत् गम्भीरे । महीव्यतिरिक्त

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विकटे महीमण्डलात विशेषेण अतिरिक्तविशाले अधिक विपुले* । महीवलय संवेशात अन्तरिक्षं विशालं भवति । ततः स्वर्गे विशालः ततो महर्लोकादयः । यथाह श्रुतिः - उरवो ह वै नामैते लोकाः ये परेणादित्यम् । अथ हैते वरीयांसो लोकाः ये परेणादित्यमिति । परेण परस्तादित्यर्थः । समुद्रोऽपि महीमण्डलात् विशाल एव दृश्यते । नभसि निरालम्बे | नभसः शून्यत्वात् तत्र कस्यचिदालम्बन न स्यादिति । अमरावती विमानादयः तपः प्रभावेन धियन्ते । उभयत्र समानमेतत् । एवंभूते त्रैलोक्ये मधुमथनो यथा गतागतानि अवतारैः करोति तद्वत् एवंभूते स्वात्मन्येव गमनं गमनक्रियां कुर्वन्तम् .
MY says पातालोदरवत् गम्भीरें, महीतलवत् केवलविकटे, नभोवत् निरालम्बे इति आत्मन्येवेति समुद्रविशेषणतायां योज्यम् । विशेषणत्वे तु पातालोदरे गभीर इत्यादिरूपेण सप्तमीसमासः । pairikka - viade केवलविकटे । aa गतागते त्रैलोक्यात्मनो भगवत आविर्भावतिरोभावौ .
पातालोदरवत् गभीरः
lambe
Muda says pāaloaragahire - समुद्रस्तावत् तथा mahi - vairikka - viade महीशून्ये विकटे च । तथा naha - nirāभक्त निरालम्बे | त्रैलोक्यमपि पातालोदरे गम्भीरं मह्यां विशालं विकटं (च) । यद्वा महीव्यतिरिक्तं विकटम् । नभसि निरालम्बम् । विष्णुरपि पातालोदरवत् तलस्पर्शविरहात् गभीरः । तथा महीव्यतिरिक्तः प्रपञ्चबहिर्भूतत्वात् । नभोवत् निरालम्बध | उक्तं च-- - सर्वाधारमनाघारमिति
Muda remarks
त्रैलोक्यस्य विष्णोः समुद्रस्य च श्लिष्टाणि विशेषणानि .
Deva says सच सकलजगत स्वरूपी भगवान् विर्भावतिरोभावरूपगतागतानि करोति । स्वांशभूते
विकटे भयानके ।
* R says महीप्रतिरिक्ते भूमिशून्ये खाते .. कोदृशि त्रैलोक्ये - महीप्रतिरिक्ते मह्या व्यतिरिक्ते कन्दरादौ विकटे
शून्ये .
त्रैलोक्ये सर्गप्रलयाद्यात्रैलोक्ये मधुमथनमिव
+ R says यथा मधुमथनः त्रैलोक्ये गतागतान्यात्मन्येव करोति .

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आत्मन्येव गतागतानि कुर्वाण समुद्रमिति । समुद्रस्य च त्रैलोक्यस्य च श्लेषः । समुद्रोऽपि पातालोदरवत् गभीरः, महीशून्यत्वात् विशालो, नभ इव निर्मलः । त्रैलोक्यमपि पातालोदरेण गम्भीरं, मह्यादिभ्यो व्यतिरिक्तं विशालं विशेषेण विशालं, नभसि निवारणम् (निरावरणम् ? ) इति . Kula's gloss on this verse is missing in our copy.
16. R reads _ahilia_paramuhīhim अभिलीय पराङ्मुखीभिः .. K says the same thing, but his pratika is abhilia, which shows that he reads parammuhihim. MY and Muda have ahilia, but they explain it as अभिलीन, which is found also in Kula and Deva. SC Text has_ahilina K and Kula read अपसृताभिः ( osariabi) for अपसृतैः (R, MY and Muda).
osariehi
K says पूर्वं समुद्रमभिलीय भलिङ्गय जलवृद्धिसमये पराङ्मुखीभिः, तदानीमनुपतता समुद्रेण स्पृष्टापसृताभिः पुनः समुद्रजले प्रकृतिं भजति सति अनुशयात विलोलाभिः, अत एव वेपमाननिवृत्तप्रस्थिताभिः नदीभिः दयिताभिरन्वीयमानमार्गम् । समुद्रस्य हि नद्यः परम्यः तस्मात् नायिकाधर्मा नदीष्वेव दर्शिताः
MY says अभिलींनपराङ्मुखीभिः पत्युः समुद्रस्य रभसोपगमेन प्रतिपथ गताभिः, पुन: स्मृष्टापसृताभ्यां निवृत्ते तस्मिन् अनुशयादिव विलोला मिरत एव वेपमानाभिः निवृत्त प्रस्थिताभिः नदीभिः प्रियाभिः अन्वीयमानमार्गमिति
(Muda also).
Muda says स्त्रियो हि पुरुषेणाभियुज्यमानाः प्रथमं पराङ्मुख्यो भवन्ति । तस्मिन् उपेक्ष्य गते पश्चात्तप्ता भवन्ति । ततो दुर्वारस्मरपीडिताः तद्गृहं यान्तीति स्थितिः । तदेतत् समुद्रपतित्वेन मदीषु आरोप्यते .

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Kula says प्रथम वेगात् नदीभिः स्त्रीभिः रागादभिलीनाभिः पश्चात् समुद्राम्बुप्रतीघातात् स्वयमभिगमत्रीडिया च पराङ्मुखीभिः, स्पृष्टाश्च ता अपसृताश्चेति तथा ताभिः, वेपमानाश्च निवृत्ताश्च प्रस्थिताश्चेति तथोक्ताः ताभिः, अतो दयितावधोरणात् भनुशयेन पश्चात्तापेन विलोलाभिः पुनरागमनकांक्षिणीभिः नदीभिः अन्वीयमानमार्गम् । एतेन कलहान्तरितानायिका लक्ष्यते। तथोक्तम्-चाटुकारमपि जीवितनाथ, कोपतः समवधीर्य गता या। तप्यतेऽनुशयवह्निवितानः, कथ्यतेऽत्र कलहान्तरिता सा ॥ इति . sc reproduces all this with a slight difference in the quotation, and remarks नदीनामेष स्वभावो यत् समुद्रे निपतन्त्यो वर्धमानतदम्बुभिः प्रतीघातात प्रतीपगामिन्यो भवन्ति, पुनश्च निवर्तमाने समुद्राम्बुनि वेगवशात वेपमानाः तत्र निपतन्ति .
Deva reads ahilia (अभिलीन) and says-chiviosariehi प्राप्तयपसरणाभ्यां हेतुभृताभ्यामात्मनः अभिव्रीलितपराङ्मुखीभिः । व्रीलितमहेलासमुचितपराङ्मुखत्वदर्शनात् नदीनामपि वीलितत्वारोपः . Here he takes अभिलीन or ahilia in the sense of अभिव्रीडित . The word is recorded in Desi-nāma-mala 1.57, but with the meanings अभिभव and कोप . In an alternative explanation Deva explains afsta as अभिगत .
Deva (chāyā) reads स्पृष्ट्वापसृतमिव, i. e., chiviosariom va, taking chivia as an absolutive. Explaining the verse according to this reading. he says अभिलीनपराङ्मुखीभिरिति...........(प्रतिहतत्वात् प्रतिनिवृत्तगताभिः तस्मिन् अन्तः प्रविष्ट त्वरितनिवृत्ताभिः नदीभिः पुनः प्रविश्यमानं समुद्रमिति । रियो हि झटिति पुरुषेण (अभिगम्य)मानाः स्वयं पराङ्मुख्यो भवन्ति। पश्चात् तस्मिन् उपेक्ष्य गते अनुशयविलोलाः स्वगृहं (तद्गृहं !) स्वयमेवाभिसरन्ति । एवं समुद्रेण यदाभिलीना अभिगताः तदा परामुख्योऽभूवन्
S.28

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नद्यः । स च (?) स्पृष्ट्वा तत्रालब्धसुखः अपसृतः । तदनुशय विलोलाभिरेव वेपमाननिवृत्त प्रस्थिताभिः नदीभिः समुद्रः अन्वीयमानमार्ग इति .
R who reads chiviosarichi says स्पृष्टापसृतक रूपव्यापारैः अभिलीय मिलनं कृत्वा पराङ्मुखीभिः नदीभिरनुगम्यमानमार्गम् . R on verse 8 says स्पृष्ट|पसृतकैरालिङ्गनविशेषव्यापारैः .
17. K, MY, Muda and Kula read मथन (mahana) for सलिल (R). K says मथनोत्पन्नया धनदूर्ध्या । धनशब्देन कौस्तुभ - पारिजातादय उच्यन्ते । मनोत्पन्नया च वारुण्या मंदिरया च एताभिः जीववत् गुर्वीभिः, अथवा जीवितादपि गुर्वीभिः । इच्छापर्याप्तसुखरसाभिः इच्छायाः पर्याप्तः सुखरसो यासां पुंसाम् आशापर्याप्तसुखप्रदायिनीभिः इत्यर्थः । अद्यापि लोकं मदयन्तं प्रीणयन्तम् । अमृतस्यापि उपलक्षणार्थो वारुणीशब्दप्रयोगः .
(मदयन्तम् ) for maentam.
MY has mayantam, i e. maantam Muda says विशेषणत्रयं तिसृषु प्रत्येकं योज्यम् .
18. K says त्रिदशैरुद्धृत रत्नमपि, रत्नं श्रेष्ठद्रव्यम्, रत्नं श्रेष्ठे मणावपि इति वैजयन्ती, साराम्यधिक सारः प्रशस्तवस्तुसमूहः तेनाभ्यधिकम् । मथितमपि अभग्नम् (अनवरुग्णम् chāyā ). Muda has अम्लानम् . He seems to read_anullaggam for anoluggam (अनवरुग्णम्) as he says ullagga म्लान. This seems to be a desi word. Cf. ullukka explained as afta in Desi-nama-mālā 1.92.
R_says त रङ्गादिना चञ्चलमपि स्थित्या मर्यादया स्थिरं वेलानतिक्रामकम् .
19. K, Muda, Kula and Deva read सलिल for uara उदर (R).

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K says पर्याप्तं रत्नमयः गर्भो येषां तान् । नभ एव तरुः नभस्तरुः तस्मात् पर्यस्ताः अधः प्रसृताः चन्द्रकरा एव प्ररोहा येषाम् । सलिलाभ्यन्तरे शैलान् वहन्तम् । किमिव - सुरपति डिम्बनिहितान् निधीनिव । डिम्ब उपप्लव आपत् । डमरो डिम्बश्व विप्लवः कथित इति हलायुधः । सुरपतिना डिम्बे उपप्लवे सति निहितान् । अन्यत्र सुरपतिनिमित्तेन डिम्बेन पक्षच्छेदात्मना निहितानिति योजना | अप्रसिद्धप्ररोहाणां तरूणां प्ररोहोत्पत्तिः अधोनिहितं निधि सूचयति इति प्रसिद्धम् . For branch-root' see K and Kula on
1.4 and 7.18.
Kula says पर्याप्तानि प्रभूतानि रत्नानि गर्भे येषां शैलानां निधीनां च ते तथा तान् । नभः तरुरिव ततः पर्यस्ताः पतिताः चन्द्रकराः प्ररोहा इव येषु तान् । यत्र निधिस्तत्र तरुप्ररोहो लम्बते* इति श्रुतेः । सलिलाभ्यन्तरस्थितान् शैलान् सुरपतेः सकाशात डिम्बेन विप्लवेन निहितान् निधीनिव वहन्तम् .
MY says डिम्बः क्षोभः । निधिगमें भूतले तदुपरि प्ररूढानां तरुणां ( प्ररोहाः) प्रादुर्भवन्तः अधस्तनं भूतलमवगाहमानाः शिथिल संस्थानं कुर्वन्ति । तद्वत् चन्द्रकराः अप्यवगाहमानाः समुद्रसलिलस्थितिशैथिल्यापादकतया प्ररौहत्वेन रूपिताः । न तु सूर्यकराः तेषाम् अतथाभूतत्वादित्यवसेयम् . R, like MY, in the sense of ordinary roots. He says प्ररोह: शिफा, and remarks समुद्रो भूमिस्तदन्तर्गताः पर्वता निधयस्तदुपरि चिह्नवृक्षो गगनं तत्प्ररोहाः 1: चन्द्रकरा इति भावः .
takes
215
20. K and MY read paviambhiam (प्रविजृम्भितम् ) for परिfor ujjoe उद्योते
आलो
(R and Kula). K and MY read
(Rand Kula ) .
*SC has which gives the correct meaning. Our copy of Kula has लभ्यते .

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__Kula says उपगते चन्द्रोद्यीते परिजृम्भितं, व्यतिक्रान्ते च निवृत्तचटुलस्वभावं नवयौवन इव कामम् । दयितः स्पृहणीयः समागम एव सुखहेतुर्यस्य चन्द्रोद्योतस्य तस्मिन् । दयितस्य समागमेन सुखयतीति यथोक्ते नवयौवने , K says स्त्रीणां दयितैः समागमे सति सुखभूते चन्द्रालोके उपगते प्रविजम्मितं प्रवृद्धम् . MY says दयितसमागमसुख इति चन्द्रालोकेन संयोगात यत् सुखं जायते तत् समुद्रस्यामिमतमिति तथोक्तः चन्द्रालोकः। यौवने तु दयित इष्टजन इति मन्तव्यम् .
21. K, MY and Kula read tbhinna for phudia स्फुटित (R). K and Kula read प्रकर for niara निकर (R). Ms. c of Goldschmidt has mottā - vaaram. K reads zeifa for उच्छा
__K says दरभिन्नात शुक्तिसंपुटात् प्रलठितो विगलितः शङ्खानां मुखेन भृतः मुक्ताप्रकरो यत्र तम् . MY says शुक्तीनाम् ईषभिन्नतया क्रमेण एकमुखनिर्गताभिः मुक्ताभिः पूरितशङ्खमपि । अनेन शुक्तिगतं मुक्ताबाहुल्यं कलादिबाहुल्य चोभयमुक्तं भवति . Kula agrees with K. R says परिणतमुक्ताभरात ईषत्स्फुटिते शुक्तिसंपुटे मुक्ताबुभुक्षया प्रलुठितं यत् शङ्खमुखं तेन भृतो धृतो मुक्तानिकरो यत्र तम् । शुक्तिपुटात् शङ्नाकृष्टा मुक्तास्तदभ्यन्तरे प्रविशन्तीत्यर्थः .
and Deva geaffaa for uddhaia taken as
22. Khas Jigifaa उद्धावित by R and Kula .
K says मरकतमणीनां प्रभाभिराहतत्वात् हरितायमान श्यामायमानं नरठं परिणतं प्रवालकिसलयं यत्र तम्। सुरगजगन्धेन यदृच्छयागतस्य सुरगजस्य गन्धात् मदगन्धात् उत्थापितस्य उत्प्लुतस्य करिमकरस्य आसन्नदत्तमेघमयमुखपटम् ।

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मुखपटनिवारणे सति गजः शान्तसंरम्भो भवतीति भावः। दत्तं निपतितमित्यर्थः .
___MY says हरितायमानजरठेति हरितायमानतया नरठवत् प्रतिभासमानमित्यर्थः . Kula says......जरठः प्रौढः प्रवालाकुरः यत्र तम् । प्रौढत्वेन
युतिमत्ता सूचिता। सुरगजस्य गन्धेन उद्धावितस्य करिमकरस्य आसन्ने मध्ये दत्तो मेघ एव मुखपटो येन तम् . Deva says क्रीडासमवनतसुरगजगन्धोत्थितजलगजवदननिकटवर्ती जलदः सुरगजयुद्धोद्यतस्य निजगजस्य दत्तो मुखपट इत्युत्प्रेक्षते। प्रतिगजाभिमुख धावतः संनिकृष्यतो मदगजस्य मुखं निवारणार्थ पटेनाच्छाद्यते । एवं सुरगजं संनिकृष्यतो निजकरिमकरस्य दत्तमेघरूपमुखपटं समुद्रमिति :
R says जरठाः चिरन्तनाः प्रवालस्य विद्रमस्य पल्लवा यत्र तम् .
23. K reads ohamia (अभिभूत) for ohasia (भवभासित R; अवहसित Kula). Deva has न्यक्कृत which shows that his reading is same as that of K. Our copy of MY has racin which seems to stand for न्यक्कृत .
K says मणीन् पालयतीति मणिपालकम् । ओहामिअशब्दो धात्वादेशः अभिभवार्थः। तीरलतागृहप्रभाभिभूतरम्यनृपालयम् । घनानां वारिप्रदम् । चटुलमपि वेलालिङ्गितेन (वेलालिङ्गनेन chāyā) महीलङ्घनात् वारितम् . MY says अन स्वस्त्रियामेव निरतस्य परस्त्रीप्रसङ्गविमुखस्य शीलवतः समाधिरनुसंधेयः .
Kula says तीरलतागृहप्रभया अवहसितो निर्तसितो रम्यो नृपालयो हादियेन तम् । घन। एव तावत् वारिदाः, तेभ्यो वारि ददातीति महामहिमेत्यर्थः । चटुलं चञ्चलम् , अतो वेलालिङ्गनेन जलोल्लासाश्लेषेण मह्या यत् लङ्घनम् आक्रमण

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SETUBANDHA तेन (तस्मात् !) वारितं स्थितिकारिणा हरिणेति श्रुतिः। तीरलेखायाः प्रियायाः आलिङ्गनेन महीलङ्घनवारितम् . इवालिङ्गनेन .
अथवा वेलायाः sc has प्रियाया
24. K, MY, Deva and Kula read धीरं (धीरकं Deva) सदा मुखरजलद-for dhiraam sai muhala - ghana-धैर्यकं (धीरकं वा) सदा मुखरघन-(R). K, MY and Deva have वडवामुखानल for valavanala (R and Kula).
____The beginning of K's gloss on the verse is missing. (K chaya) has शशिमयूखपतिपीडनप्रक्षुभ्यन्तं, संचरद्धरणिधरपक्षोभ्रान्तकम् . MY and Deva also have प्रतिपीडन . R has परिप्रेरण . K says......पक्षैः उद्घान्तजलं, धीरं सदामुखरजलदपीयमानपयसम् । अत्रेदमनुसंधेयम् । प्राकृतेषु समासानां पदप्रयोगो व्युत्क्रमेणापि घटत इति। एवमुत्तरत्रापि द्रष्टव्यम् । सदामुखरैः जलदैः पीयमानजलम् । अस्थितं चञ्चलं च । वडवामुखानलप्रताप्यमानम् .
___MY takes paa in the third line as vaa, and says जलदा एव वयांसि पक्षिणः . He takes atthiam as आस्थितं, or अस्थितं, and says आस्थितम् अजस्रं चटुलमिति वा । तदानीं धीरमपि चटुलमिति विरोधोऽभिप्रेतः . Kula says तरङ्गोल्लासप्रेरितानां शशिमयूखानां अतिप्रेरणेन (प्रति-2) प्रक्षोभ्यमाणम् । संचरमानानां धरणीधराणां पक्षस्भ्रान्तमुदगतं (क) अलं यस्य तम् । मुखरैः गर्जितैः जलदैः सदा पीयमानम् ।... ........वडवानलप्रताप्यमानं तथापि धैर्य (i. e. dhiram, cf. 4.23) धैर्याधिक महामाहात्म्यकमित्याशयः . R says धैर्यकं धैर्यस्वरूपम् .
• Kula explains अस्थितं as अनाहतं . which might be the correct reading.
sc has
अनवरतं,

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25. K reads उपरि for परि, and गत for gal (गति) • He says निजविषानलेन प्रतापितत्वात् मुक्तानिकरस्योपरि भ्रमद्भुजङ्गम् । मीनानां गतमार्गेण प्रकटः प्रकाशमानः शैवालैः अवमलिनः मणिशिलासंघातो यत्र तम् . MY says शैवालावमलिनानां मणीनां मीनगतिमोर्गेषु घर्षणेन स्फुरणं जायत इति Kula says निजकेन विषानलेन प्रतप्ताः तापशान्तये मुक्तानिकरे परिघूर्णमाना विषधरा यत्र तम् । मीनानां गतिमार्गे प्रकटः शैवाला मलिनो मणिशिला संघातो यत्र तम् .
भावः •
26. K reads_mahilalaam ( महिलालयम् and महीलालकम् ) for mahilaiam (महीला गितम् and महिलायितम् ) .
219
इति हलायुधः ।
K says सरिद्भिः संकुलं, मधुमथनवल्लभाया लक्ष्म्याः सारस्य उत्कर्षस्य सदृशं कुलं जन्मगृहम् । आवासोऽवसथो गृह च भवनं स्थानं निशान्तं कुलम् महिलानामङ्गनानाम् अप्सरसामालयं पूर्वनिवासम् । नदीमुखैः प्रस्थितं वृद्धिसमये नदीमुखैः प्रयातं पश्चात् अपनिवर्तमानावस्थायां वेलामध्या वेलाभुवः लालकं संभावयितारम् .
R says
Kula says सरिद्भिः संकुलं व्याप्तं मयां लागितं जलस्कन्धकस्योपरि मह्याः स्थापितत्वात् । नदीमुखेन प्रस्थितया (अप) निवृत्तया, वेलया अम्बुविकृत्या महिलायितं नायिकयेव आचरितं यत्र तम् | शब्दच्छलेन नदीति सखी सुच्यते । तन्मुखेन प्रस्थिता पश्चादपनिवृत्ता वेलेति वेलायां महिलासाधर्म्यम् . मह्यां लागतं योजितमर्थादीश्वरेण । एवं नदीमुखेन प्रस्थिता समुद्राभिमुखी अथापनिवृत्तातत्तरङ्गाभिघातेन पश्चादभिमुखी वेला जलं महिलायित। महिलावदाचरन्ती यत्र तम् . MY says नदीमुखपस्थितापनिवर्तमान वेला महिला यितम् महिलावदाचरणं यस्य तमित्यर्थः । अथवा वेलाख्यया महिलया इतः प्राप्तः (तम्) •
• R says सारो धनं तेन सदृशं योग्यम .

....

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... Muda says महीलागितं, नदीमुखपस्थितापनिवर्तमानवेलामहिलाचितम् । प्रस्थितापनिवर्तमाना गमागमौ कुर्वाणा वेलाख्या महिला स्त्री तया महिलया आचितं व्याप्तम् । यद्वा महिलया अयितम् । अयतेर्गत्यर्थात् कर्मणि क्तः . Deva says वेलामहिलाजितम् , and remarks कासुचित् कान्तासु स्वतन्त्रः कयापि कामिन्या बद्धः कोऽपि विवक्ष्यते .
___27. K says नदीसहस्रस्य परिचुम्बनेन ज्ञातरसं, ततं विततम् । प्रलयमेघध्वनिसमदु.सहनादं यथा भवति तथा शब्दायमानजलम् । पेलवेन मृदुना पवनेन मधुरं संचारितं संचलितम् । तदानीं मधुरसं मद्यरसं चारित भक्षितं पायित, मधुमदेन स्खलन्तमिव पायितमधुत्वात् मधुमदेन स्खलन्तमिव संचलितमिति योजना . It will be seen that K reads मधुमद (Muda also) for maua-maa मृदुमद (R and Kula).
Muda says ज्ञातो रसस्य अन्तः काष्ठा येन तम् । मधुरं यथा स्यात् तथा संचारितमान्दोलितम् . Kula says नदीसहस्रपरिचुम्बनेन ज्ञातः अनुभूतः रसस्य कृत्याकृत्यस्य च अन्तः पर्यन्तो येन तम् । ......मृदुकेन. मन्देन मदेन स्खलन्तं घूर्णमानं पुरुषमिव । सोऽपि दुःसहैः नादै रसति । बहुस्त्रीमुखचुम्बनरसं च जानाति, मृदुमदत्वात् घूर्णते ..
___28. K says कृष्णमणीनाम् इन्द्रनीलानां छायारसेन प्रभाप्रवाहेण रज्यमानाः उपरि परिप्लवमानाः फेना यस्य तम् । अन्तः शयानस्य हरेः नाभिपङ्कजे प्रतिहतैः शेषस्य मुखनिश्वासैः जनितविशालावर्तम् . MY has parippaanta परिप्लवमान : Kula says कृष्णमणीनां छाया द्युतिः सैव रसौ नीलिकादव इव तेन रज्यमान उपरि परिप्लवमानः फेनो यत्र तम् । एतेन कृष्णमणिप्राचुर्यमुक्तम् ।
29. K_says सतरङ्गं, विद्रुमपल्लवप्रभाणां घूर्णनस्य भ्रमणस्य नर्तनस्य शाश्वतरङ्ग नृत्तस्थानम् । धरणितलमिव रविणा राजितं विराजितम् । मथनसमये

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मन्दराकर्षणे दूरं भृशं विरावितं ध्वनितम्
It will be seen that K reeds
घूर्णन ( gholana) for gholtra ( घूर्णनशील) . MY says विद्रुमप्रभाघूर्णनशीलशाश्वतरङ्ग विद्रुमप्रभाणां नर्तकीनामिव सदाडोलायमानरङ्गम् .
......................
Kula says सतरङ्गं कं पानीयं यस्य तम् । सतरङ्गत्वादेव विद्रुमपल्लवप्रभया घूर्णनशीलः प्रसृमरः शाश्वतोऽनश्वरो रङ्गः रागो यस्य तम् । रविणा रञ्जितं रश्मिनिकरेण विसारिणा भरितविवरं, मन्दरस्य आकर्षणेन तत्कोटरे दूरं विलायितम् । धरणीतलमिव... विलीन समानार्थी विवास ( ! ) ( virāa - virāia 2) शब्दो It will be seen that Kula explains viraia as विलायित . Cf. K and Kula on 9.45 below. Hemacandra 4.56 gives virāi vilijjai
1
देशीयः " .
(विलीयते) .
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"
Muda renders saaramgaam as शतरङ्गकम् . He reads ravia for raia, and says रविरजितम् रन्जे रावादेशः (cf. Hemacandra 4.49), रविणो हंसादयः । दूरमत्यर्थं virāviam शब्दायितम् । धरणीतलपक्षे सकराङ्गकम् । करो राजग्राचम् । विद्रुमाणां पल्लवप्रभाघूर्णन (शील) स्वाश्रयरङ्गकम् । मन्दराकर्षणदूरविशतिंत (विरादितं ?) विशारितम् . fully by R—सकराङ्गकं सह करेण राजप्राण तथा भूमौ करसत्त्वात् । विशिष्टो द्रुमो संबध्यमानः स्वाश्रयः स्वनिष्ठो रङ्गो यत्र तत् । कन् । एवं रविणा राजितं दीपितम् । तदुत्पाटनेन भूमेर्विदीर्णत्वादित्यर्थः .
विद्रुमः
This is explained more वर्ततेऽङ्गं शरीरं यस्य तत् । ततपल्लवप्रभाभिः घूर्णमानः तलौहित्य संक्रमात । प्रशंसायां मन्दराकर्षणेन दूरं व्याप्य विदारितम् ।
* SC says विरशब्दो देशीयः, which is a mistake for virāa or virāia rendered as विलीनायित in case of the earth - धरणीतलमिय मन्दरस्य आकर्षणेन उत्पाटनेन दूरं विलीनायितं निखातम. This seems to be the missing sentence of Kula's gloss.
S. 29

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_Deva says कठिनतलधरणीसमाकर्षणेन यथा ध्वनिः तथा मथनेऽपीति विवक्षा .
30. K's gloss on the first line is missing in our copy. He says विस्तीर्णं , प्रलयोद्वेलसलिलैः हेलया लीलया मृदितायाम् उ०मास्तीर्ण विततं कर्मकर्तरि . R says प्रलये उद्वेलमुच्छलित यत् सलिलं तस्य हेलया संचारेण मृदितया उर्त्या स्त्यानं काठिन्यात् कर्दमीभृतम् . Kula and Muda have स्त्यानक or स्त्यानं like R. Hemacandra 1.74 gives thinna as an equivalent of स्त्यान. Deva renders thinna as आस्तीर्ण like K. Kula says प्रलये उद्वेलैरुल्लसितैः सलिलैः हेलामृदितया उर्त्या स्त्यानं घनीभूतं कर्दमितं कं पानीयं यस्य तम् .
With regard to the first line, MY says त्रिदशेभ्यो दत्तजीवितसुखस्य अमृतस्योत्पत्त्या उद्धतम् . Muda says उत्तालमुन्नतम् . Kula says उत्तालम् उद्भर्ट प्रख्यातमित्यर्थः .
31. K, MY and Muda read आगमे for samae (R and Kula). SC Text has paana for pavana, and raa for rava,
.. K and Muda render nihariantaam as निहादमानम् -गजेन्तम् (K). K says मधुमथनस्य निद्रागमे सति विश्रामप्रदम् । युगान्तदग्धं पश्चात् निर्वाणं शान्तं तलं यस्या उाः सा प्रलयदग्धनिर्वाणतलो: यथा श्यामा भवति तद्वत् श्यामं कृष्णम् . Kula says मषीमलिनोतिलसदृशमित्यर्थः ।
Kula says चिरप्ररूढानि शैवालानि यासु शिलासु ताभिः हरितः अन्तः यस्य तम् । पवनेन भिन्नरवं विस्तारितध्वनि दारुणं दुःसहं निर्हादितं यस्य तम् । ततं विस्तृतम् । मधुमथनस्य विष्णोः निद्रासमये विश्रामदम् . K_says शिलाभिरन्तर्गताभिः हरितायमानं श्यामायमानम् . MY has हरितान्तम् and निईदन्तम् . R says निर्ददत् शब्दान्तरोत्पादि कं नलं यस्य तम् .

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32. K and MY pratika has ovdana for ovadana (अवपतन). SC Text has vihadia (विघाटित) for vihattia (विघटित), Ms. c of Goldschmidt has vibālia.
K says पातालं प्रविशताम् असुराणामवपतनेन विघटित जलविवरं तदुस्थितः रसातलसंबन्धी अष्मनिवहः नागविषोष्मनिवहो यत्र तम् । मथनवशेन मथनरभसेन भिन्नो भ्रमितः दूरतो निरस्तो द्वीपान्तरे लग्नः मन्दरतटस्य खण्डो यत्र तम् . Kula says विघटितस्य जलस्य विवरेण उत्थितः रसातलस्य etc.
33. K says तमसा चतुर्दिशं चतसृषु दिक्षु भावित रूषितम् (MY also) इव। रत्नादिगुणैः प्रभाविशेषैः महाघः सारो यस्य स तथा तम् । अत एव वसुधारक्षार्थमानीतं रत्नप्रदानैः वसुधारक्षार्थ विधात्रा संपादितमित्यर्थः . MY says गुणैः श्ल ध्याः साराः चन्द्रादयो यस्य तम् . Muda says सारः स्थैर्यम् : Kula says एषोऽमृतरसस्य संभवः प्रभव इति संभावितं सादरं ख्यातम् । स्वच्छश्यामविततत्वात् नभोनिभम् , अत एव तमसेव चतुर्दिशं समन्ततो भावितं रन्जितम् । निजयशोनिधानमिव सगरेण आश्वमेधिकतुरगानुसारिभिः पुत्रैः खानितम् ।
34. K, Muda and Deva read आभोगम् (ahoam) for ucchamउत्सङ्गम् (R and Kula).
gam
K says पवनेन उदगृहीतेन उत् क्षिप्तेन जललवनिवहेन प्रहन्यमान मुखरं तीरतालवनं तीरस्थं तालवनं यस्य तम् । तृणरानः कथ्यते तलस्ताल इति हलायुधः। शशिमयशैलस्य मयूखनिझरैः परिवर्धितेन सलिलेन मृदितपुलिनविस्तारम् . MY says uggahiam उद्गृहीतम् । स्वाथै णिच् उक्षिप्तमित्यर्थः . Muda says उग्राहितमूव नीतमित्यर्थः । तलस्तालः (Kula . also).

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SETUBANDHA 35. K_says मन्दराख्येन मेघेन क्षोभितेन शशिमयेन कलहंसेन मुक्तसलिलोपरिभागम् . Muda remarks कलहंसा हि मेघकलुषं जलं हित्वा मानससरो (यान्ति). K says मरतकस्य शैवालस्य(च) उपरि निषण्णानि तुष्णिकानि मरतकशैवालयोरन्धकारसदृशवर्णत्वात् रात्रिशङ्कया तृष्णीभूतानि संभोगमपास्य निर्यापाराणि मीनचक्रवाकयुगानि यत्र तम् .
MY says मन्दरमेघक्षोभितश्च शशिकलहंसमुक्तब्ध जलोत्सङ्गो यस्य तम् । मरतकमेव शैवालं तस्योपरि निषण्णं प्रभाबलच्छन्नतया परस्परादृश्यमानत्वेन(?)....... मीनचक्रवाकयोः युग यत्र तम् । कचित् चक्रवाककुलमिति पाठः। अथवा मरतकशैवालयोरुपरि मीनात्मकयोः चक्रवाकयोः मिथुनं यस्य (तम्)। तयोः मरतकशैवालयोः श्यामतया रात्रिशङ्कया विरहभयेन तृष्णीकत्वमिति . Muda says. मीनचक्रवाकयुगलमिति रूपकमिति केचित् .
Deva says मीनरूपचक्रवाकः कूजितुमशक्नुवन् मरतकवत् परिमृदितशैवाले तिष्ठति । अथवा मरतके शैवाले च निषण्णो मीनश्चक्रवाकश्च तत्प्रभारूषितत्वात् अन्योन्यमज्ञातौ तृष्णीमासात इति .
Kula says मरकताः शैवालानीव तेषामुपरि निषण्णानि तृष्णीकानि(?) मीनानां चक्रवाकानामिव युगानि मिथुनानि यत्र तम् . sc Text has seala for sevāla. RJ says मन्दरपरिघट्टनभिया तृष्णीभूय मीनाः पातालमूले स्थिताः
etc.
36. Kand Muda read mag ga for majjha (R and Kula). K, Muda and Kula read calia - timi - vaham for cala - timi - ņivaham found in R who says चलः चलितः तिमिनिवहो यत्र तम् . They read visama - masi for masi - rasi (R); and kaddamia for kajjalia (R),

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SETUBANDHA
Ksays पूर्ण नदीस्रोतः संनिभेन नलमार्गेण ज्ञायमानः अधः चलितस्य तिमेः पन्था यत्र तम् । वडवामुखमूलात् समपसरन्त्या अधः पतन्त्या विषमया प्रचुरया मष्या कर्दमितपातालम् । वडवामुखाग्नेः इन्धनीभूय दग्धस्य बहुलेन कज्जलेन मिश्रेण कर्दमितपातालम् . Muda also takes punna as पूर्ण like
Kula says पुण्यनद्या गङ्गायाः स्रोतः संनिभो दीर्घविशाल विशदत्वात् जलमध्ये ज्ञायमान: चलितानां तिमीनां पन्था यत्र तम् । वडवामुखमूलेन समपसरन्तीभिः विविधजलजन्तु दाहसंभवाभिः विषमाभिः गाढाभिः (मषभिः) मषीराशिभिः व. ६. मितं, कन्जलितं वा, पातालं येन तम् .
225
37. Khas चलितः ( उच्चलितः १ ) for ucchalio (उच्छलितः ) . He says ततः प्लवगबलाकान्ते महीतले ऊर्ध्व चलितः, अत एवोद्घाटित मूल: प्रकाशितमूलः, दृष्टसारश्ध दृष्टगाम्भीर्यादिबलध्ध समुद्रः दृष्ट्या तुलितः परिच्छिन्न इति ज्ञायते स्म । पार्श्वस्थैरिति शेषः . MY says तुलित इति लङ्घयितुं शक्यतया परिच्छिन्न इति राघवेण दृष्ट्या तुलित इति पार्श्वस्थैरज्ञायत Kula says बलाकान्तेन महीतलेन ऊर्ध्वोच्छलितः, अत एव उद्घाटितमूलः प्रकाशिततलः, अतः ज्ञातसारो दृष्टतद्वलः समुद्रो दृष्टया राघवेण तुलितः परिकलित इति ज्ञायते । इयानेवास्य सारः, सुलङ्घय एवायम् इत्येवं रामेण तुलित इति दृष्टिप्रसादेनैव ज्ञायते (?) इत्यर्थः . Muda says राघवेण समुद्रः तुलित इयत्तया परिच्छिन्नः अज्ञायते
त्यर्थः .

.
38. K says कालान्तरे अवतारात पूर्वस्मिन् काले परिभुक्तम् आत्मनो महोदधिमयं शयनं दृष्ट्वापि रामो जनकसुतायां बद्धमनस्कत्वात् प्रलयकाले गृहिणीं श्रियं न सस्मारेति . Kula says कालान्तरें संहारकाले । विपत्कालस्य अपरित्यक्तपरिचर्यां श्रियं न संस्मरति .
प्रलयगृहिणीमिव

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SETUBANDHA ___ 39. Ksays ईषत् समुद्रजले प्रेषिताक्ष यथा, विहसदवस्थायां वितीणों दत्तः प्लवगपतौ सल्लापश्च यथा, लक्ष्मणेन उदधौ दृष्टेऽपि अदृष्ट इव धैर्य न मुक्तम् . MY says सागरानादरेण विहसतानेन वितीर्णः प्लवगपतिना साध सल्लापो यथा स्यात् तथेति क्रियाविशेषणम् . Kula says शक्य एवायं लवितुमित्यवज्ञया ईषज्जलप्रेषिताक्षं यथा स्यात् तथा, विहसता वितीर्णः प्लवगपतेः संलापः अयमन्यैः सागरो दृष्टो योऽन्तराय इति श्रूयते इत्येवमादिव्यवहारो यत्र तद् धैर्यम् अदृष्टे उदधौ यथा न मुक्त तथा दृष्टेऽपि न मुक्तं लक्ष्मणेनापि। न केवलं रामेण इत्यपिशब्दार्थः . R says विहसता अर्थात स्वेन वितीणों दत्तः प्लवगपतये संलापः परस्परभाषण यत्र तत् (धैर्यम्)। सस्मितं सुग्रीवेण सह कथां कुर्वाणेन ....... कदाचित् समुद्रोऽपि कटाक्षित इति etc.
__40. K and Muda read शोभते (sohai) for pekkhai (R and Kula).
___K says हर्षेण निरायतं यथा उन्नमितत्वात् पीनतरालोकमतिपीनदर्शनं प्रकटोपरिभागं च प्रकाशोरःस्थलं च, अत एव अर्धोत्पतितमिव समुद्रलङ्घनार्थम् अर्धन उत्पतितमिव स्थिरं शरीरं रुदव, प्रकृतिं गमयित्वा प्लवङ्गाधिपोऽपि अशोभत । समुद्रदर्शनहर्षात् उन्नामितनिरायतपीनतरदर्शनप्रकटोपरिभागम् एवंभूतत्वात लङ्घनार्थ किंचिदुत्पतितमिव शरीरं निरुध्य राजेत्यर्थः . MY says niraa दीर्घ । पीनतरतयालोक्यमानः अत एव प्रकट उपरिभागो यस्य तत् शरीरं तथा rumbhiuna रुद्वा समुद्रदर्शनात् स्वयमेव उत्प्लवनोद्यतमिव देह निरुध्येत्यर्थः .
Kula says हर्षण लवनवशेन निरायतं यथा स्यात् तथा उन्नामितत्वात् अधिकविततहृदयत्वेन पीनतरो विशालः, आलोकेन स्फुरद्रूपतया प्रकट उपरिभागो यस्य तत् आत्मशरीरं समुद्रलङ्घनार्थम् अर्धोत्पतितमिव रुवा, प्लवगसैन्यसंबन्धबलापेक्षया नियम्य इति भावः, प्लवगाधिपः सुग्रीवोऽपि प्रेक्षते समुद्रमिति प्रकृतत्वात् .

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41. Kula says गरुडेनेव समुद्रलङ्घनमनसा वानरपतिना सुग्रीवेण कनक पिङ्गलत्वात्, (पक्षे) कनकमयत्वात्, ज्वलननिभमुभयपार्श्व प्रसृतं कपिसैन्यं पक्षवितानमिव विततं पक्षद्वयमिव puiniam प्रलोकितं हृष्टम् . पक्षपटलमिव (वितानमिव chāyā) Muda says दृशेः पुल and refers to Hemacandra 4.181. SC Text has garulena for --dena.
SETUBANDHA
.
MY says
42. Kula says सहसा तत्क्षणं सागरदर्शनेन त्रस्ताः । तस्ते हित्थशब्दो देशीयः । पूर्वं भयादपसृतं लज्जया पश्चादाक्षिप्तं वेपमानं शरीरं यैस्ते तथा । लिखिता इव निर्व्यापारत्वात् चित्रन्यस्ता इव Ksays पूर्वमपसृतं तत आक्षिप्तम् अपसरणात निवर्तितं वेपमानं शरीरं येषां ते, आक्षिप्तापसृतं भयेन हठात् गृहीत्वा पश्चादपनीयमानमिव वेपमानं शरीरं येषां ते । nirāa दीर्घ Kula says अहो दुस्तरोऽयं समुद्र इति विस्मयात् निष्पन्दानि दरसंकुचितत्वात् (?) निरायतानि दीर्घाणि लोचनानि येषां ते कपि निवहाः स्थिताः . R explains निरायत as विस्फारित
•
·

K says
आदेशः,
43. MY says सगौरवम् ईदृशोऽपि समुद्रोऽनेन लङ्घित इति सबहुमानमित्यर्थः Kula says पूर्वमननुभूतत्वात् अपूर्वेण विस्मयरसेन स्तिमितो निश्चलो लोचननिवहः .....हनुमति निपतितः .
44. K, Muda and probably MY read शोक for मोह (R and Kula). K, MY, Muda, Deva and probably Kula read मूढ for (R who gives the other reading as a variant),
Kula says उदधिमलङ्घनीयं दृष्ट्वा तमतिक्रम्य गतागतं मारुततनयं च दृष्ट्वा sim तेषां वानराणां मोहेन विषादकृतवैचित्त्येन अन्धकारितेषु प्रतिपत्तिशुन्येष्वपि हृदयेषु मृतो ( मूढो ?) निश्चयरहितः उत्साहः नलनिधिलङ्घनाध्यवसायो भ्रमति अस्मज्जातीयेन लङ्घितोऽयमिति बहुलान्धकारे खद्योत इव दृष्टनष्टो विचरति . says sim एषाम् । गतागतहनुमद्दर्शनात् उत्साहः सन्नपि समुद्र
MY

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SETUBANDHA दर्शनजनितविषादान्धकारिततया हृदयेषु मृढ एवाभूदित्यर्थः . Deva says समुद्रदर्शने त्वशक्यमिदमारब्धमिति प्रतिभाति। हनुमदर्शने पुनः शक्यमिति च। अतः किंकर्तव्यतामृढः एवं गमनोतसाहः तेषां हृदयेषु भ्रमति स्म .
____45. K and MY read tam (तत्) for 10 ततः (R and Kula). Muda has tam, but bis chāyā has aa: .
___K says तेषां तत् निनमात्मीयं प्रकृतिचटुलत्वमपि विगलितम् । कथं विगलितम्-हतच्छायं हता छाया शोभा यथा भवति । शिखाशब्दो दीपापेक्षया प्रयुक्तः। निश्चललोचनमित्यर्थः। अन्यत्र निश्चलज्वालम् । प्रोषितप्रतापं प्रोषितपौरुषं यथा। अन्यत्र प्रोषितोष्णम् । एवं तेषां कापेयमपि गलितम् । किमिव -आलेख्यप्रदीपानामिव । चित्रप्रदीपानां यथा चटुलत्वमेवं न भवति तद्वदिति . Kula says निश्चलानि लोचनानि शिखा इव यत्र । पोषितः प्रतापः प्रभावो दाहशक्तिश्च यत्र तद् यथा स्यादिति सर्व क्रियाविशेषणम् । आलेख्यप्रदीपानामिव निजकमात्मीयं नित्यं च प्रकृतिचटुलत्वमपि विगलितम् .
___46. K says प्लवङ्गाः समुद्रदर्शनविषादविमुह्यन्तम् , अत एव गलितगमनानुरागं, प्रतिपथे प्रतिनिवृत्तिमार्ग निवृत्तलोचनमात्मानं स्वामिभीत्या हनुमद्दर्शनेन च कथमपि स्थापयामासुरिति . Kula says कथमपि.......कृच्छादात्मानं समुद्रदर्शनात विषादेन विमुखी क्रियमाणं यापयन्ति धारयन्ति । येन प्रतिनिवृत्त्य गृहं गम्यते स प्रतिपथः तेन निवृत्तं चलित लोचनं यस्य तम् , MY says समुद्रदर्शनत्रस्तमनसां प्रतिपथं जिगमिषतां कपीनां तत्रावस्थानमपि अशक्यमासीत् किं पुनः तल्लङ्घनमित्याशयः .
It will be seen that Kula, like ms. C of Goldschmidt, reads Javenti (cf. SC Text) for thaventi स्थापयन्ति. Deva mentions the former readiog as a variant. He says javenti 9197-a at, cf. Hemacandra 4.40.

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1. K, Kula and Muda read bhamia for bhavia (R).
K says ततः रूढेन अलविज़म्भितेन विषादाख्यमदेन भ्रमितावमीलितान निमीललोचनान , आलानस्तम्भेष्विव शिलातलस्थितेषु बाहुषु निषण्णान् कृतावलम्बान्* कपिमातङ्गान् कपिश्रेष्ठान कपिरूपान् गजानिति च । आभाषते सुग्रीव इत्युत्तरत्र संबन्धः .
Kula says भ्रमितान् घूर्णितान् अतः अवमीलतः : Muda says भवमीलन्तो निश्चष्टाः तान् . MY reads anala for alana (R). Both Hemacandra and Vararuci comm, cite the word ānala - kkhambho. Muda cites the relevant rule. Cf. notes on 8.59.
MY remarks विषादस्य मदतया रूपण लज्जाविवेकादिशून्यतापादकतयेति ग्राह्यम् .
R says विषाद एव मदः तेन भावितान् संबद्धान् . ... 2. K says सुग्रीवः निजकरवात् स्फुटनियंदयशोनिर्घोष, यशो लोकप्रशंसा, घोषमयमेव हि यशो भवति, स्वधैर्यादपि सारेण गुरु, अर्थगौरवं सारः, दन्तोद्योतो दन्तप्रकाशः, ततोऽपि निर्मलार्थ वचनमाभाषते स्म। उच्यमानेषु वाक्येषु एते गुणाः क्रमात् द्रष्टव्याः .
MY says यशोनिघोंषो यशःप्रकाशः .
3. K says पूर्व धरणिधरणे मधुमथनस्य भुजा एव सहाया आसन् । भुजबाहुल्यं च वेदेन प्रतिपादितम् । उद्धृतासि वराहेण कृष्णेन शतबाहुनेति etc.
* न्यस्तदेहभारान Kula. S. 30

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4. K says यशसश्च सज्जनस्य च साधर्म्यमुच्यते । अभिमुखं यशः मा प्ररुन्द्ध मा निवारयत । अस्मासु निष्कारणोपकारिणो रामस्य प्रत्युपकारनिर्वर्तनात् आगमिष्यन्ती कीर्ति विषादविक्लवा यूयं मा निवारयतेत्यर्थः। कथंभूतं यशः-शाश्वतशौण्डीयं, शौण्डीरः समर्थः तस्य भावः शौण्डीर्यम् , शाश्वतं कल्पान्तरावस्थायि शौण्डीयं यस्य तत् तथाभूतम् । सुजनोऽपि तथाविध एव । कथमपि निवर्तमानसंमुखसंस्थापितपदम् । इयमस्य योजना- प्रथममभिमुखं भूत्वा युष्माकं समुद्रदर्शनसमये निवर्तमानं पराङ्मुखीभवत , पुनर्युष्मत्सामर्थ्यावगमात् कथमपि संमुखमभिमुखं संस्थापित पदं पदविन्यासो यस्य तत् तथाभूतम् । आगतमपि वितर्कयत् पुनः संशयानम् । किमिव--प्रणयन्तं याचमानं सुजनमिव । सज्जनस्तु दारिद्रयात् किञ्चित् दातारं प्रार्थयितुमुद्यतः प्रथमं कतिचित् पदानि गत्वा पुनरभिमानात् निवृत्तान्यपि पदानि गत्यन्तराभावात् अभिमुखस्थापितानि कृत्वा पुनः संशयानो भवति तद्वदित्यर्थः। प्रणयः स्यात् परिचये याज्ञायां सौहृदेऽपि च इति वैजयन्ती .
MY says vitthakkantam व्याकुलीभवन्तम् । वितर्काक्रान्तमिति केचित् । ma parumbhāha मावमन्यध्वम् । मापरुन्ध इति वा। sāsaa - sodiram शाश्वतशौडीयं सुजनस्य स्वाभाविकं नैरपेक्ष्यरूपं शौडीयं, यशसस्तु स्वहेतुतया ।...........आगतव्याकुलीभवन्तं तदर्थोद्योगेनागतम् , अपारसमुद्रदर्शने शिथिलीभवत् । प्रणयार्थमागतस्यापि सुजनस्य तद्भङ्गभयात् व्याकुलीभावः स्फुटः।
Muda says यशो मा रुम्ध्वं मा निवारयतेत्यन्वयः .
Muda (chāya) has आगतविलम्बमानं . He says vitthakkantam फक्क नीचैर्गतौ। फक्कः थक्क इत्यादेशः (cr. Hemacandra 4. 87, 259)। तिष्ठतेर्वा विलम्बमानमित्यर्थः (cf. ibid. 4.16).

"

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SETUBANDHA Kula says प्रणयन्तं प्रार्थयमानं सुजनमिव यशः मा पराङ्मुखयत । सुजनयशसोस्तुल्यं विशेषणमाह । शाश्वतशौटीय स्थिरगर्व, सीतान्वेषणप्रेषितेषु (कपिषु) वृथानिवृत्तेषु निवर्तमान, हनूमता ज्ञातायां सीतावार्तायां कथमपि संमुग्वसंस्थापितपदम् । सुजनोऽपि याचनालज्जया निवर्तमानः कुटुम्बभरणादिनिहालोचनया कथमपि संमुखस्थापितपदो भवति । रामेण सह रिपुनिग्रहार्थमागतेषु (अस्मासु) आगतं भवद्विषादोदयात् वितिष्ठमानम् (ref. to यशः)। सुननोऽपि प्रार्थयमान आगतोऽपि कथं मया देहीति वक्तव्यमिति वितिष्ठमानः स्यात .
5. K (chāyā) reads the second line as प्रथममेव रचितो युष्मान् पश्चादहृदयेन तुलितो भर इव विलग्नः . K seems to read raio vo paccha for rahuvaina uvarim रघुपतिना उपरि (R). MY and Kula agree with K, but MY has अस्मान् and Kula अस्माकम् . Muda has रघुपतिना like R.
___K says राक्षसवधेन दुर्वाह्यो दुनिर्वहः, समुद्रलङ्घनेन गुरुरय कार्यारम्भः । एवंभूतोऽपि प्रथममेव रचितो भवद्भिः कल्पितः, पश्चात् हृदयेन तुलितः तोलितः शक्यो न शक्य इति परीक्षितः । ततः युष्मान् विलग्न आरूटः भर इव भार इव । भारोऽपि प्रथममेव रचितः पश्चात् तोलितः। ततः शिरसा धार्यत इति । तस्मादिदानीं विषादो न युक्त इत्यर्थः .
MY says रचितः बुद्ध्या पूर्वापरभावेनावस्थापितः। ne अस्मान । हृदयेन तुलितः शक्यतया निरूपितः । अस्मान् वोढव्यतया प्राप्तः। प्रथममेव तोलयित्वातिभर इति बुद्ध्वैवारोपितः । किमत्र अपूर्ववत् विचार्यत इत्यर्थः .
Kula says राक्षसवधस्य दुष्करत्वात् तेन दुर्वहः, समुद्रावनेन गुरक कार्यारम्भो भार इव प्रथममेव क्रियाकरणपुरःसरं मैत्रीसमय एव नोऽस्माकम् अस्मभ्यं रचितो न चेदानीमिति भावः। स च पश्चात् वाह्यतया(?) हृदयेन तुलितः, इदानीश्च अनुशिष्टत्वात् विगलितः (दिलगितः १) गृहीतः . Kula reads ne like MY.

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___Muda (chāyā) has प्रथममेव रघुपतिना अनन्तरं हृदयतुलितो भर इव विगलितः (१). He says पूर्वमेव श्रीरामहृदये तुलित्वा पश्चात् अस्मास्वारोपित इत्यर्थः .
6. K and Muda read अरुणच्छायाप्रधानानि ( aruna - cchaa - vahana ) for aruno chaa-vahano छायावहनः (R and Kula) ,
____K says एष कार्यारम्भो युष्माकमेव भरः। मम प्रभुत्वशब्दः आज्ञामात्रफलः। तथाहि कमलसरांसि अरुणच्छायाप्रधानानि अरुणप्रभा प्रधानभूता येषां तानि आत्मनैव स्वयमेव हि विशदं स्पष्टं विकसन्ति . , Muda says प्रधानशब्दे उतखातादित्वात् ह्रस्वः (cf. Hemacandra 1.67).
Muda reads appaņo for appaņā (R), and quotes Hemacandra 2. 209 calling it an 37579. H. c. quotes this line with appano.
MY says कमलानां विकासवत् युष्माकमेव उल्लासरूपः स्वामिकार्यकरो युष्मास्वेवायत्त इत्यर्थः। अरुणेन स्वप्रमेव केवलमा व मया प्रवर्तनीया इत्याशयः .
Kula says युष्माकमेवैष भरः, प्रभुत्वशब्दः प्रभुत्वेन व्यपदेशः आज्ञामात्रफलः, आज्ञापयति परं प्रभुः भृत्या एव कुर्वत इत्यर्थः। एतदेव प्रतिवस्तुपमया दर्शयति । अरुणो रविः छायां शोभामावहतीति छायावहनः परं, विशदं यथा स्यात् तथा कमलसरांसि स्वयमेव विकसन्ति। अथवा छायामातपरोधिनीमपहन्तीति व्याख्येयम् . sc Text reads appana like R.
___8. K reads निगलावनमतसुखानाम् for nialunnamanta • muhanam (R) निगलोन्नमन्मुखानाम् * .
*R says धुतः त्यक्तोऽपमान एव निगलस्तेन उन्नमत् मुखं येभ्यस्तेषाम् .

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SETUBANDHA - 233 K says असदृशैः अनुचितैः हीनपौरुषैः समं शीर्षबन्धनस्य केशबन्धस्य विमोक्षाणां विमोचनानामयं केवलमवसरः। उत्तमानां सेवकानां मध्यमैः सह वेतनकल्पनं शीर्षबन्धनशब्देनोच्यते । वक्ष्यति च-Kai-samasisa......... rana bhare (12. 53) इति । कथंभूतानाम् - चिरकालकांक्षितानामुत्तमैः चिराय कोक्षितानां, धुतावमाननिगलावनमत्सुखानाम् अवमान एव निगलं निरस्तावमाननिगलस्वात् आसीदत्सुखानाम् । इदानीं युष्मासु यः समुद्र लक्ष्यति तस्य वेतनाधिक्यमवश्यं भविष्यतीत्यभिप्रायः .
___MY reads onamanta rendered as उपनमत् , cf. H.C. 1.173. He says navara केवलम् । समशीर्षबन्धनम् एकज्यारोपणम् . R says समशीर्ष स्पर्धा .
___Muda (chāyā) has धुतावमाननिगलोपनमत्सुखानाम् . He says असदृशैः सह यत् समशीर्षबन्धन तुल्यत्वेन माननादिकं तस्य विमोक्षाः तेभ्यः उत्Hafazantzit: . The reading of K, MY and Muda appears to be the same except that the last two render onamanta as उपनमत् .
Kula seems to read dhuāvamāņaņialo namanta - muhāņam. He says असमानजनसमीकरणलज्जया नमन्मुखानामित्यर्थात् न्यूनत्वात , असदृशेन हीनजनेन या समीकरणं स्पर्धा बन्धनमिव तद्विमोक्षाणां चिरकालकांक्षितानामेष ‘णवर' केवलोऽवसरः, शूराणां कातराणाञ्च व्यक्तिरिति भावः । किंभूतः समयः-धृतोऽपमाननिगडो येनावसरेण स तथा। धूत इत्याशंसायां भूतवत् क्तः । अथवा ध्रुवेण निश्चलेन अपमाननिगडेन अवनमन्मुखानामिति योज्यम् .
9. K reads कार्यकलापे or कार्यकलापान् (kajja - alave) for kajjalave कार्यालापान (R and Kula). ___ * Rāmadrsti says धुतेन निवृत्तेन अवमानेन असशसमशीर्षबन्धनाख्येनैव निगलेन अवनमन्ति प्रह्रीभूतानि सुखानि अङ्गनादिसंभावनोत्पन्नानि येषु तेषाम् ..

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__K says इह लोके ते सत्पुरुषाः विरलाः बहवो न सन्ति। ये अभणन्तः (Kula and Muda also) स्वामिने अकथयन्तः तस्य कार्यकलापे कार्यजाते घटन्ते प्रवर्तन्ते । घट चेष्टायामिति धातुः । अथवा कार्यकलापान् घटयन्ति साधयन्ति । ये अज्ञातकुसुमनिर्गमाः सन्तः फलं ददति ते द्रुमा अपि स्तोका एव अल्पा एव। यूयं पुनः कार्याध्यवसायमध्ये विक्लवीभवथ इत्युपालम्भः . ___Muda reads कार्यकलापान् like K, and says निदर्शनालङ्कारः .
Kula says कार्यालापान कार्यमित्यालप्यन्ते इति कार्यशब्दवाच्या ये व्यापारास्तान् घटयन्ति कुर्वन्ति । अत्र प्रतिवस्तुपमामाह-रतोका एव तेऽपि द्वमा ये अज्ञातकुसुमनिर्गमाः कुसुमेनासूचितफलाः फलं ददति . R says कार्यालापान आलपितकार्याणि .
10. K remarks अस्मासु तिष्ठतसु विरहपीडितो रामः चापच्यापार करिष्यति चेत् तत् अत्यन्तमयुक्तमित्यर्थः . MY says विरह खिन्ने रामे तूष्णींभूय स्थिते युष्माभिरेवैतत् सर्व निर्वहणीयमित्यर्थः .
MY .has ma a (for da) मा तावत् . Muda says तावत् रामो मा ददातु इति त्रिष्वपि वाक्येषु संबध्यत इति मध्यमदीपकालङ्कारः .
11. K says युष्मद्यशः लचितसमुद्राणां युष्माकं यशो दशाननस्य प्रतापाख्येन पार्थिवेन परिगृहीतं, विलुलिता शिथिलिता समुद्रमयी रशना यस्य तम् , नभ एवं अन्तःपुरभवनं यस्य तं दिग्वधूनिवहम् अभिभवतु । दशाननप्रतापपार्थिवसकाशात आच्छिद्य स्वक्शे करोतु इत्यर्थः .
MY says oaggau अभिभवतु । युष्माभिः समुद्रे निस्तीर्णमात्रे रावणप्रतापोऽभिभूतो भवेदित्यर्थः .
Kula says दशाननस्य प्रतापः पार्थिव इव तेन परिगृहीतं स्वीकृतं, नभो भवनमिव तदेवान्तःपुरं निवासस्थानं यस्य तं, दिशो वध्व इव तासां निवहं युष्माकं

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यशः विललिता विद्रुता समुद्ररसना यथा स्यात् तथा अववल्गतु* रसनामिव समुद्र विध्य आक्रामतु । लङ्घयतां समुद्रो, रावणप्रतापमभिभूय युष्माकं यशः सस्विपि दिक्षु प्रसरतु इत्यर्थः ।
___Muda says दिश एव वध्वस्तासां निवहं युष्मद्यशो व्यामोतु आक्रामस्वित्यर्थः। प्राकृते यशःशब्दस्य पुंस्त्वात् प्रतिनायकत्वध्वनिः ..
12. K says प्राणभयात् भवद्भिः साहसं न क्रियते चेत् अकरणेऽपि यूयं मृतकल्पा इत्याह-पुंसा साहसं न क्रियते यत् तत् दयिंत जीवितं दयमानेन रक्षता किल। देङ् रक्षण इति धातुः । दयितं नीवं परिरक्षता पुंसा तत् क्रियत इत्यर्थः। किलशब्दोऽन्यथात्वं प्रकटयति । कुत इत्याह—यः पुमान् अप्रतिमुक्तसुकृतः पूर्व सुकृतकारिणामकृतप्रत्युपकार इत्यर्थः, सोऽपि जगति जीवन्मृतः गण्यत इति . Ramadrsti says साहसमशक्यकरणम् . Kula says यत् साहसं न क्रियते तत् किल दयित प्रिय नीवितं दयमानेन रक्षत।। तदपि वृथैव, यतो योऽप्रतिमुक्तसुकृतः प्रत्युपकारेण अपरिशोधितोपकारर्णः सोऽपि जगति जीवामृतो गण्यते जीवत्कार्याकरणात । तस्मात् रामप्रत्युपकारार्थ साहसमेवाश्रयत इति भावः . Muda says अधीगर्थ इत्यादिना कर्मणः शेषत्वेन विवक्षायां षष्ठी । अत्र तु शेषत्वाविवक्षया द्वितीयैव .
__13. K (chāyā) has किमिव न नानीथ . Kula has किं वा न जानीथ . K_ says परिणामे निर्वहणे. Kala says परं संमोहं कार्यानिश्चयं मूछों च ददाति . Deva says कार्य मृद्यमानं चेदत्यन्तं विचार्यमाणं चेत् .
* This word is restored from sC.
+ Rāmadrsti reads वसनं for-rasanam-युष्माकं यशः दिग्वधूनिवहं विलुलितं मर्दितमाक्षिप्तमित्यर्थः समुद्र एव वसनं यस्मिन् तथा अभिभवतु बन्दीमावमानयतु इत्यर्थः। अत्र हेतुः, दशाननस्य प्रतापेनैव पार्थिवेन परिगृहीतम् । प्रतिभटस्त्रीपरिभवो युक्त इति भावः .

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14. K, Kula and Muda read समर्थः and नयति in the singular. They as well as MY read विगलित for vihadia विघटित (R).
K says समर्थो विघटमानमपि एवं समुद्रादिभिः प्रतिबन्धैः शिथिलीभवन्तमपि व्यवसायं कार्याध्यवसायमन्यैः पुरुषैः दुर्गमं पन्थानं पदं नयति । दिवसकरः विगलितैकचक्रत्वात् विघटमानं रथं यथा भुवनान्तरालविस्तारं नयति तद्वदिति । आदित्यरथस्य प्रसिद्धमेकचक्रत्वम् .
___MY says व्यवसाय व्यवसितार्थम् । पन्थानमुपायभूमिम् । यथा रविविगलितैकचक्रमपि रथं भुवनस्य मध्यावकाशं सर्वगः सर्वतो नयतीत्यर्थः . Kula says व्यवसायं कार्यम् . R says भुवनान्तरं नभस्तदेव विष्कम्भ विवरम् । विष्कम्भो विवरे देश्याम् :
Muda says समर्थों विसामग्रीकमपि उद्योगमन्यपुरुषदुर्गमं मार्ग नयति । तत्रोपमा भुवनेत्यादि । विष्कम्भो विस्तारः . Kula says एकस्मात् भुवनादन्यत् भुवनान्तरं तस्य विष्कम्भमन्तरालं विगलितं विशृङ्खलमेकं चक्रं यस्य तं रथं दिवसकर इव . Deva says यथा दिवसकरः विगलितकचक्रं एकचक्रत्वादेव विकलं स्वं रथं भुवनान्तरविष्कम्भं भुक्नान्तरसन्धिप्रदेशं यथा नयति तद्वदिति .
15. K says अनुत्तालश्रमान् अनुत्तालः अनुन्नतः श्रमो येषां तान् , तालसमान् दीर्घान् भुजान् अचिरात् कृतकार्यान् पश्यत । किञ्च निभृतः भप्रकाशमानो भवतां राजसभावो राजसत्वमपैतु अपगच्छतु। रजोगुणविज़म्भणेनैव हि संरम्भः स्यादिति भावः । अपि च प्रतिपक्षस्य शत्रोः राजस्वभावश्चापैतु .
Kula explains nihuo as निधृतः (निधुतः !), and says निधृतो निःशेषेण धृतः (धुतः १) प्रतिपक्षस्य च रावणस्य राजस्वभावो राजत्वमपैतु अपगच्छतु। रागसहायः, रागः कामासक्तिः सहायः सहचरो यस्य । अथवा राजस्वभावरूपेण व्यपदेशात् निभृतः छन्नो राजसो भाव इत्यर्थः ,

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Muda has अनुत्तालश्रमान् like K and Kula. The latter says तालतरुसमान् भुजान् अनुत्तालश्रमान् अनुभटायासान् अचिरात् कृतकार्यान् प्रक्षध्वम् . Muda says राजसभावः राजसत्वं रावणस्यापैतु अपयातु । कीदृशः-रज्ञा स्वभावः प्रकृतिभूतः . R says राजसो भावो रजोगुणविज़म्भित मरणादिभयम् .
___16. Kreads युष्मान् for ne अस्मान् .
K_says लङ्घनरभसेन संक्षोभितसमुद्रः, संभ्रान्तः अतिसंत्रस्त उद्वृत्तो वेपमानशरीरः दृष्टो राक्षसलोको येन स हनुमान् वेलातट एव मुह्यतो युष्मान् हृदयेन हसति अथ हसति नूनमित्यर्थः .
___MY says उवृत्ततया दृप्ततया दृष्टो राक्षसनिवहः संभ्रान्तः कृतो येन स तथा। aha असौ। ne अस्मान् . Kula says संभ्रान्तः संविग्नः । aba ne अयमस्मान् .
Muda says अहेति अदसः प्रथमैकवचने रूपम् , and quotes Hemacandra 3.87 where Pravarasena's line is quoted.
sc says उद्धृत्तः परावृत्तः .
R says उद्बत्ता इतस्ततो गामिनः .
17. R and Kula read maha - Raina. The others have this in singular.
__Ksays कचिदपि अव्युच्छिन्नप्रसृतः, स्फुरितशूरच्छायः स्फुरिता प्रज्वलिता शूराणां छाया शोभा यस्य सः सुभटानामुतसाहः विषमेषु एवंविधेषु स्खलितः सन् अधिकमुद्धावति प्रवर्धते । किमिव-महानद्याः स्रोत इव । नदीप्रवाहश्च अव्युच्छिन्नप्रसृतः, स्फुरितसूर्यच्छायः स्फुरितसूर्यप्रतिबिम्बो विषमेषु स्खलितः सन् अधिकमुद्धावति । तद्वदिति .
s.31

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MY says phuria - sūracchão स्फुरितशूर प्रशस्तिः,
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.
Muda has
a like K, whose pratika is avvucchinna for avvo - (R and Kula) अव्यवच्छिन्न . Muda and Kula render uddhai as ऊर्ध्वायते . Kula says सुभटानामुत्साहः अव्यवच्छिन्नमविरतं प्रसृतः प्रवृत्तः, विषमे दुष्करे कृत्ये स्खलितः प्रतिहतः सन् महानदीनां स्रोत इव अधिकमूर्ध्वायते । महानदीनां स्रोतोऽपि विषमे प्रोन्नतभूभागादौ (?) स्खलितमधिकमूर्ध्वायते । उच्छलितत्वादेव स्फुरितसूरच्छायं प्रतिफलितादित्यप्रभं भवति.

स्फुरितसूर्य
Muda says स्फुरिता शूरस्य वीरस्य छाया कान्तिर्यत्र । स्फुरिता सुरस्य सूर्यस्य छाया प्रतिबिम्बं यत्र.
Deva says प्रतिबद्धं चेत् अधिकमुद्धावति बन्धमुल्लङ्घयति तदुपरिभागेनैव गन्तुमिच्छति तद्वदिति.
18. K and Muda read प्रतिष्ठापिता for परि ( R and Kula ) .
K says पूर्वं कुलपरिपाटीघटिता कुलस्य वंशस्य परिपाट्या आनुपूर्व्या घटिता संपादिता, मानेन प्रतिष्ठापिता स्थैर्यं गमिता निनच्छाया वीराणां सहजा दीप्तिः परेणाभिभूयमाना सती पश्चात् अनेन छायावता पुंसा चिन्तयितुमपि न शक्यते । आत्मप्रतापस्य परपरिभवमुपैति चेत् ततः स्वीकर्तुं न शक्यत एव परिभवः प्रागेव परिहरणी इति यावत् । शकेस्तरचयतीरा इति कर्मणि तीरादेशः (Vararuci 8.70 ). R says निजकच्छाया निजप्रतिष्ठा.
स्रोतः पक्षे
Muda says तीरइ इति शकेश्चयतरतीरपारा इति (Hemacandra 4.86 ) तीरादेशः । छाया कीर्तिः प्रतिबिम्बञ्च । प्रतिबिम्बपक्षे मानं प्रमाणं, कुलं देहः । 'सजातीयजने गोष्ठे देहेऽपि कथितं कुलम्' । 'मानं प्रमाणे प्रस्थादौ मान चित्तसमुन्नतिः'. Deva says आत्माभिमानेन प्रतिष्ठापिता निनकच्छाया.

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My says मानेन अभिमानेन राजसत्कारेण । कुलपरिपाट्या पुत्रपौत्रादिक्रमेण संबद्धा | निजच्छाया शौर्यादिना कृतं निजरूपम् .
SC Text has ohuvvanti (अवधूयमाना ) for ppa -. Kula also has अवधूयमाना .
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19. K and Muda read अल्पोऽपि पुनः for appatta - guno अप्राप्तगुणः (R and Kula ) .
K says भटत्वस्य वाचकः शब्दो भटशब्द इत्यर्थः । सोऽल्पोऽपि अयश:क्रान्तत्वात् अपसृतश्चत् विगलितरणमत्सरैः रणं प्रति विगलितमत्सरैः वीरैः पुनर्दुष्करं कृष्यते अतिकृच्छ्रादाकृष्यते । तस्मात् पूर्वमेवायशः प्रवेशः परिहरणीय इत्यर्थः .
Kula seems to read परिमित for vialia. He says दुष्करेऽप्यर्थे परि समन्तात वर्धमानः शृण्वतामपि उत्साहो येन स तथा परिमितो रणमत्सरः समरामर्षो येषां तैः अप्राप्तगुणः, नाममात्रोदाहरणेनापि शत्रुसंकोच हेतुः प्रतापविशेषः एवंभूतो यो भटत्वशब्दः सुभटत्वख्यातिः अयशसा क्रान्तः समपसृतः पलायितः दुष्करं कृष्यते न शक्यते पुनरानेतुमित्यर्थः .
20.K,Kula and Muda read ādhia for ahia आहित ( R ) . Muda says ādhia इति आहते दिरिति ढि: (Hemacandra 1.143). The word is recorded in Desināmamālā 1.74 with the meanings इष्ट, गणनीय, अप्रमत्त and गाढ.
K says आहतसमरागमनाः, व्यसने उत्सवे च समरागं समाभिनिवेशं समप्रकारं मनो येषां ते समर्थाः अवशागत: यदृच्छागतः विषमो दुस्तरोऽर्थो

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वस्तुविशेषो येषां ते तथाभूताः संशयेऽपि आपद्यपि धीरा एव भवन्ति न विषीदन्ति. Kula says ādhiam गणनीयं समरागमनं येषाम.
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Muda says अवशोऽनायत्तः अतो दैवम् . विषमार्था धीरा एव भवन्ति प्राणसंशयेऽपि समर्थाः (avasāia, cf. SC Text) for avasāaa
·
अथवा
अवसन्नीकृतो विषमः अर्थो यैः . He mentions the other reading and explains it : अवशोऽस्वतन्त्रः आगतो विषमो दुष्करोऽर्थो येषु । अवश दैवम् अप्रतिक्रियत्वात् तस्मादागतो विषमोऽर्थो येषाम् । अथवा अवशात् दैवात् आगते विषमे तिष्ठन्तीति तथोक्तास्ते समर्थाः सन्देहेऽपि धीरा एव
"
भवन्ति
·
=
MY says प्रतिपथदैवागत
Kula reads अवसादित
(अवशागत ) - अवसादितः
R says आहितं समर्पितमर्थात् स्वस्मिन् समरस्य आगमनं यैः । संग्रामोऽपि कर्तव्य इति कृतनिश्चयाः .

He
21. My says व्यवसायेन सपिपासा व्यवसायरूपपिपासावन्तः . reads na pavanti for na pahenti (qrafa), and says न प्राप्नुवन्तीति वा . Muda says pāhenti पास्यन्ति । पिबतेः पातेध
fafta
Kula says
रूपम् Ms. C of Goldschmidt has hi (SC Text also). व्यवसाये सपिपासाः सतृष्णाः SC Text has sappiasã for
vā-,
22. K says उत्खातदंष्ट्रा विषधराः चिरं धरन्ति जीवन्ति । अखण्ड.... तव्यवसिताः क्वचिदपि अखण्डितव्यवसितार्थाः समर्थाः प्रतिहतश्चित् क्षणमपि न जीवन्ति MY also says धरन्ति जीवन्ति Kula says प्रियन्ते अवतिष्ठन्ते. Muda has "dharanti ( प्रियन्ते chāyā) for dharenti. He says धृङ् अवस्थाने । जीवन्तीत्यर्थः Kula remarks अखण्डितव्यवसिता इति खण्डितव्यवसितास्तु पूर्वमपि सोढत्वात् सहन्तेऽपि .

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23.
K and Kula read (phuda) for padi found in R.
K says एवमकृतार्थाः प्रतिनिवृत्ताः यूयं प्रियामुखेषु संमुखालोकनमात्रेण स्फुटं संक्रान्तं दर्पणस्थलेष्विव स्थितं निजं विषादं कथं द्रक्ष्यथ । भवतां विषादो युष्माभिरदृश्यमानोऽपि प्रेयसीनां मुखेषु स्पष्टं द्रष्टव्यः । किं ततः कष्टमित्यर्थः । तस्मात कृतकार्यैरेव निवर्तितव्यमिति यावत
•
Kula says कृतकार्यागताः स्वामिन इति प्रथमं प्रसादयोगात दर्पणतलेष्विव निर्मलेषु प्रियामुखेषु संमुखालोकमात्रस्फुटसंक्रान्तं निनमात्मीयं विषादं स्थितमकृतार्थप्रतिनिवृत्ताः कथं द्रक्ष्यथ । निजकलत्रैरपि गर्हणीयाः किं पुनरन्यैरिति भावः
Muda seems to read मुख- or सुख-संक्रान्तम् . and ms. C of Goldschmidt read damcchiha for decchiha,
241
Kula says
24. K says नदीस्रोतांसि चिरप्रयत्नात प्रतिपथं नीयन्ते . चिरप्रवृत्तानि नदीस्रोतांसि like R. Muda renders ņijjanti ( नीयन्ते others ) as निर्यान्ति
.

MY reads tiranti for tirenti (शक्यन्ते). He reads asamavia ( असमापित ) for asamānia rendered as असंमानित by K and R who explains it as अनिष्पादित Kula and Muda have असमापित, but the latter reads asamānia, as he says समापेः samāna इत्यादेशः Cf. Hemacandra 4.142 who equates samānai with samāvei.
"
SC Text
25. K and Muda read volijjai ( अतिक्रम्यते ) for langhijjai लङ्घयते (R, Kula and MY). K, Muda and Kula read भण्यते for bhannau भण्यताम्
(R).
K and R explain wia-parihao as उदितपरिभवः . MY and Muda say उचित परिभवः परिचितपरिभवः . Kula says उदितः परिभवो यस्य । अथवा उचितः अभ्यस्तः परिभवो येन स उदधिः .

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Muda says लवगानामिति साभिप्रायं संबन्धमात्रस्य विवक्षितत्वात् षष्ठी । यथा किमेषामस्ति दुष्करमिति .
K, MY and Muda put this verse after verse 26.
26. K (chāyā), Muda and Kula read fa
for imam
( R and K comm.). K, Kula and Muda read च (ie. a) for vi अपि (R) . K, MY and Muda read भवेत् for hoi (R and Kula ?).
242
कुव्यपदेशक्षम
K says इदं तावत् चिन्त्यताम् । किमिति चेत्, वंशकथनयोग्यं वंशप्रवादानुरूपं यशो वहतां पुंसां लज्जायाः समुद्रस्य च द्वयोरपि अतिक्रमितुं किं दुष्करं भवेत् । समुद्रादपि लज्जा दुस्तरेत्यर्थः hojja भवेत् .
MY says
Kula says कुलभ्यपदेशक्षमं वंशकीर्तन योग्यम् । समुद्रलङ्घनमेवोचितं न तु लज्जालङ्घनमिति भावः . Deva says कुलव्यपदेशक्षम
कुलप्रसिद्धि
योग्यम् .
·
27. K says चन्द्राख्यः शारदमेघः तावत् भो वानराः शैलवत् ससारतमान् अत्यर्थ सारवतो युष्मान् जित्वा रावणवधोद्युक्तान् अधः कृत्य सुखस्य नाशनीं किल किरणाशनिं रघुसुते मा मुञ्चतु . MY remarks शक्यत्वे सति युष्माभिः देवीविरहदुःखं रामस्यावश्यं निरसनीयम् । .... - शैलगुहागतानामशनिभयाभावादिति भावः .
Kula says mā dā इति मा तावत् tubbhe युष्मान् जित्वा, आरब्धकार्यविमुखान् कृत्वा इत्यर्थः, चन्द्रः शारदमेघ इव धवलत्वात् किरणान् अशनिमिव दुःसहत्वात् सुखस्य किल नाशनीं विमुञ्चतु | अनतिक्रान्तायामेव शरदि शीघ्रं निष्पाद्यतां कार्यं, रामोऽपि निर्वृतिं लभतामिति भावः SC says युष्मान्
.

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243
जित्वा प्रारब्धकार्यासमर्थान् मत्वा . R says चन्द्रः किरणवज्रपातेन विरहिणो युष्मानभिभूय अतिवियोगिनं रामचन्द्रमभिभविष्यतीति सर्वतोऽनुचितमिति भावः .
28. K reads प्रणयेन for vinaena.
Kula says ननु उपक्रियमाणोऽपि विजातीयत्वात् पर एवायं रामः । तत् किमेतदर्थ नियोजयसीत्याशङ्कयाह । परोऽपि शत्ररपि विनयेन सेन्यमानः सन बान्धवात् स्नेहेनाभ्यधिको भवति, किं पुनः निष्कारणस्निग्धबान्धवः कारण विनैव अस्माकमुपकारकः कृतोपकारः उपकारेणोपगृहीतः । एतेन य एवं महात्मा शत्रं निर्जिय राज्यदानादस्माकमुपकर्ता स प्रत्युपकृतः किमिवाभीष्टं न करोतीत्यर्थः .
Ksays परोऽपि यः कश्चित् प्रणयेन सेव्यमानश्चत् बान्धवस्नेहाभ्यधिको भवेत् । पूर्वमेव कृतोपकारो निष्कारणस्निग्धबान्धवो दाशरथिः प्रणयेन सेव्यमानः किं पुनः अस्माकं किं न कुर्यादित्यर्थः .
29. K says राघवेण दत्ता ममेयं श्रीः अचिरप्ररूढा लतेव भवन्ती युष्मत्समरोत्साहे ऋताविव फलप्रदायिनि ग्रीप्मादावृताविव विलम्बमाने सति अद्यापि मुकुलयत्येव (Muda also ; मुकुलायते R and Kula) । फलं न दर्शयति । यथा लता फलं न दर्शयति तद्वदिति। राघवेण प्रतिपादिता राज्यश्रीः तस्य प्रत्युपकारे कृत एव मे भोग्या स्यादित्यर्थः ..
Muda says यथा ऋतौ विलम्बमाने लता मुकुलितैव तिष्ठति न फलति तथा श्रीरपि अस्मासु युद्धमनुत्सहमानेषु न फलति । वालिनमिवास्मान् उत्खाय अन्यस्मै रामो राज्यश्रियं दास्यतीति भावः .
30. K says एवं विसंवादिता एवं देवेन प्रतिकूलिता स्थितिरवस्था कियच्चिरमात्र वा रामं न मोक्ष्यति कियन्तं कालावयवं न मोक्ष्यति। अचिरात मीक्ष्यतीत्यर्थः। अत्र दृष्टान्तं व्यतिरेकेण आह-कमले समुत्पन्नापि श्रीः रजनीषु तत कमलमेव न मुञ्चति किम् । किमिति प्रश्ने। मुश्चत्येव । पुनरुदिते सुर्य

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तदेव कमलं प्राप्नोति । तद्वदेव सीता न चिरात् रामं प्राप्स्यतीति व्यतिरेकोक्तिः । अस्यां दुरवस्थायामेव रामस्य अस्माकं प्रतिकर्तुमवकाश इत्यभिप्रायः .
___Muda says रामस्यैषा दुर्दशा...........स्थितिर्दशा. He and MY seem to agree with K. Kula's interpretation of the verse is different. He says एवमिति प्रतिज्ञाता करणेन विसंवादिता विघटिता स्थितिमर्यादा कियचिरमात्र वा कियन्तं कालं रामं न मोक्ष्यति । कमले समुत्पन्ना लक्ष्मीस्तदेव कमलं किं रजनीषु न मुञ्चति । एतेनैवं विसंवादनात् अस्मानेव तावदयं प्रथम हनिष्यतीति भावः . Ragrees with Kula--स्थितिः धैर्यमेवं भवतामव्यवसायेन विसंवादिता विचालिता सती etc. । तथा सति अधीरो भवन् सर्वानपि नो निहनिष्यतीति भावः । (वि)संवादो विचलत्वम् .
31. K says विधानेन विधिना पतितापि मलिनता सदोषता सत्पुरुषे चिरं न तिष्ठति । कथंभूते-सकलमविकलमुढ्योतितवसुधे विराजितभूतले, समस्तजीवलोकप्रसरतप्रतापे। किमिव-एवंभूते स्वौ विधानपतिता विधानेन प्रकारेण पतिता मलिनता मेघसंपर्कभवा यथा चिरं न तिष्ठति तद्वदिति .
___MY reads maulana for mailada, and explains it as मलिनता सत्पुरुष व्यसनं, रवावुपरागः . Muda also says यथा सूर्य उपरागः . Kula says समस्तजीवलोकविस्तीर्यमाणप्रतापे सतपुरुषे रवाविव विधानं दैवं ततः पतिता मलिनता शोकादिकृतो विषादः, पक्षे प्रभातं, तत्र पतितः सन्ध्यारागो न चिरं तिष्ठति . Muda says विधानमितिकर्तव्यता तत्र पतिता (मलिनता)। रविपक्षे vihānam प्रातः .
32. K reads this verse after verse 27, and MY after 33.
K, MY and Muda read प्रकटसतपुरुषपथं . K and Muda read भवेद्वा न वा तस्य समं for hojja va na hojja va samam भवेद्वा न भवेद्वा समं (R and Kula).

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245 ____K says राघवेण प्रकाशितसत्पुरुषस्वभावं प्रथममस्मासु यत् कृतम् अस्माभिः कृतमपि तस्य सुकृतस्य समं भवेत् वा न वा। भक्रियमाणं तु किं पुनः . Muda says अस्माभिः प्रत्युपकारलेशोऽपि न कृत एवेति भावः .
Kula says ननु अस्माभिः सीतान्वेषणेन प्रत्युपकृतमेवास्य इत्यत आह । सत्पुरुषस्य प्रकटः प्रकाशः पन्थाः विपदुद्धरणलक्षणो मार्गों यत्र तत् यत् प्रथममस्मासु राघवेण कृतम् उपकृतम् , तस्य रावणवधरूपं प्रधान कार्य कृतमपि समं भवेत् वा न भवेत् चा, किं पुनरक्रियमाणम् ।
____33. K, MY, Kula and Muda read त्वरमाण for duranta दूरान्त (R).
K says राघवेण प्रार्थ्यमानः युद्धार्थमभियुज्यमानो दशमुखः कियन्तं चिरकालमूर्ध्व तिष्ठन् दर्शिष्यते (दक्ष्यते others) । अभियोगानन्तरमेव विनथ्यतीत्यर्थः। तस्मात् दशमुख युद्धार्थ दिदृक्षुमिः त्वरमाणैरेव प्रेक्षितव्यः स शिखरे पतन्महाशनिः वनद्रुम इव .
Kula says यः सत्वरं पश्यति तेनैव परं यदि द्रक्ष्यते . MY says tiranta - pecchiavvo स्वरमाणप्रेक्षितव्यः आशुतरविनाशीत्यर्थः . ef. Hemacandra 4.171.
Muda sāys प्रार्थ्यमानः अभियास्यमानः संरुध्यमानो वा। 'अभियाने च याज्ञायां प्रार्थना कथ्यते बुधैः' । 'प्रार्थितः शत्रुसंरुद्धे याचितेऽभिहितेऽपि च' इति वा। यथा-विशुलः प्रार्थ्यतामिति . Deva says प्रार्थ्यमानः युद्धार्थमाहूयमानः .
___34. K says धुतताम्रालातस्फुलिङ्गनिवहप्रभं धुतानां ताम्राणाम् उल्मुकानां स्फुलिनिवहसदृशम् । अत एव बालातपमिव यान्तं (१) कपिसैन्य S.32

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रजनिचराः प्रेक्षितुमपि न समर्थाः । तमः शकलनिकरा यथा बालातपं द्रष्टुं न शक्नुवन्ति तद्वदिति . Kula says रजन्यां चरन्तीति तमोरेणवोऽपि रजनी
चराः
Muda says entam आयत् आगच्छत्
35. K, MY and garuammi vi (Rand Kula),
(MY and Kula also).
Muda read गुरावेव ( garue ccia MY ) for
भवन्ति निवारणमतिलङ्घयन्ति ।
K says प्रतिपक्षे गुरावेव महत्येव भटाः वारिताः सन्तोऽधिकं प्रतिकूला प्रतिगजगन्धेन आविद्धा भाहता गजेन्द्राः ऊर्ध्वावारि
ङ्कुशेन रुद्धमस्तका अपि यथा प्रतिकूला भवन्ति तद्वदिति
MY says
तास्तु अधिक प्रतिकूला भवन्ति ।
सुभटा गजा इवेत्यर्थः
36. K says विषमेऽपि विपत्तावपि अविषण्णः धुरंधर एव समर्थ एव धुरं कार्य धारयति . Kula says धुरंधर एव भारोद्वहनक्षम एव धुरं भारं
केवलं धारयति .
37. Kand Muda read विटपा: for nivaha ( R and Kula). They render oharia as अपहृत (अव - R ) .
K says मुक्तवर्षा नलधराश्य, अभिनवदत्तफलाः पादपविटपाश्च, समरमुखे प्रयुक्तखडगा भुजाश्च लघवोऽपि कृतकार्यत्वात् गुरवो भवन्ति । अपहरणं प्रयोगः .
MY says oharia उत्कण्ठ (?) । भुजानां लाघवं संस्कारवैशद्योद्भूतप्रबोधः । गौरवं तु श्लाध्यता Muda says अवहृतमवपातितमित्यर्थः । एतेन कार्यवशात् लाघवेऽपि गौरवमित्यर्थः . Kulasays समरमुखे रणोपक्रमे oharia - mandalaggā व्यापारितखड्गा भुजाः Deva says समरमुखन्यावृत्तमण्डलाग्रस्य भुजस्य लाघवं तु जाड्यप्रतियोगि वैशद्यमेवेति .

.

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38. K, Muda and Kula read मुञ्चन्ति (muanti) for sahanti
(R) .
MY says
K says भवतां भुजाः दर्प न मुञ्चन्ति दर्पवन्त एव । धियन्ते भवतिष्ठन्ते धृङ् अवस्थाने. kisa_कस्मात् (Muda also), Kula says प्रतिपक्षः किं गौरवं नीयते दुर्जयत्वख्यातिं प्राप्यते . R says किमिति गुरुत्वं नीयते . कार्ये युद्धे सुलभा योग्याः .
K and Deva say प्रहरण
39. K reads गुर्बीमपि धुरं for garuam pi bharam (R and Kula ). He and Kula read taventi ( तपन्ति ; तापयन्ति ) for khavenri क्षपयन्ति (R and Muda).
K says व्यसनेषु धैर्यं परिरक्षन्त एव सुपुरुषाः केवलं गुर्वीमपि धुरं धारयन्ति निर्वहन्ति । तथाहि रविकिरणाः स्थानं स्वावस्थानभूतं मण्डलममुञ्चन्त एव निःशेषं त्रिभुवनं तपन्ति . Kula says स्थानत्यागे रविं त्यनन्तो ज्वाला इव निर्वाणा अकिञ्चित्कराः स्युरित्याशयः Muda reads dharanti for reand says धृञ् धारणे . Kula says स्थानं रविमण्डलं धैर्यस्थानीयम् . धैर्य नाम कृच्छ्रप्राप्तावव्यग्रतया पूर्वस्थानापरित्याग एव .
MY says
(R) .
40. K says सुपुरुषाः कातरैः भीरुभिः प्रतिमुक्तधुरं निजबलं निजसैन्यं प्रस्थानेन प्रयाणेन अवगाहनेन लङ्घितामस्कन्धाः लङ्घितः भाक्रान्तः अमरकन्धः सैन्यस्याग्रव्यूहः येन ते तथाभूताः जयन्ति स्ववशे कुर्वन्ति । प्रथममात्मनः सेनां संस्थापयन्ति पश्चात् प्रहारै: ( प्रहरणै: Kula ) प्रतिपक्ष जयन्ति . कातरेण प्रतिमुक्ता धूरप्रेसरता यत्र तन्निनबलं स्वसैन्यम् .
Kula says
K, Muda
read प्रवर्तते for pavadḍhai
41.
.. महीधराः

.......
and Kula

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SETUBANDHA
K says सत्पुरुषे प्रतिपक्षोद्धरणाय प्रस्थिते सति मङ्गलानि कल्याणानि मनुयन्ति । श्रीः विजयश्रीः आश्रयति । पुरतो यशः प्रवर्तते । प्रस्थिता यूयमपि मङ्गलादीनि मा पराङ्मुखानि कुरुतेत्यर्थः
शत्रुवधाय
aliai प्राप्नोति
Muda says
MY says annanti (for anne-) अनुयान्ति । प्रत्युद्गच्छतीत्यर्थः . Kula says आलीयते समालिङ्गति श्रीः . उपसपैरल्लिभ इत्यादेशः . Cf. Hemacandra 4.139 which gives alltat found in_R_who renders it as आलीयते - मिलति .
Cf. H C
4.54.
42. Muda reads verabaddha for - bandhā (R and Kula). K says वैरमाबध्नन्तीति वैराबन्धा वीराः । कृष्टानां सुभटा सिपत्राणाम्, असिपत्रमसिधेनुः खड्गविशेषः, कोशादाकृष्टानां शत्रुभटासिपत्राणां पथि प्रहारमार्गे आपतिताः, अतिभूमिं युद्धस्य काष्ठां व्रजन्तो वैराबन्धाः केवलं द्वितीयं न चलन्ति प्रथमावस्थानात् पुनर्द्वितीयं न चलन्ति पदान्तरं न प्राप्नुवन्ति । किमिव- लूनपक्षा महीधरा इव । शत्रुपक्षमवगाह्य प्रहरन्तः प्रहताश्च वीराः स्थानात् स्थानान्तरं गच्छन्ति । तत्रैव शत्रूनुत्सादयन्तीत्यर्थः .
भूमिम् ।
viiam
MY and Muda ( chāyā) read अरिभूमि for aibhumim (अतिभूमिम् ) . MY says भरिभूमिं शत्रूणाम् आसन्नतां द्वितीयां भूमिमित्येव तनोऽनुकर्षः । navara केवलम् । साधारण्यं केवलशब्दार्थः । केवलशब्द चलत्येवेत्यर्थः .
चलनस्य जयपराजयएवकारार्थः । न
अथवा
Muda comm. has अतिभूमि, He says viam इति क्रियाविशेषणम् । चलितुं न पारयति किमुत समन्तात् बद्धः as अनन्तरम् .

·
but the meaning is not clear. वैरेणाबद्धाः । बद्धो हि पदमपि
Muda (chāyā) renders navara

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Kula says सुभटाकृष्टा सिपत्रपथापतिताः सन्तः, अतिभूमिं प्रकर्ष व्रजन्तो वैराबन्धा द्वितीयं पुरुषं केवलं न चरन्ति न यान्त्येव तैरेव (?) समाप्यमानत्वादित्यर्थः । लूनपक्षा महीधरा यथा द्वितीयं स्थानं न यान्ति । अतो युष्माभिरारब्धः कार्यभारो युष्माभिरेव निर्वर्तित: शोभत इति भावः . R says आबध्यमानवैराणि द्वितीयं पुरुषं न चलन्ति तत्र न संक्रामन्ति . *
वा ।
Devarāta says अतिभूमिं परमकाष्ठां गच्छन्तः वैरबन्धाः कृष्टानां कोशाकृष्टानां सुभटासिपत्राणां क्षुरिकाणां पथि धारया न केवलं पतिता भवन्ति द्वितीयं च प्रयोग चलि Then he says वैरानुबन्धाः शत्रवः शात्रव वैरानुबन्धाः प्रतिबल दूरमवगाढा: समरे अतिभूमिं व्रजन्तो नारे स्थित्वा सर्वं साधयन्ति । प्रतिभटेन उत्खातासिसच्चरमार्गगताः तदानीं स्मृतेन वैरेण स्थिरीकृताः सुपुरुषाः ततो निवृत्त्य द्वितीयं पदं न चलन्ति । तत्रैव स्थिता भवन्ति । यस्मिन् देशे कृत्तपक्षा महीधरास्तत्रैव स्थिरा भवन्ति पुनर्नान्यत्र गच्छन्ति .
न
•
43. K says दशमुखश्च तावत् धरति जीवति यावत् वो धैर्यं विषादेन तुल्यते अधः क्रियते . MY says tulijjai तोल्यते चाल्यत इत्यर्थः Kula says तावच्च धियते स्वरूपेणावतिष्ठते दशमुखः यादवो युष्माकं धैर्य विषादेन तुल्यते आकलय्यते . Muda says ध्रियते जीवति । धृड् अवस्थाने । यथा - धियते यावदेकोऽपि रिपुस्तावत् कुतः सुखमिति SC says तुल्यते
उत्क्षिप्यते . Rsays सदृशीक्रियते । उतू क्षिप्यते वा
"

44. K, MY and Muda read अनाहत: for anāhio (R) rendered as अनाधिः . Rsays मम पुनरात्मा अनाधिर्भवद्भिर्विना कार्य कथं सिध्येदिति अन्तर्व्यथा शून्यः
* SC says थं प्रति येन यद्वैरमङ्गीकृतं तेनैव वैरेण स तेन व्यापादयितुमुचितः, न तु तस्मिन् भग्नोद्यमे तद्वैरमादाय अन्यैररिनिर्यातनं कर्तुमुचितमित्यर्थः .
·

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K reads प्रगुण
मनः अन्यदन्यप्रकारं भवति ।
for रूढ (R and Kula), and says अन्यस्य युष्माकं मनो न जाने । ममात्मा अनाहतः* त्यक्तुमध्यवसितः । कथंभूतस्य - दरप्रगुणमीप द्रोपितं व्रणमेव प्रसाधनं यस्य तमिमं हनुमन्तं निर्वर्णयतः पश्यतः । समुद्रमुल्लङ्घय रावणं हनिष्यामि तेन हतो वा भविष्यामीत्यर्थः . Muda says हनूमन्तं पश्यतो मम मध्ये चानादरो आत इत्यर्थः . Their reading seems to be anaḍhio, found also in Kula and SC Text. Kula says हनूमन्तं निर्वर्णयतः (मम) आत्मा anādhio अगणनीयः, अस्मिन्नेव बहुमानः न तु आत्मनि इति भावः
See notes on
verse 20.
SETUBANDHA
45. R reads āsāentaenam (आस्वादयता and आसादयता). K, MY and Muda seem to read asasantaenam (from asasai) which they explain differently. Kula's reading is same as that of R, but he explains it differently (प्रतिपक्षस्य लक्ष्मीम् आशातयता विनाशयता, निजककुलस्य च कीर्तिम् आसादयता स्वीकुर्वता ) .
Muda has प्रतिपक्षस्य लक्ष्मीमाशासानेन शत्रोः श्रियमात्मन निजकुलस्य कीर्तिमाश्वासयता कुलस्य च कीर्तिमाश्वासयता भग्लानां Khas भाशासता ईषच्छासता निगृह्णता and आश्वासयता प्रतिपक्षस्य च लक्ष्मीमाशंसमानेन, निजकुलस्य (च) कीर्तिमाश्वासयता . K and Muda omit अ- (च) in the first and second lines,
MY has
ररूढ
·
Kula has लब्ध
and
K and MY read लब्धुं and जीवितुं . जीवित like R. Muda has and जीवितुं . K says नयस्य निर्माणकेन संपादकेन नयप्रणेत्रापि ( उचितकारिणाMY ) निर्मानेन मरणमपि पुरुषेण लब्धुं वरं योग्यं चिरं जीवितुं न वरम् । एवंभूतस्य पुरुषस्य
He
explains

* Deva says अहमात्मानं शरीरमनाहतवानिति . ईषदुच्छून .
as

इच्छता ।
कुर्वता .

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जीवितादपि मरणमेव श्रेयस इत्यर्थः . Kula says नयनिर्माणको नीति-- प्रयोक्ता, तेन मरणमपि बरं लब्धं, न च निर्मानकेन मानहीनेन चिरं मीवितं लब्धम् । पुरुषस्तावदेवासौ यावत् मानात् न हीयत इति भावः . R on verse 46 says मानोऽहंकारः .
Muda says नयस्य नीतेर्निर्मात्रा पुरुषेण मरणमपि लब्धं वरं मानरहितेन च चिरं जीवितुं न वरमित्यर्थः। nimmānaenam इति निर्माणकेनेत्यर्थः । निमों णिम्माणणिम्मवाविति णिम्माणादेशः (Hemacandra 4.19, i. e.nimmanai) 1 asaantaenam इति पाठे एकत्र आसादयता आशानां ददता वा । अन्यत्र आस्वाइयता(?) इत्यर्थः .
46. K and MY read इत्यपि for ea (एक) in the last line, R, Kula and Muda have एवमपि . The yamakas kesara -lacchiae and ke sara.; and samarasamanaamni (2) are explained differently in the commentaries.
K says सरलाक्ष्या सरसाक्ष्या श्रिया लक्ष्म्या एवं दृष्टा अपि, तस्याः करकमलस्य केसरलक्ष्म्या केसरशोभया स्पृष्टाश्च, एवं किष्किन्धाराज्यं प्राप्य साक्षात् लश्या दृष्टाः, विहरन्त्याः तस्याः हस्तकमलकेसरश्रिया स्पृष्टाश्च के पुरुषाः सविज्ञानाः सन्तः समरसंमाने समरे संमानो यस्य तस्मिन् , समरसंमानके इति वा समरं बहु मन्यमाने , समरसमाने रसो वीररसः समौ रसमानौ यस्य तस्मिन् मयि इतीत्थं भणत्यपि मुह्यन्ति न केऽपि मुह्यन्ति । एवमतिश्रीमन्तो विज्ञानवन्तश्च पावस्थे स्वामिनि मयीत्थं वदत्यपि कथं मुलथेत्यर्थः .
Kula says एवमपि मतप्रसादात् श्रिया सरलाक्ष्या प्रगुणदृष्टया दृष्टाः, श्रियैव करकमलस्य च केशरलक्ष्म्या किञ्जल्कनिकरेण chikkaa स्पृष्टाः। अनेन लक्ष्म्या दर्शनस्पर्शनकथनेन मध्यमोत्तमसम्पदः मया यूयं विभक्ताः, न तु केऽपि निकृष्टा इति सूचितम् । एवंभूते मयि सम यथा स्यात् तथा रसमानी

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.......
Y
....
.
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SETUBANDHA अनुरागसत्कारौ ददति । पुनः किंभूते-समरस्य संग्रामस्य समानके शत्रुवधात कृतसत्कारे । एतेन विशेषणद्वयेनानुग्रहे क्षमता सूचिता .
__MY says रणयोग्य शरत्समयं सहकारिणं च लब्ध्वा कोऽत्र मुझेत् प्रेक्षावानित्याह-एवमपि श्रिया दृष्टाः, केसरलक्ष्म्याः करकमलस्याक्षेप्तार:*, के शरलक्ष्म्या मुह्यन्ति सविज्ञानाः, समरसमानदे। इत्यपि मयि भणति समरसमाने युद्धसमाने विक्रमेण तुल्य इत्यर्थः .
Muda says समौ रसो वीररसश्च मानो यस्य तस्मिन् (see K) । समरस्य समापके पारप्रापके मयि एवं भणति सति सचेतनाः के वा मुद्यन्तीति । न केऽपीत्यर्थः। कीदृशाः-पक्ष्मलक्ष्या श्रिया दृष्टाः श्रिया अनुगृहीताः श्रीमन्त इत्यर्थः। तथा शरलक्ष्म्या वाणसमृद्धेः करकमलेन स्पृष्टा युद्धेषु शरक्षताङ्गा इत्यर्थः। करकमलस्येति तृतीयाथें षष्ठी। समापेः समाण इत्यादेशः (Hemacandra 4.142, see notes on verse 24) । अग्रिमगलितकेन संदानितकम् । एवंशब्दस्य मांसादिषु चेति मलोपः . R says समरस्य समापके
निर्वाहके .
47, 48. The verses are interconnected. K, Muda and Kula put verse 48 first. MY Ihas only one verse consisting of the first half of 48 and the second half of 47.
K, MY, Muda and Kula read T1A for rähava (R). Kula says दुःखितके रामहृदये, i.e.duhiae rama-hiae. K and Kula road हिमावरुग्णा for samoluggaa समवरुग्णा (R). Muda has समारुग्णा.
•i. e. श्रियः करकमलस्य केसरलक्ष्म्याः आक्षेप्तारः.
After this our copy has सदृशेच्छाभिमाने which seems to be an alternative explanation of the phrase construed as समरस-माने.
Only ms. A is available for this canto.

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K, MY and Muda have हिमावरुग्णे in verse 48. हिमदग्धे like R.
SETUBANDHA
K says रजनीसारे रजन्याः सारभूते भवष्टम्भभूते चन्द्रे मेघमलिनित इव, रजोनिः सारके, रजः परागः तत् निःसारयति निर्गमयतीति रजोनिः सारकं ण्वुल्प्रत्ययान्तम्, अधिष्ठितैः भ्रमरैरपवृत्ते अविकासिते तस्मिन् कमले हिमावरुग्ण इव, भ्रमरोगात भ्रम एव रोगः तेनार्ते रामहृदये दुःखिते सति । उत्तरत्र संबन्धः ।
प्रम्लान इव.
दुःखिता सीता लोकेन जनेन मा शोच्यताम् । अस्मासु तिष्ठत्सु दुःखितां सीतां प्रति लोको मा शोचतु इत्यर्थः । कथंभूता - शीतालोकेन चन्द्रेण हिमपीडिता नलिनी यथा शोच्यते मनेन तथा रावणेन दुःखिता सीतेति । किञ्च रामस्य हृदये * कामक्लान्ते दुःखिते सति मलिनान्ते मलिनस्वरूपे जीविते अभिलोभिता अभिलाषिता का । एवं रामे सीतायां च दुःखितयोः कश्मले जीविते लोभो न कर्तव्य इत्यर्थः .
253
Deva says भ्रमरैः अपवृत्ते तद्भारातिशयेनाधोमुख एवंभूते कुसुमे
Kula bas

Kula says pavvāae शुष्कें. . अमरेणापवृत्ते विमर्दवशादावर्तिते कुसुम इव (verse 48 ). Most of this phrase is omitted in K (comm.). K (chāyā) has however कुसुम इव प्रम्लाने भ्रमरापवृत्ते . Kula says धिक्कार मलिनायमाने जीविते का अभिलोभिता अतितृष्णा न युज्यत इति भावः Muda has अतिलोभिता . Explaining 3.47 he says प्रथमार्धस्य पूर्वेण (1. e. 3.48 ) संबन्धः । उत्तरार्धं पृथग्भूतं वावयम् । कामक्लान्ते रामहृदये
********
* Kula's attempt to explain duhiae rama-hiae as दुर्हृत्कृतवैरामथिते is a tour de force not in conformity with the style of the poem, See SC.
S. 33

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254
SETUBANDHA
दुःखिते सति मलिनीभवति जीविते का तृष्णा। एवं सति जीविते तृष्णा न करणीयेत्यर्थः . At the end of 3.48 he says सीता लोकेन मा शोच्यतामित्युत्तरेणान्वयः . Deva says मलिनान्ते अशोभनावसाने जीविते............ अनवस्थिते जीविते प्रणयो न कर्तव्य इत्यर्थः .
___49. K says विरहेण विरचिंत दौर्बल्यमेव प्रसाधनम् , तद्वत्तया उज्झिताभरणानि, निश्वासवशप्रपूर्णितः लम्बरलकैर्मुदितः पक्ष्मलः पुलकितः कपोलो येषाम् । अलकस्य स्पर्शपारुष्यात् पुलकः। उत्तरत्र संबन्धः . Kula reads मिलित for malia (मृदित).
50. K and MY read विपुल (viula) for pthula पुथुल (R, Kula and Muda). K, Muda and Kula read तट (ada) for ala as (R). K and Kula read fafamilof for vivaiņņa fagfitot (R). SC Text bas viņiiņņa .
K says विपुले नितम्बे स्खलिताः, प्रशिथिलैः करस्य कार्यादत्यर्थ शिथिलैवलयः विनिकीर्णाः परित्यक्ताः बाहुलता येषां तानि । कनु मां त्वदधीनजीवितां विनिकीर्य क्षणभिन्नसौहृद इति कुमारसंभवे (4.6) 1 एवंभूतानि प्रियाणि कलत्राणि वयं कदा नु द्रक्ष्यामः । कथंभूताः-परिजनस्तुतेन कृतप्रेषणेन कृतेन प्रेषणेन राघवस्यादेशेन लज्जिताः। स्तोत्रश्रवणात् लज्जा .
___K 'seems to read niamba - ada - khalia - pasidhila. Kula and Muda have शिथिल . cf. R (text). R com. has प्रशिथिल .
Kula says पृथुलनितम्बतटस्खलितेन विरहशिथिलेन वलयेन विनिकीर्णा विनिर्मुक्ता बाहुलता येषां तानि .
.. Muda reads रणप्रेषण . He says परिजनेन उच्चैः स्तुतं यत् रणप्रेषणम् , अनेन युद्धे एवमेवं कृतमिति तेन संजातलज्जाः कदा नु प्रियकलस्राणि इक्ष्याम इत्यन्वयः .

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51.
niccettham परिश्रान्तम् .
SETUBANDHA
K and Muda read
आकर्षण निश्चेष्ट
K says एवं सुग्रीवेण भाष्यमाण (भण्यमानं chāya) चिन्ताभरेण हृदयदुःखगौरवेण अवसीदच्छरीरं कपिसैन्यं पङ्कमग्न जनैराकृष्टत्वात् परिश्रान्तं कुलमिव दृश्यमानं यदा न चलति यदा न परिस्पन्दते तदा सुग्रीवः पुनरपि जल्पति इत्युत्तरगाथया संबन्धः ... Kula has पङ्कक्षिप्तं गजकुलमिव
for aaddhana
आकृष्टपरिश्रान्तं (R) . Kula has आक्षिप्तमाकृष्टं सत्
आकृष्ट is āaddhia, but MY says āanthia (āatthia ?) आकृष्ट | यूथपतिनेति शेषः । कपिसैन्यस्य तु आकर्षकः सुग्रीवः Cf. sañjivant 7.8 कथं कर्षतीत्यस्य कट्ठ इति । उच्यते एवमन्येऽपीति बहुलग्रहणात पक्षे ठादेशस्य प्रवृत्तेः
but SC has प्रत्याशा
रिपुसैन्येऽपि दशमुखः etc.

255
52. K says स्फुटशब्दं यथा उत्थापितेन उत्थितेन वनदवेन भरितगिरिकन्दरासदृशास्यः Kula says ऊर्ध्वायितेन वनामिना भरितो यो गिरिकुहरस्तदाकारं मुखं यस्य . Muda has स्फुटशब्दोर्ध्वाषित उद्घावित .
R bas
Muda renders asamgha as संभावना
Kula says नामशब्द:
.
53. K says परिजने
सेवकजने इति एवमस्थिरसामध्यें अन्यस्यापि को
विश्वासः । यथा मम युष्मासु विश्वासो नाभूत् एवमन्यस्यापि राज्ञः सेवकजने विश्वासः कीदृशः । तत्रापि शत्रुपक्षेऽपि दशमुखो नाम दशमुखः केवलमवशिष्यते । ममैष भुजस्तस्य प्रतिभटः स्थितः । किमिदानीं युष्माभिरित्यर्थः .
Kula is here corrupt,
संभावनायाम् । तत्रापि

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256
SETUBANDHA, 54. K, MY and Muda pratika has avahovāsa. K and Muda read यावन्निवर्तते (java niattai) for ja na............यावन्न.......(R and Kula ),
__K says उभयोः पार्श्वयोः मम हस्ततलाहतत्वात् दलन् विदीर्यमाणः प्रस्थितसलिलः उदधिर्यावत् निवर्तते तावत् वानरसैन्यमतिक्रान्तं भवतु । समुद्रस्य आधारभूतेन स्थलेनातिकामस्वित्यर्थः .
55. K, MY and Kula read bhariam for dhariam (R and Muda).
K says अथवा चन्दनवृक्षैः अहीनां तुष्टिकरे मलयगिरेः शिखरे भरितां परितां सेनामहं हसन् गुरुणा भरेण शक्तिगौरवेण विशदः प्रकटः अंसो येन तेन भुजेन योजनशतं नेष्यामि। अहितानां तुष्टिहरे इति वा छाया। शत्रणां तोषहरे यशोहरे इत्यर्थः .
MY says tosi - hare तोषधरे तुष्टिकरेत्यर्थः । अहीनां तोषधरे भृतां etc. MY also has विशदांसेन . Muda has महीनां तोषिगृहे in chāya, and says ahianam इति स्वाथै कः। तोषयत्यवश्यमिति तोषि तत्र चन्दनतरुबाहुल्यात् , तच्च तत् गृहं चेति कर्मधारयः। गृहस्य घरादेशे घस्य हत्वम् । तोषिधरे इति वा व्याख्येयम् । तोषिणश्चन्दनतरवः तान् धरतीति .
_Kula says अहितानां शत्रूणां तुष्टिहरे, अथवा सुरभिशीतचन्दनालयत्वात् अभिकानां कामुकानां तुष्टिगृहे, किंवा महीनां सर्पाणां तोषिणी धरा भूमियत्र तस्मिन् मलयगिरेः शिखरे भरितां सेनां गुरुणा भरेण विशदः उन्नमितत्वात् व्यक्तः अंसः स्कन्धी यस्य तेन भुजेन योजनशतं नेष्यामि । समुद्रस्य शतयोजनत्वात उत्पारं प्रापयिष्यामीत्यर्थः .

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SETUBANDHA
257 56. K, MY, Muda and Kula read निवृत्तम् . (nivvuttam, ct. SC Text) for givvadham नियूंढम् (R). ___K says संमुखमिलितैकैके, एकश्च एकश्च एकैकः अन्योन्यमित्यर्थः, आभिमुख्येन मिलितपरस्परे मिश्रितद्वन्द्वे आसन्नसंशये आसन्नप्राणसंशये, युद्ध इत्यध्याहार्यम् , तत्र कः किल सहायः । न कोऽपि सहायो भवितुमर्हति । कुत इति चेत् , यावन्न दृष्टिर्दीयते साहाय्य कर्तुकामेन दृष्टिः युद्धाय यावन्न दीयते तावत् अस्य कर्तव्यं चिरनिर्वृत्तं चिराय साधितं भवतीति .
MY says आसन्नसंशये आसन्ने प्राणसंशये यावन्न दीयते दृष्टिः सहकारिणेति वा, सहकारिध्विति वा शेषः, तावत् कर्तव्य कार्य चिरनिर्वृत्तं भवतीति योजना .
Muda and Kula have भवतु for hoi. Kula says यावन्न दीयते दृष्टिः प्रेक्षकैः इत्यर्थात् , तावत् कर्तव्यं शस्त्रग्रहणानुरूपं चिरं निर्वृत्तं भवतु . SC Text has tāva for dāva. R says Farago Faggi hafa .
57. K says हुत्तशब्दोऽभिमुखवाचकः । अहमेव शत्रं हनिष्यामीत्युक्तम् । तत्र विप्रतिपत्तिमाह- अथवा शत्रुवधार्थ महार्णवाभिमुख महार्णवमुल्लचयितुं प्रतिष्ठमानस्य प्लवमानस्य मम गगनं न प्रभूतम् । मम शरीरविस्ताराय गगनं न पर्याप्तं भवेत् । अथवा यथाकथंचित् गत्वा सपत्नं शत्रु हत्वा निवृतो वसामि वतस्यामि । वर्तमानसामीप्ये वर्तमानवद्वेति लट् । कीदृशं सपत्नं-रुधिरवसामिषात वृत्तं जीवनं यस्य तम् । राक्षसा हि पुरुषादाः . K (chāyā) has हत्वा वा निवृतः etc. (MY also).
MY says रावणवधोयुक्तस्य मम समुद्राभिमुखं गच्छतो मार्गभूतं गगनमप्रभूतमित्येतावत। प्रतिबन्धो वा स्यात् । रावणवधो निष्प्रतिबन्धः सिध्येदेव वा। न तु प्रतिबन्धान्तरशङ्केत्याशयः .

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258
SETUBANDHA
____ Muda renders patthantassa as प्रार्थयमानस्य . He says प्रार्थनमभियानमिति पूर्वमुक्तम् . Muda and MY render vattom as पात्रम् like R. Muda says पत्रं वा। रुधिरवसामिषं पिबन्तीति कप्रत्ययः, तान् त्रायत इति पुनरातोऽनुपसगै क इति कप्रत्ययः .
Kula says अथवा महार्णवाभिमुख गमनं (for गगनं) प्रार्थयमानस्य मम न प्रभुत्वं वाच्यमेव* च न स्यात . R seems to refer to this interpretation-केचित्तु अथवा महार्णवाभिमुख प्रार्थयतो गमनं मम न प्रभुत्वमिति संस्कृत्य अपि तु प्रभुत्वमेव इत्यर्थमाहुः . Kula then says (सपत्नं शव) किंवा सपत्रं सवाहनं, सपात्रं ससचिवं वा हत्वा निवृतो वसामीति योज्यम् .
58. After verse 57 the order of verses in K is 62,58, 59, 63. Verse 60 is not found in K. For 61 see below.
___Ip verse 58 K reads ततोऽभिमुखसलिलः (i.e. tattohutta-salilo) for tatto nama saalo ततो नाम सकलः (R, Kula and Muda). MY's reading is same as K's except that he has सलिलं . K. MY, and Muda read palotai for paattau प्रवर्तताम् (R). Kula seems to read palottau (cf. SC Text) explained as प्रसरतु . sc chāyā has प्रलठतु .
K says अथवा मम सरोषचरणाक्रान्तं मम सरोषं यथा चरणाभ्यामाक्रान्तम् आहतमतएव अधः भज्यमानभुमङ्गं (निस्त्रुट्यद्भुजङ्गं chāya) महीतलं यतो नमति यत्र नमति ततोऽभिमुखसलिलः भूत्वा उदधिः प्रलुठति । अवनते तस्मिन् महीतलप्रदेशे जलधिजल सर्व पतिष्यति । ततो भवन्तः स्थलेनैव गच्छन्तु । यूयं च मा मुद्धत स्वस्था एव तिष्ठत .
* Our copy has वाद्यमेव .

national

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SETUBANDHA
259
MY says nisudijjanta (K pratika also) अवपात्यमान । palottal (our copy has palotthai) प्रलुठति । महीतलं यतो नमति ततोऽभिमुखसलिल प्रलठत्युदधिः। तदा स्थलेनैव गन्तुं शक्यत इत्यर्थः .
___Muda has nisudhijjanta (भराकान्तनमत्). He says भाराक्रान्ते कर्तरि नमेः णिसुढादेशः, and quotes Hemacandra 4.158 which gives nisudhai. He has प्रत्यागच्छत्युदधिः, and quotes H.C. 4. 166, which gives palottai paccagacchai. Kula says आक्रमणभरपीडयमानपातालस्थपन्नग महीतलम् .
59. K, Muda and Kula read vatthe (पृष्ठे) for majjhe (R who mentions the other reading asha variant). They read उत्पाटित (uppādia) for ummalia (R).
K says अथवा मया उत्पाटितानीतेन महोदधिपृष्ठे युगलस्तम्भाभ्यामिव मम भुजाभ्यां धारितेन विन्ध्यमयेन संक्रमेण सेतुना कपिबलं समत्येतु भतिलङ्घयतु .
My says ओ उत। samaiccau समत्येतु . Muda says गमेरइच्छादेशः (H. C. 4. 162 which gives aicchai) | samaicchau सम्यग्गच्छत्वित्यर्थः . Muda (chāya) has संगच्छताम् . R has samaichau समतिकामतु . Kula also has the latter meaning, but his reading is not cloar. SC Text agrees with R. It has āņieņam (आनीतेन) for aienam (R).
60. The verse is not found in K and MY. Muda gives only the chāya, and remarks केषुचित् पुस्तकेषु दृश्यते . The cbāyā shows some variations, the pratīka being ạisudhijjanta for vivalāanta (भराक्रान्तनमभुजङ्गमुर्तितनलचरं चलन्महीधरम् etc).

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SETUBANDHA
Kula has अथ मारुत-for muha - marua (R). He says अथ । मारुतेन विधूतजलम् उत्सारितपानीयं रत्नाकरं करोमि .
K and probably
61, K and MY have this verse after 8.23. MY rad घटित for sesa (R, Kula and Muda).
___K says मध्ये जलाधारतलस्य मध्ये करतलाण लटित्वा छित्त्वा उन्मूलितो, भुजाभ्यां भ्रामितौ निवर्तितौ, पुनर्विमुक्तौ घटितौ अर्धान्तौ यस्य तं समुद्रम् । अतएव इतोमुखसुवेलं ततोमुखमलयं च करोमि किम् । अयमर्थः-मलयसुवेलयोरन्त. राले मलययुक्तमुत्तरं समुद्र सुवेलयुक्त दक्षिणं च समुद्र द्विधा भुजाभ्यां मध्ये छित्त्वा द्वावपि समुद्रखण्डौ भुजयोः भ्रमणेन विपर्यस्तौ विमुच्य घटितच्छेदमार्ग समुद्र करोमि किमिति । मलयस्य ततोमुखत्वे तु प्रयोजनमिदं पश्यामः । उद्धृतस्य मलयस्य स्थाने सुवेलस्य मानीतस्य स्थापनं भिवेदिति .
MY says दक्षिणोत्तरतटावस्थितसुवेलमलयसहितं प्राक् प्रत्यगर्वाक् चातिविस्तृततया संभावनि मध्यभागे प्रथममेकखण्डतया त्रुटितमथोन्मूलितम् , अथोत्तरतः सुवेलो दक्षिणतो मलयश्च यथा स्यात् तथा भुजाभ्यां भ्रामितम् , अथ त्रुटनावकाशे क्षिप्तमथ प्रतिसंहितपर्यन्तं (प्रतिसंहित) - त्रुटनमार्गम् , अतएव इतोभूतसुवेलं ततोभूतमलयं च करोमीत्यर्थः ।......pahuppantam प्रभूतमितिवत् iabutta इति इतोभूत इति, tattohutta इति ततोभूतेति च ग्राह्यम् । hutta इत्यस्य अभिमुखार्थत्वे वलितपदमुभयत्राध्याहार्यम् .
___• Corrected from MY who reproduces K's explanation. Ms. B of MY has भुजभ्रामणेन .
+ SC refers to an interpretation similar to K's, but with the reading sesa-केचित्तु उन्मूलित उत्खातश्चासौ भुजाभ्रामितश्चेति स तथा, अनन्तरं मध्ये उत्खण्डित एकदेशभग्नत्वादेव विमुक्तशेषार्धान्तं यथा स्यात्तथा ..........ईदृशं समुद्रं करोमीति......क्रियाविशेषणतया उपपादयन्ति .

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SÉTUBANDHA
261
K (chāya) has किमितोमुखसुवेलं, for etto - hutta - suvelam (R).
___Muda has इतोऽभिमुखसुवेलं ततोऽभिमुखमलयं करोमि समुद्रम् like R. 'Muda says bhamādiam (for bhamaia) अमितम् । भ्रमयतेः भमाडेत्यादेशः (Hemacandra 3.151)| addhanto perante (ie. पर्यन्ते) इति देशीमाला (1.8) 1 hutto अभिमुख इति देशी (Desināmanālā 8.70) 1 पूर्वाध क्रियाविशेषणम् .
Kula is somewhat corrupt, but he reads ukkhalia explained as उतखण्डित for-kkhudia खण्डित (R). He says addhanta - एकदेशवाची (इति) देशीकोषे उक्तम् ..
The sense of the verse acc. to K and MY is brought out by MY's introductory remark-अथवा अत्रैव शत्रुबलसहितसुवेलोपस्थापनात् कपिसैन्यस्य अनपेक्षितोत्तरणं समुद्रं करोमीत्याह . Kula says अथवा मलयमेव भवद्भिः सह समुद्रपारं नयामीत्याह । भुजानामितो बाहुना मथित., मथनोत्सारितनलत्वात् मध्ये उत्खण्डितश्चासौ उन्मूलित उतक्षिप्ताधस्तनजलब्ध, मध्यभाग एव आरभ्यमाणजलत्वात् विमुक्तशेषार्धान्तः त्यक्तपूर्वपश्चिमपर्यन्तद्वयश्चेति तं तथा । अतो मूलजलोद्गमेन उन्मूलितत्वात् भ्रमजलरयेण भ्रमितत्वाञ्च इतोऽभिमुखो मलयदेशाक्रमणाभिमुखः सुवेलो येत्र तं, ततोऽभिमुखः सुवेलाभिमुखः मलयो यत्र तं समुद्रं करोमि .
After verse 57, the order of verses in MY is 58, 59, 62, 63 ; For 60 and 61 see above. Muda bas them in the following order : 62,58,60, 59, 61, 63.
62. Muda says लकामयैव मदभुजाकृष्टां पश्यतेति संबन्धः। लतापि कश्चित् गिरिमाश्रिता सुखेनाक्रष्टुं शक्यत इत्यभिप्रायेणोक्तं सुवेलालग्नामिति . Kula bas tbis verse after 60. K bas it after 57.
s.34

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SETUBANDHÀ 63. K says अथवा अहं रामानुरागेण मत्तः मदेनेव मत्तो भूत्वा लङ्कां भग्नराक्षसाख्यद्रमां, निहतरावणारख्यमृगेन्द्रत्वात् सुखसंचारां च मृदनामि । वनस्थली वनगन इव, पूर्वमेव निहतसिंहत्वात सुखसंचारां वनस्थलीमिव यथा गजेन्द्रो मृनाति तद्वदिति । अथवा निहतदशाननगजेन्द्रसुग्वसंचारामिति पाठः । तदा गजेन्द्रः प्रतिगजः । अयमेव पाठः समीचीनः , Kula says भग्नाः पतिता राक्षसा द्रुमा इव यत्र । निहतोदशाननो मृगेन्द्र इव यत्र etc.
Muda says अतिप्रबलो मत्तो गजः सिंहमपि हिनस्तीति भावः . Kula says गजस्याष्टो मदावस्था भवन्ति । तत्र षष्ठयां मदावस्थायां गजः सिंहमपि हन्ति .

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CANTO IV
1. K, MY and Muda read प्रणय for vaana वचन (R and Kula). K and Muda read अरुण for diasa (R and Kula).
K says प्रथमप्रणयनिभृतं प्रथम प्रणयेन सुग्रीवस्य प्रार्थनया निभृतं तृष्णींभूतं, पश्चात् तस्योष्मायितेन पौरुषप्रकाशनेन लज्जितं कपिसैन्यं विबुद्धमालस्यमवधूय समुच्छवसितम्। शशिदर्शनेन प्रसुप्तं कमलवनमरुणागमेन यथा विबुध्यते तद्वदिति .
MY says umhaviam (for unhaia) ऊष्मापितम् । विबोधः कमलिनीवने विकासः। कपिबले कार्यानुकूल उल्लासः .
Muda says प्रथमं प्रणयेन प्रार्थनया निभृतं पश्चादृषितमूष्मयुक्तं कृतमुत्साहितमित्यर्थः । विबुद्धं प्रवृत्त्युन्मुख घभवेत्यर्थः .
Kula says प्रथमवचनानि dharanidharane (3.3) इत्यादीनि सामप्रधानानि तैः निभृतं निरुद्यम, पश्चात ia atthira-sāmatthe (3.53) इत्युतसाहवचनैः सहायमनादृत्य स्वयं विक्रमयितुमिच्छता सुग्रीवेण ऊष्मायितलज्जितमुद्वेजितव्रीडितं कपिसैन्यं कमलवनमिव शशिदर्शनेन सामवचनोपमेन प्रसुप्त दिवसागमेन उत्साहवाक्येनेव विबुद्ध विगतमोहं विगतनिमीलितं चाभूत् .
2.
K and Muda read तरुण for अरुण (R and Kula).
K says अथ धुतान्धकारविकटानि निरस्तविषादाधिकारात विक्टानि प्रकाशानि कपिहृदयानि बहूनि सममेव एको गमनोत्साहः प्राप्तः, धुतान्धकारविक्टानि बहूनि गिरिशिखराणि तरुणातप इव। सर्वेषामपि लङ्कां प्रति गमनं द्योगे तराहो जात इत्यर्थः .

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.
. SETUBANDHA
__MY says कपिहृदयेषु अन्धकारः प्रकाशाभावः अप्रतिपत्तिरिति यावत् . Kula says एकत्रान्धकारो विषादः, अन्यत्र तिमिरम्। धुतान्धकारत्वात् विकटानि विशालानि हृदयानि गिरिशिखराणीव उन्नतत्वात् , गमनोत्साहः अरुणातप इव तेजःस्वभावत्वात् अनुरागयोगाच्च वहुषु एकः समं युगपत् आरूढः . R say: विकटानि व्यक्तानि.
3. K reads अमर्षः (amariso) for pahariso.
K says ततो दर्पस्य मुखप्रसादः दर्पमयस्य पुरुषस्य मुखप्रसादो, हृदयहसितस्य हृदयविकासस्योद्योतः प्रकाशो, रणविक्रमस्य अग्रहस्तः विक्रमस्य प्रहारशीलत्वात् प्रहर्तुमुद्यतः अग्रहस्तः तेषाममर्षः निजस्वभाव इव कापेयमिव विस्तरितुमारब्धः। पूर्व प्रकृतिचटुलत्वमपि गलितमित्युक्तम् । तदपि अमेषेण सह पुनरागतमित्यर्थः । निजकसहाय इति वा .
MY says निजस्वभाव इवेति निनस्वभावोऽपीत्यर्थः। यथा हि पुंसां मुखप्रसादः अन्तर्गतस्य दर्पस्य व्यञ्जकस्तथा प्रहर्षोऽप्येव । हृदयस्य हसितं () विस्ताराख्या भूमिः। यथोक्तं रसविद्भिः
स्वादः कार्यार्थसम्भेदादात्मानन्दसमुद्भवः ।
विकारविस्तरक्षोभविक्षेपैः स चतुर्विधः ।। इति। एवं विक्रमस्य वीररसस्थायिभावयुद्धोत्साहस्य अग्रहस्तः प्रधानाङ्गं प्रहर्षः प्रहर्षजचेष्टाकारणेन कार्योंपलक्षणात् । एवं च युद्धोत्साहो वीररसोत्पादे स्थायी भावः । गर्वहर्षावनुभावौ । यथोक्तम्
: वीरप्रतापविनयाध्यवसायसत्वामोहाविषादनयविक्रमविरूयाद्यैः ।
उत्साह ..........रणदानयोगास्त्रेधा किलात्र मतिगर्वधृतिमहर्षाः ।।
इति। एवं च दर्पहर्षकापेयचेष्टा युगपत् प्रावर्तन्तेति तात्पर्यम् .

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SETUBANDHA Muda mentions अमर्ष asa variant. He says दर्पस्य मुखप्रसाद इव.........रणविक्रमस्याग्रहस्त इव, कपीनां निजस्वभाव इव अमर्षः प्रहों वा विस्तरीतुं प्रारब्धः .
Kula is incomplete, but he seems to explain दर्पमुखप्रसाद as दोल्लास . He says मुखप्रसादो हि यस्य भवति तस्योल्लासं सूचयति, and remarks दर्पहृदयोल्लासविक्रमाणां मूढत्वं तेषामुतसाहेन निरस्तमिति भावः . Deva says दर्पमुखपसादः दर्पसचिवः, हृदयहसितोद्योतः हृदयवैपुल्यप्रकाशकः, रणविक्रमाग्रहस्तः रणे क्रियमाणस्य विक्रमस्य पूर्वरङ्गभूतः अमर्षः . Kula says हृदयस्य हसितोद्योत इव हृदयस्य सोतसाहत्वाविष्करणात्। रणविक्रमस्य अग्रः श्रेष्ठो हस्त इव रणव्यापारसाधकतमत्वात् ,
___4. K, MY, Muda and Kula read बहुल for बहल (R comm.). ___K says वृषभेण वानरेण वामभुजशिरसि गिरिशिखरं भिन्नं निपात्य विदारितम् । कथमिव-बहुलमुद्धृतं धातुरजो यथा भवति तथा, धुतेन निजनिझरेणाहतकपोलतलं यथा, उन्मूलिताः पन्नगास्तत्र निवासिनो वलिता यथा भवति तथा भिन्नम् .
___5. K. MY and Kula read परिमृशति for paripusat परिप्रोन्छति (R). CI. 11.3.
__K says नीलः पुलकोझेदातानं यत एव नीलः कपिलेन पुलकोद्गमेन ईषत्तानं, विषमकृष्णच्छायं व्रणकिणबहुलत्वात् विषमं कृष्णप्रभं च, हृदयनिहितमहर्षम्, अत एव शशिप्रतिभिन्नघनसंनिभं वक्षस्तटं हर्षात् कराग्रेण परिमृशति स्म । तथा च माघकाव्ये-विचिन्तयन्नुपनतमाहवं रसादुरः स्फुरत्तनुरुहमग्रपाणिना। परामशत् कठिनकठोरकामिनीकुचस्थलप्रमुषितचन्दनं पृथुः ॥ इति (17.11).

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SETUBANDHA
MY says parimusai पर्यमृशत् । पुलकानुमेयान्तर्गतहर्षतया हृदयस्य शशिगर्भघनसादृश्यम् . Kula says हृदयनिहित प्रहर्षत्वात् द्योतितेन शशिना प्रतिभिन्नः संपृक्तो यो घनस्तत्सदृशं वक्षःस्थलं नीलः परिमृषति हस्तेन घट्टयति
266
6. K and Muda read
बहुल for बहल
(R) .
K says कुमुदो नाम कश्चित् सेनापतिः तेन प्रहर्षाख्यचन्द्रालोके सति कुमुदेनेव हसितम् । कथम् - विघटमानं विकसदोष्ठपुटाख्यं दलं यथा भवति तथा, स्फुरद्दन्त कराख्य बहुलकेसर निवहं च यथा तथा, सुरभिगन्धोद्वारो यथा भवति तथा हसितमिति । कुमुदपक्षे हासो विकास : . Kula says स्फुरन् प्रकटीभवन् दन्तकराणां केशराणामिव प्रकरो यथा स्यात्, and विघटमानमोष्ठपुटं दलमिव
यथा स्यात्
•
7. K says मैन्दद्विविदावश्विनोः पुत्रौ वानरौ । तेन मैन्देन विघटमान भूमिबन्धः उभयभुनप्रेरणमुखर वेपमानविटप, पतद्विषधरो वेलाचन्दनद्रुमो धुतः परिकम्पितः .
इतस्ततः
,
Muda has विघटमानधरणीबन्धम् . Kula reads वेष्ट, i.e. vedha for बन्ध. He says विघटमानो धरणीवेष्टो महीवेष्टनं यस्य, ... ... विषममस्तव्यस्तं पतन्तो विषधरा यस्मात् स तथाभूतो वेला चन्दनद्रुमः .
8. K says द्विविदस्य दृष्टिः विषधरस्य दृष्टिरिव हर्षपूर्यमाणापि सौम्यत्वं प्रसन्नत्वं न प्राप्ता । हर्षस्य अमर्षसहितत्वात् दुर्दशभूित् । सर्पस्य दृष्टिः हर्षावस्थायामपि क्रूरैव भवति
K ( chāyā) has हर्षहियमाणा . MY says bharanti हियमाणा । तारकया सधूमवहिसादृश्यम् . Others have भ्रियमाणा
Kula says
... सधुमो यः शिखिनः शिखावर्तः
अमर्षेण दीप्यमाना अतो दुरालोका, ज्वालाभ्रमण तन्निभा

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261 . 9. K and Muda and probably MY read valei for malei (R and Kula).
_K says शरभोऽपि सेनापतिः दरीमुखोद्गतेन प्रतिशब्देन स्फुटितमलयतटविस्तरं यथा विशदमतिप्रकटं नादं मुञ्चति स्म। रोषविषेण रोषजलेन स्वेदेन आर्द्रमङ्गं वलयति च चलयति स्म च। मलेइ इति च पाठः। मृनातीत्यर्थः । विषशब्दो जलपर्यायः :
MY says अचलयदङ्गञ्च रोषविषाम् । रोष एव विषस्तेन जातस्वेदमित्यर्थः .
Muda says tannāam आईमिति देशी। समासमध्यवर्तित्वेन अनादिस्वात् तलोपे यमकनिर्वाहः। एवमन्यत्रापि .
Kula says रोषविषेण रोषोदतेन स्वेदजलेन .
10. K and Muda have मुखे दिवसस्य in chāya.
K says निषधस्य सेनापतेः अरुणाताम्रच्छाये अरुणवत् आताम्रच्छाये, अन्यत्र अरुणेन आताम्रच्छाये, ततक्षणमात्रप्रतिबुद्धपङ्कजकान्ते, अन्यत्र तत्क्षणप्रतिबुद्धैः पङ्कजैः शोभा यस्य तस्मिन् मुखे अमर्षः स्फुटमस्फुरत् , दिवसस्य मुखे दिनकर इव .
11. K, Muda and Kula read चिरम् for phudam स्फुटम्
(R).
K says सुषेणस्य वदनं रोषेण हसितेन चिरं विकटाधरान्तरलं विकटं प्रकाशितमधरयोः अन्तरालं यस्य तत् तथा कृतम् , उत्पातरुधिरेण आतानं मध्ये स्फुटितं रविमण्डलमिव अभूत् . MY says उत्पातरुधिरेण उत्पाते सघिरवच ताम्रम् .

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SÈTUBANDHA ___12. K, MY, Muda and Kula read प्रविज़म्भितेन for परि(R). K and Kula read darullasanta (दरोल्लसत् ) for addhullasia (R).
____K says वालिसुतोऽङ्गदः हर्षात् प्रविजृम्भितेन विकसितेन, किश्चिदुल्लसद्रविबिम्बताम्रच्छविना मुखेन पुरतोमुखारम्भः सर्वेभ्यः पूर्वमभिमुखारम्भः अभिमुखकार्यारम्भ इति प्रकटः प्रसिद्धोऽभूत् , दिवसः प्रातःकालेनेव। विशेषणं समानम् . Deva says सर्वेभ्यः पुरतः कार्येऽभिमुख इति प्रकट इत्यर्थः ।..........यथा दिवसः ईषत रविबिम्बताम्रच्छविना मुखेन पुरतः पूर्वस्यां दिशि प्रकटो भवति . MY says पूर्वदिगुपक्रमत्वं सूर्यस्य, अग्रतःस्थितोद्योगत्वमझदस्येति ग्राह्यम् ..
___Kula says हर्षप्रविज़म्भितेन' प्रमोदविकसितेन, रोषेण(?)*. असमग्र-. दर्शनत्वात् वानरमुखानामीषदुल्लसतो रविविम्बस्येव, पक्षे ईषदुल्लसता रविबिग्वेन ताम्रा छाया युतिर्यस्य तेन मुखेन वदनेन, पक्षे प्रत्यूषेण etc. B says दिवसध कीदृक्- पुरतोऽभिमुखः प्राच्यभिमुख आरम्भ उपक्रमो यस्य तादृश इति .
____13. K and Muda read दर्पोद्धरत्वं for : dappuddhaattanam दर्पोद्धतत्वं (R and probaby Kula). ____K says नियूढभरः निर्वर्तित कार्यों हनूमान् लघु तुच्छं दर्पोद्धरत्वं दर्पण उधुरः उद्धतः अहंकृतः दोधुरः तस्य भावो दोधुरत्वं तत् अन्यवानरवत् नेच्छति स्म। कथमित्याह-कृतप्रेषणस्य कृतस्वामिप्रेषणस्य सेवकस्य धैर्यमेव शोभते न चापलम् । कुत इत्याह-स वचनीयं वाच्यं रक्षितुं परिहर्तुमिच्छति । अनेकार्थत्वात् धातुना रक्षतिरत्र परिहारे वर्तते .
MY says कृतप्रेषणस्य कृताज्ञापितकार्यस्य धैर्यमेव शोभावहम् । अतो दर्पमेव मारुतिः नैच्छत् । प्रत्युत कृतकार्यस्य आत्मनो वचनीयरूपत्वं तदेव दर्प परिहर्तुमच्छदित्यर्थः . Kula says धैर्यमेव वचनीयं परापवादं रक्षितुं mahai . • sc has रोमावृतत्वेन .

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269 अर्हति नान्यदित्यर्थः . R says तत् धैर्य तस्य पुरुषस्य वचनीयं वाच्यतारूपं स्वगुणाविष्कारं करोतीति लोकापवादरूपां रक्षितुमेतत्पुरुषं प्रति अनागन्तुं महति वान्छति .
14. K and Muda have लोचनं for loano (R and Kula).
K_says सुग्रीवः एवं हासशब्देन निर्भसितोदधिरवं अधःकृतोदधिरवं यथा, स्फुरिताधरत्वात् निर्यज्यमानदंष्ट्रामयवज्र, वज्रो रस्नविशेषः, कपिदेपेण प्रशमितरोषत्वात विरज्यल्लोचनं प्रसीदलोचनं च यथा हसति स्म .
__MY says dadha - biram दंष्ट्राहीरं दंष्ट्रावज्रम् . Muda says त्रीण्यपि क्रियाविशेषणानि . He has स्फुरिताधरस्पष्टीभवदंष्ट्राहीरम् . Kula and R (Text) have स्फुटित (phudia), explained as विकसित by Kula, who also says 'दष्ट्राया हीरं तीक्ष्णाग्रम् . R says विरज्यमाने विशब्दस्य अभाववाचकत्वेन रागो लौहित्यं तच्छून्ये लोचने यस्य तथाभूतः .
15. āsamghanto is rendered as विश्वसन् in K (chāyā). K says लक्ष्मणः गुरोः ज्येष्ठस्य बलं निजं बलं च प्रमाणयन् . MY has आशंसमानः निश्चिन्वानः . Muda says गुरोः निजं च बलं संभावयन . Kula has आशंसन् . He seems to read navara (केवलम्) for navari (अनन्तरम् ).
___16. K says रघुनाथस्यापि दृष्टिः वदनात् चला चलिता स्फुरद्विद्रुमवत् तानं वानरपतेर्वदनं गता। कमलात् चला भ्रमरपङ्क्तिः कमलमिव ।................ रघुपतिः अनन्तरं कर्तव्यमुद्दिश्य वानरराजस्य मुखमक्लोकयामासेत्यभिप्रायः . Muda says श्रीरामस्यापि दृष्टिः तद्वदनाच्चला सुग्रीवस्य वदनं प्रापेत्यन्वयः । कपिषु विषाद परित्यज्य कार्योन्मुख्यं गतेषु फुल्लवदनकमलो रामस्तादृशं सुग्रीवं सगौरवमालोकयामास इति भावः .
3.35

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-
17. K reads प्रतिफलत् for
parikkhalanta परिस्खलत्
(R).
Kula has
___K says ततो वयःपरिणामावनतयोः ध्रुवोः वलीभिरवलम्बनैः रुध्यमान. दृष्टिपभः, तदानीमासन्ने धवलमेधे प्रतिफलदोषधिवृक्षज्वालो महीधर इव । पलितयोगात् धवलमेघस्थानीया भ्रूः, ओषधिप्रभास्थानीया दृष्टिः। जल्पतीति उत्तरत्र संवन्धः .
MY says rumbhamāna-ditthicchoho रुध्यमानदृष्टिशोभः । धवलमेवस्य स्वच्छतया तेजोगते तिप्रतिबन्धकत्वात् तत्प्रतिफलनेन नातिनिरोध लक्षयति .
Muda (chāyā) has भूपरिरुध्यमानदृष्टिच्छायः, and प्रतिस्खलत् (Kula also) for परिस्खलत् (R). He says mihia मेघपंक्तिः and quotes Desi - nāma - mala 6.132. R says महीधर इव । सोऽपि कीहक् -आसन्नया मेघिकया स्वल्पमेधेन परिस्खलन्ती छन्नतया यथावदप्रकाशमाना ओषधिप्रभा यत्र सः ..
___Kula says ततो बयःपरिणामेन शैथिल्यात् अवनतया भूलेखया रुध्यमानदृष्टिविक्षेपः, अतश्च आसन्नायां धवलायां प्रतनुमेधिकायां प्रतिस्खलदोषधिप्रभो धरणीधर देव .
Goldschmidt reads ditthtochoho (cf. acchi-cchoho in the next verse). In N.S. edition R has - ccheho (क्षेपः) which seems to be a mistake. Choba is adesi word included in Desi-namamala 3.39 in the sense of विक्षेप (cf. Kula above) and समूह . The word seems to be explained as प्रभा, शोभा etc. by others (see K, MY and Muda above). SC says क्षिपधातोः छुहादेशः (cf. Hemacandra 4.143). This explains the rendering ta. Cf. Kula on the next verse.

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SETUBANDHA 18. K. says करेण वारितचपलकपिलोकः, तदा सुग्रीवे दत्तभास्वरनेत्रप्रभः, ज्वालया आहतद्रुमनिवहः स्फुलिङ्गपिङ्गलितमहीधरो वनदव इव स्थितः .
| Muda has सुग्रीववितीर्णभासुराक्षिच्छायः . Kula says सुग्रीवार्पितभास्वराक्षिक्षेपः, अत एव उतक्षिप्तताम्राङ्गुलिनिकरनिभया ज्वालयाहतः कपिलोकनिभो द्रुमनिवहो येन, भास्वराक्षिक्षेपनिभैः स्फुलिङ्गैरमिकणैः पिङ्गलितः सुग्रीवनिभो महीधरी येन तादृशो वनदव इव .
___19. K and Muda read महीधर for mahi - ala (R and Kula); and बहुल for बहल (R). Kula also reads बहुल , K, MY and Muda read nifa for khalia (R and Kula).
K says ऋक्षाधिपतिः जाम्बवान महीधरार्धान्तनिभं भूधरैकदेशानभं गलित. वलिभगत्वात् दर्शितविस्तृतबहुलत्रणकन्दरं वक्षस्तटमुन्नमय्य जल्पति स्म .
20. Muda says हरजटासमूहमित्यर्थः, and refers to Desi-nāmamala 6.66 which gives pabbhara in the sense of संघात and गिरिगुहा .. sc Text has sumarāmi (स्मरामि) for sumirami .
21. K reads नखत्रुटितं (naha - kkhudiam) for nakkhun kkhudia नखोत्खण्डित (R and Kula).
___K says मधुमथनहस्ते वर्तमान नखत्रुटितं नखैरुद्धृतमत एव सरसं महासुरस्य हिरण्यकशिपोः हृदयं हृदयकमलमाक्षिप्तमपहृत निजहस्तकमलमिव अनुधावन्ती श्रीर्मया दृष्ट।। महासुरस्य हृदये समुत्पाटिते श्रीः सद्यो धावति स्म । तदेवमिवेत्युत्प्रेक्षितम् .
Kula says आक्षिप्तमाकृष्य गृहीतं निनकं स्वहस्तस्थित कमलमिव अनुधावन्ती दैत्यानां श्रीर्मया दृष्टा . R say: आक्षिप्त परमेश्वरेण आक्रम्य गृहीतं निनकहस्तकमलमिव .

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22. K and Muda read बिकटं for tuliam (R and Kula). Kula seems to read च for va (इष) in the second line.
____K says उत्खातहृदयगिरिबन्धनं महीमण्डलमिवेत्युक्तम् . R says महीमण्डलमपि दंष्ट्रयोत्थापनदशायां गिरीणामितस्ततो विशीर्य पतितत्वादुत्खातगिरिबन्धनमभूदिति साम्यम् . Kula says हिरण्याक्षस्यापि जलधिमग्नमहीमण्डलोद्धरणप्रवृत्तेन महावराहेण दंष्ट्रया भिन्नं तुलितं (च) यद् वक्षःस्थलं तच्च स्मरामि महीमण्डलं च तथाभूतं स्मरामि । तस्यापि मे प्रत्यक्ष जातमित्यर्थः। हृदय गिरिरिव दृढनिष्ठुरत्वात , तस्य बन्धनं बन्धनस्थानं बध्यतेऽस्मिन् इति कृत्वा, उत्खातमुत्पाटित हृदयगिरिवन्धनं यस्य तत्तथा। महीमण्डलं च उत्खातानि गिरय एव बन्धनानि यस्य । गिरिबन्धनैः सहैव इत्यर्थः ..
___23. K, Muda and probably MY read khavei . (क्षपयति) for thavei स्थापयति (R and Kula).
____K says विषादो धैर्य हरति । यौवनमदो विनयं हरति। अनङ्गो लज्जां हरति । कथंभूतः -एकान्तगृहीतपक्षः। पक्षः साध्यवस्तु । एकान्तेन नियमेन गृहीतसाध्यः। विषादादयो धैर्यादीनि साध्यत्वेन गृहीत्वा हरन्तीत्यर्थः । वयःपरिणामस्तु यत् क्षपयति नाशयति तत् किमस्ति शस्यताम् । अस्ति
चेदुच्यतामित्यर्थः। पक्षः पार्श्वगरुत्साध्यसहायबलभित्तिषु । पार्श्वद्वारे विरोधेऽर्धमासे चुलिबिलेऽन्तिके ॥ इति वैजयन्ती। तस्मात् परिणतवयसा मयोच्यमानं वचनं गृह्यतामित्यभिप्रायः .
___MY says यथा युष्माकं विषादी धैर्य हरति, यथा च लोके यौवननो मदो विनय, तत्त्वज्ञश्चानङ्गो लज्नां, नैवमिय वृद्धता तादृशं कमपि गुणं हरतीत्याहधीर इत्यादि। एकान्तगृहीतपक्षः गृहीतधैर्यादिहरणनियमपक्ष इत्यर्थः। sisau शिष्यताम् .
• Partly corrected from sc.

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273 Muda says एकान्तेन नैयत्येन गृहीतः पक्षो विरुद्धपक्षो येन स तथोक्तः । यथा विषादादयो धैर्यादीनां विरुद्ध पक्ष स्वीकृत्य तानि हरन्ति, तथा वयःपरिपाकोऽपि . यत् क्षपयति तत् कथ्यताम् । न किंचित तादृगित्यर्थः । sisau इति कथेः सीसादेशः। शिष्यतामिति वा .
Kula says प्रथमे वयसि विषयास्वादस्नेहेन विवेकलोपात् कार्यप्रतिपत्तिविच्छेदेन अप्रतिपत्तिः विषादो भवति । ...........एकान्तो निश्चयः तेन गृहीतः पक्षः साध्यः (१) येन स वयःपरिणामः तेषां विषादयौवनमदानानां मध्ये किं sisau कथ्यतां यत् स्थापयति, न किमपि अपि तु सर्वमेतत् विनाशयतीत्यर्थः । अत:.............तदविरोधिवयःपरिणतिसाध्यानां धैर्यविनयलज्जानां योगो भवति । तेन च कार्यतत्त्वज्ञानं भवति । उच्चावचं त्यक्त्वा मम परिणतवयसः बुद्धया प्रवृत्तिः क्रियतामिति भावः . R says एकान्ततः तत्त्वतो गृहीतः पक्षः सिद्धान्त इदमित्थमेवेति निर्णयरूपो येन तादृशो वयःपरिणामो वार्धकं कर्तृ विषादो धैर्य......... हरतीत्येवमादिप्रकारेण यत् स्थापयति स्थिरीकरोति, निर्धारयतीति यावत् , तत् किं शिष्यतां कथ्यताम् .
24.
K and MY pratika has anuhāya (अनुभूय) .
K says जरापरिणतस्य मादृशस्य उल्लापान् वाक्यानि यूयं मावमन्यध्वम् । कीदृशान्-अनुभूय ज्ञातव्यान् , विघटितानि विगलितानि विषमानि अक्षराणि येषां तान् तथाभूतानपि संघटितार्थान् , यौवनमूढैः प्रहसितान् .
MY says अनुभूतिः फलतः, ज्ञातव्यत्वं तु प्रामाण्यतः। फलाविसंवादात प्रमाणतया ज्ञातव्यानित्यर्थः। स्वरूपे अक्षराणां विघटनमश्लिष्टत्वं, वैषम्यमुच्चावचता । एतच्च द्वयं स्थानकरणाद्यपाटवनिमित्तम् । विसंघटितार्थान् स्वरूपेण आपाततया प्रतीयमानान् । अथवा विघटिताक्षरानपि संघटितार्थान् .

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SETUBANDHA
Deva also says अनुभूय ज्ञातव्यान केवलमनुभवेनैव ज्ञातव्यान् नोक्तिमात्रविश्वसनीयान् । विघटितविषमाक्षरान् विघटितानि अक्रमाणि विषमाण्यक्षराणि...... येषां ते एवंभूतान् । वृद्धानां वचनानि.. ·· निषेधरूपत्वात् प्रथमं प्रथमं परुषाण्यपि सुखोदर्काणि भविष्यन्ति .
******.....
R, Muda and Kula
have aṇuhua ( अनुभूत ) . R says अनुभूत ज्ञातव्यभागो येषु तान् । मया सर्वमिदमनुभूय उच्यत इति भावः । अथ चानुभूते सति ज्ञातव्यान् । वृद्धवचनमनुभवानन्तरं ज्ञायत इति भवद्भिरप्यनुभूय ज्ञातव्यं यन्मयोक्तमिति तात्पर्यम् . reproduce him—अनेकशास्त्राभ्यासेन ज्ञातमनुभूतमनुभवलिङ्गं येषु तान्, अथवा साक्षादनाहतानपि अनुभूतेनानुभवेन ज्ञातव्यान् । संघटितार्थान् सम्यक् प्रतिपादितार्थान्
Kula is corrupt, but SC seems to
25. K says तव भुजयोः कृतावलम्बो हरिसार्थः सुराणां समरेऽपि वत्सलः समर्थः । "नैनमवज्ञातुमईसीत्यर्थः : । अत्र दृष्टान्तमाह — मारुतेन लब्धस्थाम लब्धबलं महीरजोऽपि तावत् दिवसकरमभिभवति हि । भटानां सामर्थ्य स्वामिबलायत्तमित्यर्थः .
oaggai अभिभवति .
MY says वत्सल: श्रद्धालुः समर्थ इत्यर्थः । Muda says paccalo इति समर्थ: and quotes
Dest - nāma - mālā
6.69. This is probably also the reading of K and MY who seem to have Sanskritized it into वत्सल . Kula also has समर्थः, but he seems to read pabbalo ( प्रबल: ) like R. Cf. 6.33 and 9.3 below. MY on 6.33, however, says vacchaiā वत्सलाः समर्थाः .
K also cites the word in his gloss on 9.3. SC Text has pabbalo. It
अवगति आस्कन्दति in SC comm.
has ovaggai, like R, rendered as
Kula is here corrupt.

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SETUBANDHA
25
for kajjalava कार्या
26. K and Muda read कार्यकलापाः लापाः (R and Kula).
___K says किं पुनः किंतु कार्यकलापाः कार्यजातानि घटिता अपि पुन: विघटन्ते (विसंघटन्ते ehāya) भियन्ते। कथंभूताः-दुष्परिकला दुष्परिच्छेदाः, मर्यादातिकमात् उत्पथे दुर्मागे वल्यमाना नीयमानाः । सारगुरवः सारः साध्यवस्तु तेन गुरवः । किमिव-उदधय इव । उदधयश्च दुष्परिच्छेदाः, मर्यादायाः कूलस्यातिकमात् उत्पथप्रवृत्ताः, सारगुरवश्च, घटिता अपि प्रकृतिस्थ। अपि प्रलये पुनः विघटन्ते विकारं भजन्त इति । मर्यादा कूलदेशोऽस्येति हलायुधः । तस्मात् भवतैव केवलेन संरम्भो न कार्य इत्यभिप्रायः .
R says दुष्परिकलनीयाः............इत्थंकर्तव्यतया दुरवधारणीया वा । (समुद्रपक्षे) दुरवगाहनीयाः .
MY says दुष्परिकलनाः परिच्छेत्तुं परिमातुं चाशक्याः। मर्यादा शास्त्रदर्शितः क्रमो वेला च। शास्त्रं चात्र-सहायसाध्यं राजत्वं चक्रमेकं न वर्तत इत्यादि । सारः प्रयोजनममृतकौस्तुभादिश्च । उत्पथवल्यमाना अमार्गेण विक्रियां नीयमानाः। घटिता अपि घटितप्राया अपि। सत्यमधिष्ठातुरेव कार्यकरत्वं, किंतु सहायसहितस्यैव, न तु असहायस्य, अन्तरा प्रत्यूहबहुलतया विन(?)संभवादिति तात्पर्यम् .
Kula says किं पुनः कार्यालापाः कार्यशब्दवाच्याः कार्यविशेषा उदधय इव सारेणार्थेन रत्नादिना च गुरुकाः, dupparialla अशक्यावधारणाः अशक्यलङ्घनाः, दुरधिगमा हि गतिः कार्यस्येत्याशयः,* घटिता अपि विसंघटन्ते । अन्न हेतुः मर्यादातिक्रमो दर्षात् शास्त्रार्थलङ्घनं स एवोत्पथो विमार्गः तेन वस्यमाना नीयमानाः। पक्षे मर्यादा स्थितिः .
• This is restored from sC. Our copy of Kula has त्वराधिगमा विपत्तिः (१) कार्यस्य which does not suit the context

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Muda says duppariallā अशक्याः and quotes Desi nāmamālā 5.55. He says मर्यादा लोकस्थितिर्वेला च .
SETUBANDHA
27. K says प्रत्यक्षादनुभवावस्थायामात्मनः प्रत्यक्षात, कथमपि कथञ्चित् यदृच्छया क्षणघटितात् काकतालीयसदृशात् अनुभूतादप्यर्थात् मम श्रुतमेव शास्त्रश्रवणमेव गुरु । कीदृश-परोक्ष कालान्तरे फलप्रदम् । आगमेन उपदेशेन विशुद्धम् । अतएव संचालित निष्कम्पं पूर्वपक्षयुक्तिभिः संचालितमपि सिद्धान्तयुक्तिभिः निष्कम्पम् । त्वरावद्भिः सहसा क्रियमाणं कार्यं यदृच्छया घटेत वा न वा । शास्त्रोक्तमार्गेण क्रियमाणं कार्यमेव सिध्यतीति मम पक्षः इत्यर्थः .
F
MY says प्रत्यक्षादपरोक्षज्ञानविषयात्,.. ... कथमपि तुलाग्रघटितात अवधानेन तुलासंमितात । अनेन दृढनिर्णीतत्वं लक्ष्यते । तथा च लोकमन :प्रणिधानादिसहकारिसम्पत्तिबलात् अव्यभिचारिप्रत्यक्षविषयीकृतादपीत्यर्थः । अथवा तुलाग्रघटितत्वेन अनुमान निश्चितमुच्यते । तुलाग्रस्य मानसाधनस्य अवनमनोन्नमनरूपलिङ्ग निश्चितादपीत्यर्थः । ततश्च प्रत्यक्षानुमानाभ्यां प्रमितादपि भागमसिद्धं श्रुतमेव गुरु इति । संचालित निष्कम्पं संचलनानुगुणपूर्वपक्षयुक्तिरूपतद्व्यापारविषयीकृतत्वेऽपि निश्चलमित्यर्थः । अनेनानुकूलतर्कद्वारा अन्यथा सिद्धिशङ्कानिरास उक्तः । अनुभूतादपि प्रत्यक्षगृहीतादपि श्रुतमेव आगमविषयीकृतमेव अभ्रान्ततया श्रद्धेयमित्यर्थः
"
·

Muda says मम अनुभृतादपि श्रुतमेव गुरुकम् । अनुभूतमिन्द्रियजन्यज्ञानं श्रुतं शास्त्रजन्यम् । कथं गुरु इत्यपेक्षायां विशेषणद्वारा हेतुमुपन्यस्यति । प्रत्यक्षात् - अनुभूतं हि अक्षाणीन्द्रियाणि प्रतिगतम् । एतेन इन्द्रिय देशकाल - स्वभावविप्रकृष्टवस्त्ववगाहित्वाभावात अल्पविषयत्वमुक्तम् । तथा कथमपि काकतालीयघटितातु-अनुभवस्य हि काकतालीयन्यायेन संवादात प्रामाण्यम् । इन्द्रि - याणां दोषबाहुल्यात् । श्रुतं कीदृशम् - प्रत्यक्षेभ्यः पराग्भूतम्, आगमेन आप्तवाक्येन विशुद्धम् । अतीन्द्रियवस्त्ववगाहि करणदोषविकलं चेत्यर्थः ।

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स्य प्रामाण्ये हेत्वन्तरमाह - युक्तिभिः संचालितं सत् निष्कम्पं शङ्काकुण्ठितं न भवतीत्यर्थः । tulaggam काकतालीये इति देशीकोशे (D N 5.15).
SETUBANDHA
यावत् ।
Kula says प्रत्यक्षमिन्द्रियजज्ञानं तच्च भ्रान्तमपि भवति यथा शुक्त्यादौ बुद्धिः । अथ कथमपि तुलाग्रवत् घटितात् स्थिरीकृतात् उपपन्नीकृतादिति प्रत्यक्षादिन्द्रियसंनिकर्षजात् ज्ञानात् साक्षादनुभूतात् अपि परोक्षं साक्षादननुभूतमपि श्रुतमेव शास्त्राधिगतमेव मम गुरुकमादृतम् । अत्र हेतु :- आगमशुद्धमिति । आप्तानां... ...... निश्चितवादिनां वचनमागमः तेन शुद्धं निर्मलं शास्त्रस्य आगमाविरुद्धत्वात् । अतएव संचालित निष्कम्पं विचार्य सिद्धान्तीकृतत्वात् स्थिरम् । एतेन यदहमागमार्थगतं भणामि तत् तथेति गृह्यतामिति भावः . R says परोक्षमिन्द्रियप्रत्यासत्त्यजन्यम् .
28. K says समसारपराक्रमाः समबलपराक्रमाः सेवकाः समस्ताः अपृथग्भूताः यत् साधयन्ति तत् कार्यं निर्व्यक्ताः पृथग्भूताः न साधयन्ति । एको दिनकरः दृढं प्रतत । त्रिभुवन पुनर्मिलिताः द्वादशापि दिनकराः सहिता एव क्षपयन्ति .
MY says sāhanti साधयन्ति । एकैकेन क्रियमाण उत्साहः सामुदाविकात लघुफल इत्युक्तम् . Muda renders samatthä as समर्थाः . The equivalent of समस्त is samattha acc, to Vararuci 3.12, and samatta acc. to Hemacandra 2.45. SC Text has samattā explained as समस्ताः in the gloss. Kula on 16.53 objects to the expl. of samatta as समस्त
·

29.
K says अभागसंहितः अस्थाने प्रवर्तित उत्साहः अभिमानमभिभवति । प्रतिपक्षस्य न तादृशं भयं ददाति स्थाने घटित उत्साहो यादृशं भयं ददाति । किं कुर्यादित्याह - विद्वात्येव विपद्यत एव । द्रा कुतसिते गमने । किमिव - अमर्षेण गृहीतः शर इव । स च अभिमानमभिभवति, शत्तोभ्ध न तादृशं भयं ददाति । अवसीदत्येव .
S. 36

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SETUBANDHA
MY has विद्रवति . Muda says विद्राति विरुद्धं कुत् सितं भवती. त्यर्थः। द्रा कुत्सायां गतो . Muda (chāyā) has आक्रामत्यभिमानं .
न
____Kula says अभागे अकाले अस्थाने च संहितो योजितः, अमषेण क्रोधेन गृहीत उत्साहः शर इव*............निष्फल एवं विद्राति विलीयते। तथा चौक्तम्-न पापाय पूर्व लिम्पेत् कालं वीक्ष्य समुत्पतेत् । पश्चात्तापाय निर्दिष्टा विक्रमैकरसज्ञता ॥
___30. K and MY read na vi a (नापि च) and Muda) नैव .
for nea (R, Kula
___K says त्वरितेन त्वयापि च धीर पार्थिवचरितं सुष्टु शोभनमपि न मोक्तव्यम् । राजानो हि विमृश्यकारिणः न त्वरावन्तः । त्वरायाः प्रतापविरोधिनीत्वात् दक्षिणायने त्वरमाणस्य रवेरपि प्रतापो मृदयते मन्दायते । दक्षिणस्यां दिशि रविः क्षिप्तेषुरिव सर्पतीति श्रीविष्णुपुराणे (Book 2 ; ch. 8).
Muda (chāyā) has नवं . He says maulijjai इति पाठे मुकुलीभवति संकुचतीत्यर्थः .
Kula says धीरा विमृष्यकारिणः ते च ते पार्थिवाश्चति तेषां चरितं सुष्ठ त्वरितेनापि त्वया नैव मक्तव्यम् । वैर्धम्येण दृष्टान्तयति । त्वरमाणस्य रवेरपि पर मतेजस्विनो इक्षिणाशागमने प्रतापो गृदृयते । एतेन सहसा विदधीत न कियामिति भावः . Deva says हिममिलितत्वात् प्रतापो मृदुर्भवतीत्यर्थः । दक्षिणायने रवेस्त्वरमाणत्वं ज्योतिःशास्त्रे प्रसिद्धम् .
• Kula is here corrupt. After इव sc has अभिमानमव. घलाति आस्कन्दति .
† Partly restored from SC.

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31. K, MY and Muda read farga (vitthaa) for cintia (R and Kula). K and Muda have स्खलित for स्खलन .
K_says त्वयि प्रहर्षादर्पितमुखी इयं जयलक्ष्मीरतिरागेण अत्यभिनिवेशेन हेतुना अमार्गसमरसुखविस्तृतकथाभिः अमागें अपथे समरसुखस्य विस्तृताभिः कथाभिरुक्तिभिः, गोत्रस्खलितेन सपत्नीनामग्रहणेन यथा विमनाः क्रियते तथा किमर्थ कृता। samuha - milickkamekke (3.56) इत्यादिभिः कथाभिः गोत्रस्खलितविमना इव ते किं कृता। यथा प्रहर्षादर्पितमुखी दयिता सपत्नीनामग्रहणेन स्खलितेन विमनाः क्रियते तद्वदिति ते अतिरागेणेति संबन्धः . MY says ते त्वया अमोगण विस्तृत(समर)सुखकथायामतिरागिणा . Muda says प्रहर्षार्पितमुखी इयं जयलक्ष्मीः अमार्गसमरसुखाय विस्तृतकथाभिः त्वया गोत्रस्खलितविमनस्का इव किमिति कृता इत्यन्वयः .
Kula reads अभिरागेण for airāena (अतिरागेण) . He says देवदोषादिकमनपेक्ष्य शौर्यवशेनैव केवलेन शास्त्रीय मार्ग त्यक्त्वा अमार्गेण यचिन्तित समरसुखं तस्य कथाभिरियं जयलक्ष्मीः ......... (विमनाः) किमिति त्वया कृता । ईप्सायां भूतवत् प्रयोगः। मा क्रियतामित्यर्थः । यथान्येषामभिरागेण नायकेन(?) नायिका प्रहर्षसंमुखीभूतापि अमार्गेण अनायकोचितेन(?) अधैर्येण यत् सुखचिन्तनं तेन याः कथास्ताभिः गोत्रस्खलितेन विमनाः क्रियत इति .
32. K, Muda and Kula read ņivvūdhabharo for nivvalia-guņo
(R).
K says रभस एव अभिनिवेश एव मा रज्यत मा स्नेहं कुरुत। को दोष इति चेत् एकरसस्य एकत्रैव अभिनिवेशिनः चन्द्रस्यापि तावत् कुमुदवने निष्पन्न निवृत्तं दृरं चिरकालं नियूँढभरं नियूंढकुमुदकार्य यशः कमलेषु विद्राति विपद्यते। तस्माद् युक्तं युक्तं विमृश्य कर्तव्यमिति . Kula says रसोऽनुरागः .

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Kula says देशकालादिमनपेक्ष्य रभस एवं उत्साह एव केवले मा रज्यत । यतः आस्तां तावदन्यः चन्द्रस्यापि एकरसस्य तावत् कुमुदमानानुरागिणो विकाशकत्वेन कुमुदवननिष्पन्न यत् यशः ख्यातिः दूरमत्यर्थं निर्दृढभर धृतोत्कर्ष तत् कमलेषु विद्राति तदविकाशनात् विलयं याति । एतेन रभसेन न संपतेदिति नयो दर्शितः .
33. K says आत्मना त्वयैव प्रार्थ्यमानः अभियुज्यमानः परस्य शत्रोः परिजनः शोभते किम् । उत ते परिजनेन प्रार्थ्यमानः प्रतिपक्षः किं शोभते उच्यताम् । तव सेवकजनैरभियुज्यमानः शत्रुरेव हि शोभते। तत् तव शोभाकारणमित्यर्थः . The remaining portion of K's gloss is missing, but his citation from Canto 11, verse 98 containing the word aggahanam shows that he takes gahanam (ग्रहणम्) in the sense of आदर .*
अप
MY says स्वयमेव परस्य परिजन त्वरया प्रार्थयमानस्त्वं परस्यैव शोभामापादयिष्यसीत्याह-kim appanā इत्यादिना ।
अथवा स्वपरिजनप्रार्थित एव प्रतिपक्षः शोभते तव शोभायै नान्यथेति । अथवा उभयोरप्यनयोः पक्षयोरुचिततया कतरः शोभते युज्यत इत्यर्थः । kim_jaammi vi gahanam जयेऽपि गहनं किम् । अस्थाने अभिमानमकुर्वतः तव सुप्राप एव जय इत्यर्थः .
Kula says क्षमत्वेऽपि सहायनिरपेक्षा न युध्यन्ते इत्यभिप्रायेण......आह किमित्यादि । किमसहायगमनेन आत्मना स्वयमेव शत्रोः परिजनः प्रार्यमानः अभियुज्यमानः शोभते युज्यते, उत सहायगमनेन तव परिजनेन हनूमदङ्गदादिना
• Cf. R -जिताभिमानस्य असमेन सम साम्येनाधाकृताहंकारस्य पुरुषस्य जयेऽपि जाते किं ग्रहणं परेषां क आदरः। न्यूनकक्षजयेन प्रकर्षाभावात् .

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. 281 प्रतिपक्षो रावणः प्राथ्यमानः शोभते। निरूप्यतां तावत उभयोर्मध्ये कः शोभाकरः पक्ष इति । सहायेनैव शत्रुः जीयत इति प्रभोः शोभेति भावः । तस्मादभिमानेन सहायनिरपेक्षता न युक्त।। प्रत्युताभिमान एव जेतुं युज्यत इत्याह-जिताभिमानस्य किं जगत्यपि गहनं कष्टम् , sc quotation has जगत्यपि किं गहनं दुर्लभमपि तु नेत्याह* . Kula renders jaa as जगत् .
Deva says तव परिजनेन पर एव प्रार्थयितु युक्तः। अभिमानेन किल कच्यसे । अभिमानं वशीकुरु । वशीकृताभिमानस्य तव किं जये अप्राप्तव्यम् .
___Muda also explains gahanam as गहनम् . He says अभिमानेन खलु त्वया एवमुच्यते । एक ९व ससैन्यं रावणं हनिष्यामीति । तत्र विचार्यतां किं त्वया शत्रोः सैन्यमभियुज्यमानं (१) शोभते उत त्वतसैन्येन रावण इति ।..........(जिताभिमानस्य) तदा जयविषये किं गहनं न किंचिदित्यर्थः . For this use of गहन cf. Paumacariu 12.6.9-kavanu gahanu kira rāvaņu.
34. R Text has aộivvalia and SC Text-di-, both rendered as अनिर्वलित in the chāyā. K (chāyā) reads हनुमदतिशयिनां, and MY and Muda- दतिशयानां for hanuman taisaenam हनुमदतिशयितेन (R and Kula).
K says हे धीर हनुमन्तमपि अतिशयानानां हनुमत्प्रमुखानां च वानराणां पत्या अधिपतिना त्वयापि मारुतिसदृशं मारुतिचरितमात्रसदृशम् अनियंक्तयशस्कमप्रकाशयशस्कं कर्म कर्तव्यं किम् । स्वामिनो भवतः तस्य भटयोग्यकार्यकरणमयशस्करमेव । तस्मात् सपरिकर एव गत्वा शत्रून् जहीत्यर्थः .
MY says हनूमतः अतिशयो येषां ते हनूमदतिशयाः तेषां हनुमदतिशयानामित्यर्थः (Muda also).
SC anonymously reproduces practically the whole of Kula's gloss, but gives the last two sentences as a quotation from अन्ये.

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___Muda says अस्पष्टयश इति क्रियाविशेषणम् । अन्यसंदेशे क्रियमाणे यशः स्पष्टं न भवति किंतु तत्तुल्यं भवतीत्यर्थः । एतच्च दररूढवणप्रसाधनं हनूमन्तं पश्यतो ममात्मानाहत इत्येतत्कटाक्षं क्षिपित्वोक्तम् (see 3,44) .
Kula says हनूमदतिशयितेन (i. , हनुमतः अधिकेन as explained by R ) हनुमत्प्रभृतिवानराणां च पत्या त्वया किं मारुतिसदृशमिति यथा मारुतिना अकृतरावणवधत्वात् अनिष्पन्नं यशः कृतं तथा कर्तव्यम् . sc quotation has अनिष्पन्नयशो यथा स्यात तथा . Hemacandra gives nivvalai निष्पद्यते (4.128) and nivvadai पृथक् स्पष्टो वा भवति (4.62) .
35. K_says पूर्व यस्मिन् सेवके त्वदीया आज्ञा अदूरप्रसृता अत्यन्तमप्रसृता अतएव अदत्तफलाभूत् सेवाज्ञा पुनस्तस्मिन्नपि कथमारोप्यते । अन्य सेवकं विलगतु। आश्रयभूते द्रुमे पतिते लतेव। सैव लता यथापरं वृक्षमारोहति तद्वदिति । तव सेवका हि बहवः सन्ति । तत्र हनुमानिव त्वदाज्ञा यो निर्वोदु शक्नुयात् तमेव तत्र प्रेषय । त्वं पुनर्मा गम इत्यर्थः . MY says सन्ति हि बहवः शूराः सैनिकाः। तत्र यदि कतिपये अलसास्तान् विहाय समर्थेषु नियुज्यतां धूरित्याह .
K and Muda have विलग्यते (vilaijjai) and विलगति (vilaggai). Muda says विलग्यते आरोप्यते । कपीन प्रत्युपालम्भोऽयम् .
Kula says निजोन्मार्गप्रवृत्तेन त्वया रामस्याज्ञा विफलीकृता यदि अन्यत्र लगति तदा तत्रैव कीर्तिः स्यादित्याशयमाह . SC has तदा तवैव अकीर्तिः स्यात् . Ragrees with Kula- त्वयि अपि एवमविमृश्यकारितया रामाज्ञा तथैव स्यादिति भावः . Kula seems to read laijjau (लाग्यताम् , cf. SC Text) for.i (लाग्यते) found in R, who likewise takes vi
• Deva also says भवत आज्ञा यस्मिन भटवर्गे अदूरप्रसृता तस्मिन् आरोपयितुं न शक्यते .

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separately. R reads vi laggai (अपि लगति) for विलगति (K and Muda). Kula is corrupt, but seems to agree with R (cf. SC).
36. K and Muda read अस्य (i... se) for je (R and Kula) in the second line. K, Muda and Kula read afgifor vippiam (R) . Muda says हन्तुं विमार्गन् इच्छन् इति संबुद्धयन्तमेतत् . Kula says येशब्दः (je ?) पादपूरणे . Cf. Hemacandra 2.217.
___37. K says इति नियोजितसुग्रीवः (chāyā has नियमित) जाम्बवान् रामान्तेन रामसमीपेन (Kula also ; रामपाधैन MY ) वलितः रामाभिमुखं निवृत्त इत्यर्थः। यथा प्रलयकालधूमसमूहः प्रथमं मेरुशिखरं परामृश्य पश्चात् सूर्याभिमुखो भवति तद्वदिति । सुग्रीवस्य पिङ्गलस्वात् मेरुसादृश्यम् .
Muda has चलितः for वलितः . Kula says इत्युक्तप्रकारेण नियमितः असत्पक्ष त्याजितः सुग्रीवो येन स तथा ।.........परिमृष्टं स्पर्शादाच्छादिततेजो मेरुशिखरं येन स तथा, सूरस्याभिमुखः प्रलयधूमोत्पीड इव । सुग्रीवस्य कनकगौरत्वात् , श्रीरामस्य वैष्णवतेजसा दीप्तत्वात , नाग्बवतः कृष्णत्वात् उपमेयत्वम् .
38. K_says किरणः पक्ष्मलानां पूर्णानां दन्तानां प्रभानिकायेन प्रभासमुहेन स्थगितम् (chāyā has अवच्छादितम् ), तदानीं संमुखागतधवलके सरसटमिव दृश्यमानं विनयेनावनतं मुखं वहन जाग्यवान् जल्पति स्म च। जाम्बवान कृष्णवर्णः। तस्य तु दत्तप्रभा धवलकेसरत्वेनोत्प्रेक्षिता .
MY says nihaa nikaal otthaiam अवस्थगितम् । occhaiam (?) इति वा पाठः। तदा अवच्छादितमित्यर्थः (cf. K above). Kula says स्फुरतां दन्तानां प्रभानिवहेन अवस्थगितम् . R chayā has अवस्तृतम् .
• our copy has अवस्थितं .

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39. K, MY and Muda read qua for vimuhijjai fagua (R). Kula is here incomplete in our copy. MY says mujjhijjai मुह्यते .
___K says उदरार्धान्तप्रभूते उदरैकदेशपर्याप्ते सागरे विषये मुहते मोहः प्राप्यते . MY says उदरैकदेशमात्रस्यापि कथंचित् पर्याप्ते . Kula says उदरैकदेशसंमिते . Muda says उदरपर्यन्तप्रभूते, as he explains addhanta as पर्यन्त, quoting Desi - nāma - mālā 1.8.
40. K says रणे तव कुपितकृतान्तनिमेषान्तरसदृशस्य धनुर्व्यापारस्य आरम्भ एव अवसानं (किं) न भवति। किमिव-स्फुटविदयुद्विलसितस्येव । विद्युत्स्फुरणस्य आरम्भ एव अवसानं यथा भवति तद्वदिति । यदा त्वद्धनुषि शरं संदधासि तदैव शत्रुः निहतः स्यादित्यर्थः ,
MY says विद्युतः क्षणस्थितकालतया यथारम्भ एव अवसान तथा धनुर्व्यापारस्यापि उत्पत्तिक्षण एव कृतसकलकार्यतया द्वितीयक्षणे नावस्थानमित्यर्थः . Muda says त्वदीयधनुर्व्यापारस्य आरम्भ एवावसानं न भवति किम् । . अपि तु भवत्येव। उपक्रमसमनन्तरमेव फलप्राप्तिभविष्यतीत्यर्थः . Kula says कुपितस्य कृतान्तस्य यत् निमेषान्तरं क्षयहेतुः सूक्ष्मकालविशेषः तन्निभस्य धनुर्व्यापारस्य । ...........धनुापारारम्भ एव शत्रुविनाशक्षणः, तेन........धनुषा दुष्करमपि साध्यते किं पुनः समुद्र इति भावः . MY says अक्षिपक्ष्मस्पन्दक्षणनिभस्येति कृतान्तस्य कपोलोपलक्षितः निमेषक्षणो जातमात्र एव विनाशहेतुर्न द्वितीयक्षणं यावत् विलम्बित इति । स दृष्टान्तीकृतः . R says ऋद्धस्य यमस्य निमेषान्तरं द्वितीयनिमेषः तत्तुल्यस्य । एकनिमेषा(न)न्तरं यावत् परो निमेषो भवति तावदभ्यन्तर एव सकलशत्रुनाशादिकार्यनिर्वाहकत्वात् .
41. K says अनेन समुद्रेण प्रलयभरः प्रलये सति जगत्प्लावनभरो निर्वय॑ते (निरुह्यते chāyā) . Muda says निरह्यते निर्वाहं नीयते इत्यर्थः .

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K says वडवामुखानलोऽपि सोढुं शक्यते । दत्तं तस्मिन्नेव त्वयि धैर्यं कथं करिष्यति ।
285
एतत् सर्वं वैभवमस्मै येन त्वयैव सर्वेदा मार्गं दास्यत्येवेत्यर्थः
42. K (chāyā) has प्रमुषितप्रियापयोधरसुखस्पर्शम्
K's gloss on this verse is incomplete. He says मृदुनन् परामृशन् । कार्यगौरवविमर्शात् वक्षःस्थलस्पर्शः . प्रमृष्टप्रियापयोधर स्पर्शसुखम् Kula bas प्रभ्रष्ट (pabbhattha. cf. SC Text) for pamhattha (R who says प्रस्मृतं विस्मृतं प्रभ्रष्ट वा etc). *
MY says pamhu (ttha) प्रस्मृत.
Muda has
43. K ( chāyā) has रामः स्थित्या च स्थिति in the second line. रामः उदधेर्यशः प्रभृतीन् गुणान् आत्मनो यशः प्रभृतिभिरधः कुर्वन् (समुन्मार्जन् chāyā) भणति स्म । स्थितिर्मर्यादा
K says
R

.
MY says pundanto (phu ?) आक्रामन् (Muda adde न्यक्कुर्वन्) । यशः प्रभृतिभिर्गुणैः समुद्रमतिशयान इत्यर्थः . Kula's reading is illegible, but he renders it as आच्छादयन् — स्थित्या च त्रिभुवनव्यवस्थाकारिण्या स्थिति, रवेण च सजलजलधरगम्भीरेण महापुरुषलक्षणेन रवं...... आच्छादयन् . SC reproduces Kula, but it reads samupphullanto (?) for samupphundanto. R has समाक्रामन् . SC chāyā has समुद्ाशयन् .
अस्य
44. K says इयं कार्यधुर । दुर्घहापि त्वयैव अवलम्बिता । कार्यस्य त्वमेव अवलम्बन मित्यर्थः . Muda and Kula also have त्वयैव R has त्वयि एव . Kula says त्वयैव केवलमियं कार्यधुरा अध्यवसायादवलम्बिता गृहीता . MY says vimuhic विमूढे विमुखिते वा.
• तमालनील वक्षः
• Kula is here incomplete, but says... समाश्वासयन्निव वामाङ्गस्यात्यन्तप्रियापरिचितत्वात् वामकरतलेन पुनः पुनः मृनन् परिमृशन् .
S. 37

♦

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45. K and Muda read समुञ्चलितम् Kala).
for
समुच्छ-(R and
K say: सारगुरु अर्थसारेण गुरु . Kula says एकत्र धीरात विचक्षणात , अन्यत्र धैर्यवतः। एकत्र साध्योपदर्शकत्वम् , अन्यत्र महापत्वं सारस्तेन गुरुकम् .
46. K says परमार्थेन याथायेन गुरवो युष्मादृशाः पुरुषाः यत्र राष्ट्र स्थिरव्यवष्टम्भाः स्थिरावलम्बा न भवन्ति कृच्छेषु अवलम्बा न भवन्ति तत्र विस्तृता कार्यधुरा अस्तमेति नश्यति। स्थिरावष्टम्भभूतैः महीधरैः मुक्ता महीव . Muda says व्यवष्टम्भः सामर्थ्यम् । अस्तायते क्षिप्ता भवति . Kula says महीधरैः कुलशैलैः मुक्ता महीव विस्तृता महती कार्यधुरा मस्तायते नश्यति, जलधौ निमजति च .
47. K and Muda read प्लवनेषु Kula).
for pavangana (R and
K says इदं कार्य रावणवधकृत्यं मारुतिना स्तोकावशेषितं समुद्रमुल्लङ्घय लङ्कामवगाह्य दृष्टा देवी प्रमदवनमवचूर्ण्य बहूनक्षप्रभृतीन राक्षसान् निहत्य रावणं च निर्भस्य पुनरागतेन हनुमता भूयिष्ठं निर्वर्तितमेव कार्यम् । अत एव प्रतिपत्तिमात्रसारं, बुद्ध्या ग्रहणं प्रतिपत्तिः, तावन्मात्रसारं कृतम्। संप्रति प्लवङ्गेषु य एव उरो ददाति अहमेतत् करिष्यामीति अभिमुखीभवतीत्यर्थः स एव यशः पिबति नान्य इति .
MY says हनुमता निर्वृत्तप्रायतया अल्पशेषमीषत्करं कार्यमिति हरीन् प्रोत्साहयति । प्रतिपत्तिः करिष्यामीत्यभ्युपगमः, तन्मात्रमेव साधनतया सारं यत्र तत्तथा। अथवा प्रतिपत्तिः देवीवृत्तान्तावगतिः। सा च हनूमता कृतेति स्वरुपमेवावशिष्यते रावणवधस्येषत्करत्वादिति ।.........उरो ददाति प्रतीच्छति

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प्रतिपद्यत इत्यर्थः .
प्रयोजनं यत्र । निष्पादितमेव .
SETUBANDHA
287
R says प्रतिपत्तिः सीतावार्ताज्ञानं तन्मात्रं सारं मुख्य • तथा च वार्ताज्ञानमेव दुःशकमासीत् तत् प्रकृते हनूमता
Muda says प्रतिपत्तिः ज्ञानम् । अत्र सीता तिष्ठतीति ज्ञानमेव कार्य सारम् । उरोदानं प्रवृत्त्युन्मुखत्वम् । प्रतिपत्तिः पदप्राप्तौ प्रवृत्तौ (?) गौरवेऽपि । प्रबुद्धे ज्ञानसंपत्तौ प्रतिपत्तिः प्रयुज्यत इति विश्वः . Printed edition of विश्वप्रकाश has प्रागल्भ्ये च प्रबोधे च प्रतिपत्तिः प्रयुज्यते . Kula says अस्ति सीतेति प्रतिपत्तिः बोधः (?) तन्मात्रमेव सारो यस्य तत् कार्य मारुतिना स्तोका वशेषितम् । प्रतिपत्तिश्चेत् कृता कार्य सिद्धमेव" 1 संप्रति वङ्गानां मध्ये य एवोरः सत्त्वाधिष्ठानं (?) हृदयं ददाति स एव यशः पिबति .
48. All except R read tam
K and MY pratika has tam savvaccia.

(तत्) for ta ( तावत ) . Kula says तत् तस्मात्
MY has
K says वयं सर्वेऽपि मकरगृहं मार्गनिमित्तमभ्यर्थयामहे (Muda also). अभ्यर्थयेमहि . K says सुरासुराणां निर्व्यूढो निर्वर्तितः अभ्यर्थनादरः अमृताद्यभ्यर्थनादरो येन तम् । अभ्यर्थनाभर इति च पाठः Kula says सुरासुराणां निर्व्यूढ ईप्सित संपादनात् निर्वाहितः अभ्यर्थनायामादरो
गौरवं येन .
49. K, Muda, Kula and probably MY read ततः (10) for ta (R text). R comm. has ततः Kula says विधुतोदधियन्त्रणं निराकृतसमुद्रविरोध कपिबलम् . MY says अपेक्षित करणलक्षणं धैर्यमस्मदवलेपाभावेऽपि यदि गृहीत्वा न मुश्चेत् तदा चतुर्थोपायः प्रयोक्ष्यत इत्यर्थः । यन्त्रणा प्रतिबन्धः . Muda says स्थलेनातिक्रान्तं पश्यतेत्यन्वयः । अब्धि स्थलीं करिष्यामीति भावः .
·

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पर्युषितः (Rand Kula) :
SETUBANDHA
50. Kreads परिवृद्धः for padiuttho प्रत्युषितः
K says यत्र विषये मम रोषः परिवृद्धः तत्रैव अन्यस्य रोषः कथं वत्स्यति । अस्मद्रोषेणैव नाशितत्वादित्यर्थः । तथा हि दृष्टिविषः सर्पों यस्मिन् दृष्टिपातयति तं पुनः द्वितीयः सर्पो न हि पश्यति . R says यत्र विषये मम रोषः परि सर्वतोभावेनोषितः अवस्थितः .
51. K says तावच्च तस्मिन्नवसरे च सहसा उत्पन्ना, मकुटप्रभयानुविद्धा मिश्रिता, अत एव नवातपस्पृष्टकृष्णमेघवत आताम्रा निशिचराणां छाया प्रभा द्रष्टुमारब्धा । द्रष्टुमिति कर्मणि तुमुन् .
MY says aliddbā स्पृष्टा । disium भाविर्भवितुम् । दर्शनस्य कर्म भवितुम् . Muda says द्रष्टुं दृग्गोचरीभवितुम् . He has नवातKula says मेघिका तनुमेघावली.
He seems to have
पाश्लिष्ट . नवातपालीढ
(cf. SC ). SC Text has mauda for maula मुकुट .
पृथुल
K says ततस्ते रजनिचरान् पश्यन्ति स्म । कथंभूतान् — गमनवेगमारुतमुखैरैः पटार्घान्तैः पटप्रान्तैः नभसि दीर्घीकृतजलदान्, रविकरान्तरघूर्णितविधुत विद्युतः, अन्तरशब्दः सदृशपर्यायः, स्थानेऽन्तरतम इत्यादिवत् मेघेषु दीर्घीक्रियमाणेषु तद्गता विद्युतोऽपि दीर्घीभवन्ति, रविकरसदृशा अमिता विधुताश्व मेघस्था विद्युतो यैरिति बहुव्रीहिः ।
चूर्णिता: पश्यन्ति स्म
तानू
रामादयः .

52. K, MY and Muda read विधुत
(R and Kula).
• Panini 1.1.50. अदेशो भवति सदृशतमः .
(Muda ) ;
Kaśikā says
स्थाने

(vihua) for pihula
"
प्राप्यमाणानामन्तरतम

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280 MY reade ntha tor naha-पटार्धान्त निभ (of. Kula). MY and Muda have ņiravia oxplained as gaitna for ņiraia (farraa R) in tho samo senso. K (chāyā) bas faziabilna. R renders nirala also as निराकृत . This is found in Kula whose reading seems however to be different. Kula says वेगगमने यो मारुतस्तेन मुखरैः पटार्धान्तः नभसि निराकृता निर्भसिताः सशब्दत्वात् कृष्णत्वाच्च मलदा यैस्तान् . He seems to read niraaa* as he mentions miraia as a variant. He says (niha) - niraia - jalae इति पाठे तु ये पटान्ताः तन्निभा निराजिताः शोभिता जलदा येषु तान् .*
Muda aay. पटपर्यन्तैः नभसि niravia दीर्घाकृता नलदा यैस्तान् । रविकरमध्ये अमिता विधुता विद्युत् येस्तान् . Raya यद्वा तादृशैः पटान्तिः नभसि निराकृता बहिःस्फोटिता जलदा येभ्यस्तान् । वस्त्रैरेव मेघानामपाकृतत्वादित्यर्थः .
MY readı bolavia rendered as 271#12 for gholavia (घूर्णित). He says रविकराणामन्तरे करचरणादिना लहिताः पुनः विधुताश्च मेघमर्दजनिता · विदयुतो यैस्तान् । कचित् gholavia इति पाठः। तदा दुर्दिनं विनैव कराणां मध्येऽपि चूर्णितविधुतविद्युतः उत्पातस्फुरितविद्युत इत्यर्थः . Kula says मेघसाम्यपोषणार्थमेवाह-रविकरा एवान्तरे मध्ये घूर्णिता अमिताः पृथुला विदयुतो येषु तान् । एतेन सशब्दस्फुरितविद्युन्नवमेघानिव व्यापकान् निशाचरान् प्रेक्षन्ते .
• This reading is found in ms. RH of Goldschmidt.
# SC which anonymously reproduces Rula bas nirajia, which is hardly Prakrit. Besides, राजित appears in our poem as rala (1.56; 2.29%B7.43).

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(R).
SETUBANDHA
53. K, MY, Muda and Kula read ovadanta for avadanta
K says तत: प्रलयोत्पातानिव नभस्तलादवपततः निशिचरान् भभिलेतुमभियोक्तुं वानरसैन्यं चलितम् । कथंभूतम् - प्रहरणार्थमुन्नमित गिरिशिखरं महीमण्डलमिव चलितम् .
MY says ahileum प्राप्तुम् । प्रलयदशायामुत्पातेषु नभस्तलादवपतत्सु मीमण्डलमपि यथेोर्ध्वं प्रत्युच्चलितं तथेत्यर्थः . Muda says अभिलेतुमभिगन्तुम् । लीड् षणे .
54. K and MY pratika has osubbhanta for osumbhanta. K, Muda and probably MY read calanta for valanta (R and Kula): Kula reads visamutthia for visama-,and vialam (विकलं) vihadam (विह्वल) . Cf. SC Text.
for
K says विषम स्थितैरुत्तराधरभावेन स्थितः प्लवगबलैः चलदालोकमनवस्थित• दर्शनम्, अवपात्यमानजलदं नभः स्थानभ्रष्टशिथिलं भूत्वा पतदिवादृश्यत .
Kula says निपात्यमानमेघं विषमोत्थितेन प्लवगबलेन देहवितानैरुत्क्षिप्तमिव वलमानालो कमावर्जितमिव दृश्यमानम्, अतएव स्थानभ्रष्टं सत् शिथिल भ्रमद्विकलं नभः पतदिव दृश्यते . Rsays विषमस्थितमुपरिपतनभिया बहिहिरवस्थितं यत् कपिबलं तस्य वलन् आलोको दर्शनं यत्र
MY says vihalam विह्वलम् । आकाशसंयोगिनां मेघानां लवग (?) - लोकस्य च पतनचलनाभ्यां नभस्तलमपि पतति चलतीति प्रतिभासादेवमुक्तम् . MY, Muda and Kula render phidia as tas स्फेटित भवक्षिप्त .
like K. R renders

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SETUBANDHA
291
55. Kula says सुचरितो धार्मिकः परमवैष्णवो विभीषणः परमाश्वासस्थानस्वात् द्वितीयोदन्त इव .
799a:
for rahuvaina
(R and
56. K and Kula read Muda).
___K say. परणयोरवनतस्य निभृतस्य अतिप्रश्रितस्य चास्य शिरो रघुपतेः करतलेन मानेनेव पूनाविशेषेणेव उन्नमितं महीतलादुत्थापितं राक्षसकुलात दूरमभ्यधिकं जातं ननु . MY say: राक्षसवंशात् पृथग्भय दूरमभ्यधिक गुमातिशयवत् नातमित्यर्थः .
Kula says चरणोपनतश्चासौ निभृतः विनयसंयतश्चेति तस्य विभीषणस्य शिरः रघुपतेः करतलेनोत्साहजनकत्वात् मानेनेवोल्लासितं सत् ननु निश्चित राक्षसकुलात दूरमभ्यधिक दृष्टं जातम् . Kula seems to read ullasiam for uņņāmiam.
57. K, MY. Muda and Kala read hariso for harisam
(R).
___K takes व्यवसितनिवेदितार्थः as निवेदितव्यवसितार्थः, and says मर्थश्च रावणं परित्यज्य रामस्य शेषीमावः। मारुतिसकाशात् लब्धविश्वासस्वात आगतहर्षः . MY says vavasia - nivediattho व्यवसितोऽर्थों निवेदितो यस्य। अध्यवसितोऽर्थः स्वागमनकार्य निवेदितो यस्य येन वा स तथोक्तः । मारुतिना लब्धेन स्वविश्वासेन आत्मनो विश्वासपात्रत्वेन हृष्टः . Mnda says निवेदितोदयुक्तार्थ इत्यर्थः . Kula says व्यवसितो रामेण...........प्रतिज्ञातः तदभिप्रायवेदिना हनुमता निवेदितः कथितः अर्थः राक्षसपतित्वं प्रयोजनं यस्मै स तथा। अथवा रामेण व्यवसितः अनुष्ठितः सोपायं कथितः अर्थों रावणवधलक्षणो येन स तथा । मारुतिसकाशात लन्धो यः प्रत्ययो विश्वासः तेन करणभूतेन आगतोऽनुबद्धो हों यस्मिन् स तथा . Jagaddhara in his comm. on

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202
SETUBANDHA Sarasvatikanthabharana 4.171; where this verse is quoted says यद्वा व्यवसितः चिकौर्षितो रामसाहाय्यरूपो निवेदितोऽर्थों येन सः .
58. K, MY and Muda read विमलस्य for sukaassa (R) सुकृतस्य . K and Muda read विमलं for धवलं (R). Kula's gloss on this vorse is missing in our copy.
59. K has रस्ता (hittha) for bhia भीता ( R and Kula).
K says चिरं राक्षसकुलेषु लब्धास्वादा कब्धसुखरसा लक्ष्मीः राक्षसकुलं मोक्तुं नेच्छति। पश्यत । किमिव-दवामित्रस्ता वनकरिणीव । वन एव स्थानं मार्गन्ती यथा तद्वनं परित्यक्तुं नेच्छति तद्वत रावणस्य दुर्नयैः उद्विग्नापि राक्षसश्रीः चिरं लब्धसुखानुभवत्वात् तत्रैव स्थातुमाश्रयमासादितवतीत्यर्थः। अनया गाथया रामेण विभीषणाय लङ्काराज्यं दत्तमित्युक्तं भवति . Kula say. सीताहरणादवधारितरावणमरणा विभीषणं राक्षसलक्ष्मीः राक्षसराज्यप्राप्तये मत्समीपागमनाय प्रेरितवतीति भावः (partly restored from sc).
60. K and Muda read सहवर्धितं for परि -(R and Kula), and न for a (viddaviam). Kula says तव सौम्येन स्वभावेन परिवृद्धं विज्ञानं विवेकः . K says तव सौम्येन कल्याणेन स्वभावेनैव सह वर्धितं विज्ञानं ज्ञायते . He says न विद्रावितं न विनाशितम् . Kula says ज्ञायते सुशीलत्वात् प्रतीयते । तेन संसर्गजा दोषगुणा भवन्तीत्येतदपि खया (त्वय्येव sc) व्यभिचरितमित्यर्थः .
___61. Kula says शुद्धो र्निदोषो निर्मलः स्वभावो यस्य तेन। स्फुरन्तः पर्याप्ता ये प्रेष्ठा गुणा एव मयूखा यस्य । पक्षे स्फुरन्तः पर्याप्तगुणा मयूखा यस्य । तेन त्वया चन्द्रेणेव निजकमृगः कलकः कलुषोऽपि निशाचरवंशः स्फुटं प्रसारितः (प्रसाधितः ?). K says only नात्र दुधिमस्ति . R says पर्याप्ता बहवः,

-

Page #454

62, K says स्वकार्यसाधने कुशलाः । अष्टौ बुद्धिगुणाः । यथाहुः -शुश्रूषा श्रवणं चैव ग्रहणं धारणं तथा । ऊहापोहोऽर्थविज्ञानं च धीगुणाः ॥ इति । एभिः मतिगुणै. कार्यस्य गतिमवस्थाविशेषमवलम्बमानाः अनवसादयन्तः, कुलस्य मानस्य च अवष्टम्भा (व्यवष्टम्भाः chāyā) आधारभूताः पुरुषाः भवादृशाः कथं राजश्रियो भाजनं न भवन्ति, अवश्यं भवन्त्येव . कार्यगतिमङ्गीकुर्वाणा धारयन्तः
MY says बुद्धिगुणैः
SETUBANDHA
The verse is missing in our copy of Kula.
Rsays कुलमभिजनो मानोऽहंकारस्तौ व्यवष्टम्भ भयो येषां ते । तदनुसारेण व्यवहरन्त इत्यर्थः .
64. K says सुराणां परिणामं गतं परिणतं समाप्तम् । पद्रवस्य भवसानं जाता
63. K rays चिराय सुरबन्दीनां परिग्रहे लब्धास्वादेन रावणेन सौतापि तादृशीति मत्वा राक्षसवसतिमुपनीता बिनाशाय । किमिव - दृष्टिविषाणां गृहं विषहरौषधिरिव Kula explains परिग्रह as कलत्रीकरण, and says रावणेन सीता राक्षसवसतिं दृष्टिविषैः सर्वैः विषौषधिरिवोपनीता समीपं प्रापित। । सीतैव तस्य विनाशहेतुर्भविष्यतीत्यर्थः . Kula reads ditthi - visehim (of. SC Text) for ditthi visa haram. SC Text has vasaim for vasahim वसतिम् .
S. 38
-
भ्रष्टा:,
MY says phidia Muda and Kula bave faga.

संक्षोभाः भ्रष्टाः किं बहुमा ।
293
* Our copy has शिवैव.
नष्टाः । बन्दिजनानामाकन्दितं दशमुखगृहीता सीता त्रिभुवनो
and explains dimba as उपप्लव R explains it as भय

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294
SETUBANDHA
___Kula says भ्रष्टाः सुराणां संक्षोभा विद्रवाः ।..........दशमुखेन गृहीत नीता जानकी त्रैलोक्यविप्लवस्य अबसानहेतुत्वादवसानं नाता, यथा विष मृत्युरिति । जातेत्याशंसायां भूतवत् प्रयोगः . R says संक्षोभाः स्फेटिता अपमताः .
65. K renders palhatthai as पर्यासयति निपातयति . MY says पर्यासयति स्म आर्पयदित्यर्थः। अनुरागमिति स्वविषयविशेषः . Muda says पर्यस्यति स्म निक्षिप्तवानित्यर्थः। दीपकमलंकारः . Kula says पर्यासयति आरोपयति . R says रामोऽस्य विभीषणस्य नयनयोः प्रहर्षमानन्दं पर्यस्यति विस्तारयति etc.

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CANTO V 1. निशापि पूर्वस्मात् परिमाणात् वर्धितुमारब्धेत्यज्ञायत, रघुपतेर्मनसेत्यध्याहार्यम् K. विरहविधुरस्य निशापि वर्धितुं प्रवृत्ता अक्षया रात्रि तेत्याशयः Kula . रामस्य संबन्धिनी निशापि वर्धितुमारब्धवती इत्युत्प्रेक्ष्यत इत्यर्थः। यद्वा रामस्येति तृतीयार्थे षष्ठी। रामेणाज्ञायीत्यर्थः Muda .
2. K remarks अत्र क्रमः । उदितचन्द्रं नमः आश्लिष्टचन्द्रिकं समुद्रसलिलम् अधिकां वृद्धिं निनाय । नियमस्थितराघवं सागरपुलिनं समुद्रमधिकां शोभां निनायेति .
Kula says उदितमृगाङ्क च नमः, नियमेन अनशनविधिना स्थितो राघवो यत्र तत् सागरपुलिनच्च महोदधिसलिलं परिवृद्धि नयतः। द्विधा हि वृद्धिः । द्रव्यतो गुणतः। उदितचन्द्रेण जलस्य वृद्धिः, नियमस्थितराघवेण पुलिनेन गौरवगुणवृद्धिः कृतेत्यर्थः .
MY says सचन्द्रस्य नभसः सरामस्य च पुलिनस्य न केवलं स्वरूपतः साम्यम् , अपि तु समुद्रसलिलसंवर्धनार्थक्रियातोऽपि। सरामपुलिनोदधिवर्धनं च रामतेनश्चन्द्रिकायाः श्यामलायाः प्रसरन्त्याः तज्जलसारूप्यात् । नभसस्तु मुख्ययन चन्द्रिकया तज्जलक्षोभहेतुत्वादिति मन्तव्यम् .
3. K, Kula and Muda read अवक्षेपाः for vikkheva (R). MY also says visuranavakkhevā* चित्तखेदावक्षेपाः .
___K says ततोऽस्य रामस्य वियोगे सुलभा, नियमाय दत्तस्य हृदयस्य क्षेपणे क्षोभणे समर्थाः (शौण्डीराः chāyā) खेदावक्षेपाः खेदाभिघाताः जातं नातं धैर्यग्रहणं कर्बुरयन्ति कलुषयन्ति स्म । खिदेविसूर इति विसूरादेशः .
vi for va in our copy is obviously a mistako.

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SETUBANDHA
Kula says 'विसूरणा' उद्वेगास्त एव चित्तमबक्षिपन्तीत्यवक्षेपाः ते दृढं समाधाय नियमे वितीर्णस्य दत्तस्य हृदयस्य विघाते शौटीराः शूराः, भतएव जातं जातं धृतिग्रहणं चित्तनिवृत्ति स्वीकारार्थं khaurenti मिश्रीभूय
कलुषयन्तीति .
MY Bays] हृदयस्याक्षेपणसमर्थाः । . .......पुनः पुनः कथंचित धृत्याहरणं पुनः पुनरपि तद्विच्छेद इति वा पारम्पर्येण आवर्तन्त इत्यर्थः
Muda says क्षपण for क्षेपण. He says कर्बुरयन्ति शवलयन्ति आत्मना सहितं कुर्वन्तीत्यर्थः । अभीष्टार्थस्य संप्राप्तौ स्पृहापर्याप्तता धृतिः ।
ग्रहणमाहरणम् •
4. K says प्रिया धरेत् जीवेदपि नाम । अपि नामेति वितर्के । ओ अथवा अस्मान जीवितं विरहयेत् परित्याजयेदिति मत्वा विषण्णोऽभूत . Muda says अपि नामेति संभावनायाम् । प्रिया नीवेत् किंवा त्यक्तजीविता अस्मानपि जीवितेन वियोजयेदिति विषण्णोऽभूदित्यर्थः । त्यानितैः फलमितिषदणौ
कर्तुः कर्मत्वम् .
5. K reads khippai kusumāuham for khijjai kusumāuhe खिद्यते कुसुमायुधे . K explains his reading as कुसुमायुधं क्षिपति अधिक्षिपति . Kand MY read क्षीणः केवलं याप्यते for jbīņo vi navarajhijjai (R) - क्षीणोऽपि केवलं क्षीयते .
K says क्षीणः सः प्रिया जीवेत् किमिति मारुतिं पृच्छन् तेन हनुमता यत्तदुक्त्वा याप्यते कालक्षेपं कार्यते स्म . MY says javijjai यापयति स्म कालमिति शेषः । अथवा प्रिया जीवेन वेति मारुति पृच्छन मारुतिना याप्यते
विनोद्यत इत्यर्थ: :

Page #458

SETUBANDHA
Kula seems to read jhino pavara dharijjai (cf. SC Text), which is mentioned by R as a variant. He says केवलं क्षीणोऽपि संधार्यते मारुतिनेत्यर्थवशात्. But SC (comm.) which anonymously re... produces Kula's gloss on the verse has माप्यते संघार्यते so that Kula's reading might be same as that of K and MY (see _above).
7. K says अनिष्ठिता अलब्धास्पदाः (अस्थिराः हनुमत्प्रभृतिभिरुच्यमानाः हृदयेन समं गलन्ति स्म । गलतः भधोगतौ .
297
R) उपदेशाः उत्साहेन सह भुनौ
MY says उल्लापानामपि साभिप्रायवाक्यात्मकानां प्रलापात्मकानां वा बाप्पसहभावविशिष्टानामेव गलनं निर्गमनं, साभिप्रायबाक्यपक्षे निवृत्तिः, उपदेशादीनां तु केवलानामपि । भुजयोस्तु गलनं प्रयत्नशैथिल्यलक्षणमित्यादि यथायोगमृह्यम् .
Muda remarks अत्र तृतीयान्तैः समं प्रथमान्ता गलन्तीति संबध्यन्ते । सहोक्तिदीपकसंकरः .

8. K, MY, Muda and Kula read mujjhijjat for muechijjat
मूर्च्छते (R) . Khas मुह्यति, MY मोह्यते, Muda अमुझत्.
Kula says मुझते मोहं याति । कर्मकर्तरि यका प्रयोगोऽयम् .
K says धीरा धैर्यवती दुरवस्थास्वपि प्राणान न परित्यक्ष्यतीति हनुमदाद्यैः संस्थाप्यते भावास्यते स्म (Kula also ) । मदन पेलवेति कामपरवशा व्यसनं न सहेतेति गणयन् मुह्यति । सीता घरति तादृशेऽपि दुरिते नीवतीत्युक्त्वा तैर्धार्यते आलम्ब्यते । सा वियोगेन चिरविरहेण तन्वी अतिक्षीणेत्युक्त्वा अङ्गानि आमुञ्चति इतस्ततः क्षिपति स्म
•

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MY says अत्र गणयन्निति प्रतिवाक्यमावर्तनीयम् । गणनमालोचनं तेन संस्थाप्यते स्वयमपि धीरायते । मदनपेलवा मदन विह्वलहृदया । विरहविवशाङ्गीति विवशाङ्गश्च भवतीत्यर्थः .
SETUBANDHA
Kula says यिते जीवति प्रियेति हनुमद्वचसा धार्यते जीव्यते । भङ्गानि आमुञ्चति दुर्बलो भवतीत्यर्थः .
Muda has समस्थापयत् and says आत्मानमिति शेषः । गणयन् विचारयन् R explains dharijjai as धियते, and says धियते जीवति । स्वयं प्राणान् न त्यजति
·
9. K (chāyā) has जातस्तस्य सुखदर्शन: केवलं शशी . Muda's chāyā is same except that he has अनन्तरं for केवलं. K and Muda have निश्छायः for vicchao (R and Kuja) K says अरुणेनाहतत्वात् निश्छायः, अत एव उद्भटहरिणकलङ्कः अतिप्रकाशहरिणकलङ्कः, मलयलतापल्लवेषु पाश्चात्यस्य मलयपर्वतस्य लतापल्लवेषु दृश्यमयूखः शशी तस्य तदानीं केवलं सुखदर्शनः, अन्यत् सर्वं दुःसहमित्यर्थः .
MY is here somewhat corrupt, but he seems to say कोमले मलयलतापल्लवमात्रे... .. ईषन्निर्गलन्मयूखः । उद्वमदमलगङ्गाप्रवाहमिव नहनु
एवंभूतः शशी केवलं विरहिणस्तस्यैव प्रियदर्शनः ।
मित्यादिदर्शनात् । अन्येषामतीवाप्रियदर्शन एवाभूदिति वाक्यार्थः .

Kula says मलयस्य लतापल्लवेषु चन्दनतरुशाखाविटपेषु उद्यमन्तो गलन्तो मयूखा यस्य स तथा तदा तेषु शोभातिशयदर्शनात् । ततः किरणदर्शनात् (किरणादर्शनात् ? ) उद्भटहरिणकलङ्कः । इत्थं मदनोद्दीपनासमर्थ इति रामस्य
सुखदर्शनः .

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SETUBANDHA
299 - Muda says अनन्तरं तस्य श्रीरामस्य शशी सुखदर्शनो द्रष्टुं शक्यो जात इत्यर्थः .
. 10. K says किंकर्तव्यविमूढं मार्गप्रतिपादन प्रति किं कर्तव्यमिति बुद्ध्या मूढमुदधेर्हृदयमिव . Muda says आसन्नभयत्वात् किं कर्तव्यमिति विमूढं समुद्रस्य हृदयमिव .
11. K and Muda read विभात for pahāa प्रभात (R and Kula).
K says अथ पवनेनोदधिसलिलं रघुपतेः विभाततुर्यमिव मलयगुहामुखेषु भरितोवृत्तत्वात् पूर्णपरिवृत्तत्वात् स्फुटनिदिमानः प्रतिरवो यथा भवति तथा आहतम् .
MY says मलयगुहामुखं पूरयित्वोद्गीणों निहदन् प्रतिशब्दो यथा स्यात् तथोदधिसलिलमाहतमित्यर्थः .
Muda says भृतोद्वृत्तं पूरितावशिष्टम् . Kula says मलयस्य गुहामुखेषु भृतः सन् उद्वृत्तः अधिकतां गतः स्फुटः प्रकटः निर्हरन् दूरं विसर्पन् प्रतिरवौ यस्मात् तथा .
अप
12. K (chāyā) bas दृश्यते (disai) for jaam . Ksays मृततिमिरं दिवसमुखम् भपसृतसलिलं पुलिनमिवेति योजना .
Muda says सहोक्तिरलंकारः .
13. K and Muda read समये for samaam (समय) found in R and Kula. K says गमितनिशासमये समुद्रे गम्भीरत्वेन दृढस्थिते किंचिदपि अप्रतिपद्यमाने सति . Kula says गमिती निशारूपः समयो यथा . स्यात् तथा। गाम्भीर्याय (?) दृढस्थिते दृढं कृतप्रतिज्ञे समुद्रे सति .

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SETUBANDHA
14. K (chāyā) renders palotta as प्रलुठित like R. K comm. has विगलत्, Kula प्रगलित, and Muda प्रत्यागत. MY says अन्यत्र (i. e. विन्ध्यपक्षे ) प्रलुठितसे कजललवम् . Hemacandra 4.166 gives paloṭṭai प्रत्यागच्छति ; also derives it from लुट् (4.230). Muda says विलग्ना आरूढा .
15. K reads चलितं for jaam ( नातं ). He says भथ नातभ्रुकुटिरेखं, धनुरभिमुखविवृत्त लोचनयुगलं...तस्य मुख.. • चलिंत विकृति गतमित्यर्थः . Kula reads विभिन्नकर्ण for बितीर्णकम्पं, विभिन्नकर्णमतः शिथिलजटाभारबन्धनं तस्य मुखं जातम् .
अमर्षेण
16. K, Muda and MY read dauroso ( भायत रोषः आगतरोषः Muda and MY) for amarisa - raso (अमर्षरसः)
in R and Kula.
17. K, Muda and MY read रोषगजेन्द्रालानं rosalanam (R) Kula has संहित for संस्थित.
and says
K says प्रणयप्रतिभङ्गेन प्रार्थनाभङ्गेन विमनाः विपरीतमनस्कः, स्तोकस्तोकेन शनैः शनैः परिवृद्धायतरोषः . Kula says प्रणयस्य प्रतिभङ्गेन अभ्यर्थनाथा अकरणेन विमनाः .

K,
found
K says ततो रामः साहसस्य निर्माणं निर्मायकम् । कर्तरि ल्युट् भमित्रेषु याश्व यावत्यश्च लक्ष्म्यो दृश्यन्ते तासां सर्वासां संकेतगृहं नायकसमागमाय संकेतस्थानं, रोषगजेन्द्रस्य आलानभृतं भुनदर्पस्य द्वितीयं लक्षम् । लक्ष्यते अस्मिन्निति लक्षम् आस्पदमित्यर्थः । दर्पस्य भुजव्यतिरिक्तं लक्षमिति यावत् । दर्पो भुजे वा धनुषि वा लक्ष्यत इति । एवंभूतं चापमगृह्णात्
·
for samthia

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SETUBANDHA Kula says साहसस्य निर्माण निर्मितिसाधनम् , अमित्रेषु दृश्यमानायाः लक्ष्म्याः संकेतगृहमभिसारस्थानं, संहितरोषस्यालानं बन्धस्तम्भमिव, भुजदर्पस्य द्वितीय लक्षम् । तदीयभुजदर्पस्य एको लक्ष्यः शत्रुः द्वितीयश्चापः, तेनोभयोरशवयभूतयोरपि नाग्यमानत्वात् , एवंभूतं चापं गृह्णाति .
18. K and Muda read धरणितलोत्स्थ ल for dharani - alathala (परणितलस्थल) found in R. For the reading उत्स्थ ल (utthala) cf. 8.9.
• K says आक्रान्तस्य आरोपणार्थमाक्रान्तस्य भुवि प्रतिष्ठापितकोटेः धनुषो भरेण गौरवेण अवनते धरणितले उत्स्थलपलठितः स्थलमुल्लङ्घय प्रचलितः जलप्राग्भारः जलसमूहः यस्य स तथाभूत उदधिः चापे स्तोकमपि अनारूढे अनारोपिते सति संशयमारूढः अस्ति नास्तीति संशयं प्राप्तः .
MY and Muda say अनारूढे अनाततज्ये .
Kula seems to read उत्स्थ ल (उच्छलत्), like K. He says गुणारोपणार्थमाक्रान्तस्य धनुषो भरेण अवनतधरणितलत्वात् उच्छलन् उल्लचिततलः जलप्रागभारः जलोच्छ्रायः यस्य स उदधिः . Hemacandra 4.174 gives utthallai उच्छलति .
Muda explains palotta as
प्रत्यागत .
20. K, Muda, (MY and Kula (?) read fuga for bhtjjau faai (B). K, Muda, Kula and MY read azafa for nasau नश्यतु (R). K and Muda read स्फुटं (phudam) for mane (R and Kula) मनसि or मन्ये .
S.39

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SETUBANDHA
K says आरोपितज्यं धनुरनेन रामेण चिरमिमां दारुणामिव प्रतिज्ञामेवं तुलयित्वा विचार्येव विलगितं गृहीतम् । कथमिव - मही स्फुटं भिद्यते इति प्रतिज्ञां चिरं विचार्येव, समुद्रो नास्तीति प्रतिज्ञां चिरं तुलखित्वेय, नगदेव स्फुटं नश्यतीति च दारुणां प्रतिज्ञां विचार्येव धनुगृहीतमिति पार्श्वस्थैराशङ्कितमित्यर्थः .
302
Kula takes painnam (प्रतिज्ञां ) as प्रतीर्ण. He says अतः प्रतीर्ण जगत् निःशेषं भुवनं नश्यति स्फुटमितीव चिरं तुलयित्वा mane मन्ये दारुणं भयानकं धनुः रामेण गृहीतम् :
वा स्फुटम् । वा स्फुटम् । स्फुटम् ।
Muda and MY take painna as प्रतिपन्न चिरं तोलयित्वा धनुगृहीतम् । तत्र निमित्तं कविनोत्प्रेक्ष्यते । नास्ति समुद्र इति दारुणं वा कर्म प्रतिपन्नम् । एवमेव भावीति पर्यालोच्येत्यर्थः । अथवा भिद्यते महीति वा नास्ति समुद्र इति दारुणां वा स्फुटां प्रतिज्ञां चिर तोलयित्वा अनेन विलगित धनुः । चिरं विचार्य ईदृशीमीदृशं वा प्रतिज्ञामारोपितं धनुरिति वा वाक्यार्थः । अस्मिन् पक्षे painnam इति प्रतिज्ञामित्यर्थः ।
MY mentions pavannam as a variant for painṇam, and says
तथा समुद्रोद्देशेन मुक्तः शरो महीमवश्यं भिन्द्यात् । एवञ्च महीभेदादिकं प्रपन्नमागतं दारुणं नृशंसं कर्म चिरं विचार्यापि कार्यवशात् धनुर्विलगितमारोपितमित्यर्थः .
MY says अनेन
भिद्यते महीति
नश्यति जगदिति
21. K reads प्रकट: (pāado) for vāvado ( व्यापृतः ) . He says चिरवियोगेन तनुः कुशः, सदा बाष्पापमृष्टत्वात् मृदुभूत ज्याघातविणः तस्य वामभुजो विलमधनुर्मात्रेण प्रकटो धनुरारोपणस्य आत्मपौरुषस्मारकत्वात् पीनः
This seems to be a mistake for प्रकीर्णम. Cf. sc. The preceding sentence seems to be स्फुटं मही भिद्यते इतीव, स्फुटं नास्ति समुद्र इतीव.

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SETUBANDHA
अन्य एव जातः अन्याकारोऽभूत् . MY, who reads vāvado", like R, Kuls and Muda, says अन्यो जातः अतिपटुरेव जात इत्यर्थः .
K ( chāyā) and Kula read अप or अववृष्ट (ovattha ) for omaṭṭha ( अपमृष्ट or अवमृष्ट). Kula says बाष्पेण अववृष्टः सिक्तः मृदुको ज्याघातो गुणाघातस्थानं यत्र स वामभुजः विगलित (विलगित ? )धनुर्मातव्यापृतः सन् अन्य एव जात इति भीषणोऽभूदित्यर्थः । दक्षिणे भुजे तु व्याप्रियमाणे किं भविष्यतीति भावः ।
Muda has बाष्पावमृष्टमृदितज्याघातः, and says मृदितं मृदुकृतम् . His reading might be malia for maua (मृदु K
मृदुक (R).
303
22: K reads the verse thus - अथ राम करास्फालित प्रतिश्वपरिपूर्ण दश दिं विस्तारम् । उन्मार्ष्टि जातकम्पं प्रलयघनस्तनितपीडितं त्रैलोक्यम् ॥
K says रामकरेण आस्फालितस्य घोषित मौर्वीकस्य धनुषः प्रतिध्वनिपूरितदशदिग्विस्तारं त्रैलोक्यं जातकम्पं भूत्वा प्रलय मेघस्तनितपीडनमुन्माष्टं । प्रलयमेघस्तनितसंभवां पीडा मुन्ममार्ज + विनहौ । धनुर्ध्वनिप्रहारस्यातिदुःसहत्वात् प्रलय मेघध्वनिजन्यं भयं सममन्यतेत्यर्थः .
Muda's reading is the
पूर्ण ; and नातशङ्कं (R) . पुष्करावर्तकादिमेघध्वनिकृतां पीडां व्यस्मषीदित्यर्थः ।

same except that he has He says त्रैलोक्यं
धनूरवप्रति
कर्ता । प्रलयक्षुभितद्वयं तुल्यमिति भावः
MY's reading seems also to be about the same. His pratika is aha rāma, but he says प्रलयघनस्तनितपीडितम् "pphisai
उत्•
* Our copy has vāvudo fupphusai ? # Muda also.

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त्रस्यति He seems to take प्रलयघन
•
qualifying त्रैलोक्यम् .
etc. as an adjective With regard to upphisai, cf. uppittha ( त्रस्त, उद्विग्न) used in 6.38, 49 etc, and R's remark in his gloss on 11.39 ; also Desināmamālā 1. 129. Cf. also upphesa त्रास, ibid.
1.94.
like R, but he reads राम
प्रतिभिन्न
Kula reads sambharai ( स्मरति ) for वाम (R), धनुरव for प्रतिरव, for प्रतिपूर्ण; and जातकम्पं for jaa - samkam (R) नातशङ्कं Kula says रामस्य करास्फालनेन यो धनूरवस्तेन प्रतिभिन्नः पाटित इव दशदिग्विस्तारो यत्र तत् त्रैलोक्यं भयात् जातकम्पं प्रलयघनस्तनितस्य प्रेरणं पीडनं स्मरति .
SETUBANDHA
It will be seen that Kula reads pellanam like R, but, like K and others, has स्तनित (thania) for abbhahia found in R, who says प्रलयघनानाम् .. [........ अभ्यधिकं यत् प्रेरणं संघट्टः तत् संस्मरति .
23. K says क्षयकालसूर्यमयूखानां मध्ये एकमिव उदधेः परिवर्तनस्य अन्यतः प्रेरणस्य सह समर्थ बाणमगृहाच्च .
पराङ्मुखप्रसारिते अमहस्ते आपतितं
Kula says अनादरेण
मिलितम् .
Kula).
·
MY remarks पराङ्मुखादीनि पदान्यनादरमेव द्योतयन्तीति मन्तव्यम् .
24. K, Muda and MY read दयालुता for rasantara (R and

Muda (chāyā) has दयालुतारुग्ण. He says दयालुत्वेनावरुग्णः श्लथीभूतो भ्रुकुटिभङ्गो यस्य तेन । मुक्ते बाणे असौ कष्टाश्रितो भविष्यतीति चिरं निःश्वस्य दृष्टः समुद्र इत्यर्थः .

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K says दयालुतयावरुग्णभ्रुकुटिरेखेण अनुकम्पया परितप्तमुखेन रामेण दया कृपा । अनुकम्पालक्षणमुक्तं भावविवेके - अनुकम्पा तु सा ज्ञेया दुःखितान् प्रति देहिनः । उपकारपरत्वं या कुरुते चित्तविक्रिया ॥ इति .
etc.
SETUBANDHA
MY says daãidā (daāludā ? ) - lugga
दयालुतालन.
The
feminine ending in dā is used more than once in the poem ( 3.31 ; 8.87).
Kula says रौद्ररसनिवृत्त्या रसान्तरं करुणरसस्तेन अवरुग्णो भ्रुकुटिभङ्गो यस्य तेन .
25.
R says सत्यापितो लक्ष्याभिमुख्येन स्थिरीकृतः शरो यत्र तत् । वलितेन किंचित् तिर्यक्कृतेन भुजेन रुद्धं मध्यं यस्य K says भथ रघुनाथो निष्कम्पया निरायतया दृष्ट्या विलोकितशरं, वलितेन तिर्यक् दीर्घीकृते न वामभुजेन रुद्धमध्यं गृहीतमध्ये, दक्षिणकराग्रेण दृढनिष्पीडितमौर्वीकं धनुः आक्रष्टुं प्रवृतः । शरमोक्षसमये शरव्यं शरं च दीर्घया स्थिरया दृष्ट्या समं लक्षयित्वा मुञ्चति शरं वीरो जनः । तदुक्तं निष्कम्पेति .
Kula says वलितेन कृतकलुषमुष्टिना भुजेन रुद्धमध्यं दृढधृतमस्तकम् . MY says वलित पार्श्वप्रसृत. Muda says saccaviam दृष्टम् . SC says वलितेन दृढमुष्टीकृतेन भुजेन अर्थात् वामेन

•
.
26. K says शरस्य कृष्यमाणस्य मुखे विषमं प्रभूतं फलिताः प्रतिफलिताः, नमन्त्योः धनुष्कोटयोः विस्फुरतत्विषः कृष्यमाणाः रविकराः ज्याशब्देन गभीरं सन्तीति ज्ञायते स्म । शरस्य शल्ये प्रतिफलिताः नमद्धनुरग्रस्फुरच्छवयो रविकरा एव कृष्यमाणाः पीडया ज्याशब्दव्याजेन गभीरं रसन्तीति पार्श्वस्थैरज्ञायतेत्यर्थः .

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MY says धनुषो मध्यगते शरमुखे स्वयोः कोटयोश्च प्रतिफलनक्शात् • धनुःसहशसंस्थानतामनुभवन्तो धनुःसच्छायाः स्वयमेव प्रकाशमाना रविकराः मौाकर्षणमपि स्वयमेवानुभूय रसन्तीत्यज्ञायतेत्यर्थः .
___Kula says शरस्य मुखे लोहमागे। upphalia इति पाठे तु निपत्य उतफलिताः उत्पतिताः ।.........रविकराः ज्याशब्दव्यानेन भृशाकर्षोंप(द्रुताः ?) क्रन्दन्तीवेत्युत्प्रेक्षा .
27. K and Muda read प्रदीप्त (palitta) for jalanta (R). MY's reading seems to be same as he has ज्वलित .
K says वाणमुखप्रदीप्तामिज्वालं, स्फुटज्यारवेण मुखरं धनुः समुद्र तर्नयतीव। तर्जनीस्थाने शरमुखाग्निज्वाला। आकर्णाकृष्टं तदानी जलनिधिवधार्थ प्रतिबुद्धं सुप्तोत्थितं व्यजृम्भतेव जम्भणमकरोदिव .
Muda says हस्तिवधार्थ प्रतिबुद्धस्य सिंहस्य सादृश्यं ध्वन्यते . Kula says (धनुः) आकर्णाकृष्टत्वात् स्फारीभवत् जृम्भत इव जृम्भिकां करोतीवेत्युत्
प्रेक्षा .
____ 28. K, Muda and MY read found in R and Kula.
दृष्ट
for sittha
(शिष्ट)
K says क्षुभिते जले (दृष्टसारः) दृष्टशक्तिः, मुखनिर्गतप्रसारितज्वालानिवहो रामशरः आकृष्यमाण एव सागरे पतित इत्यज्ञायत .
Kula says अकस्मात् क्षुभितेन जलेन शिष्टः कथितः सारो यस्य......स रामशरः आकृष्यमाण एवापतितोऽपि सागरे पतित इति ज्ञायते उत्प्रेक्ष्यते .

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Muda has दृष्टसारे . Besides, he reads निर्वापित ( nivvāvia) for niddhavia (निर्धावित), and says आकृष्टिकाल एवाब्धिजलक्षोभात् अब्धिजलपर्यन्तं प्रसारितस्य ज्वालानिकरस्य उदकसंसर्गेण मुखनिर्वापणीयेत्यर्थः .
29. K, Muda and Kula read त्रियमाणानि (bharantaim) for palittaim प्रदीप्तानि (R). MY's reading seems to be same as that
of K. cf. SC Text.
307
K says धुताभिः विद्युद्भिः पिङ्गलानि, शरमुखर्निगत हुतवह पूर्यमाणानि घनवृन्दानि स्फुटन्ति स्म । दिङ्मुखानाम् उत्पातलोचनानीव । उत्पातसमये दिङ्मुखेषु कानिचित् नयनानि संभूय स्फुटन्तीति वार्ता .
MY says दिग्वधूमुखेषु उत्पातलोचनानि यथा युगान्ते स्फुटन्ति तद्वदित्यर्थः । शरभिन्नानि हुतवहभृतानि चेति विग्रहः .
Muda and Kula explain phuttanti in the sense of Muda quotes Hemacandra 4.231 which gives phuttai phudai.
स्फुरण
K ( chāyā) and MY have भिन्न for nigginna (निगीर्ण)
Possibly they read nibbhinna used several times in the poem.
30. K says ततो भुजस्य रभसाकर्षणेन धनुःपृष्ठात् स्खलित बहुलधूमसमूहं, मुखर्निर्गतानलशिखा हतत्वात् अवरुग्णसूर्यकिरण बाणममुश्चत् . Kula and Muda, like K, read आकर्षण (aaddhana) for āaddhia आकृष्ट (R). K, Muda and Kula ( ? ) read हतावरुण (haolugga, cf. sc Text) for samolugga समवरुग्ण (R). Kula and K read बहुल
for
बहल ( R and Muda ).

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Muda says अवरुग्णं म्लान। शराग्नेरतितीक्ष्णतया सूर्यरश्मीनामपि taifa: . Muda bas wafsa, and K falsa for phulia Fafaa (R). Kula has भ्रष्ट (phidia, cf. SC Text) .
Kula says अवरुग्ण। विच्छायीकृताः सूरस्य किरणा येन तं बाणम् , भुजरभसाकर्षणेन धनुःपृष्ठात् भ्रष्टो वह्निदेवतासान्निध्यजनितो बहुलधुमोत्पीडो यथा स्यात् तथा मुश्चति .
3I. K says दीर्घः स शरः प्रथमं नभस्तले ज्वलित्वा सलिले अर्धास्तमितहुतवहः आताम्रमुखश्च पश्चात् सागरे निपतितः। यथा दीर्थो दिवसः नभस्तले ज्वलित्वा प्रकाशं कृत्वा समुद्रावतीर्णदिनकरः पश्चात सागरे पतितः अस्तमेति तद्वदिति । आदित्यस्थानीयो हुतवहः दिवसस्थानीयः शरः .
Kala says सलिले अर्धास्तमितं हुतवहातानं मुखं यस्य स तथा शरस्य समस्तास्तमयेन नभसि तेनसोऽदर्शनं स्यादिति शङ्कानिरासार्थमस्तिमितमित्युक्तम् । प्रथमावतीर्ण दिनकर इत्यत्रापि अर्धास्तमितमिति ज्ञेयं समस्तास्तमयेन नभसि दिवसादर्शनप्रसङ्गात् .
MY remarks दिवसस्य ज्वलनं प्रकाशनं निपातोऽनुपलम्भः .
Muda says जले अर्धास्तमितो योऽमिः तेनाताम्रमुखः .
पाताले
32. MY says vijju • nihao विद्युनिकायः (K also)। भूकम्पः कम्पहेतुत्वात् ।
K says क्षयान्तकालानलः, अन्तशब्दः स्वरूपवाची वनान्तवत , क्षयकालामिः .

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33. K and Muda read ज्वलित for addha (R) .
K says. तस्य शरस्य मार्गालग्नाः, निर्धूमेन ज्वलनेन ताम्रच्छायाः माणसमूहाः समुद्रं यन्ति स्म। ज्वलितास्तमितस्य दिनकरस्म किरणा यथा तमार्गानुगाः समुद्रं प्रविशन्ति तदिति .
MY say. मार्गालमाः पश्चादालग्नाः | ainti अतियन्ति विशन्तीत्यर्थः । pihia निकायाः . Muda says बाणसमूहा अधि प्रविविशुरित्यन्वयः । ainti इति प्रविशन्तीत्यादेशः . Kula says बाणसमूहा उदधिमायान्ति liko R.
___Kula reads उदित (uia, cf. sc Text) for addha. He says उदितास्तमितस्य दिनकरस्य मार्गालग्नाः किरणा इव । शरोऽप्युदितास्तमितो यतो बनुष उदितो नभसि प्रसृत्य मल्यो मग्नः .
(risaddha) for
... 34. K and Muda read बिसब्ध विश्वस्त : (R).
visattha
___K says विलब्ध निःश प्रसुप्तः केसरीव । विधुतक्डवामुखाल्यकैसरसटोमातः, विद्युसवडवामुला समुद्रो विधुसकेसरसटोरातः · सिंह इति - क्रमः . uddhalo is rendered at Jala by R. Kula says malfaa: . Muda says ऊवीमत इत्यर्थः (ऊर्वापितः chaya) . K is here corrupt; but he seems to my ऊोपितः उत्थितः .
Muda bus Era (phuronio) for rasanto (77) .
35. K, Muda and Kula read स्खलिते (khalte) for khudie (R) खण्डिते. (cf. Hemacandra 1.53) ..
•our copy bar अउन्ति अतिमन्ति ,

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K says प्रथमशरप्रहारेण दूराविद्धे दूरं क्षिप्ते ततो निवृत्ते, तदानीं संमुखागतेन अभिमुखमापतता शरनिकायेन स्खलिते प्रतिहते । एवं टङ्कच्छेदेन, टकराब्देन शराभिघात उच्यते, तेन रभसादुत्थिते उच्चते समुद्रे नमः द्विषाक्रियत इव | अयमर्थः प्रथमपतितशराभिघातेन दूरं प्रेरिते, ततः शनैः निवर्तमानावस्थामाम् अभिमुखमापतद्भिरन्यैः शरैः स्खलितत्वात् टङ्कच्छेदादिव समुद्रे रभसादृर्ध्व गते सति मध्ये व्यवधानेन नभः द्विधाकृतमिवेति :
Kula says पूर्वप्रहितशरनिवहेन दूरमाविद्धे क्षिप्ते ततो निवृत्ते, संमुखागता बहुलशरसमूहाः * तैः प्रस्खलिते, ततः स्खलनात टक्कच्छेदे टक्कच्छिन्नशिला शक.ल इव विषमोत्थिते सति समुद्रे नभो द्विधाक्रियत इव Kula reads visama for rahasa (cf. SC Text). SC says विषममत्यर्थम्
यथा - हिमाद्विटादिवेति भट्टिटङ्कच्छेदेन रभसोत्थिते समुद्रे ।
Muda says टङ्को गिरिसानुभागः । काव्ये (1.8) 1 भन तूपचारादुपरिभागः । स्खलिते प्रतिबद्धे । कश्चित् टङ्कशब्देन शरो विवक्षित इत्याह । पूर्वप्रयुक्तरामशरच्छेदरभसेनोत्थितः समुद्रः दूरं नभोमध्ये गत्व । पश्चात् प्रयुक्तशरसमूह प्रतिबद्धो यदा निवृत्तः तदा नभ एव द्विवाकियत इति बुद्धिर्जातेत्यर्थः,
·
'
MY says अथवा निर्मलतया नभोनिर्विशेषं समुद्रसलिल बाणैः छिन्नमुपरि मधश्च दृश्यमानं शरतैक्ष्ण्यात् आकाशं द्विधाकृतमिवालक्ष्यतेत्यर्थः t
K and Kula read बहुल
for बद्दल •
* Cf. tanka ccheocchaliya sa Ira sayalāņa samghāyā (Gaudavaho 701) टङ्कच्छेदेभ्य उच्छलिताः शरीरशकलानां संघाताः (comm.)

tR says टङ्कच्छेदरभसेन टङ्कच्छिन्नस्य वेगेनोत्थिते यथा टङ्कादिच्छिन्नं काष्ठादि हठादूर्ध्वं गच्छति तथैवोच्छलिते । टङ्कः पाषाणदारणः । यद्वा टङ्कः कुठारः +- तस्मिशिव छेदाय खण्डनाय रभसेनोत्थिते । यथा छेदनाय कुठार ऊर्ध्वमुत्तिष्ठतीत्यर्थः .

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36. Kaay रत्नाकरस्य परभागे, मध्ये शरैः छिन्ने, पुनः बाणघातेनोत्क्षिप्ते सति द्वितीयार्थान्तः शरैरपहृतः अर्वाचीनभागः निपतति गतस्य स्थाने निपपात । अशनिप्रभृतिभिः स्फुटितापसृतः मलयतटप्रदेश इव । मलयो हि
समुद्रस्य आसन्नः •
Muda says उन्नतसमुद्रपरभागे छिन्ने शरैः क्षिप्ते सति अवारसंबन्धी द्वितीयो भागो विशीणों मलयतटप्राग्भार इवापतदित्यर्थः । मध्यच्छिन्न इत्यत्र समुद्रस्य मध्यप्रदेशे छिन्न इति ज्ञेयम् .
प्राग्भार उन्नतप्रदेशः ।
37. K, Muda and MY read मिलिताः for gahira गभीराः ( R and Kula ). K, Kula, Muda and MY seem to read uppaanta, which they render differently, for - ppavanta लवमान (R) .
311
K says आपातालं संस्पृष्टाः समुद्रोद्देशाः क्षुभ्यन्ति स्म । कथंभूताःभिन्नानां शरभिन्नानामन्तर्गतानां गिरीणां धातुभिः ताम्राः, विषमच्छिन्नोत्पतन्महीधरKula also says विषमं छिन्ना उत्पतन्तो महीधराणां पक्षा
पक्षाः
येषु
MY says uppaanta उत्प्लवमान । आपातालमिलिताः पातालावधिमिश्रितमका यथा स्युः तथैवाक्षुभ्यन्नित्यर्थः .
Muda has विषमोच्छिन्नोत्प्लवमान Ho aaye पूर्वं हि पाकशासनप्रयुक्त पविप्रभीताः पर्वताः सपक्षा एव समुद्रं प्राविशन् । सांप्रतं रामशरनिकृत्ताः तेषामपि पक्षा उपरि प्लवन्ते स्मेत्यर्थः .
38. K says
आग्नेयशरपूरितमुखं सितषवलकमलमुकुलच्छायं, प्रकाशितपाण्डरोदरम् एवंभूतं
म

तदानीमाता म्ररविकर स्पृष्टद्र र विकशङ्खकुलं भ्रमति

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SETUBANDHA . 'Kuh say. आता रविकराहतानि दरविघटितानि स्तोकविकसितानि यानि धवलकमलमुकुलानि तेषामिव छाया युतिर्यस्य (तत्) ,..........शरैः परितमुलं, प्रहारवेदनयोत्तानीकरणेन उद्घाटितं पाण्डरमुदरं येन तत् शङ्खकुलं प्रमति . Muda says उद्घाटितानि प्रकटीकृतानि पाण्डुराणि उदराणि अभ्यन्तरभागा यस्य तत.
39. K says नलनिवहाः विधुतमत्स्याः , शरघातत्रुटितमकरदंष्ट्राभिः धवलाः, मणिभरेण फणस्थाना मणीनां भरेण विषममयनमिता लनाः विषषराणां घूर्णमानाः फणाः येषां ते तथाभूता वेपन्ते स . MY har luva for lua
लन .
.
.
Kula has talosa, and Muda gaafora like R. Kula and K seem to read sara - ghaa . kkhudia for .ghau- .
___40. K; Muda and Kula road khuttanta • vidduma - laam for phurtanta (स्फुटत)......ranam (R). K:(chāya) has त्रुटयद्विद्रुमसतं संक्षोभोवृत्तरत्ननियन्मयूखं (Muda also). Kula says खण्डमानविद्रुमलतम् .
Muda say• तुड तोडन इत्यस्य खुट्टादेशः। todanam छेदनम् .* .
MY also has khuttanta, and remarks मणिविद्धस्स लटयद्भुषणस्य प्रकीर्णकेशस्य फेनमुद्रमतो राज्ञः समाधिरनुसंधेयः . R explains his reading स्फुटत् as भिधमान .
K and Mada read उराक्षिप्त (ucchitra) for Kula)...
ucchalla (R and
Hemacandra 4.116.

n International
:

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13
- 41. Kays समुद्रावर्ताः तदानीमेवमभवन् । कथम् -जलैः क्षुभ्यद्भिः प्लाविताः प्रथमं कबलिताः भनन्तर मुक्ताः, तस्मात् क्षणमात्रं स्थगितास्ततः प्रकटितो विस्तारो येषां ते, तथा प्रसन्नाः प्लावनावस्थायां प्रशान्ताः ततः क्षुभिताः, तथा प्रथमं मूकीकृताः ततो मुखराश्चाभवन् ।
Muda says समुद्रावर्ता जलप्लावितमुक्ताः क्षणमात्रच्छन्नप्रकटितविस्ताराः प्रसन्नक्षुभिता मूकीभूतमुखरा अभवन्...........। राम(शर)भितेन (जलेन) पूर्व प्लाविताः क्षणमात्रस्थगिताः, प्रसन्नाः मुकी(भूताः),.......पश्चात् जलेन मुच्यमानाः प्रकटितविस्ताराः क्षुभिता मुखराश्च अभूवन्नित्यर्थः .
MY rays समुद्रावर्ता जलरूपेणान्तरा क्षण प्लाविता अन्तः(?)स्थगितविवगः, प्रसन्ना मूकीकृताश्च, पुनर्जलमुक्ताः प्रकटितविस्तारत्वादिना प्रकृति प्राप्ता इत्यर्थः .
Kula reads स्थापित (zhavia) for thala (स्थगित) . He says क्षणमात्र स्थापितः प्रकटितः विस्तारो येषां ते, तथा जलप्लावनात् प्रसन्नाः जलमुक्तत्वात क्षुभिताः संचालिताः, मूकीभूताः मुखराः समुद्रावर्ता भवन्ति .
K. MY and Muda read pawalla for pabbadia or pavvadia (R). Muda quotes Hemacandra 4.41 which gives pavvalat प्लावयति* .
R has muallaia rendered as मुकायित . MY has muallea (?) मूकीकृत . Muda bar mallauli(?), but he quotes Desi-nāma • mala 6. 137, which givcs mualla and muala in the sense of मूक, while the illustrative verso has müallia which does not suit the metre in our verse. K (chāyā) has, however, क्षणं मूकीकृतमुखाः . (khanamualliamubā ?), but this doos not agreo with K's gloss (see above). SC Text has muallia - pamuhala मुकावितप्रमुखराः (chāya).
** ln our copies k pratika bas bavvolia ; and MY pratika has Varwadia.

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SETUBANDHA 42. K ays शरक्षोभणेन वलमानश्चलन् उद्वर्तमानो विवर्तमान उदधिः चिरकालपीडित चिरकालमधोगतत्वात् पीडितमेकं पार्श्व शिथिलयन् द्वितीयेन उपरिगतेन पावेन पाताले निषत्तुं शयितुं प्रवृत्त इव .
Muda says यथा कश्चित शय्यायामेकेन पाचन चिरंशयितश्चिरकालशयन. परिपीडितं तत् पाव शिथिलीकृत्य इतरेण शयितुं प्रवर्तते तथा समुद्रोऽपीत्युत्प्रेक्षा। क्षोभवशेन पातालस्थितस्य जलस्योपरिदर्शनात् .. Kula says यदधोगत मलं तत् ज्वलनकायवशात् उपरिष्टाद्भूतं, यदुपरिवृत्ति तदधोगतमभूदित्यर्थः .
43. K, MY and Kula read ukkha - (R and Muda) उत्खण्डित .
अवखण्डित
(okhandio) for
MY says galatthallia गलहस्तित (नुन्न K, क्षिप्रं प्रेरितमित्यर्थः Muda). K says शरवेगनुन्नेन पश्चात् . सुवेलपर्वतनिरुध्यमानेन सागरेण भस्थगित छादितार्धम् , अतएवापसृतदक्षिणदिक् नभः अवखण्डितकपालमिव भदृश्यत .
44. K reads fafsat: for gahira (maitzi:), And says भापातालं पातालं यावत् मिलिताः . Muda says मन्दरेणापि मनाश्लिष्टाः अस्पृष्टाः .
45. K, Muda and MY read निरायतप्रलम्बः (ntraavalombo) for naha - niralambe (R). Kela reads निरायतप्रलम्बे .
K, Muda and MY read भृते (bharle) for bhio भीतः (R and Kula).
Tbo pratika in Muda, Kula and MY Is ekkakkammt for akke---
:

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ŠETUBANDHA Kaays एकै कस्मिन् वाणप्रहारविवरे वलमान आवर्तमानो, निरायतप्रलम्बः नितरामायतः प्रलम्बमानो विवरपर्यन्तैरधोगच्छन् , रसन् समुद्रः क्षयकालामिपरिते' रसातले निपपातेव। एकैकस्य चाणप्रहारविवरस्य रसातलद्वारसाम्यं विवक्षितम् .
Muda says सर्वाणि आग्नेय(शर)प्रहारविवराणि कल्पान्तामिपरिपूरितपातालसदृशानि । तेषु प्रत्येक कल्पान्तकष्टां दशां सर्वोऽपि समुद्रः अन्वभूदित्यर्थः . MY ays बाणप्रहारविवरे वलमानो दीर्घप्रलम्बो रसन् अपतत् । पतितमात्र एवं अवाशुब्यदिति च फलतीति . Kula says निरायतप्रलम्बे अबक्रदी) बाणपहारविवरे वलमानः समुद्रः क्षयकालानलभीत इव रसन् पाताले पतति . R says नभोवत् निरालम्बे शून्ये .
46. K and Muda read मर्म
for बाण
(R and Kula).
... K say: तिमयो मत्स्याः दृष्टमथना मथनकाले विद्यमाना एवं पुरातनाः, पृष्ठपतिष्ठिनलठन्मन्दरशिखराः""""मर्मणि दृढपहारेण शरसंभवेन मूर्च्छिताः दृश्यन्ते म. ::: Muda says तिमिमत्स्याः : शतयोजनविस्तारा मत्स्याः । दृष्टमथनाः चिरजीविनः इत्यर्थः । अतएव मथनक्षोभात् निपतित आस्वादितोऽमृतरसो वैस्ते तथा। अमृतपानादेव चिरजीविनो रामबाणप्रहारेऽपि न मम्रः किंतु मुमूर्छरित्यर्थः .
47. Muda remarks यथा दग्धस्थलीषु करीषादीनि (1) उक्षिपन्त्यो भस्मपरुषा वात्या निःसरन्ति, एवं पातालस्थानां शरामितप्तानां (?) भुजङ्गानां
-
Our copy bas bar भरिते.
qitat which is against ibe chāyā, wbicb

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SETUBANDHA
निश्वासा उतक्षिप्तावर्ताः दग्धविद्रुमरजः कर्बुराः पातालात् निःसरन्ति तेषां मार्गा अदृश्यन्तेति .
स्म ।
K says समुद्रक्षोभे सति संभ्रान्तानां महाभुजङ्गानां निश्वासपथा दृश्यन्ते कथंभूताः - उत् क्षिप्तमहावर्ताः ऊर्ध्वमुद्धृतमहावर्ताः, किंचिद्दग्भविवर्णविद्रुमरजःकणकर्बुराः, पातालं यावत् बलमानाः .
48. K says भुजङ्गममिथुनं नीवेन आत्मनो नीवितेन अन्योन्यं परिरक्षत् आत्म जीवितनाशेनापि अन्योन्यं परिरक्षत् वलितं वेपते स्म . Muda says स्वीयस्वीयजीवेन अन्योन्यमग्ने रक्षत् वलितं विवृत्त (?) रज्जुस दृशमित्यर्थः MY says अन्योन्यरक्षणाय भोगावेष्टनादिव्यापृतमित्यर्थः .
49. K says मणिनिकषणेन मणिशिलासु निकषेण मुखे लग्नानि स्थूलानि मौक्तिकानि
शुक्तिपुर मध्य निर्गतानि रामशराः नले धावन्ति स्म
स्म ।

Kula says मणिनिघर्षणेन निशिताः, अतस्तीक्ष्णत्वात् शुक्तिसंपुढं भित्त्वा तन्मध्यात् निर्गताः मुखमस्थूलमौक्तिकाः, अतः निशितमुखत्वात् "मोटितो भग्नो न तुविद्धो विद्रुमविपो यैस्ते रामशरा जले धावन्ति .
Muda says 'मुट आक्षेपप्रमर्दनयो:' । मोटितो भग्नः
50. K and Muda read बहुल for बहल (R and Kula),
• The phrase is doubtful. It ought to be मुखलग्न मौलिकबादेव. Cf. sc.

निशिताः, येषां ते

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- 317 K says प्रसृतो विषवेग इव बहुलधमोत्पीडो धूमसमूहो यद् यद् विद्रुमवेष्टं विद्रुममण्डलमभिलीयते स्पृशति तत् तत् महोदधेः रुधिरमिव कज्जलीक्रियते स्म। महोदधेरन्तर्वर्तमानत्वात् वर्णसाम्याच विद्रुमो रुधिरत्वेन निर्दिष्टः । विषवेगस्पृष्टं रुधिरं सद्यः कृष्ण भवति .
- MY says abilei अभिलीयते प्रामोति । ahiledi* इति वा। यथा विषवेगेन प्राप्त देहस्य रुधिरं कज्जलीक्रियते तथा शरामिधूमेन प्राप्तो विद्रुमवेष्ट इत्यर्थः . ___Kula says धूमौषः प्रसृतो याय) विद्रुमवेष्टं महोदधेरभिलीयते श्लिष्यति तं तं, विषवेग इव रुधिरं, कज्जलयति कृष्णं करोति . Muda also says भभिलीयते भाभिमुख्येन श्लिष्यति । महोदधे रुधिरमिव तं तं काजलयति कर जलीकरोति । धातोर्धात्वन्तरप्राप्तिर्विषवेग इति स्मृतः। सर्पादिदष्टस्य हि रुधिरं कृष्णं भवति . R says कज्जलयति कन्जलमिव करोति श्यामलयतीत्यर्थः .
51. Muda says पूर्वमिन्द्रभयात सपक्षा एव महीधरा भब्धौ निममाः । ते इदानी क्षुभितात समुद्रादुत्पतिता उड्डीयमानाः, मध्ये बाणोत्कृत्तक विस्तृतपक्षस्वात् पाश्वन लम्बमानाः, तस्मिन्नेव भारे(ण) विषमावनमितशिखराः, नभोऽर्धपथे वलिताः पतन्ति स्म। यथा तरकोटरकुलायनिलीनदवदहनक्षुभिता उड्डीय गच्छन्तः पक्षिणो मध्येमार्ग लुब्धकैर्विद्धाः पतन्ति तद्वत् पर्वताः पेतुरित्यर्थः .
___K says विषमात् भरादवनतशिखराः, एकपक्षस्य पतनात् भारस्य वैषम्यम् । अत एव अवनतशिखराः, नभसोऽर्धपथे वलिताः परिवृत्ताः महीधराः समुद्रे पतन्ति स्म .
• Our copy has भभि..

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SETUBANDHÅ ' MY says अत्र पर्वतेषु पक्षिसमाधिरनुसंधेयः। भारवैषम्यं पार्थान्तराधारमृतपक्षविलोपादिति . Kula says एकेन पक्षेण स्थातुमशक्ताः पक्षपाधैन विषम तिर्यक भरेणावनतशिखराः . R says विषमभरेण अधिकगौरवेण विषमं वक्रं सत् भरेण चावनतमेकं शिखरं येषां ते .
___52. K and MY read bhinna for chinna (R, Kula and Muda). K and Muda have प्रतिष्ठापित for परि - (R chāya and Kula).
___Muda says अन भुजङ्गशब्दः सामर्थ्यात दृष्टिविषभुजङ्गेषु वर्तते . K says भुजङ्गाः दृष्टिविषाख्याः स्वदृष्टिभिः बाणनिवहान् दग्ध्वा जीवितान्यमुश्चन् । तीक्ष्णा हि तथा कुर्वन्ति .
53. K and MY havo y, and so seem to read galatthia for galatthana (R, Kala and Muda) .
Kays उतत्रुटितभुजङ्गभोगसमूहानि, शरमुखैः नुन्नोतखातानां शैलाना स्थानविवरोदराणि अवस्थानविवरोदराणि हुतवहो रसन् आपूरयामास · जलात पूर्वममिरेवापूरयत् .
.. MY says शरनुन्नोस्थितानां शैलानां स्थानविवराणि शरामिः नलपूरवत् भापूरयति स्मेत्यर्थः .
Kula says उतखण्डिता भुजङ्गानां भोगप्राग्भाराः शरीरोच्छ्राया येषु तानि । शरमुखप्रेरणेन टकघातेनैवोत्खातं यत् शैलस्थानं तत्र यानि विवराणि तेषामुदराणि हुतवहः"..."सर्वथा पुरयति .
_Muda says हुतवहः शरमुखोतक्षेपोत्खातानो शैलानां स्थानभूतानि यानि विवराणि (तेषाम्) उदराण्यभ्यन्तराणि रसन् शब्दायमान आपूरयति स्म । प्रागभारः समूहः। galatthanam क्षेपणम् .

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319 54. K reads भिन्न for dinna दत्त (R, Kula and Muda ?). K and MY read पतन्ति, ... Padanti for phudantt स्फुटन्ति (R. and Kula). Muda has सरन्ति . R says स्फुटन्ति द्विधा भवन्ति .
K ays शरैः छिन्नपतिताः नलक्षोभेण ऊवं क्षिप्ताः, दरमिनमहातरमाख्यगिरितटघाताः, भिन्नोदृढसत्त्वाः मातमकराणां दन्तपरिघाः पतन्ति .
MY says danta-pphaliha दन्तपरिघा उत्पतनदशायामेव नलचरभेदादिकं कृत्वा अनन्तरं न्यपतन्नित्यर्थः .
Kula say. महातरमा गिरितटा इव तेषु दरदत्तो घातो यः (ते).
Muda says भिन्नाः प्रोता उदूढा नलचर। यैस्ते तथा ।."महातरका एव गिरितटाः""""""तथा छिन्नपतितोलविद्धाः रामशेरैः छिन्नाः पतिताः पश्चाच अव क्षिप्ताः .
55. K says मीमकुलम् अमिशझ्या विद्रुमवनं परिहरति स्म न प्रविवेश.
Vimuhiam fagfadik and probably Kula ; fate Muda.
Partsakkana परिसंक्रम . K; परिसर्पण Kula; परिष्वक्कण Muda, who explains it further as चक्रमण, and says वक्क गत्यर्थः , MY has parisankena (?) परिचक्रमण . .
मालोको दर्शनमुद्योतो या Mude. (परि)स्खलितं भ्रष्टम् Kula . परिस्खलितं स्थानान्तरं गतम् R.

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____56. K says उतप्लवमानाः समुद्रवर्तिनो भुजङ्गाः स्थूगनां तराणां विकटानि अन्तराणि संदधति स्म भोगाभोगेन तरङ्गमध्यानां संधानमधुर्वन . Muda say. मृता हि सर्पा उत्तानशया उतप्लवन्ते .
__Kula explains uppaanta as उत्पतन्तः, and says तरकाणां विकटान्तरालानि महाप्रमाणत्वात् संदधते पूरयन्ति .
संदधिरे।
uvaanta
___MY says samdhanti (for - dhe.) उत्प्लवमानाः . sc Text has uppavanta.
57. K, Kula and Muda read समुत्कृत्त (samukkatta, for samakkanta समाकान्त (R). Kreads pikka for pakka.
Ksays हुताशनेनोत्तप्तत्वात् शुष्कमदनिष्यन्दाः, पक्वानां परिणतानां ग्राहाणां नखाकशः विषम समुत्कृत्तमस्तकाः करिमकराः दरोत्तीर्णा दृश्यन्ते स्म । इदीषतपक्वस्वमेत्यादिनेकारः (Vararuci 1.3) .
vaa वान शुष्क MY. cf. R पान इति 'ओ वै शोषणे, पातुः Muda rays 'वायं म्लानं, and quotes Hemacandra 4.18 which gives vai म्लायति . Kula has शुष्क .
Kula says समर्थानां ग्राहाणां नखाङ्कुशः विषममस्तव्यस्तं समुत्कृत्तमस्तकाः करिमकराः . Muda renders pakkaggaha as दुष्टाह, and quotes Dess - nāma - māla 6.64 which gives pakka in the sense of दृप्त and समर्थ (cf, Kula above). R renders the word as प्रवाह, and says that it in a desi word meaning जलसिंह . MY san . dakkaggaha पक्वग्राह सिंहमकरेत्यर्थः .

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58. K says शङ्खकुलं गतापनिवृत्तं प्रथमं गतं ततः अपनिवृत्तं गतागतं कुर्वाण, विषमस्थितेषु मणिशिलातलेषु प्रलुठत् विवर्तमानं, क्षीयमाणसलिलत्वात् विह्वल, जलस्य दुर्वसत्वात् वेलायां पुलिनेषु च गमनोत सुकं भ्रमति स्म .
59. K, MY and Kula read pakkhukkhevehi for-kkha (R).
Ksays महीधराः मुक्तसमुद्रोत्सङ्गाः, संभ्रमेण भयेन समुत्पतिताः, एकैकशिखर संस्थितमभिनिवहं पक्षोत्क्षेपैः पक्षनिक्षेपैः अभ्युत्थापयन्ति रद्दीपयन्ति अन्तर्भूत् णिजर्थस्तिष्ठतिः । तथा कालिदासः - भर्तापि तावत् कथ--. कैशिकानाम्'''''' (प्रास्थापयद्राघवमन्वगाच्च ॥) इति प्रायुङ्क्त
स्म ।
(Raghu 7.32 ) .
MY aays] संभ्रमेण उत्पतिताः शैला अन्योन्यशृङ्गस्थमभिं पक्षोत्क्षेपाभ्यामभ्युदस्थापयन्नित्यर्थः .
K and MY seem to read abbhuṭṭhenti for abbhuttenti ( R and Kula) अभ्युत्ते जयन्ति उद्दीपयन्ति . Muda reads abbhuttanti प्रदीपयन्ति, and says प्रदीपेरब्भुत्तादेशः . He seems to refer to Hemacandra 4.152 which gives abbhuttai, palivai etc. as equivalents for प्रदीप्यते .
-
60. K says छिन्नानां महासुराणां शिरः समुत्पतनेन गम्भीराः भयङ्कराः, मूलादधस्तलात् उन्मूलितरत्ना : ( chāyā has मूलोत्तम्भितरत्नाः ) रसातलनलसमूहाः रसन्तो निर्यन्ति स्म . Kula also says छिन्नानां महासुर शिरसामुत्पतनैः रसातलमलोत्पीडाः . R says उत्प्लवनेन गम्भीरा
गम्भीराः
भयानकाः
•
• Cf. utthel 12.11

-

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Kula naya मूलात् पातालात उत्थितानि रत्नानि यः .
MY seems to sead ņinta (faga) for chiņņa. He says siruppaana शिरउत्पतन । ninti (for nenti) निरीयुः .
61. K, MY and probably Kula read उत्तरत (uttaranta) ___ for uppavanta (R) उत्प्लवमान .
x says बाणनिकायेनोतक्षिप्ताः"........"सलिलकल्लोलाः नभःस्थल एव शुष्यन्ति स्म, न पुनरपतन . MY says हुतवहज्वालाहताश्च उत्तरत्फेनाश्चेति विग्रहः . R say, वाणनिघातेनोतक्षिप्ताः . Kula says सलिलकल्लोला नभःस्थल एवं मुञ्चन्ति क्षीयन्ते , Unless it is a mistake he seems to read मुञ्चन्ति for attant (शुष्यन्ति) : 'Besides, he puts this vorse after verse 72.
62. R says तरङ्गः स्खलिताः समुद्रात् प्रच्याविताः। तीरभूमावानीता इति यावत् . K explains hivridha (निद) निर्वान्त (निःशेषोदगीर्ण MY). K say. निर्वान्तविषबिन्दवः"""""भुजङ्गा वलन्ते भ्रमन्ति स . K reads theva (बिन्दु) for thavaa (स्तबक) found in R. See Notes on 1.40. Kula is corrupt, but quotation in sc shows that he also reads theva, i.c., visa-ttheva for - tthavaa.
63. K, Kula and probably my read Anfasa for vihadia विघटित (B).
K says भर्तुरुदधेः शरदाहमुपलभ्य मुक्तरवमयाक्रन्दं यथा निपतितानां निम्नगानां पत्नीनां हस्ता इब तरमा वेपन्ते स्म। कथंभूताः-शरनिवहच्छिन्नाः
__ * In verse 73 Kula explains attanta as क्षीयमाण . See below.

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SETUBANDHA
शङ्खा एव विगलितानि वलयानि येषां ते तथाभूता उदधौ निमिताः निहिताः .
MY Bays शरविद्धे भर्तरि व्याकुलगतानां कन्दन्तीनां गलच्छङ्खवल्या (हस्ताः ) तद्वपुषि सावेगं न्यस्ता इव अवेपन्त तरङ्गा इत्याशयः .
Kula says शरनिवहेन छिन्नाः शङ्खा विगलिता वलया इव येषां ते तरा मुक्तरवाक्रन्दं यथा स्यात् तथा निपतितानां निम्नगानां नदीनां हस्ता हव वेपन्ते .
64. K and probably MY read जलभर for jalaara जलचर (R). K and Kula road विस्तारा: ( vitthārā) for pabbhārā प्रागभारा: (R) .
सुबोधम्
K says चिरं संनिरोधेन समुद्रे निरोधेन मसृणाः मन्दबलाः ।
323
MY says हुतवहदाहेऽपि शैला जलसंदष्टपक्षतया चिरं निरोषमसृणतया याशु उत्पतितुं नाशक्नुवन्नित्यर्थः .
Kula says नलस्य भावाभावः (?)
विस्तारा येषां ते.

अन्यत्
तेन संदृष्टाः संलग्नाः पक्षपुट
66. Kand MY read bharto for bhamtro ( R and Kula). K reads मृदित (malia) for malaa (Rand Kula) •
K remarks सागरहुतवहयोः तदानीं रूपभेदो नोपलब्ध इत्यर्थः
MY says bhario भृतः । आवगेंदराणि आपूर्य स्थितः क्षुभितः सागरो यथाभूतो दृष्टः तज्जलानुप्रविष्टः शराभिरपि व्याप्ततया एवादृश्यतेत्यर्थः .
तथाभूत

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SETUBANDHA .. 67. K reads उच्चलितः for ucchatto (R and Kula). -
K says पूर्व शरघातरमसात् प्रदीतोचलितः ज्वलन् उल्लञ्चिततीरः समुद्रो पान मलयवनविस्तारान प्रदीपमति प्रज्वलयति स्म, निर्वाणनिवर्तमानो दुरं गत्वा शान्तामिः निवर्तमानः समुद्रः तानेव प्रदेशान् पुनर्निर्वापयामास .
. MY says vijjhāya निर्वाण (विध्मात R and Kula)| vijjha. .. vei निरवापयत् (विध्मापयति R; निर्वापयति Kula). MY remarks
भनयापि गावया समुद्रजलस्य अमिना व्याप्तिरुक्ता .
- Kula roads मलयतप्रागभारान् , i... malaa - ada • padbhare for मलयवनविस्तारान् ,
... 68. sc Text:and MY pratika havi utthamghia explained as safa. K pratika is same acc. to Goldschmidi's ms. Our copy har uttamvia (?). R has utthambhia (उत्तम्भित), Hema. candra 4.36, 144 gives utthamghai in the sense of उन्नमयति and उत्क्षिपति .
__K says उतक्षिप्तसमुद्रो, मकराणां बधमानानां वसामयेन भामिषेण भश्येण निरर्गलज्वालानिवहो, निवहशो निपातितमहीधरो. दग्धपातितपर्वतो, महीवरकूटवत विकटो व्यजृम्भत अमिः .
MY says ucchambhia इति पाठः। तथा च समुद्रं क्रोडीकृत्य अमिः स्थित इत्यर्थः। मकरगृहं समुद्रः। maara • vaso (?) इति कचित् पाठः ।....."बिजम्भते* ज्वलन इति ज्वालाभिरुदधेरपि अधिकवृत्तिरासीवित्यर्थः .
• our copy has विजृम्भित .

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Kula says
Kula pratika seems to have utthamghia like MY. उद्वर्तितमकरगृहः (?) * 'महीधराणां कूटेषु शिखरेषु विकटो विशालो विजृम्भते वलनः
69. Kreads
in the second line. Kula seems to agree with K.
SETUBANDHA
K says ज्वलनवेगेन उत्तम्भितमूला: जलोत्पीडा बाणोतक्षिप्ताः परिवर्तनेन विपर्यासेन निपात्यमाना अधोमुखाः पतन्तः, अतएव प्रतिलोमागतवलमानविकटावर्ता भूत्वा निपतन्ति स्म .
Kula says पातालात् उद्गच्छता ज्वलनेन उत्तम्भित (मूला: ), अनन्तरं पतद्भिः बाणैरुत्क्षिप्ताः सन्तः परिवृत्ताः परिवर्तनेन निपात्यमाना जलोत्पीडा जलसंघाताः उच्चात् पतनेन प्रतिलोमागतः अधोमुखवर्ती वलन् (१) विकट भावर्ती येषां ते तथाभूता निपतन्ति
वलमान (valanta) for padanta पतत् (R)
MY pratika has utthambhia. He reads nisubbhanta अवपात्यमानाः for nisumbhanta. He says बाणोत् क्षिप्ताः परिवर्तनेनावपात्यमानाः, आग्नेयेन रामशरेणोत् क्षिप्ततया ज्वलनेनोत्सङ्गितमूलाः सन्तः
"अपतन् :
70. Kand MY read mahat (इच्छति) for malai मृद्भाति (R and Kula). K reads gf for malaa (R and Kula); च for hu; and fa for bhanjai (R and Kula).
3
क्षीयमाणत्वात् पुलिनानि
विकटानि
तथापि च
K says पुलिनोत्सङ्गमिच्छति स्म । भवन्ति । तुङ्गे पुलिनोत्सङ्गे रत्नाकरः धैर्यस्य प्रथमचिह्नं प्रसरमात्मीयं विशालत्वं दुर्लङ्घत्वादिकं महत्त्वं न मुञ्चति । रत्नाकर इति साभिप्रायं रत्नानामुत्तमद्रव्याणामाकर इति .
S. 42

• Our copy has उद्वस्तित .
बिस्रमितुमैच्छदित्यर्थः ।

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Kula rendersna bhanjai as न भनक्ति नान्यथा करोति .
K says विघटते द्विधा भिद्यते । स्थानं निजमवस्थानं शिथिलयति स्म . MY reads indham for inham. He renders pasarain as विस्तारम्, and says ज्वलनेन स्थानशैथिल्याधापन्नस्यापि उदधेरक्षय्यतारूपधैर्यसूचको बिस्तारो नात्यन्तं गतइत्यर्थः .
71. The verse is not found in K and MY. Kula says संवर्तनलधराणां प्रलयमेघानामिव रखो निर्हरति* दुरं प्रसरति . R renders puharat as निई दति (प्रतिशब्दं जनयति) .
72. K_roads विस्तृत (vitthaa) for addhia कृष्ट (R and Kula).
K says मुखाञ्जितामिनिवहानि, शरैर्नभसि उक्षिप्तानि, धूमशिखानिभनिरायतविस्तृतसलिलानि नदीस्रोतांसि प्रलयोलकादण्डसंनिभानि भूत्वा निपतन्ति स्म । उल्काया धूमसंबन्धोऽस्ति .
____MY says मुखे ज्वलन्त्यः पश्चात् धूमायमाना उल्का इव वाणोतक्षिता नद्योऽपि नभसो न्यपतन्नित्यर्थः .
73. K reads paterfalt faget for thoa - tthoa - Padimukka (R and Kula).
K says शुष्यन्जलनिवहः, शनैः शनैः विमुक्तपुलिनप्रदेशः, अपसंक्रान्त एवमपक्रामन् समुद्रः पदं पदं मार्गाभिमुख इवाश्यत । तत्र वस्तुमशक्यत्वात देशान्तरे वस्तुं क्षणे क्षणे गमनोन्मुख इवादृश्यत । पदं पदमिति कालाध्वनोरत्यन्तसंयोग इति द्वितीया .
• Kula is corrupt, but seems to read निर्षहति. sc has निहरति with the same meaning.

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MY says attanta क्षीयमाण (Kula also)! maggābutto मार्गाभिमुखः पश्चान्मार्गदेशाभिमुख इत्यर्थः। क्षीयमाणतया पुलिनानि मुश्चन् समुद्रो भीतः पृष्ठतोऽभिमुख एव प्रतिपदमपाक्रामन्निव अदृश्यतेत्यर्थः . ___R says मार्गशब्दः पश्चादर्थवाची। शुष्यन् सलिलनिवहो यस्य ताहा ।....."समुद्रः पश्चादभिमुखः पदं पदमपसरन्निव दृश्यते . sc says magga - शब्दः पश्चाभागे देशी : Kula renders osakkanto (अपसरन् R) as अपवक्कमाणः (१) अपसपेन् . CI. Muda on verse 55.
74: K and probably MY read 3930 for ucсhalauta R and Kula).
___K say: ज्वलननिवहे सलिलं स्थितं, सानलनिवहोचलिते सलिले (-चलत्सलिले chāyā ) नमः स्थितम् । सलिलनिवहावस्तृते च नभःस्थले (नभस्तले chāya ) दशदिक्चक्रमस्तमियाय . MY says सलिले शरोचलिते प्रसरति सति नभो दिशश्च नादृश्यन्तेति सारम् . Kula says ज्वलननिवहे सलिलम् , अनलनिवहसहिते उच्छलति सलिले नभः, सलिलनिवहेन अवस्तृते छन्ने नभस्तले (१) दशदिक्चक्रमस्तावते . .
75. K and probably MY read faafrua (viambhia) for vilambia (R and Kula).
-K says शिखिना प्रताप्यमाने विस्तृते जलनिवहे आवर्तमाने सति समुद्रावर्ताः ग्रीष्मविज़म्भितस्य रविरथस्य चक्रवत मसृणाः श्लक्ष्णा जाताः । समुद्रजलस्य अमिसवर्णत्वात् आवृत्तिशैघ्याच्च रविरथचक्रसाम्यम् । रविरथचक्रं च ग्रीष्मकाले तापातिशयात अग्निवर्णं भवति .
MY ays anttantammi आवर्त्यमाने। निस्तरणतया निर्यबुद्बुदफेनतया च मस्णत्वेनावर्तानां ग्रीष्मात्यन्तप्रज्वलत्तेनोमयरविरथचक्रसाधर्म्यमुक्तम् .

Page #489

SETUBANDHA
Kula says आवर्त्यमाने काथ्यमाने विस्तृते जलनिवहे, प्रीष्मे दीर्घत्वात् दिवसस्य विलम्बितो रविरथः तस्य चक्र (वत्) मसृणाः मन्दभ्रमणाः समुद्रावर्ता जाताः . says मसृणा मन्दगतयो जाताः । ग्रीष्मे रविरथो मन्दं चलतीति लोकप्रतिपत्तिः
328
·
76. K reads उत्तिष्ठतीव (utthei va, cf. 12.11) for uddhaia उद्भावित (R) He reads the second line as विस्तीर्णे समुद्रे शैवालित इच घूर्णित्वा हुतवहः .
.
K says पृथग्भूतधूमनिवहः, मरकतप्रभाभिः मिलितज्वाल : विस्तीर्णे समुद्रे चिरं घूर्णित्वा शैवालितः शैवालवानिव उत्तिष्ठते स्म .
Kula agrees with R, but he explains uddhaia as ऊर्ध्वायित Cf. K on 9.55. MY's reading of the verse seems to be same as that of K. He gives only the gist of the verse - निर्धूमो ज्वलनो मरतक प्रभाभिः मिलितशिखः क्वथितस्थालीसलिलवत् उदधौ भ्राम्यमाणे विस्तृतजलभ्रमणात चिरावस्थितदार्वादिवत् शैवालित इव उर्ध्वायत इत्यर्थः .
77. Kula reads प्रलयानलः for valavānalo.
78. K and MY read ज्वलति (jalat) for hoi (R and Kula).
MY says इन्धनीभूतस्य अम्भसः क्षय एव परममिरक्षीयत । अन्यदा तदेकीभूततया तद्वत् स्वयमपि प्रावर्धतेत्यर्थः

·
79. K reads fartof: (vitthinnā) for vitthārā (R and Kula). K and Kula read मण्डलनिवहाः for mandalibandha (R).
हुतवहो
KI says रामशरानलेन प्रतप्तत्वात् क्षीयमाणे उदधौ विभक्ततटविच्छेदाः रिस्फुटसन्धिबन्धाः त एव प्राक्तना इव द्वीपमण्डलनिवहाः तथाविस्तीर्णा यथापूर्व विस्तीर्णा अपि नलक्षयात् तुङ्गा दृश्यन्ते स्म
.

Page #490

SETUBANDHA
329
MY reads tada • voechea (तटन्यवच्छेदाः) and explains it as तटसीमानः . Ho remarks उदधावतिक्षीणे तुझस्वातिशयाविष्करणात द्वीपानां सन्नपि पूर्ववत विस्तारो नालक्ष्यतेत्यर्थः .
___R says क्षीयमाणे उदधौ विभक्तः प्रव्यक्तः तटविच्छेदः तटविभागो येषां ते . Kula aays क्षीयमाणेनोदधिना विभक्ताः तटविच्छेदाः तटभागा येषां ते तथा .
80. K reads त्रुटित (khudia ? ) for khavia (क्षपित) in R and Kula.
found
___K says ज्वलनशिखाभिरावर्तमानमलसंघातं, त्रुटितभुनानिवहं यथा क्षपयति नाशयति स्म समुद्रम् . MY has आवर्तमान like K.R says ज्वलनशिखाभिरावय॑मानो दह्यमानो जलसंघातो यत्र . Kula says ज्वलनशिखया (का)थ्यमानजलसंघातम् . sc Text has anttamāna for avatta- = काथ्यमान (chāyā).
81. K reads क्षुभित (khuhta) for phudia (स्फुटित) found in R and Kula. The order of verses in Kafter 81 is 84, 82, 83, 85.
___K says जलपागभारे प्रलुठितः (Ralso) शकुलैः . Kula says जलपागभारात् भ्रष्टेन शहकुलेन . He also says स्फुटितेन विकसितेन बडवामुखानलेन etc.
83. K reads सकेसर for सकेसरु - (R and Kula). He says सानलैः शरनिर्दारितकेसरैः सह ज्वलितः सिंहमकरस्कन्धो यत्र.. Kula says सकेसरा ऊर्ध्व ज्वलिताः सिंहमकराणां स्कन्धा यत्र तम् .
•B, however, has aattamana मावत्यमान .

Page #491

SETUBANDHA
84. K says
शराभिघातेन धुतानां पर्वतानां शिखरेभ्यः पतन्तीभिः मणिशिलाभिः भमविद्रुमलतामण्डलम् । दरदग्धविषधरोत् सृष्टे विषपके मन-विह्वलकरिमक र कुलम् . Kula says विषपङ्केषु क्षिप्तं लग्नं विह्वलं करिमकरकुलं यत्र तम् .
He seems to read pankakkhitta.
Cf. pankukkhitta
found in ms. C of Goldschmidt. Others read - Cf. Hemacandra 4.101 khuppai, majjai.
for दर.
330
85. Kreads उद्घावत् for rundavatta (स्थूल or बृहदावर्त) found in R and Kula. He reads vea-for vela (R); and disahoam for disaalam दिगुजालम् (Rand Kula ) .
kkhutta (AJA).
Kula also reads दव
K says शरभयादुद्धावद्भिः, अशक्त्या घूर्णमानैः, वेगेनापतितैः एकैकैः परस्परैरिव भिन्नमहीधरम् । नभस्तरुविलग्नाभिः वेपमानाभिः धूममयीभिः लताभिविषमव्याप्तदिगाभोगम् .
MY reads uddhaanta and explains it as ऊर्ध्वायमान. K's reading is same (see above). As in 9.69 he explains uadhaanta as उद्धावत्
Kula says वेगेन (? cf. SC ) अपहता: स्खलिता अन्योन्यभिन्ना महीधरा He seems to read avahaa (cf. 14.28 ) for āvadia. R says वेलायामापतिता अत एव एकैकं परम्परं भिन्ना दलिता महीधरा यत्र तम्
यत्र .
86.
K says
पक्षपरिरक्षणार्थ मुत्थिताः तदानीं शरनिवहैः भातताः (chāyā has आहत), दिक्षु प्रकीर्णा महीधराः यथा भवन्ति । स्फुटितस्य जलस्य मध्यात् निर्गतैः स्फुटै रत्नोद्योतः संहितं समाहितं छादितमुद्भटं गम्भीरं नलविवरं
यत्र .

Page #492

Kula says स्फुरितात् (स्फुटितात ?) विघटितात् नलमध्यात् स्फुटितात् शरप्रवेशपर्वताद्युत्थानेन सरन्ध्रीकृतात् जलमध्यात .
SETUBANDHA
87. K, MY and Kula read niaa nahumha for nia - naanumka
(B) •
·
* तापेन B.
•
K says
तदपदीप्तत्वात्
गोपितानामन्तः प्रवेशितानां
मखाना मुष्मणा दाहोष्मणा विलमहाग्राहम् । ग्राहाणां नखाः त्वचा छन्न! एव भवन्ति संरम्भसमये निर्गच्छन्तीति प्रसिद्धम् । परिवृद्धपरस्परानुरागं संश्लिष्टं, शरप्रहारेण निर्व्यक्तं
पृथग्भूतं शङ्खकुलं यथा भवति तथा क्षपयामासेति .

331
1
K says
MY reads ņūmia rendered as fa for govia (R). This seems to be K's reading also. For Kula see below.
MY says हुतवहप्रदीप्ता, गोषितनिजनखा, ऊष्मविसंस्थुलाश्च महाग्राहा यथा भवन्ति तथेत्यर्थः । उदभिदाहरोषविनिर्गतानां प्रवृत्तदाहतया पुनर्निचुलितानां नखानामूष्मपातेन विवशीभूतसिंह मकरमित्यर्थः

Kula says हुतवहेन प्रदीप्ताः, स्वगात्रेष्वेव गोपिता ये निजकनखास्तेषामूष्मणा । परिवर्धितान्योन्यानुरागं कृतघनाश्लेषमित्यर्थः : Kula seems to read
ṇūmia which is the ms. reading of SC Text. See editor's footnote. Hemacandra 4.21 gives ņūmai as the equiv. of छादयति
Rsays गोपितयोः मुद्रितयोः निजनयन योरूष्मणा .

Page #493

Page #494

SETUBANDHA
CANTO VI
1. K says अथ समुद्रः ज्वलद्दरदग्धमहाभुजङ्गाख्यपादपनिवहं धूमपूरितं पातालवनं मुक्त्वा दिग्गज इव मूर्तिमान् निर्गतः । यथा दिग्गज आत्मनिवासस्थानं दवाग्निना प्रदीप्यमानं मुक्त्वा निर्गच्छति तद्वदिति.
2. K and MY read तटपरिघृष्टं for dadha-parimattham = दृढपरि. मृष्टं (R). MY (B) has parimatha like R but this might be a mistake. K reads dadha-lihiam for dadhullihiam (R and Kula).
_K says मथनावस्थायां मन्दरस्य तटैः परिघृष्टं निकषितं, प्रलयसमयविजम्भितस्य महावराहस्य दंष्ट्रया लिखितं, इदानीं रामशराघातेन दूनं परितापितं, अतएव विषमं वक्षस्तटं वहन्.
___MY says pariaddha (2) परिघृष्ट । भगवतस्तत्तदवतारोद्देश्यकार्यनिर्वर्तननिमित्तवणाङ्कम् , अतएव निम्नोन्नतं वक्षः पुरो दर्शयितुमिवोद्वहन् इत्यर्थः ।
अथवा पूर्व मन्दरतटवराहदंष्ट्राभ्यां घर्षणलेखनमात्राङ्कितमिदानीं तु रामशरक्षतविषमं वक्षो भारमिव दुर्वहमुद्वहन् इत्यर्थः.
Kula says विषममितस्ततो जातकिणत्वात्. He has परिघृष्ट like K and MY. SC Text has parihatha rendered in the: chaya as परिघृष्ट. The phrase is quoted in Hemacandra 2.174 as mandarayada-parighattham. It will be seen that HC reads for ada
e K and MY dadha (R and Kula).
3. K says गम्भीरशरवणविस्तारौ, दी?, देहानुरूपौ, अभिनवचन्दनगन्धौ शैत्यहेतोरर्पितस्याभिनवस्य चन्दनस्य गन्धयुक्तौ (भुजौ वहमानः)। अनघोत्क्षिप्ते अक्लेशेनानायासेन उद्धृते मलयसरित्स्रोतसीव दृश्यमानौ । तत्र गम्भीरवनाभोगे, अभिनवचन्दनगन्धे इति.
MY says vanahoa व्रणाभोगो वनाभोगश्च । anaha अनघ अक्षत अविशीर्णेत्यर्थः । सलिलात्मतया समुद्रस्य तद्भुजयोः स्रोतःसाम्यौचित्यम्. Kula

Page #495

2
SETUBANDHA
says अनघमपापं निःशेषं यथा स्यात् तथा उत्क्षिप्ते उद्वृत्ते मलय सरित् - स्रोतसीव दीर्घौ भुजौ वहमान: R says अनभसि अनाकाशेऽर्थात् भूमौ उत्क्षिप्ते पर्वतात् निपत्योच्छलिते । तथा च ते अपि मलयात् समुद्रे पतत इति । यथा ते वहमानस्तथा भुजावपीति सहोपमा.
4. K. reads रत्नं (raanam) for viraham ( R and Kula)
K. says एकावलिरेव रत्नम् । तारः सुमौक्तिकम् । तारस्तु मुक्ताशुद्धौ सुमौक्तिके इति वैजयन्ती । तारैः कृतमेकावलीरत्नं वहमानः । कीदृशं - लघूकृत - कौस्तुभरत्नं, मन्दरगिरिमथनसंभ्रमेऽपि अतिमहार्घत्वादमुक्तम्. Kula says सर्वस्वमपि दत्त्वा तथाविधनिग्रहेऽपि रक्षितमिति भावः.
MY reads vianam for viraham. He says viana वेदना.
Kula says शशिमदिरामृतसहोदरमिति शशिवदाह्लादकारि मदिरावत् मदहेतुः अमृतवत् सर्वदोषहरं तारा विशुद्धा या एकावली सैव रत्नं स्वजा
त्युत्कृष्टत्वात् तद् वहमानः.
5. K says भयात् स्खलन्त्या गङ्गयावलम्बितं स्त्रीणां भर्तुर्वामपार्खाश्रयत्वात् भार्यया गङ्गयावलम्बितम्, अतएव तस्या हस्तस्पर्शेन प्रतिषिद्धशरवणवैकल्यम् । वैकल्यं विकलभावः वेदनेत्यर्थः । रुधिरेणारुणितरोमाचं, गुरुम् एवंभूतत्वात् दक्षिणहस्तादपि वरिष्ठं वामभुजमुद्वहमानः. MY also says हस्तस्पर्शेति गङ्गाया इति शेष: Kula says सवेदनत्वात् गुरुकं, गङ्गायाः प्रियायाः हस्तस्पर्शेन प्रतिषिद्धव्रणवैक्लव्यम्.
6. K reads mahiharam for mani-silam (R and Kula). Kula pratika has allino for alino (R). MY agrees with Kula. K's pratika seems to be same.
K says समुद्रः निजया छायया शोभया व्याप्तमलयमहीधरं, 'संश्रितैः सुखमुपजीव्यं, जानक्या विरहितं रघुपतिमाश्रितश्च । कमिव लतया विरहितं द्रुममिव । विशेषणमुभयत्र समानम्.

.

Page #496

NOTES - CANTO VI
MY says allmo आलीनः प्राप्तः.
7. K and MY have an entirely different verse general sense being the same. The chaya in K is
शीर्षरचिताञ्जलिपुटः शरवेदनादूनिताननः सलिलनिधिः । पादयोः दाशरथेः पवनवशक्षिप्तपादप इव निपतितः । K only says स्पष्टोऽर्थः .
here, the
MY says paesu पादयोः । osuddha अवपातित. He seems to read 1 vasosuddha for vasa-kkhitta (K) in the second line.
Kula agrees with R.
8. K says त्रस्तहृदया, अतएव विपर्यस्तमुखी स्त्रीस्वभावात् भयाच्च परावृत्तमुखी त्रिपथगा च पूर्वं यत एव निर्गता तस्मिन्नेव कमलाता हरिचरणे निपतिता.
Kula says पश्चाच्च यत एव हरिचरणात् निर्गता । अनेन दुहितृधर्मो दर्शितः । अतो भर्त्रा सह पितृसमीपागमनं लज्जाकरमित्याह | hittha-hiaa व्रीडितहृदया । हिथं व्रीडितभीतयोरिति देशीयदर्शनात् । अतो विपर्यस्तमुखी तत्रैव हरिचरणे कमलाताने त्रिपथगापि निपतिता.... पितृपद प्रणाममकरोदिति भावः .
MY says hittha त्रस्त.
9. K says अथ सलिलनिधिः रामं प्रति एवं जल्पति स्म । मृद्वपि सुकुमारमपि प्रयोजनभरस्य सहम् । स्तोकं परिमितमपि अर्थस्य सारेण उत्कर्षेण अभ्यधिकमतिमहत् । प्रणतमपि प्रणतियुक्तमपि धैर्यात् गुरु उन्नतं, स्तुतिसंबद्धमपि अनलीकमवितथं वचनमित्यध्याहर्तव्यम्.
MY says मृद्वपि भरसहं कोमलसंदर्भमपि हेतुहेतुमद्भावावस्थितकर्कशार्थप्रतिपादकं, मिताक्षरमपि अमितसारार्थं प्रणयं प्रार्थनारूपम्.

Kula says भरसहं विमर्दक्षमं प्रकर्षेण नतमपि धैर्यगुरुकम् असुलङ्घयं .... अनलीकं यथार्थं सलिलनिधिर्जल्पति.

Page #497

SETUBANDHA __10. K says दुस्तरत्वेन गुर्वी, स्थिरगाम्भीर्यपरिग्रहां, त्वयैव पूर्व स्थापितां स्थितमवस्थानं तव प्रियमित्यनुपालयता मया कथमपि केनापि प्रकारेण तव विप्रियं कृतम्.
Kula syas दुस्तरत्वेन गुरुं दुर्वहां, स्थिरो धैर्यपरिग्रहो यस्यास्तां.... त्वयैव स्थापितां स्थितिं त्रिभुवनव्यवस्थाकारिणी मर्यादां कथं नाम देवस्याप्रीतिः स्यादिति प्रियबुद्धया अनुपालयता मया तव विप्रियं कथमपि कृतम् । अपिशब्दो नामार्थः । कथं नाम कृतं न कृतमेवेति भावः । अथवा कथमपीदं विप्रियकारणं, कि तदित्यहं तावन्न जानामीत्यर्थः । अतएव प्रभोरत्र न दोषो ममैवायं कर्मविपाक इति मधुरोपालम्भो दर्शितः.
11. K. says विकसदवस्थायां रजोभिः शबलं, मकरन्दरसेन पूरितमुखरभ्रमरं कुसुमं ऋतुना द्रुमाणां दीयते, तत् पुनरात्मनैव कदापि न हियते खलु । तस्मात् भवता दत्तं पदं भवतैव न हर्तव्यमिति. K (chaya) has रजःकर्बुर, रसाध्मात, and हियते न पुनरपि आत्मनैव कुसुमम्.
Kula says विकसद्रजोमिश्रकलुषं, मकरन्दरसाध्मातमुखरमधुकरम् , ऋतुना द्रुमाणां कुसुमं दीयते न पुनश्च आत्मनैव हियते । एतेन देवेन इयं दुस्तरत्वगुर्वी स्थितिर्दत्ता नैनामपहर्तु देवोऽहतीति भावः.
12. K and MY read क्षयदुष्कालानुचरं for khaa-kalanala-khaviam = क्षयकालानलक्षपितम् (R and Kula).
K saya तव चरणोत्पन्नया त्रिपथगया परिपूर्ण (प्रतिपूर्ण others ), क्षयाख्यदुष्काले तवानुचरं सकलभुवनसंहारात् भवतः सहायभूतं, धरणितलोद्धरणे त्वया वराहरूपिणा विलुलितमात्मानमिदानीम् अहं किं विस्मृतोऽस्मि स्मराम्येव । तस्मात् भवतो नाहमवज्ञामाचरामि. Kula says विलुलितं विमर्दितम्.
Hemacandra 3. 105 cites the initial phrase of the verse and reads pamhuttha for pamhatha (प्रस्मृत). K pratika in our copy has kim pammuttho. MY pratika has kim pamhatha, but ms. B adds

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NOTES - CANTO VI
pamhuttho प्रस्मृतः विस्मृतवानित्यर्थः, The pratika in Ms. B is kim pamha
ttho mhi,
13. Kreads स चाहं नाथ त्वया (ie, so a aham nāha tume for soakilintena tume ( R and Kula) = शोकक्लान्तेन त्वया MY also says so a
स च.
5
K says मधुकैटभविरोधे चरणाभ्यां विलुलितः अस्मि । धरणिमण्डलोद्धरणे दंष्ट्राघातैः क्षोभितोऽस्मि । एवंभूतः सोऽहमिदानीं दशमुखवधे शरैश्च विलुलितोऽस्मि । तब कार्यान्तरप्रसंगे मम पीडा सिद्धैवेत्युपालम्भ: R says विलुलितो विमर्दितः.
14. K reads निजावस्था हीयं for niaāvatthahi vi me= = निजकावस्थाया अपि मे ( R and Kula); and केवलं (navara) for धीर (R and Kula).
K says निजा मदीयावस्था हीयं त्वदीयेन रोषेण यादृशः कृतोऽस्मि सैषा खलु ममावस्था । एवं धीरेण एवं शक्तिमता केवलं तव विप्रियं कृतमभूत् । तव विप्रियं कर्तुं के वयम् । तथापि कृतमेव । कथमिति चेत्, अनेन कारणेन प्रकृतिसौम्या प्रकृत्या प्रसन्ना तव मुखशोभा कथमपि विसंवादिता विकृतेति यत् तस्मादिति.
MY says विप्रियमेतदेवेत्यर्थः Kula says निजकावस्थातोऽपि अधिकमेवैतत् धैर्येण विप्रियं कृतम् । अतोऽप्यधिकं मम दुःखं वर्तत इत्यर्थः । किं तदति यदनेन धैर्येण प्रकृतिसौम्या.... तव मुखच्छाया कथमपि मदीयप्रमादेन समुदितरोषजननात् अन्या कृता ( अन्यथा कृता R ). R explains eam as एकम्.
15. K says एवं तवैतादृशानां सुरकार्यसहस्राणां निर्वर्तनजनिते खेदे सति विश्रामस्य सहायभूतम्, अतएव प्रलयार्थं रक्षितं रक्षणीयं, प्रलये जगतः प्लावनसमर्थं जलनिवहमिमं परिरक्ष मा विनाशय.
Kula says जगत्प्लावनयोग्यं प्रलयरक्षितं प्रलयानलादपि रक्षितमेव जलनिवहं परिरक्षस्व । जगत्प्लावनार्थं च रक्षणमस्योचितमिति भावः:

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- SETUBANDHA. . .
16. K and MY (ms. B) pratika has apaditthia for apario (R). Kula pratika has apario. K reads nibbhara ccia which is mentioned by R as a variant. Kula reads nibbharam cia like R.
__K says एवं क्षपितेऽपि मयि यतो येन प्रदेशेन युष्माभिर्गम्यते तत्रापि दलन्महीतलं पङ्कमयत्वात् दीर्यमाणस्थलं पातालं दुर्गमं स्यात् । मयि सलिलनिर्भर एव केवलं न खलु दुर्गमम् । तस्मात् जलशोषणमकिंचित्करमेव,
Kula says अक्षयिते मयि सलिलनिर्भरमेव जलभरितमेव पातालं दुर्गमं न खलु । क्षयितेऽपि मयि दुर्गमं पातालम् । कथमित्याह-अपरिस्थितम् अवधिशून्यं मूलस्य तलमधोभागो यस्य तत् तथा । यत्र गम्यते तत्र दलन्महीतलम् । एतेन तलस्य प्राप्तिः पङ्कदुःसरत्वं च दर्शितम्. R says अपरिस्थितं न परि सर्वतोभावेन स्थितम् । अदृढमित्यर्थः.
____17.. K reads दरत्रुटित (darakkhudia, cf. SC text) for darukkitta= दरोत्कृत्त (R). SC chaya has दरखण्डित. Kula's reading seems to be same.
___K says तस्मात् कालस्यान्तकस्य पदं दशमुखे निषीदतु । कथंभूतम्दरच्छिन्नात् दशमकण्ठात् कथमपि स्खलितमीश्वरसांनिध्यात् प्रतिबद्धं, चिरकालमाकुञ्चितं निक्षेप्तुमुद्यतं, तथा निषीदतु वानरैः घटितसेतुबन्धं यथा । इत्येवमुक्त्वा समुद्रो विरराम.
__MY says tam तस्मात् । जलक्षपणस्य अनुपायत्वादित्यर्थः. Kula says यत एवं तत् तस्मात् कालस्य यमस्य यत् पदं शङ्कराराधनाय नवसु कण्ठेषु छिन्नेषु सत्सु निधातुं प्रसारितम् , कथमपि अथार्धखण्डिते दशमे कण्ठे शङ्करस्य प्रसन्नत्वात् स्खलितं सत् , कदापि निधास्यत इति आरोपणाय चिरकालमाकुश्चितम् उत्क्षिप्य वक्रयित्वा स्थापितं, तदिदानीं त्वया निःशेषळूनकण्ठे दशमुखे घटितो गिरिभिः सेतुबन्धो निषदनाय यस्मै तद् यथा स्यात् तथा निषीदतु । तत् बध्यतां गिरिसेतुरित्यर्थः.

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NOTES - CANTO VI 18. K.(chaya) has जगदुष्परिकले.. K says जगता परिकलयितुं परिच्छेत्तुमशक्ये समुद्रे ।....वालिनीव बाणनियते (बाणनियमिते chaya) प्रशान्ते सति. Kula says नियते दर्पशून्ये कृते. R .says जगता दुष्परिकलनीये दुस्तरणीये, पक्षे दुर्जये.
19. K and MY read pavamgame suvilagga for pavamgamesu vilagga (R and Kula).
__K says रामस्याज्ञप्तिराज्ञा सेतुबन्धविषया प्लवगाधिपतिना वितीर्णा दत्ता प्लवङ्गमान् सुष्टु विलग्ना, रोषस्य फणैर्विक्षिप्ता त्रिभुवनसारेण गुर्वी मही किङ्कर-- भूतान् भुजङ्गानिव.
___MY says pavamgame प्लवङ्गमान् । suvilagga दृढलना । bhuamge भुजङ्गान्.
Kula says रामस्याज्ञप्तिः प्लवगाधिपतिना स्वयं प्रतीष्य वितीर्णा दत्ता प्लवङ्गमेषु सेतुबन्धाथे....आरूढा । शेषफणाविन्यस्ता भुवनसृजेत्यर्थात् त्रिभुवनसारेण गुर्वी महीव भुजङ्गमान्. He refers to the विभक्तिभेद of the उपमेय and the 34779 involved in the construction followed by him, and says अर्थाभेदात् न दोषः.
__Kula seems to read valagga (आरूढा) for vilagga=विलग्ना. cf. Hemacandra 4. 206. The ms. reading of SC Text also is valagga. See editor's footnote. Besides, Kula has विन्यस्त (see above) for विक्षिप्त (vicchudha). SC Text has nivvadha (नि! ढ).
Lokanatha, quoted by SC, says like K-रामस्याज्ञप्तिः प्लवङ्गमान् सुष्टु विलाना. See editor's footnote.
20. K reads त्रुट्यत् for phuttante= स्फुटत् (R and Kula). MY has khuttanta त्रुट्यत्.
K says ततः · प्लवगा हर्षेण प्रथममेव तुलितान् उच्छ्विान् , चलनरभसेन त्रुट्यत्पक्ष्मत्वात् दलद्रोमत्वात् विषममुछ्वसितान् विकसितान् , वेगेन

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8
SETUBANDHA
चलनवेगेन उत्खातसीमन्तान् अतिस्फुटीकृतमध्यपद्धतीन् केसरसटोद्घातान् धूत्वा चलिताः.
MY says ukkhaa उत्खात अपनीतेत्यर्थः .
Kula says हर्षेण प्रथमं तुलितानुल्लसितान् । एतेन कार्यारम्भे रोमाञ्चन मनःप्रसादः कार्यसिद्धिहेतुर्दर्शितः । स्फुटत्पक्ष्म विकसत्सूक्ष्मरोम यथा स्यात् तथा विषममत्यन्तमुछव सितान्....केसरसटासमूहान् He seems to explain उत्खात as उत्कीर्ण. R says उत्खातः प्रकटीकृतः . Kula remarks- तथाचोक्तम् - मनः प्रसादः सिद्धिलक्षणमिति.
21. K says प्लवगक्षोभितेन महीतलेन धुतस्य मलयस्य पतद्भिः शिखरैर्मुक्तकोलाहलः समुद्रः अनागतैरेव धरणिधरैः घटमानसंक्रम इव उच्चलितः (उत्थापितः chāyā) । अनानीतेष्वपि पर्वतेषु बध्यमानसेतुरिवेर्थ : Kula says अनागतं प्रागेव घटमानो बन्धं गच्छन् धरणीधरसंक्रमो यत्र तथाभूत इव समुद्र ऊर्ध्वायितः (?) (उद्धावितः उच्छलितः R ).
MY says सेतुबन्धे व्यवस्थिते ( व्यवसिते B) समुद्रः स्वयमेव कृतहर्षरवः कपिबलेभ्यः प्रथमत एव सेतुकरणे प्रवृत्त इवालक्ष्यतेत्यर्थ | anaara-ghadanta इति पाठे तु अयत्नघटमानेत्यर्थः .
22. K reads उत्तिष्ठति (utther, cf. 12. 11) for uddhar = उद्धावति (R and Kula).
K says महेन्द्रशैलः मलयस्य परिसरे महेन्द्रः.
23. K, MY and Kula read ukkampam for okkampam (R). For tulaggena (तुलाग्रेण ) see also Notes on 7. 39. It is variously
explained as 'in a moment', 'by chance', 'all of a sudden' etc.
K says ततः प्लवङ्गमबलं दूरं नभ उत्पतितम् । कथंभूतं - रभसेन संचालितशैलं, कथमपि केनापि प्रकारेण, तुलाग्रेण क्षणेन, समं युगपदेव घटमान

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NOTES - CANTO VI
नभुवनोत्कम्पं, नर्खमुखलग्नवसुधम् अवगाढेषु नखमुखेषु लग्नमृत्तिकं भूत्वा उत्पतितम्,
MY_says tulaggena 'samaghadantukkampam एकक्षणोत्पन्नसर्वोस्पतनोद्योगमित्यर्थः । अथवा मिथस्तुलासंमितोत्साहम्.
Kula says ततः क्षोभेण संचालितरौल, शैलसंचालनादेव तुलाग्रेण समं सदृशं यथा स्यात् तथा घटमानोत्कम्पं तुलाग्रवदस्थिरमित्यर्थः । अस्थिरत्वादेव कथमपि प्लवङ्गमबलं दूरं नभ उत्पतितम् । उत्पतनाय भरदानात् नखमुखलग्नवसुधमिति R says तुलाग्रं काकतालीयसंवाद : (cf. Desinamamala 5.15), तेन सममेकदैव घटमानः कम्पः स्पन्दो यस्य.
24. Kand My read mule for sidhile = शिथिलान् ( R and Kula); and °suhe for "sahe ( R and Kula),
Ksays कपीनामुत्पतनाडम्बरेण अवनते महीतले नदीमुखैः प्रतिस्रोतः प्रस्थितः समुद्रः जलनिवहाहतमूलान् पर्वतान् प्लवगानामुत्क्षेपणे सुखान् सुकरान् अकरोत् । वृक्षाणामुद्धरणे यथा मूलसेकं कुर्वन्ति तद्वदिति.
MY_says ucchippana-suhe उत्क्षेपणसुखान् । कपिबलोत्पतनवेगावनतायां भूमौ नदीमुखैः प्रतिस्रोतः प्रस्थितोऽब्धिः मूलतलार्द्रीकरणेन शैलानयत्नोत्पाट्यान् अकरोदित्यर्थः । अनेनापि समुद्रस्य सेतुकरणसाहायकमुक्तं भवति.
Kula says उत्पतनेन अवनते महीतले सति नदीमुखेन प्रतिस्रोतः प्रस्थितः नदीस्रोतः प्रतीपं कृत्वा प्रसृतः सलिलनिधिः जलनिवहाहतत्वेन शिथिलान्.. महीधरान् करोति.
R says सलिलनिधिर्महीधरान् प्लवगानामुत्क्षेपणसहानुत्थापनयोग्यान् करोति.
25. K says स्फुरज्ज्वलनवत् पिङ्गलैः निरन्तरमुत्पतितैः प्लवगैः पीड्यमानो गगनोद्देशः यत्र यत्रादृश्यते तत्र तत्र वानरमयस्य ज्वलनस्य धूमनिवह हव ज्ञायते स्म .
१... साहाय्य... B.
8...2

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SETUBANDHA
It will be seen that K reads dhuma-nivaho vva for......ti = इति (R and Kula). MY agrees with K. He says pellijjanto पीडयमानः प्रेर्यमाणो वा । अनलपिङ्गलकपिबलनिरन्तरमन्तरान्तरा दृश्यमानं नभो धूमवदलक्ष्यत.
___26. K says दूरमुत्पतितं, तदानीमुदधावधोमुखप्रसरत्प्रतिबिम्ब कपिसैन्यं धरणिधरोद्धरणे काक्षितं काङक्षासहितं सपक्षपर्वतोद्धरणे साभिलाष पातालं गच्छदिवाश्यत.
MY says aintam अतियत् प्रविशत् । बिम्बं यथा नभसि उपर्युपरि दूरदूरतरादौ वर्तते, यथा जलादेरन्तरधस्तात् दूरतरादौ प्रतिबिम्बं दृश्यते यतोमुखं च भवति तद्विपरीतं तत्र दृश्यत इति स्थिते दूरं नभसि समुत्पतदूर्ध्वमुखं कपिबलमुदधावधोमुखतया दूरावगाढप्रतिबिम्ब शैलोद्धरणाय पातालमप्यंशेन प्रविशदिवालभ्यतेत्यर्थः.
K (chaya) has पातालमिव यत्, R says पातालमिव अयमानं गच्छत्. Kula says कपिसैन्यं पातालमिवागच्छत् दृश्यते. cf. ainti invarlably explained as आयान्ति by R (5. 33; 6. 36; 7.55; 8.60).
27. K says प्लवगबलैः निरुद्धप्रकाशम् अदृष्टदिङ्मण्डलं, विच्छिन्नातपत्वात् कृष्णं नमः दिवसमुखेऽपि पूर्वाह्नेऽपि दिवसावसान इव जातम्.
Kula says व्यवच्छिन्नातपत्वात् कृष्णं....नभः. He seems to read vocchinna for vi° cf. 8. 98; 9. 75. SC Text also has vo'.
28. K says प्लवगाः शैलेष्व(व)पतन् । कथंभूताः-अवपतनावस्थायां तिर्यस्थितपृष्ठावकाशेभ्यो निःसरद्रविकराः. MY says tamsa-tthia व्यत्रस्थित तिर्यगूर्ध्वमुखतयावस्थितेत्यर्थः.
___29. K and MY read अत्रुटित(akkhudia ?) for ukkhalia = उत्खण्डित (R). K reads dhariam dharahara-jalam for dharia-fthiam girl-alam (R and Kula).

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NOTES - CANTO VI
K says वेगादवपतितानां च तेषां धराधरजालम् अत्रुटितमेव अच्छिन्नमेव साकल्येन समूलमेव उद्धर्तव्यं जातम् । कथमिति-अवपतनरभसात् दलितेन महीसन्धिबन्धेन मुक्तं, कथमपि भुजङ्गैः धारितमिति.
___MY says दलितमहीसन्धिबन्धनमुक्तं दलितमहीसन्धिबन्धनावगलितम् । अतएव त्रुटनाभावेऽपि तोलयितुं शक्यमित्यासीत् । यत् महत्तरतया शेषेण प्रयत्नधृतं गिरिजालं तदपि शिथिलमूलतया मूलसहितमेव तोलयितुं शक्यं जातम् । न तु मूलतत्रुटितं चेति तात्पर्यम्.
Kula says कथमिव भुजङ्गैः धृतत्वात् स्थितम् , ,उत्स्वण्डितेन उन्मूलनमात्रेण तोलयितव्यं तोलना, गिरिजालं जातम्. Kula has उत्खण्डित like R, but his reading might be ukkhudia found in SC Text.
30. K says वानराः धरणिधरानुद्धर्तुमारब्धाश्च । कथंभूतान्-उरसि पतितत्वात् विशीर्णगण्डशैलप्रदेशान् , कुपितैः सिंहैरभिभूताः गृहीताः संक्षोभात् भ्रष्टाः वनगजा येषु तान्.
MY says oaggia अभिभूत; tuleum तोलयितुम्. Kula says उरसि पतितानां विशीर्णखण्डशैलानां च्युतस्थूलप्रस्तराणामर्द्धान्ता येषां....तान् धरणिधरान् तोलयितुमारब्धाः,
31. K and MY (ms. A) pratika has vacchuttamghia (वक्षउत्तम्भित). MY (ms. B) has °ttha', like R.
____K says कटकैः परिघृष्टवक्षस्तटाः, शैलवत् गुरवस्ते प्लवगाः शैलेषु पर्याप्ताः । तेषां वक्षोभिरुत्थापितकटकाः पर्वताश्च तेषु पर्याप्ता बभूवुः । उभयेषां भेदो नोपलब्ध इति.
___R has padiatalia = प्रतिघृष्ट. MY has pariaddhia परिघर्षित (परिकर्षित ?). He says प्लवगाः शैलवहाः शैलेषु प्रभूताः कटकपरिघर्षितवक्षस्तटाः शैलाः प्लवगेषु च प्रभूताः नान्योन्यमहीयन्तेत्यर्थः. Kula's reading

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12..
SETUBANDHA
might be pariastalia, cf. SC. He says कटकैः परि.... (?) परिकलितं परिच्छिन्नं वक्षःस्थलं येषाम् । अतः परस्परसाम्यात् शैलगुरुकाः प्लवगाः शैलेषु, महीधराः प्लवगेषु प्रभूताः संमिताः. _____32. K says वृक्षोन्मूलन इव प्लवगानां भुजैः नुन्नेन आनीतेन
आकृष्टेन च महीधरेण या प्रतिपीडना तया पर्यायेण अवनतोन्नतत्वात् विषमा नैकरूपाः महीतलार्धान्ताः क्षोभात् प्रलोठितेनोदधिना वारं वारं पर्यायेण भरिता जाताः । अवनतावस्थायां पूरिता उन्नतावस्थायां विमुक्ता इत्यर्थः । एवं पर्वता उद्धरणाय क्षोभिताः.
MY says nollia नुन्न । प्लवगभुजैः नुन्नानीतत्वं नुन्नप्रतिनुन्नत्वमुत्पाटनार्थम्. ...... Kula says पर्यस्तेनोदधिना. He reads प्रेरित (pellia, cf. Sc Text) for nollia = नोदित R.
33. K and MY read प्रतिकूलाः for padikkhambha (R and Kula); and वत्सलाः for pabbala = प्रबलाः (R and Kula).
K says पर्वता वानरैरुत्खन्यन्ते स्म । कथंभूताः....क्षयकालमारुतस्य प्रतिकूलाः प्रत्यर्थिनः । .... प्रलयजलस्यापि उत्तम्भने प्रतिबन्धे वत्सलाः समर्थाः.
___MY says padikkula प्रतिकूलाः (cf. Hemacandra 2. 97) वेगधारकाः। vacchala वत्सलाः समर्थाः. cf. 4. 25 above.
Kula says प्रतिस्कम्भाः प्रतिघातकाः. R says प्रतिस्तम्भाः प्रतिरोधार्गलाः.
34. Lokanātha quoted in SC, says faztatott farefisica सशब्दं खण्डशो भवन्ति. Acc. to SC, others explain विशदाः as स्पष्टा विभिन्नावयवाः.

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NOTES - CANTO VI
K and MY read ekkukkheva for ekka-kkheva (R and Kula).
K says जलदैरपवृष्टविमुक्ताः, अनन्तरावतीर्णे शरत्पथे शरत्समये आपतिताः प्राप्ता गिरयः प्लवगैरेकोत्क्षेपेण उद्गृहीताः अशुष्कभूमिबन्धत्वात् एकेनोत्क्षेपेणोद्गृहीताः ईषच्छुष्का विशदा जलसंरोधरहिताः विश्लिष्यन्ति छिन्नभिन्नं पतन्ति स्म. Kula says visattanti विक ( स ) न्ति विकट विस्तारा भवन्तीत्यर्थः R says गिरयो विशीर्यन्ति शतखण्डा भवन्तीत्यर्थः.
K and MY partika has oattha for ovattha. MY reads vasuvaa ( शुष्क ). Kula says एकेन क्षेपेण एकयैवाकृष्ट्या. R says एकक्षेपेण एकप्रयत्नेन. Kula says अनन्तरम् अनु ( अब ? ) पतिताया अवतीर्णायाः शरदः पन्थानमापतिताः. He seems to read ovaa (cf SC Text) for oinna (अवतीर्ण).
13
35. K reads ukkhivanti for ukkhiventi = उत्क्षेपयन्ति (R).
K says फ्लवङ्गमैर्विधूयमानाः शैला महीतलं विधुन्वन्ति । तैर्वल्यमाना भ्रम्यमाणाः भूतलं भ्रमयन्ति स्म । नाम्यमाना नामयन्ति । उत्क्षिप्यमाणास्ते भूतलमुत्क्षिपन्ति स्म R says वल्यमाना वक्रीक्रियमाणाः सन्तो वलयन्ति वक्रयन्ति.
MY reads valanti for valenti, but he explains it as वलयन्ति (K chaya also). He says धूननं स्थिरस्य प्रथमचलनम् । वलनं मूलघुटना - याभितो भ्रामणम् । नमनमधः प्रणोदनम् । उत्क्षेपणमूर्ध्वप्रेरणम्.
36. K says धरणिधराः वानरैः संचाल्यमाना एव रसातलं यान्ति स्म (chayā has यन्ति ).
MY says aynti अतियन्ति' प्रविशन्तीत्यर्थः Kula says रसातलमायन्ति R has आयान्ति.
37. Kand MY read विधूयमानाः (vihuvvanta) for viijjanta= वीज्यमाना: ( R and Kula).
१. अतियान्ति A

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SETUBANDHA
K says नवपल्लवैः सशोभाः, जलदोदरजैः शिशिरमास्तैः विधूयमाना एवं सुकुमारा मलयद्रुमाः चन्दनद्रुमाः तत्क्षणमुत्खाताः पर्वतेभ्य उद्धृताः कपिहस्तैर्नभसि दूरमुत्क्षिप्तत्वात् विह्वलाः व्याकुला म्लायन्ति स्म.
MY says vaanti अशुष्यन् । अनेन शैलोत्पाटनाय तन्मूलरूढानां द्रुमाणामुत्पाटनमुक्तं भवतीति वेदितव्यम्.
Kula has तिष्ठन्ति for vaanti (वायन्ति शुष्यन्ति R). He says: मलय द्रुमाश्चन्दन........तिष्ठन्ति । मलयादन्येष्वपि देवताधिवासपर्वतेषु तत्सुकृतवशात् चन्दनतरुयोगो न विरुध्यते । Kadaa-duma इति पाठस्तु सुगम एव.
___38. K says प्लवगैः कम्प्यमानधराधरशिखरैः समाविद्धानां क्षिप्तानां जलधराणां रवैरुद्विग्ना पुनरपि धनसमयागमशङ्कया भीता, अतएव गतसुखवृत्ता गतसुखवृत्तिः निःसंज्ञा, सहस्रपत्रनिषण्णा गिरिशिखरसरःसंबन्धिनि पभे निषष्णा हंसी वेपते स्म । गतसुखवत्त्वा निःसंज्ञेति वा। .
MY says uppittha (uvvittha B) उत्त्रस्ता । गतसुखपात्रनिःसंज्ञा (सुखवति (B) । अथवा गतसुखवर्तन्या सन्ना खिन्नेति । अथवा गतसुखवत्त्वनिःसंज्ञा. The last explanation is missing in A.
___Kula says uppittha समाकुला । रोषपूर्णे समाकुले च uppitthaशब्दो देशीयः'. Then he seems to say सुखवर्त्म जलदात्ययः तस्य गतत्वात् , अथवा जलदागमबुद्धया सुखहेतुर्या वार्ता प्रवृत्तिः तस्या गतत्वात् निःसंज्ञा निश्चेतना.
___39 K says प्लवगैरुपगूढकृष्टानां शैलानामभ्यन्तरेषु भ्रमन्ति विषमोन्नतेषु स्खलितानि, तेषां विस्तृतवक्षःस्थलरुद्धनिर्गमानि नदीस्रोतांसि गभीरं रसन्ति स्म.
40 K and MY (A) read ucchitta for ukkhitta and sidhilie (Kula also) for pasidhile प्रशिथिलान् (R). १. Hemacandra says in Desinamamala 1. 129-उप्पित्थं त्रस्तं कुपितं विधुरं चेति व्यर्थम.

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NOTES - CANTO VI
K says अर्थोत्क्षिप्तावस्थायां शिथिलितान् , अर्धपथे भुजङ्गैः कृष्टत्वादेव अर्धास्तमितान् , रसातलपके मग्नसरिन्मुखान् परितो भूतलस्य विश्लिष्टत्वादधस्तात् पाताले लग्नसरित्प्रवाहान् पर्वतान् प्लवङ्गा उन्मूलयन्ति स्म.
MY says प्रथमं शिथिलतमूलान् अर्कोत्क्षिप्तानेव अन्तरा मूलावेष्टकभुजगावकृष्टतया पुनर्यावच्छिखरमत्यन्तान्तरितान् अतएव रसातलपङ्कखातसरिन्मुखान् उदमूलयन् गिरीनित्यर्थः । अथवा प्रथममोत्क्षिप्तान् भारेण शिथिलानिति योजना.
Kula says रसातलपङ्कक्षिप्तसरिन्मुखान्. He seems to read °kkhitta for ‘kkhulta (Ha). Ms C of Goldschmidt has ukthitta.
41. K has परिमुच्यमानम् for प्रति-.
K says प्लवगैः कम्प्यमानेषु महीधरेषु पार्श्वमाश्रयत्सु शिखरैः परिमुच्यमानं निरायतं नभस्तलमुद्वेष्टयते इव विस्तार्यते इव प्रतिभाति । उत्क्षिप्यमाणेषु पुनस्तेषां मूलविस्तारोत्क्षेपेण संवेष्टयते इव संकोच्यते इति प्रतिभाति.
___R explains uvvellai as उद्वेल्लयते प्रकाश्यते, and samvellijjar as संत्रियते वर्तलीक्रियते. K agrees with Hemacandra who derives them from वेष्ट् preceded by उत् and सम् respectively (4. 222, 223).
___MY says uvvelar उद्धेल्यते (A has uvvellai उद्वेष्यते which is a mistake for उद्वेष्टयते) । niraam दीर्घम् । samvellijjar संवेल्यते संवेष्टयत इत्यर्थः । sampellijjar इति पाठः । तदा संपीड्यत इत्यर्थः.
Kula is somewhat corrupt, but he seems to say..........धरासन्धिबन्धादुन्मोच्य' स्वस्वस्थानगर्तात् उद्धृत्य स्थापितेषु, गर्तस्थानेषु निरायतं दीर्घ स्कन्धारोपणकाले पार्वायमानेषु (महीधरेषु), स्वशिखरेषु प्रतियुज्यमानं नमदिव, स्कन्धारोपणानन्तरमुत्क्षिप्यमाणेषु (तेषु), नभस्तलं संवेष्टयते वर्तलीकृत्य संकल्यत इव. He seems to read padijuljantam for padimuccantam. १. This is preceded by उद्वेल्लेषु उत्पाटितेषु महीधरेषु in SC which reads uvvellesu
for uvvellei va.

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42 K reads
( R and Kula ). MY reads आरूढ.
K says प्लवङ्गः भुजशिखरैराश्लिष्टत्वात् निश्चलगृहीतान् पर्वतान् कटकापतनोत्तम्भितेन पर्वतस्य भिन्नकटकपतनभयात् उन्नमितेन, विषमं विवृत्तेन, विपराग्भूतेन मुखेन युक्ताः सन्तः उन्मूलयन्ति स्म.
आश्लिष्ट (aliddha, cf. HC 2. 49) for aruhana
MY_says_arudha आरोपित । नुन्नेति वा पाठ: (ie rollia. ārudhi इति पाठे त्वारोपणमर्थः । कटकस्यावपतनात् उन्नमन्तो विषमविवृत्ता fauzıgyeràfa fayz. MY seems to read ovaḍaṇa for a°
Kula says भुजशिखरारोहणेन स्कन्धविनिवेशनेन ......... . परिगृहीतान्. R says विपराकू पश्चादगतं मुखं येषां ते । गिरीणामंसवर्तिनां त्रुटितो नितम्बो मुख एव पतेदिति शङ्कया पश्चात्कृतमुखा इत्यर्थः Kula says विषमं तिर्यक् विवर्तितं च विपराक्कृतं (?) मुखं येषां ते प्लवङ्गाः.
(bhajjana) for bhijjanta=
43. K and Kula read भज्यमानाः भिद्यमाना: (R). K chaya has भुज्यमानाः.
K says दृष्टिप्रसरनिरोधेन हरीणां भुजैराकृष्य मुक्ता, भुजङ्गदृढवेष्टनावलम्बनेन धृता, भज्यमाना अपि चन्दनानां विटपा महीतले न पतन्ति स्म अवलम्बन्त एव.
MY_says_oallanti अवलगन्ति अपवेल्लन्ति वा आलम्बन्त इत्यर्थः . Kula says oaonnanti (oallanti ? ) अवलम्बन्ते. Kula has युज्यमाना:Probably it is a mistake for भज्यमानाः, as it appears to be followed by भङ्गं गच्छन्तः. cf. SC.

44. K, MY and Kula pratika has padisar (प्रतिशाभ्यति K and MY; प्रतिसायति Kula ) for padisamai ( R ). K reads प्रलय घन for bhariabbha== भृताभ्र ( R and Kula).

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___n
NOTES - CANTO VI ___K says नभोनिबद्धः नभसि प्रसृतः, प्रलयघननादवत् गम्भीरतरः अकाण्डे सहसा भज्यमानानां उद्भियमाणानां धरणिधराणां निर्घोषश्चिरेण प्रशाम्यति स्म. Kula says गुरुघण्टाध्वनिरिव विलम्बन क्षीयते । क्षै जै सै क्षये इत्यस्य धातो रूपमिदम्. R and Kula say जलपूर्णस्य अभ्रस्य मेघस्य नादवत् गम्भीरतरः.
45. K pratika has pasallanti which he renders' as पर्यस्यन्ते MY says पार्श्वमाश्रयन्ति. Kula and R have पायिन्ते.
____K (chaya) has भुजाक्षिप्ताः. He says प्लवङ्गमभुजैराक्षिप्ता गिरयो यतोमुखाः पर्यस्यन्ते धाव्यमानधातुताम्राणि क्षाल्यमानधातुताम्राणि सरित्स्रोतांसि ततोमुखानि वलन्ते स्म. __MY says गाढप्रहृतरुधिरपतनसमाधिरत्रानुसंधेयः.
46. K reads विस्तृत (vitthaa) and भ्रमत् (bhamanta) in the second line for fatthia (TFESTTT) and valanta respectively found in R and Kula.
_K says उत्क्षेपकाले प्लवगैः वलिता भ्रमिताः, तदानीमात्मीयसरितां अन्योन्यघटितस्य विस्तृतस्य (भ्रमतः) सलिलस्य वलयान्तरेषु वलमानाः भ्रमन्तः शैला महोदधेः आवर्तेषु वलमाना इवादृश्यन्त.
MY says pavaa-valia उन्मूलनार्थ प्लवगैः भ्रामिताः । ghadia घटित । घटितत्वं निरन्तरावस्थितत्वम्. ____Kula says वमन्ति (?) (वलन्ति SC) मण्डलाकारेण वहन्ति यानि सलिलवलयानि तेषामन्तरेषु.
47. K says पर्वतेषु चलत्सु पार्वेषु आलीयमानवनलताभिः विक्षिप्तं कुसुमस्तबकं मधुकरमिथुनं नामुञ्चत् । कथंभूतं-मकरन्दसेकात् गुरुपक्षं, पीत
9. Our copy has e oa. $...३

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मकरन्दमपि पक्षस्य गौरवभरात् मोक्तुं नाशक्नोदित्यर्थः. K (chaya) has नो मुञ्चति कुसुमगुच्छम्.
____MY says pasoallanta (pasa + oallanta) पावलम्बमान । वनलताविक्षिप्तमास्वादितमधुरसमिति च कुसुमगुच्छस्य विशेषणम् । मध्वार्द्रगुरुपक्षत्वमपरित्यागहेतुः.
Kula says पार्श्वे अवलम्बमानया वनलतया विक्षिप्तं प्रेरितमपि आस्वादितमधुरसमपि मधुकरमिथुनं मकरन्दगुरूकृतपक्षत्वात् कुसुमगुच्छं न मुञ्चति । अथवा पक्षपाते पक्षशब्दः । मकरन्दगुरुपक्षपातात् प्राप्तकृच्छ्रमपि न मुञ्चति । पक्षपातहेतुमाह-आस्वादितमधुरसमपीति अनुभूतमधुरसमपि भाविमकरन्दसंबन्धानुबन्धेन न मुञ्चतीत्यर्थः.
48. K reads uddhaa (cf. 1.51) for uppua= gega (R). K and MY read स्थिर and उच्चलिते for thia स्थित and ucchalie (R and Kula).
K says उद्धतसुरभिगन्धेन मकरन्देन रञ्जितानि, स्थिरपरिलीयमानमधुकरोदरैरञ्जितानि अक्तानि निर्व्यक्तानीत्यर्थः । व्यञ्जितानीति वा । अञ्जु व्यक्तिगमनम्रक्षणेषु । सूर्यकिरणपरिमर्शात् विकसितानि कमलवनानि सरसां सलिले उच्चलिते सति आकाशमाश्रितानि.
MY pratika has upphusia for uppua. He says उन्मृष्टसुरभिगन्धमकरन्दरञ्जितानि स्थिरपरिलीयमानभ्रमणशीलभ्रमरैरुदरे अञ्जितानि.
Kula pratika seems to have uppua (उत्प्लु त) like R. He says उद्गतेन सुरभिगन्धिना मकरन्देन; and भ्रमरैः उदरे अञ्जितानि (?) कजलितानि कमलवनानि.
49. K and MY read चलन्ति for valanti (R and probably Kula who says पान्तिरेण (?) भ्रमन्ति). K, MY and Kula have फण for फणा. They seem to read pphana.

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NOTES - CANTO VI
18
K says अधस्तात् दृढबद्धमूलाः केचित् शैलाः वानरभुजैः अवलम्बितशिखराः क्षोभ्यमाणाः, रोषेण क्षोभितानां मूलभाजां भुजङ्गमानां विषमोर्वैः फणैः प्रणुन्नाः चलन्ति स्म, न पुनरुद्धर्तुमशक्यन्तेत्यर्थः.
MY says uppittha उत्त्रस्त । दृढमूलबन्धा अपि शैलाः कपिभुजैरुन्मूलनाय अवलम्बितशिखराः तत्क्षणोत्रस्तभुजगोफणविषमनुन्ना अचलन्नित्यर्थः. Kula has संक्षोभात् रोषपूर्णानां भुजङ्गानां विषमोर्ध्वफणैः तिर्यगूर्वीकृतभोगैः cf. Kula on verse 38 above.
50. K reads saria-salila-ppavaha for saria saranta-pavaha = सरितः सरत्प्रवाहाः (R).
K says प्लवगैः महीधराणां भ्रमणे कृते तदीयानां बह्वीनां सरितां सलिलप्रवाहाः भ्रमणवेगेन अन्योन्यं मिश्रीभूय महानदीप्रवाहत्वेन पर्यस्ताः, क्षोभितपङ्ककलुषाः वलमानशैलवशेन वलिता मुहूते वहन्ति स्म.
.. MY says उन्मूलनार्थ शैलेषु भ्राभ्यमाणेषु भ्रामिताः तदीया बहवो निर्झराः सम्भूय महानदीप्रवाहो यथा स्यात् तथा परस्परमिलिताः शैलमभितः क्षणं प्रावहन् । अथवा annanna इति पाठे अन्यैरन्यैः महानदीप्रवाहैः पर्यस्ता इत्यर्थः.
Kula says सरितां नदीनां सततप्रवाहा अविच्छिन्नप्रवाहाः. He seems to read saria-saaa-ppavaha, like ms. C of Goldschmidt. cf. sc Text.
The order of verses in K and MY is 48, 50, 49, 51 with an additional verse after 50.
51. K, MY and Kula read श्वसन्तः (sasanta) for samanta =समन्तात् (R). K has परि- for padi-- in the second line.
___K says उद्भियमाणानां पर्वतानां मूलालग्ना भुजगेन्द्राः रसातले अर्धभागेन घूर्णमाना विषममुद्वर्तनवशेन दृश्यादृश्यपृष्ठोदरत्वात् धवलकृष्णवर्णाः श्वसन्तः कृष्यन्ते स्म.
___Kuta says अर्धकायेन परिभ्रमणशीला भुजगेन्द्राः क्रोधात् श्वसन्तः कृष्यन्ते.

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52. K (comm.) reads ईषत् (dara ?) for bhaa in the second line but the chaya has भय.
K says रभसोन्मूलितस्य महीधरस्य सकाशात् ईषत्पलायितवनदेवतानां तदीयलतानां कुसुमं सरसमपि नवमपि कुसुमं गलति स्म । अस्पृष्टबन्धनमपि अस्पृष्टमूलमपि किसलयं म्लायति स्म । आधारस्य पर्वतस्योन्मूलनादेवमभूत्. MY says važ म्लायति । analiddha अस्पृष्ट. Kula says अस्पृष्टबन्धनमपि अभग्नवृन्तभागमपि. R says वाति वृन्तादपगच्छति । var वायति शुष्यतीति केचित्.
53, K, MY and Kula read ukkhammanti = उत्खन्यन्ते for ukkhippanti (R) = उत्क्षिप्यन्ते. They read padanam ( पतनं) for painam =प्रगुणं (R).
K says दिक्षु धराः पर्वताः समस्ता उत्खन्यन्ते । यदुद्धृता इति यत् तेन हेतुना वसुन्धरा क्षणेन समाप्ता ज्ञायते । भूधराणामुद्धरणात् भूरपि नष्टेति ज्ञायते स्म । किंच उद्भियमाणैः गिरिभिः गजनन्दिसालदानं क्रियते । गजनन्दी सलकी | सल्लकी स्यात् गजप्रियेति हलायुधः । साली वृक्षः । गजनन्दिवृक्षाणां दानं खण्डनं क्रियते स्म । अपि च दिग्लतानां जलदमयस्य शिखरस्य पतनमवर्धत । पर्वत शृङ्गविघट्टितानां दिङ्मयलतानां तद्गतमेघमयस्य अग्रस्य पतनं बहुतरमभूदित्यर्थः.
MY says अकीर्यत महीधरैः गजनन्दिसालदानं सल्लकीखण्डः । दानं भङ्गः.
It will be seen that K and MY construe the third line as karai mahiharchi gaanandi-sala-anam Kula construes it also as..... gaanam di-sala-anam cf. R.
Kula says यत् यस्मात् दिक्षु युगपत् गृहीता उत्खन्यन्ते तेन हेतुना ज्ञायते

सर्वासु धराः पर्वताः समात्ताः' क्षणेन वसुन्धरा मही समाप्ता
१. Our copy has समन्ताः SC ( chāyā) has समात्ताः SC which partly reproduces Kula has samatta.

Page #514

NOTES - CANTO VI
नष्टा । धराः समस्ता इति व्याख्यानमसङ्गतं समस्तशब्दस्य हि samattha इति रूपं भवति (Vararuci 3. 12)। किंच गजनन्दिनश्च ते शाला वृक्षाश्चेति तेषां दानं दिशां लतानामिव महीधरैः क्रियते । अथवा दिक्षु आलयो येषां तेषां दिग्गजानामित्यर्थवशात् जलदाः शिखराणीव तेषां पतनं वर्धते । अथवा द्वयोः शालयोः प्राकारयोः दानं (१) निर्माणं यत्र तथाभूतं गगनं.... महीधरैः' क्रियते । अधः कपिमाला उपरि शैलमाला यस्मात् तस्मात् द्वौ प्राकाराविव नभसः कृतावित्युत्प्रेक्षागर्भोक्तिः ।....अथवा द्विशालतानं द्वयोः प्राकारयोः तानो विस्तारो यत्र गगने तत्तथा । किंच दिशालतानामिव जलदाः शिखराणि अग्रविटपा इव तेषां पतनं शैलोन्मुखं....वर्धते (?).
____54. K (pratika) has ekkekkena, with which MY (B) agrees. MY (A) has ekkakkamena omitting अ, and explain it as एकैकेन-एकैकेनापि कपिना एवं कृतं किं पुनः संभूयेति भावः. K and Kula read इव....इव (i.e., va) for च....च (R) in the second line. K reads -ttharam (स्थगितं) for -tthamiam (अ)स्तमितं R. Kula's reading seems to be the same.
___K says करतलयुगलधृतं शैलं तुलयता उद्धरता एकैकेनैव कपिना नभः अर्धस्थगितमिव कृतं, महीतलं च अर्धप्रकाशितरसातलमिव कृतम् । एतेन पर्वतानामतिमहत्त्वमुक्तम्.
___MY says tulantena तोलयता उन्मूल्येति शेषः । रसातलस्योद्घाटनं विपुलपर्वतोन्मूलनमार्गेण स्फुटदृश्यमानत्वम्. Kula says नभः अर्धावस्थगितमिव (कृतम्), । अर्थोद्घाटितरसातलमिव उत्पाटितपर्वतविवरैः पृथुभिः अर्ध. प्रकाशितपातालमिव महीतलं कृतम्.
55. K says उद्भियमाणानां शैलानां नितम्बेषु आलग्नाः अधोनितम्बेषु दृढसंबद्धाः, प्रविरलेन नदीमार्गेण इतस्तो विशीर्णजलेन नदीप्रवाहेण प्रकाशतटच्छेदाः अधोगतेन जलप्रवाहेण प्रकाशनदीतटखण्डाः मेदिनीतलैकदेशाः अधो धारयतां
१. SC. has महीधरैः करणभूतैः क्रियते अर्थात् कपिभिः. ।

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भुजगेन्द्राणां फणैर्धारिताः सन्तः पर्वतैः सह नभो विलगन्ति स्म न निपतन्ति स्म. MY says यथाधस्तात् भूतलं तथा तादृशाकारापरित्यागेनैव नभो व्यलगन्नित्यर्थः. Kula saya वानरोत्क्षिप्तशैलैः सह मेदिनीखण्डैकदेशा नभो va(lagganti) (आ)रोहन्ति .
56. K, MY and Kula read caliam for a caliam = च चलितं (R). K and MY read visama-samam for sama-visamam (R and Kula)
____K (chaya) has अस्पृष्टकं दरेण in the second line. K says चलितकन्दरेण धरणिधरेण चालितं कन्दरासु वर्तमानत्वात् कन्दराचलनात् चलितं, दरेण भयेन अस्पृष्टम् (Kula also) इतःपूर्व भयेनास्पृष्टं गजकुलं स्फुटति पृथग्भवति स्म । गिरिशिखराणि सरसहरितालपङ्कितानि, हरितालो धातुविशेषः, सरसैविलीनैः हरितालैः पङ्कितानि, हरिजालैः वानरसमूहैः वक्रितानि विषमं समं च बहुप्रकारं नमन्ति स्म. __MY says हरितालवक्रितानि हरीणां तालप्रहारेण वक्रितानीति वा हरिजालवक्रितानीति वा. Kula says हरीणां तालैः करतालैः.
57. K (chaya) and MY read परियत (parinta) for pavitta= प्रवृत्त (R). K and Kula read वश for raa = रय (R).
K says उद्भियमाणपर्वतानां पादपशिखरेभ्यः उत्तीर्णमुच्चलितं, मलयवनपरिवर्तमानपवनवशेन विस्तारितं कुसुमरजः मृदितरविकरं नभः सन्ध्याराग इव व्याप्नोति स्म. K (chaya) renders apphundai as आक्रामति like R.
___MY says महत्यपि क्षोभे नित्यदुर्दिनतया मलये भूरजसोऽसंभवात् कुसुमरजःसमुत्थानमिति मन्तव्यम्.
१. MY is here corrupt. Our copy has परीयत् and परितः (A), patinta (B). In the gloss on 14.57 MY explains parinta as परियत्. K here explains परियत् as परिवर्तमान. Cr. his gloss on 9.60. The word परियत् is often written by the scribes as परीयत् and पर्यत्.

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NOTES - CANTO VI Kula says मलयवनात् परिगच्छतः' प्रसरतः पवनस्य वशेन विस्तृतम्, and .... सन्ध्याराग इव नभः स्थगयति. He seems to read parinta like K. See notes on 7. 50 and 9. 68, 88.
58. K says कृष्टै लैः सह निरन्तरं निरवकाशं यथा रसातलादुत्क्षिप्तेन सलिलमिश्रेण कर्दमेन घटिताः दीर्घाकृताः महीधराः वर्धन्त इति ज्ञायते स्म । महीतलं मुच्चन्तीति न ज्ञायते स्म पार्श्वस्थैः. Kula says न मुञ्चन्त्येव महीतलमिति ज्ञायते. 59. K (chāyā) reads the last two lines as follows.
विन्ध्यनितम्बानां कपयो दर्पोन्नतानां
सह्यतटानां भरिता भुजगापूर्णानाम् । K thus reads dappunnaāņam for dappunnāmānam gura Hai (R); and bhuaappunnaūņam (?) for dhuapunnāmānam gagarata (R). K reads मलयगिरेः for malaassa a (R) in the second line
K says महेन्द्रात् पर्वतात् लब्धानि शिखराणि नभो नीतानि प्लवगैराकाशं गमितानि । मलयगिरेः दलार्धानि दलानां तटानामर्धानि खण्डानि भरस्य पर्याप्तत्वात् महीमतिनीतानि महयां परित्यक्तानि । कपीनां भुजदर्पण दूरमुन्नतानामुद्धतानां विन्ध्यनितम्बानां, भुजगापूर्णानां सहयतटानां च कपयः पूर्णा नितम्बैः पूर्णा इत्यर्थः । पूरणगुणेत्यादिना ज्ञापिता षष्ठी. K reads appunna (आपूर्ण). see Notes on verse 96.
MY's readings are same as those of K. Kula's readings are dappunnaanam and dhua-punnaanam He says महेन्द्रात् पर्वतात् लब्धानि शिखराणि नभो नीतानि । चरणभरेण आक्रम्य गमनात् मलयस्य....दलार्धानि महीमानीतानि भूमि प्रापितानि । किञ्च कपयः विन्ध्यनितम्बानां भरिताः पूर्णाः । पूरणार्थयोगे तृतीयार्थे षष्ठी, नितम्बैरित्यर्थः । दर्पण दृप्ततया उन्नादानाम् उद्घुष्टानां न केवलं तेषां भरिताः, सह्यतदानां च, धुताः पुन्नागास्तरभेदा येषां
१. Restored from sc

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SETUBANDHA तेषाम् । dappunnamanam इति पाठे तु दर्पण....उन्नाम उन्नतिर्येषां, तथा धुताः पुन्नामानः' पुरुषाह्वयाः पुन्नागतरवो येषामिति च व्याख्या । तथाच पुन्नागः पुरुषस्तुङ्ग इत्यभिधानानि.
60. K and MY read मुधा मितं for a mavi am== च मापितं (R and Kula). .
K says प्लवगानामग्रहस्तैः गिरयः तुलिताः उद्धृताः। तुलिता इत्युक्ते उपमिता इति च स्फुरति । तमर्थमालम्ब्य आह-शिखराणां प्रमाणं कपीनां भुजशिरोभिः मुधा व्यर्थ मितं समीकृतम् । तथा कटकानां प्रमाणमुरोभिः मुधा मितं, दरीणां प्रमाणं तेषां व्रणविवरैः मुधैव मितम् । कुतः अग्रहस्तैरेव गिरीणां तुलितत्वादिति.
___MY says muha मुधा । miam मितम् । शिखरकटकादिपरिमाणसादृश्येऽपि कपिभ्यः सारतः शैला हीनतमाः संवृत्ताः, तेषां तदग्रहस्तमात्रतुलितत्वादित्यर्थः । तुलिता इति सदृशीकृता इति च स्फुरति.
Kula says Fracturi ARA: (i.e. bhua-siharehi for "sirehim) ....कर्तृभिः प्रमाणं मापितम् इयत्तया परिच्छिन्नं, कटकानामुरोभिः, उरःस्थलस्थितपृथुव्रणविवरैः दरीणाम् । darlo इति पाठे तुलिता इति योज्यम् । प्लवगानामग्रहस्तैः हस्ताग्रैः गिरयः कियन्नामैषां गौरवमिति हेलया तुलिता उत्क्षिप्ताः. R says प्रमाणं परिमाणं मापितं सदृशीकृतम् । अग्रहस्तैः हस्ताः गिरयस्तुलिताः सदृशीकृताः....वस्तुतस्तु तैस्तेषां प्रमाण मापितमित्यध्यवसायानन्तरमग्रहस्तैः तुलिता उत्तोलिता इत्यर्थः।
61. K says पर्वतोद्धरणक्षोभेण भ्रान्तं निःसहमतिक्लिष्टं तद्गतं गजकुलमेवंभूतम्.
Kula says अवरुग्णो भग्नः श्लथव्यापार इत्यर्थः करो यस्य तत् तथा.
62. K reads पर्यस्त (pal hattha ? ) for pasalla (पाश्र्वायित Rand Kula; qraffna MY). K and MY read aluvvi notat for daluvvi cetat (R and Kula). १. Our copy has पुन्नागान्, SC gives the word correctly.

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NOTES - CANTO VI K says पादपाश्च पर्यस्तेन शैलेन विषममानीताः विषममाकृष्टाः, उद्धरणरभसेन चूर्णिताः, दल्यमानतलया' उर्ध्या समानीताः (समानिताः ?) चूर्णितत्वात् पृथिव्या समीकृता अभवन् । जलधराश्च विघटमानेन विशीर्यमाणेन महेन्द्रेण राविताः । णे रावादेशः । शिखरगता मेघाः महेन्द्रेण विघटमानेन शब्दिता अभूवन् । तद्गता वनलताश्च महीमीषत् प्रापिताः सत्यो घूर्णन्ते स्म.
MY says समानीताः (समानिताः ?) समानीकृताः. Kula says दल्यमानैः विभिद्यमानैः दलैरवयवखण्डैरुाः समानिताः....भूमिसमाः कृता इत्यर्थः. He says राविताः शब्दं कारिताः। अथवा रवावृता आवृतरवा (?) इत्यर्थः । vihadanti इति पाठे तु जलधराश्च विघटन्ते । किंभूताः---रवेणावृतो महेन्द्रपर्वतो यैस्ते. R says पार्वायिते वक्रीभूते शैले महेन्द्रनामनि विषमानीता वैषम्यमागताः । स्वयमपि वक्रीभूता इत्यर्थः
63. K and MY pratika has khuttanta for tuttanta (R) = त्रुट्यन्तः . K and Kula read cgamiteta: (pavaükkheveni) for pavaa-bhua-kkheva' (R).
__K says शैलभराङ्कुशितफणैः शैलमूलेषु अतिदूरमग्नफणैः भुजगैः मूले अधस्तले वलितार्धान्ताः भोगभाराः प्लवगानामुत्क्षेपैः सशब्दं त्रुट्यन्तोऽपि न ज्ञाताः। भूधारणे पारवश्यातिशयात् भुजगैः स्वशरीरच्छेदोऽपि न गणित इत्यर्थः.
MY says पातालस्थितपश्चिमार्धा गिरिमूलवेष्टितपूर्वार्धाश्च भुजगाः शैलभराङ्कुशीकृतफणाः सशब्दत्रुट्यन्मध्यानपि भोगान् नाज्ञासिषुरित्यर्थः. R says मूलेऽर्थात् भूमेः वलितो वक्रीभूतोऽर्धान्तोऽन्ताध पुच्छभागो येषां ते.
Kula reads phuttanta. He says प्लवगोत्क्षेपैः सशब्दं....स्फुटन्तोऽपि विदीर्यन्तोऽपि मूले वलितो भ्रमितोऽर्धान्तो यैः ते तथा भोगाः शरीराणि त एव गुरुत्वात् भाराः ; अज्ञाने हेतुमाह--शैलभरेण अङ्कुशीकृता आकुञ्चिताः फणा यैस्तैर्भुजङ्गैः न ज्ञाताः । भरापगमसुखादिति श्रीहर्षः.
१. Our copy has...धरया. K (chāya) has दल्यमानतलोवी.
.S...4

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SETUBANDHA
64. K, MY and Kula read रेचित (reia) for davia = दर्शित (R). ___K says कपिभिः किंचिदुधृतमहीधरं, तदानीं दरोत्क्षिप्तविह्वलापसरदभुजङ्ग, दरशून्यीकृतपातालं महीवेष्टं कपिभिः हियमाणमिव अदृश्यत । महीतलपर्वतयोः अपृथग्दर्शनात् महीमण्डलमपि हियमाणमिव ददृशे.
MY says ईषदात्मना रिक्तीकृतपातालं किंचिदुन्मुक्तपातालं महीवेष्टमूर्व हियमाणमिव अदृश्यत । अथवा लुण्ट्यमानमिवेत्यर्थः । तत्संबन्धिशैलादेरपहरणात् तदाश्रितानां च भुजगानामपसरणादिति.
65. K and MY read मत्स्यकुलानि शिथिलयन्ति जीवितं, and omit avi = अपि (R and Kula).'
K says नयनवत् दीर्घतराणि मत्स्यकुलानि धरणिधरसंभ्रमे विकसति विज़म्भमाणे सति नदनदीगृहाणि, नदीविशेषा नदाः, नदनदीमयानि गृहाणि मुञ्चन्ति स्म । अतएव जीवितं शिथिलयन्ति त्यजन्ति स्म । वनचन्दनाश्रितानां, मणिशिलाभिः पतन्तीभिः पीडितानां महिषकुलानां अवशेषमपि नास्ति निरवशेषं मृतानीत्यर्थः । चन्द्रनाशितानां तिमिरोद्गमानां यथावशेषो न स्यात् तद्वदिति.
___MY says न च नदीहदान् नदीगृहाणि वा जीवितशैथिल्यं सोढ्वा हूदान् न त्यक्तवन्तो मत्स्या इत्यर्थः. MY reads महिषकुलानां घनशिलापीडितानां नवचन्दनाश्रितानाम्.
K and MY seem to read pelliana for ve° (R Text). K usually renders pellia as पीडित. R (comm.) and Kula have प्रेरित which also gives pellia.
___Kula says नयनवत् दीर्घाणि मीनकुलानि..."जीवितमपि शिथिलयन्ति, न तु नदीगृहाणि मुञ्चन्ति । दुस्त्यजा खलु जन्मभूमिरिति भावः । किं च महिषकुलानां 'वनचन्दनं चन्दनवनमाश्रितानां, मणिशिलाभिः संक्षोभदलितस्फटिकशिलाभिः प्रेरितानाम् अभिहतानामवशेषोऽपि नास्ति न भवति,
१. R Text has avi a= अपि च. २. Our copy has सालशिलाभिः.

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NOTES - CANTO VI निःशेष क्षीयन्त इत्यर्थः etc. R says नयनवत् दीर्घाणि, नयनेन दीर्घाणि, दीर्घनयनानीति वा.
66. K says एकदेशवाचकः अर्धशब्दः सर्वनामसंज्ञः । अर्धे कतिचित् महीधराः अर्धे स्फुटिताः उन्मूलनरभसात् मध्यभागे स्फुटिताः । अर्धे केचित् उद्धरणसमये संभ्रमात् अर्धकटके कटकार्धे उत्खातशिलावेष्टाः पतन्ति । प्लवगभुजैराहतत्वात् शिथिलाः अर्धे केचित् अर्धशिखराः आनीयमानावस्थायां कपिभुजैराहतशिलाः अर्धशेषशिखरा भूत्वा पतन्ति स्म.
Kula says अर्धे अर्धप्रदेशे अर्धस्फुटिताः, अर्धे अर्धकटकेभ्यः कटकार्धेभ्यः उत्खातशिलावेष्टाः, प्लवगभुजाहता 'विसढा' विघटितप्रदेशा महीधरा अर्धे अर्धशिखराः खण्डशृङ्गाः पतन्ति. R renders visadha as विशीर्ण. K has शिथिल.
67. K, MY and Kula read तुल्यते (tulijjai) for vivajjat = विपद्यते (R). They read उत्क्षिप्य ( ukkhettina, cf. samakkhettuna = समाक्षिप्य 10. 74) for ukkhantuna = उत्खाय (R). They also read पतितस्फुटितः for padiam phudio (R); 1. e. , padiapphudio.
___K_says उद्भियमाणस्य यस्य गिरेः शिखरं तुल्यते भिद्यते, उद्धृतोऽपि यः पतितस्फुटितश्च' अधःप्रदेशे पतितः पतितार्थ इत्यर्थः, स्फुटितश्च यो धार्यते भुजाभ्यामवलम्ब्यते स एव शैलो विसृज्यते त्यज्यते स्म । कुतः-उत्क्षिप्यापि भरे भारे अपूर्यमाणे सति अपर्याप्तभारत्वात् कपिभिः परित्यक्तः.
MY says tulijjar तोल्यते। यस्य शिखरमतोल्यत तोलयित्वा अन्यैनीतं, यश्च नीयमानदशायाम् अन्तरा पतितः स्फुटितार्धान्तोऽधार्यत स गिरिः उत्क्षिप्य नीयमानोऽपि अपर्याप्तभरो व्यसृज्यतेत्यर्थः । अथवा यस्य शिखरं तोल्यते लघुतया परिच्छिद्यते स व्यसृज्यत नोदमूल्यत । स्फुटितभागः पतितो यस्य सः पतितस्फुटितः । यो धार्यमाणोऽपि पतितस्फुटितार्धान्तः सोऽपि व्यसृज्यत । यश्च उत्क्षिप्तोऽपि अपूर्यमाणभारः सोऽपि व्यसृज्यतेत्यर्थः.
१. Our copy has पतति.

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SETUBANDHA
Kula says यस्य शैलस्य शिखरं तुल्यते अन्यापेक्षया हीनतया आकल्यते । यश्च उन्मूलनकाले पतित एकदेशे स्फुटितो हस्ताभ्यां धार्यते तदेव उत्क्षिप्य विसृज्यते । हेतुमाह-अपूर्यमाणे भरे । भारोऽनेन (न) पूर्यत इति. Lokanatha quoted in sc says स एवापूर्यमाणे भरे पर्वतान्तरवदिह महत्त्वं नास्तीति कृत्वा उत्क्षिप्यापि विसृज्यते लघुत्वादुपेक्षित इत्यर्थः.
68. K seems to read ruvantio (cf. SC Text) for rua, as he says रुदो व इति वकारादेशः (Vararuci 8. 42). So in the second line his corresponding reading will be (kaņeru)-vantio, for -antio (पङ्क्तयः). He says विषण्णवदनस्य यूथपतेः विरहे रुदत्यः करेणुपङ्क्तयः करिणीसङ्घा लोचनपत्रैः पक्ष्मभिरन्तरितान् बाष्पमयान् कणान् बिन्दून् धारयन्ति स्म. Kula says लोचनवर्त्मनो नेत्रावरणपुटादन्तरितान् पृथग्भूतान् बाष्पमयान् कणान् धारयन्ति.
69. K and MY read FEETHTAT for ņisammanta fatalgaat (R and Kula). K reads सैन्य (senna) for देह (R and Kula).
K says मही शैलोद्धरणेनारोषितस्य भुजगेन्द्रस्यानन्तस्य निरायतैः फणैः निरुध्यमाना अधो धार्यमाणा कपिभिः यथा यथा संक्षोभ्यते तथा तथा कपिसैन्यभरस्य सहा सहिष्णुरभूत्.
__MY says nirumbhanta निरुध्यमान He has niraia (दीर्घाकृत) for niraaa.
___Kula says भुजगेन्द्रस्य शेषस्य निरायतेषु प्रसारितेषु फणेषु निषीदन्ती विश्राम्यन्ती.
70. K says प्लवगैः संचालिता अतिमहत्त्वात् निष्कम्पाः केचित् शैलाः तेषां भुजानिघातेन भुजाधातेन विषममुत्खातशिलामण्डलाः शिखरार्धेषु च नितम्बबन्धनेषु च नितम्बसंधिषु च त्रुटिता बभूवुः.
_Kula says ये शैलाः संचारिता अपि रसातले दूरप्रवेशात् निष्कम्पा उन्मूलयितुमशक्यास्ते भुजानिर्घातेन (निघातेन ?) विषममितस्तत उत्खातशिला

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NOTES - CANTO VI
__29 वेष्टाश्च सन्तः प्लवगैरूज़ शिखरार्धेषु अधो नितम्बेषु च खण्डिता मध्ये भञ्जयित्वा गृहीता इत्यर्थः.
71. K reads गिरीन् for dhare = धरान् (R and Kula).
K says गिरीन् उन्मूलयद्भिः कपिभिः पर्वतानामत्यर्थमुन्नत्या नभः उन्नमितमिव उत्तम्भितमिवाभूत् । तथा दिशामाभोगा विस्तारा दूरमपसारिता इव तिरोधायकानां गिरीणामुद्धरणादूरमुत्सारिता इवासन् । महीतलं च प्रसारितमधिकं विस्तारितमिवाभूत्.
72. K says उत्पातभूत आतप उत्पातातपः । तस्य च ताम्रत्वं शास्त्रसिद्धम् । तद्वत् ताम्रः । अन्यत् सुबोधम्. sc says विच्छर्दः (i. e. vicchaddo) समूहे देशी.
___73. K says कैलासोद्धरणे दृष्टसारं दृष्टोत्कर्षम् । अयमुपालम्भः कैलासस्य केवलं चलनादिति । गुर्वपि निशाचरपतेः भुजानां बहूनां बलं प्रत्येकमेककरोत्क्षिप्तमहीधरैः कपिभिः लघूकृतम्. ___MY says padiekkam प्रत्येकम् । एकैकेन अविशेषेण सर्वैरित्यर्थः,
__Kula reads शिष्ट (sittha) for dittha. He says कैलासेन शिष्टसारं कथितोत्कर्ष गुरुकमपि निशाचरपतेः भुजानां (१) बलं प्लवगैः प्रत्येकमेकैकेन प्लवगेनापि लघूकृतमधरीकृतम् । अत्र हेतुः एककरोत्क्षिप्तमहीधरैरिति । रावणेन हि विंशत्या भुजैरुत्क्षिप्य' महारम्भवतापि कैलासो मनाक् चालितः । परं वानरैस्तु प्रत्येकमेककरेण हेलयोत्क्षिप्तमहीधरै रावणभुजबलमुपहसितमिति भावः.
74. K and MY read जातमिव विरलविरलं in the second line for jaam pavirala-timiram (R and Kula ? ). K and MY read निर्भर for धूसरं (R and Kula). K and Kula have आपाण्डर for avandura =आपाण्डुर (R).
K says उत्खातगिरीणां विवरैः अवपतितदिनकरातपमिश्रिततमःसंघातं पातालं विरलविरलमतिविरलं यथा आपाण्डरैः धूमैः निर्भरं पूरितमिव जातम्. - १. Our copy has उत्क्षेप्यं.

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SETUBANDHA MY says विरलविरलमिति क्वचित् क्वचिदित्यर्थः । आतपमिलत्तिमिरं पातालमीषत्पाण्डुरधूमनिर्भरमिव जातमित्यन्वयः.
75. K reads निरवशेषं for a niravikkham = च निरपेक्षं (R and Kula). K, MY and Kula read गिरिस्ववासोद्धरणम् for girisa-vasu° = गिरिशवासों (R).
___K says गिरिस्ववासोद्धरणं गिरय एव स्ववासाः स्वगृहाः तेषामुद्धरणं निःशेषमेव कुर्वद्भिः प्लवगैः स्वामिकार्येकरसः स्वामिकायें एकोर सो रागः तात्पर्य यस्य स तथाभूत आत्मा अयशोमुखेऽपि अयशःप्रसङ्गेऽपि स्वगृहोन्मूलनात् अपवादप्रसङ्गेऽपि यशोभाजनमेव (कृतः)। कुतः-स्वामिकार्यतत्परत्वादिति.
MY says giri-savasuddharanam गिरिस्ववासोद्धरणम्.
___76. K's gloss on this verse is mutilated in our transcript. K (chaya) has मारुतक्षिप्यमाणनिर्झराः for marua-durukkhittojjhara (R). Kula and MY read उत्क्षिप्यमाण (ukkhippanta) for durukkhitta (दूरोक्षिप्त), like ms. c of Goldschmidt.
MY remarks असनियमितमूलतया मारुतोद्भनितनिर्झरतया च गिरयो गुरवोऽपि लघवो जाता इत्यर्थः.
77. K reads स्वाकृष्य for aaddhiuna = आकृष्य (R and Kula). MY has saaddhiuna समाकृष्य. K takes om sajjia separately विसृज्य chaya).
K says अथ प्लवङ्गाः सकलं गिरिसमूहं स्वाकृष्य सुष्ठून्मूल्य गृहीत्वा कलकलं कृत्वा अवपतनादपि लघु आशु वेगेन नभ उत्पतिताः.
78. K and Kula (?) read एकोत्क्षेपेण for ekka-kkhevena = एकक्षेपेण (R).
K_says उत्पतनमेव उत्पतितव्यम् । कृत्यल्युटो बहुलमिति भावे तव्यप्रत्ययः । उत्पतने लघुभिः शीघैः चटुलैः कपिभिः विस्तृतगुरवो निष्प्रकम्पाः

Page #524

NOTES - CANTO VI पर्वताः पक्षैरिव नभ एकोत्क्षेपेण एकोद्योगेनैव विलग्नाः प्राप्ताः । यथा पर्वताः पूर्व पक्षवत्त्वे पक्षैरुत्पतन्ति तद्वदिति.
Kula says चटुलैश्च पक्षैरिव कपिभिः........ एकोत्क्षेपेण () एकोद्गमेन ........महीधरा नभो विलगिताः प्रापिताः'. R says कपिभिः कर्तृभूतैः पर्वता नभो नीता उत्पतनकारणत्वात् पक्षैरिव इत्युक्तमिति केचित्.
79. K says उत्पतनसमये प्लवगैराक्रान्तं ततो विमुक्तं, विषमम् ऊर्ध्वभागेषु, ऊर्ध्वशब्देन पर्वतमूलपर्यन्तलग्नः प्रदेश उच्यते, तेषूर्वभागेषु स्फुटितं छिन्नं भूत्वा प्रस्थितं गिरिमूलैः सह गतं पुननिवर्तमानम् । विषमार्धस्फुटितेति वा पाठः । विषमं यथा अर्धेषु एकदेशेषु स्फुटितं भूत्वा प्रस्थितं प्लवगानामुत्पतनरभसात् ऊवं गतं, पुनर्निवृत्तं महीवेष्टं घटितं यथापूर्व प्रकृतिस्थमभूत् । कथमिति-घटमानैः नदीमुखैः स्फुटनावस्थायां विच्छिन्नैः पुनर्घटमानैः नदीप्रवाहैः संदानितशैलनिर्गमं संहितशैलनिर्गमस्थानमिति.
Kula is corrupt, but he says घटमानैरेकोभवद्भिः नदीमुखैः । घटितं समीभूतमण्डलमित्यर्थः, SC says अयं भावः । उत्पाटितगिरिविवराणां तत्रत्यनदीमुखजलैः प्रत्यागत्य पूरितानां स्फुटितोत्पतितैः भूपार्श्वभागैः पूरणात् भूतलसमतैव जातेत्यर्थः.
___80 K reads महीधराणां, मृगीणां, निवृत्तानां for mahiharahim etc. (R and Kula), ____K says हियमाणानां महीधराणां वनानि शोभन्ते स्म । कथंभूतानिभयत्रस्तपस्थितानां, भयशब्देनात्र भयहेतुरुच्यते, भयात् त्रस्तप्रस्थितानां पतनभयात् पुनर्निवृत्तानाम्, एवं गतागतं कुर्वन्तीनां मृगीणां क्षणविवर्तितानि ससंभ्रमत्वादुन्मुखानि उन्नमितमुखानि विलोकितानि विलोकनानि येष्विति बहुव्रीहिः.
9. Our copy has alfarar: SC has sergar: - २. R says महीवेष्टं घटितं प्रागिव मिलित्वा समीभूतम् ।...विषमं नतोन्नतं पूर्व(नि) पातानियमेम ऊर्ध्वप्रस्थितं सत् स्फुटितं त्रुटितं पश्चात् निवृत्त तत्खाते पतितम्,

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SETUBANDHA
Kula says क्षोभभयपलायिताभिः हियमाणो महीधरो यासां ताभिः । भयेन आविग्ना व्याकुला अतः प्रस्थिताश्च निवृत्ताश्चेति तथा ताभिः । क्षणं विवर्तितं ससंभ्रममुद्गतं च मुखं यत्र तत् तथा चिरनिवासपरिचयात् मृगीभिः प्रलोकितानि वनानि शोभन्ते प्रीतिहेतवो भवन्तीत्यर्थः.
81. K says गिरीणामुन्मूलितानां नदीस्रोतांसि उन्मूलनावस्थायां त्रुटितानि विच्छिन्नानि, उत्क्षिप्तानाम् (उत्क्षिप्यमाणानां chaya) उद्धतानाम् अधः ऋजुकं यथापसृतानि प्रसृतानि, नीयमानानां तेषां गिरीणां निरायतानि पर्वतवेगवशात् नितरामायतानि भूत्वा मार्गेण प्रस्थितानि.
MY says गिरीणामुन्मूलने सति चिरप्रवृत्तमार्गविच्छेदात् त्रुटितानि, तदनन्तरमुत्क्षेपणेन अधस्तात् ऋजून्यवपतितानि, तिर्यक् नयनदशायां तिर्यञ्चि दीर्घाकृतानीत्यर्थः, तन्मार्गेणैव प्रस्थितानि स्रोतांसीति योजना. Kula says ऋजुकमपसृतानि प्रगुणं गर्तेषु अधः प्रसृतानि.
__82. K, MY and Kula read प्रलय for malia मृदित (R); and परिभ्रान्त (paribbhanta) for paribhamanta (R). K and MY have giri-alam at the end of the pada.
____K says प्लवगैर्धार्यमाणं गिरिजालं गगनमाक्रामति स्म । कथंभूतम्उन्मुखहरिणगणं भयादुन्मुखमृगसमूह, प्रलयमेघसारं प्रलयकालमेघाः संवर्तादयः तत्सदृशबलं, विवराभ्यन्तरगतपक्षिसङ्घ, शिखरेषु परिभ्रान्तरवितुरङ्गम्.
Kula says anpannai (apphurnai?') आक्रामति स्थगयतीति यावत. cf. apphunna (आक्रान्त) 2. 4; 9. 84. R has apphundai (आक्रामति). K and MY on vv. 59 and 96 have appunna for apphu°.
83. K, MY and Kula read उच्छ्रित for ubbhia = उच्छ्रित (R). Hemacandra 2. 59 derives ubbha from ऊचे.
of SC. See editor's fn, SC reproduces Kula's gloss on
1. This is the ms. reading
the verse anonymously,

Page #526

NOTES - CANTO VI
K says अंसेषु वामांसेषु स्थापितमहीधराः, उच्छ्रितैरूर्ध्वकृतैः दक्षिणकरैरवलम्बितशिखराः, उत्तानितवामकरतलगृहीत नितम्बविस्ताराः कपयः समुद्रं प्रति निवृत्ताः
33
MY says usla (SC Text also) उच्छ्रित. Kula says उच्छ्रितेन उत्क्षिप्तेन दक्षिणकरेण.
84. K pratika has patthāne (SC Text also) for -na (R). He says न प्रभूतं न पर्याप्तमभूत्... . कथं प्रभवति कथं पर्याप्तं भवेत् Kula says
न प्रभूतं न संमानक्षममभूत् । न संमिता एव ते तत्रेत्याशयः.
85. K says लवङ्गमलोकः सममेव तुलिता उद्धृता नभसि चोत्क्षिप्ताः मिलिता अन्योन्यं संघट्टिताः मूलार्धान्ता मूलप्रदेशाः येषां तान्, अन्योन्यशिखरोद्गमस्य शिखरोच्छ्रयस्य निकषेण उन्मृष्टसरिन्मुखान् धरणिधरान् वहति स्म .
Kula says एकैकशिखरोद्गमानां निघर्षेण उत्प्रोञ्छितं सरिन्मुखं येषु तान् महीधरान् कपिलोको वहति परस्पर विजिगीषया युगपत् संघट्टनेन नयतीत्यर्थः . K reads महीधराक्रान्तांसा : for mahihara - bharakkanta (R and
89.
Kula)
K says महीधराधिष्ठितभुजशिखराः कपयः सागरसदृशानि प्रथममुत्खातगिरीणां विकटानि स्थानानि चिरं निर्वर्ण्य निरीक्ष्य पश्चादतिक्रामन्ति स्म । अयमर्थः - असंस्थापितगिरयो गच्छन्तः केचिद्वानराः प्रथममन्यैः कपिभिः उन्मूलितमहीधराणामवस्थानप्रदेशान् सागरसदृशान् चिरं निरूप्य किमयमेव समुद्र इति चिरं विचार्य पश्चात् समुद्र प्रति गता इति .
Kula says प्रथममुत्खाता ये विकटा विशाला महीधरास्तेषां स्थानानि.... महीधर भराक्रान्ताः चिरं निर्वर्ण्य व्यवक्रामन्ति SC has व्यप -.

87. K says महानदीस्रोतांसि क्षणसंहितमेघतटानि यदृच्छया मेषैः क्षणं घटितमेघमयतटानि, वेगेनोत्क्षिप्यमाणेषु गिरिषु अन्योन्यं निरन्तरघटि -
S...5

Page #527

SETUBANDHA
तेषु मिरायतस्थापिसानि, परिवर्षमानामामामि भूत्वा नभोडणे (मभोऽङ्गणे ?) नभोमध्ये वहन्तीच.
__MY says क्षणमात्रसंहितमेघतटतया रभसनीयमानगिरिदीर्घाकृतत्वेन भूषाभूषः तिर्यक् परिवर्धमानाथामतया च नभसि महीतल इव नका प्रावहन्नित्यर्थः.
R says क्षणं व्याप्य संहिता मिलिता मेघा एव तटानि येषां तानि । मेषा एक वरभूमयो भवन्तीत्यर्थः....... ___88. K says कपिभिनयमानेषु शैलेषु नभस्तलमिलितेषु नभस्तले पदच्छया घटितेषु ब वर्तमानाः शैलवत् राम वनगजा अपि रोषात् परस्परं मिलितदन्तपरिषा बभूवुः । शैलेषु प्लवगैः विधुतेषु सत्सु वनगजाश्च विधुता भासत् । अतः शैलेषु निर्व्यक्तेषु पृथग्भूतेष्वपि गजा न निर्व्यज्यन्ते । युद्धाभिनिवेशात् मिलितदन्ताः सन्तः न पृथग्भूता इति.
Kula reads steyepit: (sola-garua) for sela-tunga. He remarks वनगजाः पर्वतात् पर्वतान्तरं गत्वा लग्नाः पर्वतेषु पृथग्भूतेषु अपि परस्परं रोषवत्त्वात् (१) (न) पृथग्भवन्तीत्यर्थः
29. K says वेपमानपयोधराणां वेपमानमेघानां, वेपमानस्तनीनामिति च स्फुरति । गिरिविवरेषु गिरीणामन्तरालेषु दृष्टस्वल्पमध्यानां दृश्यमानकशमध्यप्रदेशानां दिशां मुखानि सुरभिणा आघातेन कुसुमरजसा पर्वतद्रमसंभवेन पुष्पपरागेमेव निमीलितानि संकुचितानि । यथा कुसुमपरागाघ्राणेन स्त्रीणां मुखानि मीलिताक्षाणि भवन्ति तद्वदिति. Kula says अत्र तु पर्वतैः (१) निरन्तरपिहितत्वात् दिङ्मुखानि निमीलितानीवेत्युत्प्रेक्षा. sc says निमीलितानि छन्नानि. ___90. MY has via for biia (द्वितीय). K says द्वितीयरितरैः करैः मथापूर्व स्थापयामासुः.
91. Kreeds त्रुटित (-kkneeta ?) for -kkhatia = स्खलित (RY. cf. Hemacandra 4. 116.
.

Page #528

NOTES - CANTO VI K says मभस्तले वेगप्रधावितैः प्लक्नैः हियमाणानां शैलानां शिखरेभ्यः शुटितानि विच्छिन्नानि महानदीस्रोतांसि मार्गागतशैलानां पश्चादागतशैलानां मुहर्स मिर्झरा अभवन्.
The gloss on this verse is missing in our copy of Kul.
92. K says वेगेनोत्खातद्रुमनिवहान्, तटप्राग्भारनिभाः पृभक्तः जलधराः येषां तान् विरिलब्यत्तट[१]प्रदेशसदृशजलधरखण्डानिस्यर्थः, तीवातपपीडित्तत्वात् दरीविवरेषु निलीनगजकुलान् पर्वतान् प्लवगा नयन्ति स्म. K (chaya) has........निर्व्यज्यमानजलपरान्. R says निर्वलमानाः पृथगभूता असता येभ्यस्तान्. SC Text has nivadanta for lanta.
___93. K and MY read dhar va (धावतीव) for dhavai (R and Kula); and प्लवगकरोरिक्षप्त for pavamga-hiranta = प्लवङ्गहियमाण (R and Kula). K and MY read त्वरितच्छिन्नातपः for turiam chi.
K says वेगात् प्रधावितानां प्लवगानां करैः उत्क्षिप्तैः शैलशिखरैरन्तरितो मध्ये व्यवहितो मलयोत्सनः मलयस्योपरिभागः धावतीव । प्लवगनीयमानानां गिरीणां मध्ये दृष्टो मलयोत्सङ्गः सर्वत्रेकरूप्येण दृश्यमानस्तेषां वेगगमने स्वयमपि धावन्निव प्रतिभाति स्म । सर्वत्रैकरूप्येण स्थित आतपः उभयत्र मेघच्छायागमने सति अवच्छिन्नं तच्छायानुमार्गगतः स्वयमपि मध्ये त्वरितं त्वरितं छिनो धावतीव दृश्यते तद्वदिति.
MY says वेगप्रधावितप्लवङ्गकरोत्क्षिप्तशैलशिखरच्छन्नः छायानुमार्गलग्नः त्वरितच्छिन्नातप इच मलयोत्सङ्गोऽपि स्वयं वेगादधावदिव' turiarm chi. amaava vva इति व्यस्तपाठे त्वरितमधावदिवेत्यन्वयः । प्रागपि तत्तद्देशे विद्यमानस्यैव वेगात् स्वावरणविगमानन्तरं तत्र तत्रोपलम्भात् धावनप्रतिभास इति बद्यम्..
१. B. पिकलनभोनीयमामशैलच्छायानुमार्गलानतया त्वरितविच्छिन्नातप इव मलयोत्सहोऽपि स्वयं वेगादधावदिव. _R says छिन आतपो यस्मात् । शिखरैरेव छिन्नातपः.

Page #529

SETUBANDHA Kula says वेगेन प्रधावितैः प्लवङ्गैः ह्रियमाणानां (शैलानां) शिखरैरन्तरित आच्छादितो (१) यो मलयोत्सङ्गः सोऽनन्तरं....तच्छायानुमार्गलग्नः सन् त्वरितं धावतीव इति प्रतीत्योत्प्रेक्षया (१) धावतीत्याह । छिन्नातप इव, यथा मेघानामन्तरालनिपतित आतपः पवनप्रेरितमेघप्रसरणे धावन्निव दृश्यते तथा मलयोत्सङ्गः अपीति भावः,
94. K (chaya) has उदधिं तैः न in the second line. K says सममवपतितैः कपिभिः ये पर्वता दूरादालोकिताः तैस्ते गिरयः पुनर्न दृष्टाः क्षिप्रमन्यैरुन्मूलितत्वात् पुनर्न दृष्टाः । यैर्ये सत्यापिता लक्षीकृताः पर्वताः तैस्ते न गृहीताः, अन्यैः गृहीतत्वात् । यैश्च ये उन्मूलिता गिरयः तेऽपि तैरुदर्षि न नीताः, अन्यैर्नीतत्वात् । एवं प्लवगाः अहमहमिकया स्वामिकार्यमकुर्वन्नित्यर्थः.
Kula reads samthavia (संस्थापिताः) for saccavia (सत्यापिताः) He says संस्थापिताः सज्जीकृताः (अपि न गृहीताः) ग्रहीतुं न प्राप्ताः, कृष्टाकृष्टिकया अन्यैः नीतत्वात्.
___95. K says भग्नद्रुमाणां भङ्गैः भग्नावयवैः भरितः उत्क्षिप्तत्वात् विशीपतितैः पर्वतै विषमः पूरित, उदधिलाग्न उदधिं यावत् प्रवृत्त: प्लवगानां गतिपथः etc.
96. K and MY read व्युत्कान्त for bolenta explained as व्यतिक्रान्त by R. Kula has व्यपक्रान्त MY says vokkanta व्युत्क्रान्त. K reads अनुरागपूर्णलोचनं, and mentions अनुरागफुल्ललोचनं as a variant.
___K says एवं गृहीतशैलं वेगेनाधिकेन वेलाव्युत्क्रान्तं वेलामतिक्रम्य नभसा समुद्रं गतं ततः प्रतिनिवृत्त्यावपतितम् । अनुरागेण रामगतेन स्नेहेन पूर्णलोचनं कपिसैन्यं रामाभिमुखं जातम्. MY reads appunna अपूर्ण (आपूर्ण ?) आक्रान्तेति वा for upphulla = उत्फुल्ल (R and Kula). K's reading seems to be same as that of MY. Kula says कपिसैन्यं वेगेन रामादिभिरध्यासितां वेलां व्यपक्रान्तमतिक्रम्य गतं ततः प्रतिनिवृत्तं सत् अवपतितम्.

.
w

Page #530

CANTO VII
1. K says विक्रमस्य निकषं वानराणां भुजबलस्य परिच्छेदकमित्यर्थः । दशवदनस्य प्रतापलबनाय प्रतापाभिभवाय अग्रस्कन्धम् । स्कन्धः सेनाव्यूहः । अग्रिमस्कन्धः अग्रस्कन्धः । रावणवधसाधनत्वात् सेतुः सेनाव्यूहत्वेनोक्तः.
MY says निकषः स्वविक्रमपरीक्षास्थानम् । आगामिनः समरविक्रमस्य व्यञ्जनम्. Kula says विक्रमस्य शक्तिसम्पदो निकषमुत्कर्षापकर्षपरीक्षाहेतुम्. R says निकषं कषपाषाणम्.
2. K, MY and Kula read naha for mahi (R). K and probably MY read bharia for dharia (R and Kula).
K says नभस्तले भरिता घटिताः महीधरा वानरैरुदधौ सेतुरचनार्थ मुक्ताः । प्रलयोद्वहनदलिताः, बहुबाहुना वराहेण समुद्धृता मही चिरं जले स्थितत्वात् बहुधा खण्डिता हि भवति, एवमुद्वहनसमये दलिताः अधोगच्छन्तः महीतलविभागाः महावराहस्य भुजैर्यथा समुद्रे मुक्ताः क्लिन्नत्वादधःपतन्तो महीखण्डाः पुनर्गृहीत्वा समुद्रमध्यस्थायां भुवि यथा स्थापिताः तद्वदित्यर्थः.
__MY says प्रलयोद्धरणदलिता महीतलार्धान्ता महावराहमुजैः प्रथम नभस्तले घटिताः पश्चादुदधौ यथा व्यमुच्यन्त तद्वदित्यर्थः. .
Kula says अनन्तरं च आदिवराहभुजैः प्रलये यत् उद्वहनमुत्क्षेपणं तेन दलिता महीतलैकदेशा इव महीधरा वानरैः नभःस्थले धृताः सन्त उदधौ मुक्ताः .
____3. K says गिरिनिवहे निपतति सति समुद्रः तद्विस्तारच्छादितत्वात् न दृष्टः । दूरमधः अवपतिते सति वेगानिलाघातात् कम्पितः । क्षणात् पतिते सति विलुलितः क्षुभितः । गिरिनिवहे जलेषु अस्तमिते सेतुविरचनाभावात् निमग्ने सति परिवृद्धोऽभूत्.
4. K, MY, Deva and Kula read bharia for bhamira TURITE (R). K reads uccalia (Deva also) for ucсhalia (R and Kula).

Page #531

38
SETUBANDHA
K says अथ महोदधेः सलिलं निहतोद्वृत्तजलजन्तु, कृष्टभ्रमत्काननभरितोत्सङ्गं कृष्टैः भ्रमद्भिः काननैः पर्वतसंबन्धिभिः भरितोपरिभागं, पर्वत - पतनात् प्रथममुच्चलितं नभसि उच्चलितं तत आगतं भूत्वा कलुषच्छायं जातम्.
MY says यथा कृष्टकाननं भवति तथा भ्रमत् तैरेव काननैः भृतोत्सङ्गमिति योज्यम्.
Kula says निहताः सन्त उवृत्ता उत्तानीभूता जलचरा यत्र । पर्वतपतनात् प्रथमोच्छलितागतं गमनागमनेन कृष्टैः काननैः भ्रमन् भरितरच उत्सङ्गो यस्य तत् महोदधिसलिलं कलुषच्छायं जातम्. Deva says उद्वृत्ताः परिप्लवमानाः
5. K says सलिलास्तमितः पूर्वपतितो महीधरो यस्य स तथाभूतः, पुनरपि अदृष्टमिलितगिरिसंघातः उपर्युपरि अदृष्टघटितगिरिसंघातः नमः सागरान्तरालोद्देशः तथाघटितपर्वत इव दृश्यते, रौद्रचातिशयेन प्रतिक्षणं क्रियमाणस्य पर्वत घटनस्यादर्शनात् प्रथमघटितपर्वतवानिवादृश्यत MY says कदाचिदपि पर्वतरहितो नादृश्यतेत्यर्थः. Kula says सलिले अस्तमिता महीधरा यत्र स तथा । पुनरपि अदृष्टमिलितो गिरिसंघातो यत्र स नभः सागर योरन्तरालोदेशः तथा तेन प्रकारेण घटितपर्बत इव दृश्यते । एतेन निर्झरसंततिः यथा प्रतिक्षणं विच्छिद्यमानापि तथाव्यवस्थितैव लक्ष्यते, तथैवाविच्छिन्नमिलितप्रक्षिप्तपतितानां गिरीणां संतान इत्युक्तं भवति.
6. K says कपिभिः शैला उद्धृताः समुद्रः कम्पितः । अतएव प्रतिपक्षस्य भयं जनितम् । तथाहि महालक्षाणां लक्षशब्देन साध्यमुच्यते अक्षुद्रलक्षाणामतुच्छानुभवानां हृदयसारा हृदयशक्तत्य एव न केवलं गुरवः, आरम्भा अपि गुरवो भवन्ति हि । लक्षस्य महत्त्वात् आरम्भाश्च तदनरूपा भवन्तीत्यर्थः.
MY says सारो बलम् । केवलं बुद्धिबलान्येव न गुरूणि किंतु प्रवृत्तयोऽपीत्यर्थः .

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NOTES - CMNTO VII
99
.. Kula says महद लास सिलाधयिषितं येषां ते महालक्ष्याः , तेषां न खल केवलं हृदयस्य सारा व्यवसायविशेषाः मुरुकाः, किंतु आरम्भाः कार्य साधनोपाया अपि गुरुकाः........
7. K reads the second line as उदधौ पुनः पतन् कुत्र गत इति सलिले न ज्ञायते शैलः. Kula agrees with R.
Verses 8 and 9 are not found in K and MY. Verse 8 is found in Kula, but afte 10, the order of verses being 7, 10. 8, 11.
10. K and Deva read विपुल for pitula = पृथुल (R). K says वानरैः वेगेनाविद्धाः भ्रमयित्वा विसृष्टाः, विपुलैः वलमानैः निजैः निझरैः परिक्षिप्ताः शैलाः उदधिमप्राप्ता एव आवर्तमण्डलेषु भ्रमन्तीव. Kuta says आविद्धाः क्षिप्ताः. Besides he says निजाभिः वलन्तीभिः निर्झरावलीभिः परिक्षिप्ता वेष्टिताः . He reads niaa-valantojjharavali cf. sc. Text.
11. K says प्ललगैः क्षणात् मेलिसो घटितः प्रविद्धः', शिखरान्तरेभ्यः निर्यन् निर्गच्छन् रिक्तः शून्यः गिरिभरवर्जितः वानरलोको यस्य स तथाभवन् गिरिनिवहः समुद्रे पश्चादेव पतितः । प्रथममेव नभसि अन्यो गिरिनिवहो मिलति घटते स्म. K (chaya) has पश्चात् पतति.
It will be seen that K (Deva also) reads melia- paviddho for meliapaviddho (R and Kula). R says मेलिती योजितः पश्चादपविद्धः प्रेरितो गिरिनिकहः. Kula is corrupt, but SC which reproduces him says क्षणादतर्कितं मेलितः समुपस्थापितः अपाक्छः शितः..
MY says क्षणेन घटयित्वावपातितः पूर्वावपातितान्यगिरिनिवहतया रिक्तेन गिरिरहितेन........शिखरान्तरालैसर्व निःसरता कपिलोकेनोपलक्षितः मध्यमो गिरिनिवहः समुद्रे पश्चादपतत् , प्रथममेव त्वन्यस्तृतीयो नभस्यमिसत् । मत्र मिथ इति शेषः, अथवा समुद्रे पश्चात् पततः प्रथमं नभसि घटमानस्य व योगिरिनिवहयोः क्षणमेलितप्रतिविद्वत्वं शिखरान्तरनिर्यविक्तवानरत्वं च क्रमा
1. Deva says कपिमिः क्षणेम मेलितः प्रविद्धः घटकिया क्षिसः ...

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SETUBANDHA...
देकैकविशेषणमनुसंधेयम् । अतः पर्यायद्वयमेव सिद्धं भवति । अनेन गिरिघटनानैरन्तय विवक्षितमिति. .
12. K says उदधौ वानरैः रभसक्षिप्तानां पर्वतानां गतिपथा दीर्घा वलमाना विकटाश्च, मारुतेन पूर्यमाणाः, पातालोदरवत् गभीरा भूत्वा रसन्ति स्म.
MY says Osuddhāņa zaufarar. (Deva chayā also). This is the reading of SC Text and Kula also, who has निपातितानाम्. R reads oviddhana and says रभसेन वेगेनापविद्धानां प्रेरितानां महीधराणाम्.
___13. K, MY Deva and Kula read aanti raanaaram in the second line for padanti raanaare (R).
K says कपिभिः लीलयोत्क्षिप्य विमुक्तानि, नभसि अन्योन्यघटनेन भिन्नानि, वजभयात् उद्विग्नानीव गिरिसहस्राणि रत्नाकरं प्रविशन्ति स्म (यन्ति chaya) । पूर्व गिरय इन्द्रवज्रभयादाविग्ना यथा समुद्रं प्रविष्टाः तथैव प्राविशन्,
MY says ainti (SC Text also) अतियान्ति प्राप्नुवन्नित्यर्थः. Kula says रत्नाकरमायान्ति. Deva says अयन्ते गच्छन्ति. SC has अधिगच्छन्ति which is a mistake for अतिगच्छन्ति.
14. K says शैलाः भिन्नशिलातलशिखराः भूत्वा प्रथमं प्रापतन् । निजतटात् (अपसृत)दुमकुसुमरजोधूसरितानि महानदीस्रोतांसि वायुनोद्भूतानि पश्चात् पतन्ति स्म. Kula says भिन्नानि शिलातलानि शिखराणि च येषां ते शैलाः. R says शैलाः कीदृशाः-निजकद्रुमेभ्यः अपसरद्भिः कुसुमरजोभिः धूसरिताः.
15. K says दूरादुत्खातनीतेषु पर्वतेषु समुद्रे लोष्टकपालादिवत् नश्यत्सु सत्सु तेषां सलिले विस्पष्टदृश्यमानान् गतिपथान् कपयः शोकविस्मयाभ्यां निश्चलाः सन्तो ददृशुरित्यर्थः,

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NOTES - CANTO VII MY explains visama-gar (विषमगति) as कुटिलप्रकार. He says गतिः प्रकारः. Kula says निर्मलसलिलाभ्यन्तरे विभक्तं (स्फुट) दृश्यमानो (विवर्तनवशात्) विषमगतिसञ्चारः अधःप्रवेशो येषां ते महीधरा, इयतप्रमाणा अपि गिरयः अस्तायन्ते इत्यवधानात् निश्चलस्थितैः प्लवङ्गमैरालोकिताः चिरेण नश्यन्ति अदर्शनं गच्छन्ति.
___16. K reads मूलक्षुभितं for mulukkhuhiam = मूलोत्क्षुभितं (R). . SC Text has mūla-kkhuhiam like K.
_K says फेनमयानां कुसुमानामन्तरेभ्य उत्तीर्णाः तदीयकेसरसदृशाकारा (वेपमाना) मयूखाः येषां तानि, क्षोभातिरेकादुत्थितानि मूलतलस्थितानि रत्नानि महोदधिं मूलेऽपि क्षुभितं सूचयन्ति स्म.
___MY says paantaim प्लवमानानि. Kula has मूलखण्डितं. He seems to read mula-kkhudiam. cf. Hemacandra 1. 53.
17. K says इवशब्दः प्रकारवचनः । पर्वताहतः समुद्रो वेलां तीरं यथा विधुनोति स्म तथा महीमपि व्यधुनोत् etc. Kula says वेलामिवेत्यर्थात् सहोपमायां न केवलं वेलां महीमपीत्यादि योज्यम्. K says समयं मर्यादाम्. Kula says समयं जगदवलम्बनमिव धरणीधरसंघातं भिनत्ति. R says समयं वेलालवनं न कर्तव्यमिति व्यवस्थामिव.
18. K says कपिभिः पर्वताः पर्यस्यन्ते भ्रामयित्वा अधोमुखं क्षिप्यन्ते स्म । कथंभूताः-वलमानाः । चलानां विटपानामन्तरेभ्यो निवृत्ताः ऊर्च निर्गताः तरूणां प्लक्षादीनां प्ररोहा येषां ते तथाभूताः । मूलैरुन्नमद्भिः उन्नमितजलदा, अधोमुखमान्दोलितनिझराः..।
MY says हरिभिः गिरयो भ्राम्यमाणाः अधोमुख क्षिप्यन्ते । अधोमुखावपतनदशायां कथंभूता इत्यत्राह चलेति । तत्र मूलाभिमुखत्वं विहायान्यथाभूतप्ररोहाः, मूलैरुन्नामितवैहायसमेघाः, शिखरप्रदेशेषु अधोमुखभ्राम्य
1. The words within brockets are restored from sc. S...6

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SETUBANDHA
न्निर्झरा इति . R says धरणिधरा वलमाना अधोमुखत्वेन वक्रीभवन्तः सन्तः
पर्यस्यन्तीतस्ततः पतन्ति
42
K, MY and Kula (see below) explain as branch-root' cf. 1. 4; 2. 19;above. R takes it as ordinary root. He says निवृत्ता लम्बमानाः तरूणां प्ररोहाः शिफा यत्र ते । तरूणामप्यघो मुखत्वेन शिफा अप्यधोमुखा भवन्तीत्यर्थः .
Kula seems to read पतन्त: 1 ( 1.e. padanta, like ms C of Goldschmidt) for valanta. He says पर्यस्यन्ति परिवर्तन्ते R says पर्यस्यन्ति इतस्ततः पतन्ति.. Kula explains- प्ररोह as शाखा शिफा He says valanta इति पाठे आवर्तन्त इत्यर्थः.
19. K and Kula read संक्षुभित for pakkhuhia (R).
K says अस्थितमनवरतं पतद्भिः पर्वतैरुत्थापितैः सलिलरजोऽन्धकारैः अस्तमितान् सलिलबिन्दुसमूहमयैः अन्धकारैः छन्नान्, पततः पर्वतान् क्षुभितसमुद्रप्रतिरवः केवलं शंसति. MY says अवपततः शैलान् क्षुभितसमुद्रघोष एव केवलमशंसत् । न तु ते तथाभूता अदृश्यन्तेत्यर्थः Kula says पतद्भिः महीधरैः दूरोत्थितस्य जलस्य रजोभिः कर्णैर्योऽन्धकारः तेन ...... अस्तमितान् पततो धरणीधरान् केवलं संक्षुभितसमुद्रस्य प्रत्यग्रो रवः प्रतिरवः कथयति, अथवा दिक्कुहरव्यापी प्रतिरवः प्रतिध्वनिः
2
9
20. K says प्रक्षिप्तपर्वतत्वात् उच्छ्वस दभुजशिखर प्रदेशाः, पातालोष्णैः पर्वतमूलगतपातालसंयोगादुष्णैः गिरिधातुभिः कर्दमितमुखाः । पातालं तु नित्यसंवृतत्वात् ऊष्मलं भवतीति भावः । गिरिनिर्झरैः दरधौतकेसरसटाः प्लवङ्गाः परितः संक्रामन्ति ( परिसंक्रामन्ति chaya ) चरन्ति स्म.
MY says parisakkanti परिसमचरन्. Kula says उष्णेन गिरिधातुना कदर्थितमुखाः. He seems to read kavattia ( कदर्थित) for kaddamia. cf. Hemacandra 1. 224. He renders palhatthia as पर्यासित.
1. Our copy has पदन्तः.
2. Partly restored from SC,

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NOTES - CANTO VII
21. K, Deva and MY read विलग्नाः for : painna = प्रकीर्णाः (R) and उद्धृयमान (uddhuvvanta) for vihuvvanta (R).- Trans. follows Gold. schmidt's reading paalla (ms. C) for painna Hemacandra 4. 70 has payallar शिथिलीभवति लम्बते वा.
_K says प्लवगैरू मुक्ता ऊर्ध्वशिखरं प्रक्षिप्ताः पर्वता विगलन्निर्शरत्वात् लघवः, पवनेन उद्धूयमानैः प्रेर्यमाणैः स्वपादपैरूज़ विलग्नाः ऊर्वीकृतमूला इत्यर्थः, एवं भूत्वा शिखरैः गुरुभिः सागरे न्यपतन्. Deva explains ऊर्ध्वविलग्न as ऊर्ध्वनुन्नः..
MY says निर्झरविगलनेन लघूकृततया पवनोधूयमाननितम्बतरुवनोर्ध्वलग्नतया च प्लवगैरूलशिखरं मुक्ता अपि गिरयो गुरुभिः शिखरैः न्यपतिनित्यर्थः. Kula seems to read milehi for siharehi. SC says प्लवगैरूर्ध्वमुक्ता अधःशिखरीकृत्य क्षिप्ता महीधराः सागरे मूलैः पतन्ति.
. 22. K says अस्तमितानां शैलानां मार्गाः भिन्ननिवर्तमानसलिलपुजितकुसुमाः, हरितालैः धातुविशेषैः कपिलवर्णाः, दानेन मदेन सुगन्धयः उत्प्लवमाना गजद्रुमाणां सल्लकीनां भङ्गा यत्र ते तथा बभूवुः । सल्लकी स्यात् गजप्रियेति हलायुधः.
__MY reads uppaanta (उत्प्लवमान) for uppavanta. Kula reads लाञ्छित for purjia. He says अस्तमितानां निमग्नानां (शैलानां) मार्गाः.... भिन्नेन अपसृतेन निवर्तमानेन (सलिलेन) लाञ्छितानि कुसुमानि येषां ते तथाभूताः हरितालकपिला भवन्ति.
23. K, MY and Kula read अवपतिताः (ovaia, cf. 6. 28, 29) for .avadia आपतिताः (R). 1. Kula is corrupt, but to judge from SC which follows him closely, he reads प्रकीर्ण like R, and has उद्ध्य मान like K with अवधूयमान as an alternative. SC Text has ohuvvanta (अवध्यमान.) SC says पादपैरूर्वप्रकोणी उर्ध्वप्रचला वा। प्रकीर्णाः परिवर्तिता इति लोकनाथः. R says ऊर्द्धन मस्तकेन प्रकीर्णी विक्षिप्ताः (महीधराः).. . . ... .

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SETUBANDHA
K says जलेन धाव्यमानाताम्रलोचना : (MY and Kula also). R says धूयमाने इतस्ततः प्रेर्यमाणे आताम्रे लोचने यैस्ते. Kula says विकटतटस्य अस्तमितस्य शैलस्य शिखरादवपतिताः. He reads viada-adatthamia (cf. SC Text) for salila-daratthamia = सलिलदरास्तमित ( R and K chayā). K comm. says सलिलोदरास्तमितेभ्यः शैलशिखरेभ्यः अवपतिताः.
24. K reads अस्तमय (atthamaa ) for atthamana अस्तमन (R, Deva and Kula ?)
25. K says दंष्ट्राभिः करिमकराणां भिन्नकुम्भा दंष्ट्राभिन्नकरिमकरकुम्भा इत्यर्थः, तेषां स्थिरैः हस्तैः कृष्यमाणाः, मुक्तागर्भितैः तत्कुम्भशोणितैः पूर्यमाणमुखकन्दराः सिंहा रसन्ति स्म.
26. K says मातङ्गा उद्वर्तितकरिमकराः विदारितकरिमकराः, उपरिपतितगिरिसंभ्रमेण उद्भटरोषा, अवपतितैः मकरमत्स्यैः निर्दयऴ्नगात्रापरत्वात् विसंस्थुला विह्वलाः पतन्ति स्म । गात्रापरशब्देन गजस्य पूर्वापरपादावुच्येते । 'गात्रं पूर्वोऽङ्गिरस्य य:'; 'अपरः ( ? ) पश्चिमः पादः' इति वैजयन्ती.
MY_says lua-gattavara ऌनगात्रापर लूनापरगात्रेत्यर्थः । अपरगात्रशब्देनापरपादावुक्तौ । उद्वर्तित करिमकराः स्वमदगन्धेनोत्थापितकरिमकराः । मकराणामवपतनमहं पूर्विकया संभूयोपनिपातः (संभूयेवावनिपातः A ).
Verse 26 is missing in our transcript of Kula. R says उद्वर्तिता उत्तानीकृताः करिमकरा यैस्ते ।.... लूने गात्रावरे येषां ते । .... छिन्नजङ्घापूर्वपश्चादेशाः. SC, quoting Amara, says गात्रं पूर्वजङ्घाभागः, अवरं पश्चिमजङ्घाभागः.
27 K and Deva read H for sela (R and Kula).
K says सलिले दरास्तमितगिरिदरीमुखेषु वलमानाभिः वीचिभिः द्रुमेषु मज्जत्पर्वतदरीगतद्रुमेषु वनलताभिरिव भ्रान्तं भ्रमणं कृतम् । विधुतप्रवालकिसलयं विधुतविद्रुममय किसलयं यथा, आवेष्टप्रभूतमावेष्टने पर्याप्तं यथ
1. Printed text has अवरं ।

Page #538

NÓTES - CANTO VII भवति तथा भ्रान्तम्. MY says वीचिभिः लताभिरिव.... आवेष्टप्रभवच्च यथा भवेत् तथा द्रुमेषु भ्रान्तम् । लताभ्रमणे तत्किसलयानामिव वीचिभ्रमणेऽपि विद्रु. माणां विधुतत्वम्. R says वीचिपक्षे प्रवालानां किसलयं यत्र, लतापक्षे प्रवालवत् किसलयं यत्र. Kula says शैलस्य दरास्तमितस्य दरीमुखे वलन्तीभिर्मण्डलायमानाभिः (वीचिभिः).... । प्रमाणानुरूपदत्तावेष्टनमिर्थः
28. K reads धरणिधरैः सरभसं for :giri-nivahehi rasantam = गिरिनिवहै रसत् (R and Kula ?)
K says सरभसमुत्खन्यमानैः शैलैः धरण्याश्च, निपतितैः गिरिभिः समुद्रस्य च पातालं सममेव निरन्तरमुद्घाटितं निर्विशेष प्रकाशितम्. Deva has गिरिनिवहैः सरभसं in the first line.
MY says धरणेरधोवर्ति पातालं शैलोत्पाटनमार्गः प्रकाश्यते, सागरस्य तु शैलमज्जनमार्गेरित्यर्थः. sc says समं तुल्यं यथा स्यात् तथा । समं युगपदिति श्रीनिवासः.
29. K and Deva seem to read valanta-nia-ojjhara in the first line. K (Chaya) has वलमाननिजनिझर.
___K says प्लवगैर्वेगेन आविद्धत्वात् क्षिप्तत्वात् वलमाना भ्रमन्तः, मुखरभ्रमन्निजनिर्झरपरिक्षिताः', संपीडितघननिवहाः, चलिताभिः वृक्षलताभिरालिङ्गिताः पर्वताः प्रापतन् । अयमस्याभिप्रायः-यथा केचित् कुटुम्बिनो महापुरुषाः क्रूरेण विधिना स्थानात् भ्रंशिताः मुखरैः भ्रमद्भिरपत्यैः परिवृता दुःखपीडितसुहृज्जनाः चलिताभिः स्त्रीभिरवलम्बिताः पतन्ति तद्वदिति.
K and Deva read calia for valia (R and Kula) in the second line.
___Kula reads valanta ojjharavali like R- वलन्तीभिः निर्झरावलीभिः वेष्टिताः, He explains samvellia as संवेष्टित, and says संवेष्टिता घननिवहां यैस्ते. R says संवेल्लिताः चञ्चलीभूता घननिवहा येषु ते । वलिताभिः वक्रीभूताभिः लताभिरालिङ्गिताः, 2. Deva says मुखरवलमानैः निजनिझरेः परिक्षिप्ता.

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SETUBANDHA
30. K pratika has ekkekka. K, Deva and MY read शैलस्थगिताः (sela-tthia) for seladdhanta शैलार्धान्ताः ( R and Kula); and uccalia for ucchalia (R and Kula).
K says समुद्रे पर्वतं प्रक्षिप्य पुनः पर्वतग्रहणार्थं एकैकमागच्छन्तः, निजभुजक्षेप भिन्नैः शैलैरुपरि पतद्भिः स्थगिताः, धुतकेसर सटाः, गगनोच्चलित समुद्रजलच्छादिताः (सलिलावस्तृता: chayā) भूत्वा : कपयो निर्यान्ति स्म Rsays निजकभुजाभ्यां यः क्षेपः त्यागः तेन भिन्नः त्रोटितः शैलार्धान्तो यैः.
=..
31. K says समुद्रे गिरिघातोत्क्षिप्तपानीये सति तत्सलिलै रेचितं विवजितं भरितं च नभस्तलं सलिलभरितावस्थायां पातालमिवाभूत् । सलिलरेचितावस्थायां नभोविवरमेवाभूत् । तथां पातालं च गिरिघातोत्क्षिप्तसलिलरेचितसमये नभोविवरमिव विकटोदरमभूत् । सलिलभरितावस्थायां पातालं पातालमेवाभूत् । एवं पातालं नभश्च पर्यायेण बहुशो विपर्यस्तमदृश्यतेत्यर्थः . R says विकटोदरं तुच्छोदरं etc. He remarks केचित्तु पातालमिव नभो नभ इव पातलमित्युभयमपि तत्सलिलेन रेचितभृतं दृश्यते । नभ इव पातालं रेचितं तदिव नभो भृतमित्यर्थः .
32. K says संक्षोभेण पतनक्षोभेण भिन्नात् विदारितात् महीतलात् सरसः अधस्तलात् गलितजलत्वात् अवरुग्णपङ्कजवनः म्लानपङ्कजवनः उत्सङ्ग उपरिप्रदेशो येषां ते तथा । विह्वलैः गजेन्द्रः - अवलम्बितत्वात् स्फुटितपतच्छिखरा महीधराः पतन्ति स्म. R says विह्वलैः व्याकुलैः गजेन्द्रैरालम्बितानि शुण्डादिना अवष्टब्धानि अत एव स्फुटितानि त्रुटितानि तत एव पतन्ति शिखराणि येषां ते.
.
MY seems to read jalohara for mahiala. He says शैलोत्क्षेपणवेगभिन्निभ्यो जलधरेभ्यो विगलिताभिः वर्षधाराभिः विलुलितपद्मवना इत्यर्थः . Kula says संक्षोभेण भिन्नं द्विधाभूतं महीतलं [?] सरोजवनाधारभूमिः तेन गलितजलत्वात् अवरुग्णपङ्कजवना उत्सङ्गा येषाम् .
33. K says रसतीत्यादिकस्य गाथाद्वयस्य पूर्वभागे (?) लिखितं व्याख्यानं द्रष्टव्यम् .

Page #540

NOTES - CANTO VII MY says निद्रावयति निश्च्यावयतीत्यर्थः । प्रागेवोद्धृतामृतत्वादिति भावः.
_His reading might be middavai for nidden = निर्ददाति (R). Kula is here mutilated. SC Text has niddaar.1 SC says प्रागिवामृतरसं न मुञ्चति नाविष्करोति इत्यर्थः. Some of these words appear in Kula...
____34. Kula says आःशब्दो विस्मये । आः कथं कोऽयं प्रका(र.).... राक्षसपुर्या गमनोपायोऽपि भीषणसमारम्भः .......He also says संशयितेन संशयकोटिं प्रापितेन समुद्रेण (मुक्तः) घोरो भीषण आक्रन्दः परित्राणरवो यत्र स तथा. R renders kaha a as कथं वा.
35. K pratika has Vea-kkhudia. MY pratıka has veükkhudia (SC Text also=euiterafusa chāyā).
K (chaya) has वेगन्त्रुटितोत्थापित..:..:..K says क्षेपणवेगात् त्रुटितोद्गतं नभसि भ्रमत् स्फुरत् शोभमानं काञ्चनशिलामण्डलं यस्य तत् , कुसुमानां सुगन्धिभिः रजोभिः युक्तं धरजालं प्लवगनुन्न पर्यस्यते स्म (MY also). . ....
Kula has उत्खण्डित, like R whose reading is however ukkhalia. Kula says पर्यस्यति निपतति.
MY says uddhaia ऊर्धाथित ऊर्ध्वा पितेति वा.
36. K says समुद्रश्च भ्रमद्वडवामुखः सन् भ्रमति स्म. Kula says सलिलनिधिः ध्वनति. He seems to read rasai for valak ; and explains miraia as निरावित-पवनेन निराविता अत्यथै शब्दिता वृक्षा येषाम्. cf. K's explanation of viraia in his gloss on 2. 29. The word is explaind by R and MY as निरायत = दीर्घाकृत; निरायतीकृत दीर्घतरीकृत (K). Acc. to SC, Srinivasa explains nirara as ऋजूकृत.
___37. K, Deva and probably MY read मिलन्तः (milijjanta) for maijjanta) (R and Kula). Deva reads तुलित (उदूढ) for malia (मृदित). ___1. Chiya has निर्ददाति.

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Page #541

SETUBANDHA
K sas पर्वतपतनक्षोभितेन समुद्रेण दूरमाविद्धाः पुनर्निवृत्ताः', त्रुटितमृदितैः हरिचन्दनैः मिलन्तः संसृज्यमानाः, रभसोक्षिप्ताः संभ्रमादुत्पतिताः महानदीनां पर्वतगतानां मत्स्याः उदधिं विरसमास्वादयन्ति स्म. MY says मोटितमृदितचन्दनेन अतिपरुषजलसंगता; उच्चलता जलेन रभसोक्षिप्ताः शैलनदीमत्स्याः . Kula says अभिमुखगिरिपतनेन दूरमाविद्धाः क्षिप्ताः ततो निवृत्ताः मोटितो भग्नो मृदितो यो हरिचन्दनः तेन माद्यमाना हर्षिता, अतो रभसोत्क्षिप्ता वेगेनोत्पतिता महानदीमत्स्याः क्षारजलत्वात् विरसमुदधिमास्वादयन्ति पिबन्ति. Kula renders maijjanta as माद्यमानाः . R has मुद्यमानाः. He says उत्क्षिप्ता उत्प्लुत्योत्प्लुत्य परितो गताः. Lokanatha quoted in SC says माधन्तो हर्षेण विस्मृतात्मनः.
___ 38. K says आशीविषाणा मणिभिस्ताम्राः,....विषमनितम्बा निम्नोन्नतनितम्बा, दुमनिवहरुपरि हरिताः श्यामलाः, दरीषु रविप्रभाभिः परिहृताः (अन्धकारितदरीविवराः MY) शैलाः पर्यस्यन्ते स्म. Kula says विघटमानत्वात् विषमा नितम्बा येषां ते. He seems to have पर्यस्यन्ति. cf. verse 35. R says शैलाः पर्यस्यन्ति समुद्रे निपत्य विशीर्यन्ति.
___39. K says समुद्रे गिरिघातैरुत्क्षिप्तपानीये सति वेगादपवृत्तमधस्तात् अपसृतं, तुलाग्रेण यदृच्छया विषममयथापूर्वमागतं महीवेष्टं भुजगपतिना वलित्वा शरीरं वक्रीकृत्य कथमपि धारितम्. R says वलित्वा तिर्यगभूत्वा. MY says tulagga क्षण । विषमं कृच्छ्रम् । तुलाधृतमिव समोभयपार्श्व भूगोलं मध्ये शिरः कुर्वन् खलु शेषो धारयति । इदानीं तु गिरिघातोत्क्षिप्तसमुद्रजलतया विषमभरभागं वेगेन भारगुरुणि पाश्र्वान्तरे प्रवृत्तं भूवेष्टनं तत्रैव दूर (दूरे B) संचार्य शिरः कथमपि धृतवानित्यर्थः. 1. Deva says दूराविद्धनिवृत्ताः पर्वतैः सह दरमुदधौ क्षिताः......गिरिक्षोभितोदधिप्रतिहतेन नदोपुरेण सह दूरापविद्धाः पुननिवृत्ताः. _2. R says तुलाप्रेण काकतालीयसंवादेन अकस्मात् विषमागतं तिर्यग्भूतं....वेगेन हठादपवृतमपवर्तितुमारब्धम् । आदिकर्मणि क्तः

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NOTES - CANTO VII . . Kula says समुद्र गिरिघातोक्षिप्तपानीये सति वेगादपसृतं चलितं निर्जलसमुद्रप्रदेशे लघुत्वात् , अन्यत्र गुरुत्वात् अन्यत्र लघुत्वात् तुलाग्रवत् विषमागत व्यर्थीभूतं सदापतितं (?) महीमण्डलं भुजगपतिना शेषेण वलित्वा........(धृतम् !) sc says महीमण्डलमेकत्र सलिलशून्यतया लघुत्वादपरत्र सलिलभरेण गुरुत्वात् तुलाग्रवत् विषमागतं तिर्यग्भावापन्नं भुजगपतिनानन्तेन वलित्वा फणामण्डलं समांधाय धृतम्.
40. K, Deva and MY read प्रति for खुर (R and Kula). K and Deva read चिर for cia = एव (R). K and Deva read sambharia (cf. sb Text) for sambhario (R) construed as संस्मृतवान्.
K says पर्वतानामुद्धरणादिभिः क्षोभैः महीप्रभृतयः चिरविस्मृतानि बजभयादीनि सममेव संस्मृताः। संस्मृत इति कर्तरि क्तप्रत्ययः. Deva has संस्मारिताः..
- K (chaya) has सममेव चिरप्रमुषितं संस्मृतो मथनसंभ्रमं च समुद्रः. R says समकमेकदैवेत्यर्थः । प्रस्मृतं विस्मृतम्. MY. says 'padivellarai प्रतिपीडनानि । pamhatham प्रस्मृतम्. Kula says प्रभ्रष्टं (e. pabbhatthamy प्रस्मृतम् , and quotes Panini 1. 2. 69 (नपुंसकमनपुंसकेनैकवचास्यान्यत्तरFATH) to explain the neuter singuler. The rest is corrupt.
41. K, Kula ard MY read Pharesu thara° for °hare sombharat (R). K (chaya) has मल्यचन्दनलतागृहेषु श्रियमाणः found in Kula also.
_K says मलयस्य चन्दनलतागृहेषु पूर्यमाणो निजमथनदुःखं संस्मरन्निव सरित्पतिः रसति स्म । कथंभूतः-शैलशिखराभिहतो दशमुखस्य सीतापहरणदोषेण समुपसृतापत्. MY says समपसृतापत् गमितसकलमथनाद्यापदपि दशमुखदोषेण शैलाभिहतः सन् अरसत्. R says समवसृता समुपागता आपत् विपत्तिर्यस्य तथा. This agrees with Lokanatha quoted in sc (सम्यगवसृता उपस्थिता आपत् यस्मिन्). Kula reads camo sariaval for samosariavar in the fourth line. He says सरित्पतिः समुद्रश्च (दशमुखस्य दोपेण) ,
s.7

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सीतापहारोपेक्षणेन समः तुल्यः 'सृता प्रसृता आपद्' यस्य स तथा '. R says लतागृहाणि संबिभ्राणो धारयन् । पयः सेकादिना पुष्णन् इति वा. SC says लतागृहं पूरयन् । मलयचन्दनलतागृहेषु भ्रियमाण इति कुलनाथः.
SETUBANDHA
42. K, MY and Deva read majjha for vattha= पृष्ठ (R and Kula) K (chāya) has जलमध्यास्तमितेषु उद्धावति and आपतितचूर्णितेषु च घुतधातुरज इव शीकररजउद्घातः. MY also has आपतित for avalia (R), rendered as ч in R (comm.). SC Text has avaḍia.
K says गिरिषु जलमध्यास्तमितेषु सत्सु मृदितविद्रुमताम्रः चूर्णितैः विदुमैस्ताम्रः शीकररजः संघात उद्धावति स्म । आपतितेषु अन्योन्यघट्टनात् चूर्णितेषु च गिरिषु धुतधातुरज इव च शीकररज उद्घातः उत्तस्थौ । अथवा गिरिषु जलमध्यास्तमितेषु तेषामुपरि आपतितचूर्णितेषु च गिरिषु मृदितैः विद्रुमस्ताम्रः शीकरकणसंघातः धुतधातुधूलिरिव उत्तस्थाविति योजना.
MY says गिरिष्वापतितचूर्णितेषु च जलमध्यास्तमितेषु च सत्सु चूर्णिततया धातुरजः समुत्थानेऽपि प्राप्ते जलास्तमयेन तस्य प्रतिबद्धतया शीकरोद्घात एवोदचलत् । स तु विद्रुमचूर्णसंपर्कीत् धातुरजः सदृशो भूत्वा तत्प्रतीतिमस्याप्यजनयदित्यर्थः
Kula says ऊर्ध्वायते उद्गच्छति.
43. K (chaya) has
शैलशिखरसंक्षोभितालोलत्कं गलितधातुरजोरञ्जितकल्लोलान्तम् । रसति उदधिसलिलं घरेषु पतत् भग्नचन्दनरसौषधिनिर्व्यज्यमानम् ॥
MY agrees with K, but has लोलत् in the first line. K and My read रजोरञ्जित for rasa-raia = रसराजित (R). Kula has रसरञ्जित. K, MY and Kula seem to read ravia for raia. cf. HC 4.49 K says धरेषु गिरिषु पतितेषु पतत्, अन्येषां पततां शैलानां शिखरैः
1. Restored from SC, 2. B omits च,

....

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NOTÉS - CANTO VII संक्षोभितत्वात् (आ)लोलत्क, स्वार्थे को वेति कः, लोलमित्यर्थः । गलितैः धातुरजोभिः रञ्जितकल्लोलान्तं, भग्नानां चन्दनानां रसैः भन्नाभिरोषधीभिश्च निर्व्यज्यमानं पृथग्विभाव्यमानम् आपादितवर्णान्तरमेवंभूतमुदधिसलिलं रसति स्म. Ks पतत् in the third line, seems to stand for valamanaam वलमानं (Kula, Deva and R who explains it as वक्रीभवत् ). ___MY has भमचन्दनरसौषधिपृथग्भवत् in the fourth line and says पृथग्भावो भिन्नवर्णता. R says निर्वलमानं जलान्तरात् पृथग्भूतम्.
___Kula says शैलशिखरैः संक्षोभितत्वात् कल्लोलायमानं, गलितेन मैरिकादिरसेन रञ्जितकल्लोलं, ततं विस्तृतं, तेषु गुहावियुक्तपर्वतेषु वलमानं तदुदधिसलिलं रसति ध्वनति. The rest of Kula's gloss is somewhat corrupt, but he says (भग्नचन्दनरसौषधिना) निर्वीर्यत्वात् सर्पवत् निर्बलमतएवानतम्.
44. K and MY read चल for जल; मृदित (malia) for milia; उत्पतन्तः (uppaanta) for uppavanta = उत्प्लवमानाः; and विलगन्ति for vi lagganti = अपि लगन्ति (R)1. K (chaya) has अकृष्टा अपि गगनं विलगन्ति द्रुमाः . SC Text Ms. has valagganti i.e. आरोहन्ति.
___K says गिरिभ्यो निर्व्यक्ताः पतन्तः पृथग्भूताः पतन्तः, उद्धतानि उद्धृतानि चलानि मूलानि शिफाश्च (मृदिताः) पत्रलाः पत्रबहुलाः विटपाश्च येषां ते तथा, लघुत्वेन उत्पतन्तो द्रुमा अनाकृष्टा अपि गगनमध्यारोहन्ति स्म । पततां पर्वतानां नितम्बेभ्यः परिभ्रश्य जले मग्ना अपि द्रमाः गौरवाभावात् पुनरुत्पत्य गगनमारोहन्नित्यर्थः. MY says अनाकृष्टा अपि गमन व्यलगन्. Kula says उद्धतस्य (?) ऊर्ध्वप्रसृतस्य (जलस्य) मूले मिलिताः पत्रलाः विटपा येषां ते तथा । अनाकृष्टा अपि जलोत्कर्षणेन तन्मूले लाना द्रमा गगनं....आरोहन्ति. R has उद्धृत for उद्धत.
45. K, Deva and MY read तीव्र for raa राग (R and Kula).
1. The other readings are common to R and Kula.

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and गमननिघात for gaana-niraa = गगननिरायत ( R ). Kula has गगननिपात, i. e. °nivaa. cf. SC Text.
SETUBANDHA
K says तीव्रः अतिदुःसहो यथा संजातो मत्सरः समुद्रविषयो येषां तैः, गमननिघातेन गमनाभिघातेन भिन्नैः घनैः मेघैः भीषिताप्सरोभिः स्फुटधवलदन्ताग्रनिपीडिताधरैः प्लवगबलैः कर्तृभिः धराधरैः करणभूतैः सागरस्य सलिलं भिद्यते स्म. Kula says रागेण परस्पर स्पर्धानिवेशेन संजातो मत्सरः क्रोधो येषां तैः ः । स्फुटेन व्यक्तेन धवलदन्ताग्रेण प्रतिपीडितः अधरो यैस्तैः प्लवगबलैः सागरस्य सलिलं भिद्यते । कैः करणभूतैरित्याह - धराधरैः । किंभूतैः- गगननिपाते भिन्नो यो घनो मेघस्तेन भीषिता अप्सरसो यैः तैस्तथा R says रागेण द्वेषेण रावणं प्रति संजातमात्सयैः.
46 K says पवनपूर्यमाणदरीमुखं, समुद्रलङ्घनार्थमुत्पतता पवनसुतेन आक्रान्तत्वात् विघटितशिलामण्डलं, शिखरनिर्झरात् उद्गतेन महेन्द्रधनुषा गर्भितं भरितम् । निर्झराणां निपातेषु प्रसृतैः शीकरैः आतपयोगादिन्द्रधनुर्मण्डलमाविर्भवति । तथा च कुमारसंभवे ( 8.31 ) -
शीकरव्यतिकरं मरीचिभिर्दूरयत्यवनते विवस्वति । इन्द्रचापपरिवेषशून्यतां निर्झराः प्रसवितुर्व्रजन्ति ते ॥ इति । एवभूतं महेन्द्रखण्डं महेन्द्रपर्वतस्यैकदेशः वानरसंरम्भक्षोभितं पतति स्म.
,
Kula sayse प्राकू लङ्कागमनार्थं समुद्रलङ्घनाय क्रमं कर्तुं पदभरं न्यस्यता पवनसुतेन etc. He reads सलिल for sihara, and says सलिलो झरे निर्झरसलिले. उद्गतमुदितं यत् महेन्द्रधनुः etc. (quoted in SC).
47. Kand MY insert रुचिरं before saandalaim (सकन्दलानि )

in the third line.
K says गगनतले शैलानां पततां संघट्टेन वारितानां प्रतिबद्धगमनानां, जलभरितानां वारिदानां रवेण अवस्तृतं व्याप्तं, सकन्दलानि सपल्लवानि लतागृहाणि वहमानं रुचिरं शिखरं तेषामेव शिखरं शतं दलानि बहुधा शकलानि

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NOTES - CANTO VII
53
भूत्वा पतितं न भवति किं, पतितमेवाभवदित्यर्थः R says कन्दलो नाम वृक्षविशेषस्तत्सहिताति लतागृहाणि.
48. K reads चमर for camari He says समुद्रेप तितगिरिघातात् उदवृत्तैः मकरैः विषमं समुत्कृत्ताः छेदप्रदेशात् प्रसरद्रुधिराश्चमराणां बालखण्डाः फेनैः मिलन्तोऽपि लक्ष्यन्ते स्म स्फुटमदृश्यन्त R says चमरीणां वालार्धान्ताः पुच्छै - कदेशाः. Kula says विषममस्तव्यस्तम्.
49. K and MY read harisalaa-haraim for seollaaharaim स्वेदार्द्राधराणि (R).
K says सिद्धजनः पर्वतवर्ती भयेन लतागृहाणि मुञ्चति स्म । कीदृशानि सुरतविशेषजातहर्षवत्ताभराणि पूर्वं सुरतविशेषजातो हर्षवत्ताया भरोऽतिशयो येषु । हर्षवत्ता हर्षवत्त्वं मत्वर्थीयो लप्रत्ययः (ie, harisala+a ) ' । शाश्वतानि गिरिसरिन्मुखानि नश्यन्ति स्म । महोदधेः सलिलं दिक्शतानि भ्रमति सर्वा दिशो व्याप्नोति स्म Deva says सुरत विशेषजातहर्षेण अधरा आर्द्रा भवन्तीति एवंभूतानि लतागृहाणि. This would give the reading found in Kula and SC (Text), but with a different meaning for अधर Kula says सुरतविशेषेण . जातहर्षत्वात् स्वेदेनार्द्राणि अधराणि उत्सङ्गस्थानानि येषाम्. He seems to read_harisollaaharaim found in SC Text. R says सुरतविशेषेण बन्धवैचित्र्यात् जातैः स्वेदैः आर्द्राणि अधराणि अधःस्थलानि येषां तानि.
50. K, Deva MY and Kula read परियत् (parinta ) s for ( pavitta= प्रवृत्त (R). They read पक्कग्राह ( pakkaggaha) for paggaha प्रग्राह (R). Kand Deva read उत्सङ्गित ( ucchamgia) for utthamghia उत्थापित (R). K and Deva read मुखमापितं for muhamagaam मुखमागतं (R). The Chaya in our copy of Deva agrees with R, but the readings in his gloss agree with K.
K says विकटस्य विशालस्यावर्तस्य मुखेन मापितं परिमितं परितो रुद्धं 1. A marginal note in ms B of MY say harisalayā हर्षलता मत्वर्थीयो लच् प्रत्ययः.
2. Restored from SC.
3. Kula has परिगच्छत्. See his gloss below and notes on 6 57; 968, 88.

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SETUBANDHA
(तिरोहितं Deva), नासिकया जलप्रवेशपरिहारार्थं समुत्क्षिप्तकरं, गजपतिना वारितः परियन् परितो रुन्धन् (परितो गच्छन् Deva) पक्कग्राहः प्रवृद्धो माहो यस्य तत् , विह्वल उत्सङ्गितः अभ्यन्तरीकृतः कलभो यस्य तत् करियूथं भ्रमति स्म.
Deva and MY have पर्यत् which is a mistake for परियत्. MY says पक्वग्राहः सिंहमकरः । maiam (?) मार्जितम् । अथवा मापितं प्रमापितम्. Deva explains पक्कग्राह as दुष्टग्राह.
Kula seems to read मुखमापितं like K, but construes it differ. ently. He says गजपतिना वारिताः परिगच्छन्तः पक्वाः समर्थाः जलचराः ग्राहाः यत्र । गजपतिनैव विह्वला उत्तम्भिता उत्तोल्य धृताः कलभा यत्र । विकटा. वर्तमुखमापितं 'प्रापितं गजयूथं भ्रमति. R says प्रग्राहो जलसिंहः.
51. K says संमुखं पतद्भिः विकटैः गिरिशिखरैः पीडितानां, वीचिषु परिस्खलपवनवेगवेल्लितानां वक्रीकृतानामेवमाकुलानां नदीनां राघवः कथमपि दृष्टिं यावत् ददाति कौतुकात् यावन्तं कालं दृष्टिमर्पयति तावदेव जानकी एवं राघवं हृदये विरयति त्यजति । अन्यदा सीता रामहृदयं न परित्यजतीत्यर्थः. MY says व्यरहयत् एनं रामं स्वात्मना वियुक्तमकरोदित्यर्थः । देव्याः स्मृतिः सर्वदानुवर्तमानापि नदीनां दर्शनीयतातिशयेन तद्दर्शनक्षणे एव परमन्तरितेत्यर्थः.
Kula reads घात (ghaa. cf. SC Text) for sihara in the first line, He says गिरीणां घातात् प्रेरतानामिति सप्तम्यर्थे षष्ठी, प्रेरितास्वित्यर्थः. It will be seen that the first -vellia stands for pellia (प्रेरित; पीडित). The second rellia is वेल्लित explained as वक्रोकृत, or चञ्चलीकृत (R). Lokanatha says प्रेरितानां प्रतिपथं नीतानाम्.
52. The verse is not found in our copy of Kula. K and Deva read -लताः for -vana (R); and उत्तिष्ठन्ति for uddhaanti उद्घावन्ति (R).
_K says समुद्रस्य पातालस्पृशो जलनिवहा उदतिष्ठन् । कथंभूताः - 1 Our copy bas माप्रियं. 2. R says वोचिषु परिस्खलतो विषमसंचारस्य पवनस्य वशेन. sc says वीचिषु परि
स्खलितस्य प्रतिहतगतेः .

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NOTES - CANTO VII
रामशराग्निना दरदग्धविद्रुमलताः तथैव शिखिना कज्जलितशङ्खकुलाः । पाताललग्नानि कृष्टानि रामशराणामवरुग्णानि भग्नानि पत्राणि यैस्ते तथाभूता उतिष्ठन्ति स्म. MY says अक्षोभ्य निखातस्य रामशरस्य लघुतयोल्लूनं पत्रमात्रं येषां ते रामशरोल्लूनपत्रा इति. He seems to read ullukka for olugga (अवरुग्ण ). Hemacandra 4. 116 gives ullukkar as an equivalent of तुडति .
SC says शराणां पत्ररचना पत्रणेत्यभिधीयते.
55
53. K, MY, Deva and Kula read bhagga for bhinna (R).
K says भीतनिषण्णजलचरं, प्रलुलिताः (?) (chayā has प्रलुठित) इतस्ततः परिभ्रान्ताः निजभरेण भग्नपचाः भ्रमणपरिक्लेशजेन निजभरेण भग्नपक्षा महीधरा यत्र तत्, विभिन्नसलिलं विशीर्णसलिलं, कुपितोत्थितभुजगं पातालमदृश्यत. Kula says उपर्युपरि गिरिधातवशान... पार्खेन पतिताः... महीधरा यत्र SC Text has palottha for ta.
54. K (chayā) and MY render tamsa as त्र्यस्र K says तिर्य-स्थितात् महोधरात् अपसरत्स्खलिता अपसरन्त एव स्खलिताः, करिमकरेषु बद्धलक्षाः, करिमकरैः प्रतीष्टाः अभियुक्ताश्च गजेन्द्राः पतन्ति स्म Kula says प्रतीष्टा गृहीताः. R says प्रतीष्टा युद्धाय स्वीकृता इति संप्रदायः.
55. K, Deva and MY read उच्चलित for ucchalia ( R and Kula). K (chayā) has उच्चलितोत्थापितसलिलभरावगाहिता यन्ति महीधराः.
K says महीधरा उच्चलितोत्थापितस्य पर्वतपतनक्षोभादुच्चलितस्य उत्थापितस्य दूरमुत्थापितस्य सलिलस्य उपरिपतितस्य भरेण अवगाहिता मज्जिता भूत्वा यथा रसातलं यन्ति प्रविशन्ति स्म, पुत्रगैराविद्धाः क्षिप्ताः सन्तः पर्वतास्तथा न प्राविशन् । कथंभूताः — विकटैः नितम्बैः गुरवः.

MY says लवगाविद्धा विकटनितम्बगुरवोऽपि गिरयो न तथा रसातलमूलमत्यायन् प्राप्नुवन् यथा उच्चलितोर्ध्वापितसलिलभरावगाढा इति,

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36
SETUBANDHA
... अधः
R says लवगैराविद्धाः प्रक्षिप्ता अपि महीधरास्तथा तेन प्रकारेण रसातलमूलं न आयान्ति न गच्छन्ति यथा .... सलिलभरैः अपवाहिताः प्रेरिता गच्छन्ति Kula says महीधरा न तथा रसातलमायान्ति यथा उच्छलितोर्ध्वापितस्य सलिलस्य भरेणावगाढा ( अ ) त्यायान्ति. 1 Deva says उच्चलितेन ऊर्ध्वायितेन अतिदूरं गतेन सलिलभरेण अपवाहिता अधोनुन्नाः.
56. Deva (pratrka) has uttagghia. Deva (chaya) has उत्सङ्गित, cf. verse 50, but comm. has उत्तम्भित.
K pratika has uttambhia (
chaya) for utthamghia in the same sense (R). N. S. ed. has uttamghia. MY (A) has utthaghia. K and Kula read iddha for uddham (R). K says सुबोधोऽर्थ : Kula ha's this verse after 58.
Verses 57 and 58 are not found in K and MY. In verse 58 SC Text reads maventi ( मापयन्ति ) for minenti in the same sense and rendered by R as मिन्वन्ति Kula has मापयन्ति.
59. K, Dava, MY (?) and Kula divide the verse into two halves. (a) K, Deva and Kula read एकैकापतत् for ekkamekka valanta (R). K (chayā) has एकैकापतन, and MY एकैकापात.
K and Deva read the second line as मृदितमहाभुजङ्गफणापसृतसंपुटं रसातलपथं च दूनयन्ति धरणिखाता: Deva, R and MY add भग्न (bhagga) before फणापसृत. MY reads रसातलपथं चाधून्वन् (अव्यथयन् ) धरणिघाताः R has pphonoara ( फणोदर ). Kula omits उदर like K and
MY.
K says प्लवगैं रभसविसर्जितत्वात् एकैकमापतन्तः अन्योन्यं श्लिष्यन्तः,
1. The words रसातलमायान्ति are restored from Sc.
2. Our copy has वाप. Kula reads verse 57 differently from R. He says अर्धास्तमितमर्धमग्नं विसंष्ठुलं यत् गजयूथं तेनाक्रान्त शिथिलत्वात् विह्वलस्य व्याकुलस्य गिरेः शिखरात् निर्गतं सुरमिथुनं जीवितमिव नभः समुत्पतति ( समुत्पतितम् SC ).

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NOTES - CANTO VII आपतनवेगेन धुतपतितमणि शिलाः, धरणिखाताः धरण्याः खाता उधृताः धरनिकाया घराणां गिरीणां संघाताः सागरे निपतन्ति स्म। मृदितानां निजनितम्बनिपतनेन क्षुण्णानां महाभुजङ्गानां फणेभ्यः अपसृतसंपुटं, संपुटशब्देन अस्थिपटलमुच्यते, अपसृताः संपुटाः यथा भवन्ति तथा रसातलं च दूनयन्ति स्म.
Kula says रभसेन विसर्जिता एकैकमापतन्तः अन्योन्यमास्खलन्तः. He also says रसातलं धुन्वन्ति (cf. MY) पातालं पीडयन्ति. R has dummenti (dūmenti SC Text) Gara (cf. K).
(b) K and Kula read मणिशिला for manosila मनःशिला (R, SC, Deva and MY). K, MY, Deva and Kula read #ratsui for sanda. runam स्पन्दारुणं (R). K, Deva and MY read समुद्रस्य for saarassa (R).
- K says समुद्रस्य जलं चूर्णितमणिशिलातलं यथा पतद्भिः शैलैः मन्दारुणमीषदरुणं भूत्वा फलत् विशीर्यमाणं नश्यति यत् , मि फला विशरण इति धातुः, दृप्तेन गर्वितेन निशाचरेन्द्रेण हियमाणाया जानक्याः बाष्पनिर्भरस्य विलोकितस्य दारुणं फलं किल तत् । रावणेन प्रसभं हियमाणायाः सीतायाः दुरितस्य लोकपालो वरुणः साक्षीभूत इति समुद्रनाश इत्यभिप्रायः.
___MY gives the gist of (a) and (b) together. He says शैलसंघाता यदेवं समुद्रे न्यपतन् , यच्च भूमिघाता रसातलपथमव्यथयन् , यत् चर्णितमनःशिलातलैः पतद्भिः शैलेरीषदरुणं (जलं) फलत् क्वाथेन स्फुटच्चाभूत् तदेतत् सर्व हरणदशायां जानक्याः समुद्रोऽयमस्मत्प्रत्यानयने रामस्य महान् प्रतिबन्धः कथं परिहरणीय इत्यभिप्रायेण सबाष्पावलोकितस्य घोरं फलमिति वाक्यार्थः. Kula says जानक्याः पतिवतायाः बाष्पनिर्भरं यथा स्यात् तथा सकरुणं प्रलोकितस्य etc. He says 'फलन्त'मिति विसरत्.
60. K, Deva and MY read समुद्रोदरगाः for samuddoare (R and Kula). 1. Our copy has धूवन्ति 5.8

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SETUBANDHA K says रत्नग्रामणीनां रत्नश्रेष्ठभूतानां मणीनां समुद्रोदरगाः समुद्रोदरगताः विस्ताराः शैलशिलाहताः चूर्ण्यन्ते स्म । अनिर्विण्णमेघलावण्यं अनिर्विण्णानां अक्लिष्टानां मेघानां लावण्यं कान्तिर्यस्य तत् नभोऽङ्गणं वनराजिमेखलानां वनराज्या मेखला भूतानां हंसकुलावलीनां भ्रियते पूर्यते स्म। तृतीयार्थे षष्ठी । पूर्व पर्वतनदीषु वर्तमानाभिः हंसकुलावलीभिः नभोऽङ्गणं पूस्तिमिति । meha-lanam इति वलालितादिशब्दवत् ( ? ) लावण्ये वकारस्य लोपः । अधो मनयामिति यकारलोपः (Vararuci 3. 2)। अथवा अनिर्विण्णमेघलानम् । ला आदान इति धातुः । अनिर्विण्णान् मेघान् लातीति अनिर्विण्णमेघलानम्. Kula says अनिर्विण्णान् अपरिखिन्नान् मेघान् लाति गृह्णाति इति अनिविण्णमेघलानं नभोऽङ्गणम्.
61. K divides the verse into two halves.
(a) K, Deva and MY read शैल (sela) for jalaa जलद (R and Kula); and उत्खन्यन्ते (ukkhammanti) for osubbhanti अवपात्यन्ते (R and Kula). R reads mahiharahihao महीधराभिहतः. MY and Kula have महीधराहतः. This is the reading of K also acc. to ms. B. A is here defective.
K says पूर्व पर्वतोत्क्षेपणदशायां रसातलं रसातलगतो जनः क्रोशति स्म । मेदिनी च तदानीं दलति स्म । शैलनिवहाः समुद्रे निपात्यन्ते स्म । गगनाङ्गणे कपिजनः पर्येति परितः चरति स्म । उत्खन्यन्ते स्म पुनः महीधराः। हतः सागरोऽपि अमुक्तवेदनः सन् सुचिरं स्थले घूर्णति स्म.
(b) K and MY have शुक्तिसंपुटमध्यनिर्गतं in the last line. Kula has शुक्तिमध्यविनिर्गतं. R has sippi-uda (शुक्तिपुट).
K says भिन्नशुक्तिसंपुटमध्यनिर्गतं विद्रुमावलीनं विद्रुमेषु लग्नं स्थूल1. Deva says अनिविण्गा जलपूरिता मेघाः तेषामिव लावण्यं यस्य. 2. Kula cites the word as osumbhanti, which shows that he also reads nisum
bhanti for nisubbhanti in the first line, cf. SC Text,

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NOTES - CANTO VII धवलमुक्ताविभूषणं सागरे पतितानां द्रुमावलीनां विटपलग्नं विटपेषु लग्नं भूत्वा समुग्धपल्लवं कुसुमप्रसाधनमिव जातं तेषां वृक्षाणां सपल्लवकुसुमबन्धनमिवाभूत्.
Deva and MY seem to treat the verse as a single unit. MY says पूर्वार्धं प्रतीतम् (1. e. स्फुटम् ), and then... कुसुमप्रसाधनमिव जातमित्युत्तरार्धान्वयः. Kula appears to do the same as at the beginning of his gloss on 7.59 he says गलितकपञ्चकमाह, which seems to comprise 7.59 (a), 7.59 (b), 7.60, 7.61, and 7. 62. But the pratika कुसुमेत्यादि in his gloss on 61 shows that he possibly treats the second half as a separate verse. In that case, verse 62 would be outside the गलितकपञ्चक.
62. K, MY, Deva and Kula read अस्तमितानि for atthamiana अस्तमितानां (R). K and Deva read समं स्थलैः and समन्थरैः for samaccharehim समत्सरैः and सममप्सरोभिः (R and Kula). Kula says संशब्दः सममित्यर्थे.
K says स्थलैः अधःस्थलैः समं समुद्रे अस्तमितानि । अथवा महीधराणां स्थलैः सममस्तमितानि । समन्थरैः, मन्थरशब्देन सौन्दर्यमुच्यते, ससौन्दर्यैः वनगजैः परिललितानि, अविरतनिर्गच्छन्मधुगन्धयौवनानि । यौवनशब्देन गन्धस्यातिशय उच्यते । एवंभूतानि वनानि उपरिगतः कुसुमरेणुमयो ध्वजः शंसति व्यञ्जयति स्म.
It will be seen that K reads samam thalehim in the first line, and makes it rhyme with samamtharehim on the basis of रलयोरमेदः. K, Deva and MY (A) read pariluliai for parimaliai परिमृदितानि (R and Kula). MY (B) has the latter reading.
___MY says अस्तमितानि महीधराणां समं स्तरैः (?)' प्रस्तरैरुपलैरित्यर्थः । परिललितानि वनगजैः समात्सर्यैः etc. He remarks महीधराणां प्रस्तरैः समं समुद्रेऽस्तमितान्यपि गजलोलितानि निर्यन्मधुगन्धानि वनानि कुसुमरेणुमयो ध्वजोऽशंसदित्यर्थः. 1. समास्तरैः A; समस्तर: B.

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SETUBANDHA
MY seems to
read_samam_tharehim ( समं स्तरैः ) in the first line and samamtharehim in the second which he explains as समात्सर्यै:. The word mamthara is recorded in DeŚInamamala 6. 145, but neither मात्सर्य nor सौन्दर्य (see K above) appears among the meanings given there. The comm. says मंथरं बहु कुसुम्भं कुटिलं चेति त्र्यर्थम् । मन्दवाची तु संस्कृतसमः.
60
63. Kreads च (4) for hu खलु in the second line.
K says प्लवङ्गमलोकः पर्वतान् वहति स्म । प्रभवति नभोऽङ्गणमानीयमानानां पर्वतानां वानराणां च गगनं पर्याप्तावकाशमभूत् (पर्वतसंमानाय प्रभवति Kula) । उदधिश्च प्रतीच्छति गिरीन् प्रत्यगृह्णात् । मह्यपि भूरपि गिरिं ददाति स्म । तथापि च पातालं समुद्रान्तरालम् अत्यन्त विकटोदरमेव (विशालकुक्षि Kula) । एवं सर्वसाधनसंपत्तावपि सत्यामुपायोपक्रमाभावात् तत् सर्वमकिञ्चित्करमभूदित्यर्थः. R says तथापि खलु पातालं दूरादेव विकटोदरं तुच्छोदरम्.
64. K says लवङ्गा मकरगृहं स्तोकविलीनेषु किञ्चित् शिथिलीकृतेषु गिरिषु संजातेन पङ्केन निर्वृतवनमहिषं द्रुमैः मिलित विद्रुमवनं, स्थलवर्तिभिः श्वापदैः सिंहव्याघ्रादिभिः मिलितजलचरसत्त्वं यथा भवति तथा इति क्षोभयन्ति स्म । न पुनः सेतोः प्रसङ्गमप्यवापुरिति
65. Kreads विजृम्भमाण (viambhamana, cf. 1. 43) for jambhTanta जृम्भायमाण (R); जृम्भमाण (Kula).
K says अभिमुखपतद्धराधरभीतैः वलमानैः भुजगेन्द्रैः जनितावर्त यथा क्षोभयन्ति स्म. Kula says वनगजगन्धेनारोषिता जृम्भमाणा विधूतमुखाः ( विवृतमुखा: SC ) प्रतिबुद्धाः केशरिमकरा यत्र.
66. K says जलेषु अस्तं गच्छन्तीनां वनस्थलीनां संबन्धिभिः परिणामेनावरुग्णैः भग्नैः पाण्डुपत्रैः स्थगितम् । मदनद्रुमाणां भङ्गात् निर्गतेन कषायरसेन, कषायस्तुवरः, तेन रसेन निर्यासेन मत्तविह्वलघूर्णमानमत्स्यम् । मदनरसास्वादात् मत्स्या मूर्च्छन्तीति प्रसिद्धम्.

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NOTES - CANTO VII MY says maya मादित. Kula says मदयन्ति विह्वलयन्ति ये द्रुमा विषपादपादयस्तेषां....कषायरसेन मूदिताः (मृदिताः !) विह्वला घूर्णनशीला मत्स्या यत्र तम्. Kula seems to read मृदित' (malia, cf. SC) for maia. sc says मदनद्रमस्य करहाटस्य. ___67. K says धरणिधरभारपीडितपल्लवदलानां', मुग्धानां सुकुमाराणां, वेल्लितानां कुटिलीकृतानां लतानां जालं यत्र तम् । विषपर्णपादपैः विषमयपत्रैः पादपैराहतत्वात् प्रम्लायत् विस्ववर्ण विगतस्वप्रभं पादपकुसुममितरेषां पादपानां कुसुमं यत्र तम्. MY also has विषपर्णपादपाहत....विगतस्ववर्ण etc.
Kula reads PETET for HT in the first line. Then he says विषवनवातपेन विषतुल्येन लभ्येन (नवेन ? ) शरदातपेनाहतानि वायन्ति शुष्यन्ति विसवर्णानि मृणालधवलानि पादपकुसुमानि यत्र तम्. R says विषवन्तः सर्पाः त एव नवातपाः तापहेतुत्वात् तैराहतानि....अत एव प्रवायन्ति शुष्यन्ति etc.
68. The verse is not found in K. A corresponding verse with the same pratika (avatta) occurs in MY, but the only word explained by him (uddhaanta) is not found in the verse as read by R and Kula. The latter read पातालतलोच्छलत् for paala-samucchalanta in the second line. The verse occurs in Deva who reads पातालतल.
69. K says आवर्तमण्डलोदरेषु वलमानैः शैलकटकैः प्रक्षोभ्यमाणं (प्रभ्राम्यमाणं chaya) निर्यतां निर्गच्छतां रसातलविषधराणां विस्तीर्णाभिः फणामणिप्रभाभिः. मीयमानं परिच्छिद्यमानमेवं ते क्षोभयन्ति स्म. Kula says मीयमानमियत्तया गृह्यमाणप्रमाणम्. R says मीयमानं ज्ञायमानम्. 1. Deva (chāya) also reads मृदित, but his gloss on the verse is missing. 2. The fiast vellia stands for pellia='पीडित (K) प्रेरित (R, SC and Kula who has
प्रेषित.) 3. R says वेल्लितानि चञ्चलानि लतानां जालानि यत्र. cf. verse 51.

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70. avocchinna is rendered by K (chaya) as अव्युच्छिन्न (अव्यवच्छिन्न R, Deva and Kula). K (comm.) says अविच्छिन्नं विसर्जितैः.... मिलितैः परस्परं घटितैः पर्वतैः घटितो विरचितः सेतुपथः etc.
71. K says लङ्काया अनर्थसंपादनक्षमे सेतुपथे अनुराग इव सेतुनिर्माणा' भिनिवेश इव विलीने सति ततः प्लवङ्गाः परिश्रमेण खेदेन का स्तोकस्तोकं ग्रहीतुं प्रवृत्ता ग्रहीतुमारब्धाः । प्रवृत्ता इति कर्मणि । परिश्रमेण गृहीता इति यावत् । प्रारम्भे निष्फले सति तेषां हृदयदुःखमभूदित्यर्थः. MY says सेतुचिकीर्षायां सेतौ च दूयेऽपि विलीने परिश्रमः कपिषु पदं चक्रे इत्यर्थः.

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CANTO VIII
1. K reads vitthāra-tthaia for tthamia = विस्तारास्तमित ( R and Kula); and धरणिधरा: for vi mahihara ( R and Kula ). K says विस्तारस्थगितनभस्तलाः. R says विस्तारेणास्तमितं छन्नं नभस्तलं यैस्ते.
2. K and MY have म्लान for uvvatta उद्वृत्त (R) i. e. they read uvvaa found in MY. cf Hemacandra 4. 11, 18. This is the reading of Kula and Deva also, as they have परिश्रान्त. cf Desinamamala 1. 102 (uvvaa खिन्न ). SC says wovaa इति पाठे सान्तात् करतलादित्यर्थः.
3. K, MY and Deva read उत्कम्पा: for uppida = उत्पीडाः (R and Kula ). K says समुद्रसलिलोत्कम्पाः अप्राप्तप्रथमगमनावकाशाः क्षोभावस्थायां गमनावकाशो यस्तमप्राप्ताः, मन्देनान्दोलनेन स्पन्दनेन मृवी भूत्वा गतागत एव गमनागमन एव क्षीणाः शान्ताः.
MY says सलिलोत्कम्पाः उत्कम्पमानानि सलिलानि यत एव मन्दान्दोल नमृदूनि, अतएव समुद्र एव गतागतमात्राणि, न तु पूर्ववदुत्स्थलानीत्यथः.
Kula says गिरिसंक्षोभेण विमुक्ताः, अतः क्षीणाः अनुच्छलिताः, अत एव अप्राप्तप्रथमगमनावकाशाः संक्षोभेण (प्रथमं ) यावत् दूरं गताः तावत् दूरं न गता इत्यर्थः । सलिलोत्पीडाः जलसंघाताः.
4. उदधिर्निवर्तते पर्वगतात् प्रदेशात् निववृते K. निवर्तते पूर्वावस्थां लभते R.
MY says क्षोभदशायां भिन्नो निवृत्तः पुनस्तत्प्रशमदशायां घटमान आवर्तो यत्र स तथा । अथवा भिन्नघटमानः द्विधाभूतः पुनर्घटमानः । अथवा पूर्वतो विपरीतघटमानावर्त इत्यर्थः. He reads aattantara and explains it as आवर्तोदर. Kula says आवर्तान्तरेषु भ्रमन्तो भिन्ना महीधरा यत्र । महीधरेभ्यः संभ्रमो 1. R says उद्वृत्तादूर्ध्वपृष्ठीकृतात् करतलात्,

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भयं (SC) तेन कर्तृभूतेन विधुतो दिगन्तं गतः । विधुतं कम्पितं निवृत्तं सलिलं यस्य स उदधिः निवर्तते.
5. vocchijjanta = व्युच्छिद्यमान K. MY has विच्छिद्यमान. K says पर्वतपतनाभावात् व्युच्छिद्यमानकलकलं, यथोचितेषु उचितानतिक्रामिषु स्थानेषु किंचित् प्रवृत्तावृत्तं, क्षणमात्रदुर्लक्षं क्षोभातिरेकात् क्षणमात्रं द्रष्टुमशक्यं तदेव प्राक्तनमेवोदधेः स्तिमितसलिलत्वं दृश्यते स्म पुनरपि अदृश्यत. Kula has व्यवच्छिद्यमान like R. He says यथोचितप्रदेशेषु दरप्रवृत्त आवों यत्र (R also).
6. Pasammai = प्रसीदति K and MY; प्रशाम्यति R and Kula, K says समशब्दः सहार्थः । समरतकैः सहमरतकैः पत्रभङ्गैः भग्नपत्रैः भरितावर्त, विद्रुमैः मिलितकिसलय, शङ्खः सहितधवलकमलम् एवं समानवर्णैः समुद्रगतैः द्रव्यैः संगतकुसुमादिकं सलिलं समुद्रस्य प्रसीदति स्म. MY says अथवा क्षोभदशायां यथा उच्चलितमुक्तादिमत् उदधिसलल, तथा प्रसाददशायामपि तत्सदृशकुसुमादिमत्तया तुल्यरूपमलक्ष्यत इति तात्पर्यम्.
7. K and MY read samosaranti = समपसरन्ती for samosianta = समवसीदन्ती . (R and Kula), which they mention as a variant. K says पतितानां पर्वतानां संबन्धिनी धातुपङ्कच्छाया गैरिकपङ्कच्छविः समुद्रपृष्ठ एवमदृश्यत । कथम्-समपसरन्ती अपगच्छन्ती । क्षणं निर्व्यक्तानि पृथग्भूतानि उत्तरन्ति प्लवमानानि कुसुमानि पतितगिरिवनसंबन्धीनि यस्यां सा । क्षीयमाणारुणवत् ताम्रा । अरुणः सूर्यसुतः. Kula syas समवसीदन्ती मन्दतां गच्छन्ती उत्प्ल. वमानानि विल्लुलितानि म्लानानि कुसुमानि यत्र. R says अरुणः संध्यारागो वा । क्षणात् तदानीमेव.
8. निर्वान्मुखमण्डलाः सुखीभवन्मुखप्रदेशाः करिमकराः । निर्वाति हादते सौख्ये निर्वणोति सुखीभवेत इत्याख्याते K. शीतलायमानानि मुखमण्डलानि येषां ते तथाभूताः Kula. 1. Our copy has मुख्ये, B has सुखैः.

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NOTES - CANTO VIII
65
9. K Deva and Kula read पतन (-vadana) for valana (R). K says निम्नगानां मुखानि पर्वतद्रुमाणां भङ्गैः कलुषितानि, अतएव तेषां वृक्षाणां कषायेण तुवरेण निर्यांसरसेन पाण्डरीभूतफेनानि, उत्स्थले पतनात् क्षोभसमये उत्तङ्गस्थले पतनाद्रजसा धूसराणि जातानि । अयमत्र ध्वनिः यथा भर्तरि व्यसनपीडिते पत्नीनां मुखानि कलुषितानि भूमौ पतनाद्रजोभिः धूसराणि भवन्ति तद्वत्. MY remarks अत्र भर्तृव्यसने स्त्रीणामातिचेष्टासमाधिः. Kula says उत्स्थलमुन्नतदेशः ततः पतनेन रजोधूसराणि जातानि. R says उत्स्थलेन तीरभूमावुन्मार्गेण यद्वलनमितस्ततो गमनं तेन.
10. K and Deva read घटित (ghadia) for malia = मृदित (R); and कटक for sela (R). K says क्षुभितेन उदधिना विक्षिप्ता मलयपर्वतस्य भित्तिच्छेदाः, भित्तिशब्देन तटविशेष उच्यते, तटविभागा आसन्नस्य महेन्द्रपर्वतस्य कटकेषु घटिताः । कथंभूताः-घटितगजकुलाः घटितवनगजसमूहाः। तथा मलयस्य तटेषु महेन्द्रस्य कटकार्धान्ताश्च घटिता एवं विपर्यस्ताः . Deva says महेन्द्रकटकार्धान्ताः मलयकटकार्धान्ताश्च (१) व्यत्यस्तयोगं मिलिता इति । तदा मलयमहेन्द्रयोः स्थितानि गजकुलानि कटकानां भेदेन अर्धभिन्नानि तद्योगे तथैव युक्तानि स्वं स्वं यूथविरहं न जानन्ति. Kula reads शिखर (sihara) for sela; and galia for matia. He says महेन्द्रशिखरैकदेशाः गलितगजकुलाः .
11. Kula says विकटधवलाः, स्तिमितं यथा स्यात् शनैः शन निवर्तमानेन जलेन तरङ्गितपृष्ठाः, निरन्तरालग्नमौक्तिकाः पुलिनपथा वासुकि* निर्मोकनिभा दृश्यन्ते । तेऽपि विशाला धवलाः तरङ्गिनः पुलकाचिता भवन्ति.
12. K says पूर्व पर्वतघातैरुत्क्षिप्ताः, नभसि अर्धपथात् प्रतिनिवृत्ताः पतिताः, चिरकालेन आलोकिताः सलिलसंघाताः क्षुभितनिभृतमुदधिं पुनः 1. Deva says उत्स्थला भूत्वा पुनः पतिताः तेन रजःकलुषिता इति कारागृहादौ बध्यमाने कस्मि
श्चित् तस्य दारास्तत्रागत्य प्रवेष्टुमलभमाना महीतलमृशपतनपरिलठनेन भमहस्तायशाः
स्वेदविवर्णाङ्गरागा रजःकलुषितमुखाः चिरेण तत्र ताडनावसाने प्रविशन्ति तदिति. S.9

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क्षोभयन्ति स्म.
13. K and Deva read शिलातलपृष्ठे for silasanavattho = °शिलासनपृष्ठः (R). He says विघटमाने गौरवातिशयेन भिद्यमाने मणिशिलातलपृष्ठे उद्वर्तितायतस्थितम् उद्वर्तितकरतलं यथायतस्थितं वामभुजमारूढः त्रिकभरः अंससंधिभरो यस्य सः प्लवगपतिः. Kula reads शिलासनपट्टः (°vato), and says उद्वर्तित । आयतस्थितो यो वामकरः तत्रारूढत्रिकभरः, परिवर्तनवशादेव विघटमानमणिशिलासनपट्टः नले वितीर्णनयनः प्लवगपतिः जल्पति.1
___14. K and Deva read पर्वतनिवहः and पादपं for vanara-los and pavraam (R and Kula who has प्लवङ्ग for vanara). K says पर्वतनिवहः क्षपितः उद्धृत्यानीय नाशितः । महीमण्डलं दूरस्थितविरलवृक्षमभूत् । पर्वतानामुद्धृतत्वात् पादपाः शिष्टा इत्यर्थः..
MY remarks-namejja नम्येत नमेदिति वा। गुरुकार्यसाधकतया गुरुभूतं रामधनुर्लधु सेतुमधिकृत्य मा पुनर्नम्येत. K says एवं कृतेऽपि सेतुपथो नोपलब्धः । तस्मात् पुनरपि गुरु अतिमहत् रामधनुः मा खलु नमेत् । भूयोऽपि रामस्य धनुषो नमने सति भुवनमेव भस्मीभवेत् । तस्मात् अस्माभिरेवोपायान्तरमन्वेषणीयमिति वाक्यशेषः.
___ 15. K, Deva and MY read मुक्त्वा (mottana) for vottana = उक्त्वा (R and Kula). K says मदिरा सुरा etc. एतत् सर्व प्रशस्तवस्तु सेतुपथवत् किं लघु भवति यन्मदिरादिकं मुक्त्वा पूर्व दत्त्वा स्थितेन रत्नाकरेण अस्माकमभिमतं न दत्तम् । अतिलघुः सेतुपथो न दत्तः । तत्र कारणमस्माकमविमृश्यकारित्वमेव । मदिरादयोऽपि देवैरुपायेनैव हि महता समुद्राल्लब्धाः । तस्मादुपाय एव चिन्त्यतामित्यर्थः. Deva also says: प्रशस्तमुपायान्तरमास्थेयमिति. But he mentions another interpretation अपरा व्याख्या । मदिरादिक 1. R says यद्वा उद्वर्तितस्तिर्यग्भूतः सन् भायतः स्थितो नलदर्शनाय मस्तकोन्नमनादथ
च वामकरारोपितत्रिकभररचेति कर्मधारयः, This is a slight amplification of Sriniyāsa's gloss quoted in SC,

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NOTES - CANTO VIII सर्व किं सेतुबन्धाल्लघुकं भवति येनैतत् सर्व मुक्त्वा (प्रदाय') सेतुबन्धो न दत्तो भवति । तस्मात् तदपि दास्यत्येवेति । समुद्रस्य सेतुदानं सेतुबन्धनानुगुण्यम्.
MY says जं मोत्तुं ण रअणाअरेण ण-इण्णमिति पाठः । दिण्णं दत्तं अभ्युपगतमित्यर्थः । तथा च यन्मदिरादिकं पूर्व मोक्तुं न नाभ्युपगतं तत् किं सेतुबन्धात् लघु अपि तु गुर्वेव इत्यर्थः । इयमेवोक्तिभङ्गिः कवेः प्रदेशान्तरेष्वपि तत्र तत्रानुगन्तव्या । यथा-see 11. 21.
Kula says मदिरा etc. किं सेतुबन्धात् लघुकं किं लघुकान्येतानि सेतुबन्धो गुरुकः .... यदेव प्रत्येकं त्रैलोक्यसारं मदिरादिकं तदेवानेन देवासुरेभ्यो दत्तम् । इदं तदपेक्षया कियन्मात्र यत् प्रार्थितमभ्युमगम्यापि न दत्तमिति अहो गरीयानस्माकं परिभव इति भावः.. ___16. K says अस्य समुद्रस्य पातालमये देहे दूरमालग्नाः, आवर्तमानर्जलैराहतत्वात् सशब्दं प्रशमितहुतवहा रामशराः अद्यापि धूमयन्त्येव न निःशेषं शान्ताः. MY says क्षीयमाणजलाहतसशब्दनिर्वापितहुतवहा रामशराः. MY explains aatanta as क्षीयमाण. Cf. his explanation of atanti in 13. 32. Kula says रामशराः आवर्तमानेन .... जलेनाहतः सशब्दं विध्मापितो निर्वापितो हुतवहो येषां तेऽद्यापि धूमायन्त एव नैतावता निर्वान्तीत्यर्थः. R says आवर्त्यमानेन क्वथ्यमानेन जलेन. sc says आवर्त्यमानेन क्वाथ्यमानेन क्षीयमाणेन वा.
17. K_reads तावत् (Deva also) and समुद्रोद्देशाः for java (R and Kula) and samuddaddhanta (R, My, Deva and Kula). Ms. C of Goldschmidt has samudduddesa. MY remarks एकमिति सामान्यविवक्षया नपुंसकनिर्देशः. 1. H ar is so explained in Deva's first interpretation. 2. Ms. B has इति वा. 3. Refers to 6. 17. Kula says अयं तु (सेतुबन्धः) घटितसेतुबन्धमित्यादिना रत्नाकरेणो
दित्वापि भस्मभ्यं म दत्तः । एतदुक्तं भवति-यदेव प्रत्येकं etc.

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18. K, Deva and My read उत्साहः for Cehao - च्छायः (R and Kula). K says प्लवगसैन्यादपि आत्मनि विज्ञानविश्वासेन व्यज्यमानोत्साहः. MY says winnanasamgha विज्ञानाशंसा । विज्ञानं शिल्पज्ञानं तस्याशंसा निश्चयः । ततः पूर्वतः पृथग्भवदुत्साहः. K says प्लवगपतिं प्रति संभ्रमादुन्मुख यथा वितीर्णभयत्रस्तलोचनो भूत्वा भणति स्म. Kula says प्लवगपतेः संभ्रमेण आदरेण उन्मुखं यथा स्यात् तथा.
___19. प्लवंगपते प्लवंगानां पुरतः रघुनाथस्य च पुरतो विश्वस्त विश्वासयुक्तं त्वया भण्यते K. MY says प्लवंगपुरत इति राज्ञः साक्षादनिर्देश्यतया तत्परिकरभूतप्लवंगसंनिधावित्युक्तम् । तेन तव पुरत इत्यर्थः । समासपदादप्यस्मात निष्कृष्य पुरत इति रधुनाथस्येत्यत्रापि अनुषञ्जनीयम् । अथवा समानानां प्लवंगमानां (पुरतः) भण्यते रघुनाथस्य चेत्यत्र श्रृप्वत इति शेषः सामर्थ्यात् । अथवा तव रघुनाथस्य च मयि संभावना इत्यन्वयो द्रष्टव्यः । विस्रब्धं निःसंशयमित्यर्थः.
__Kula says भोः प्लवगपते सजातीयानां प्लवगानां रघुनाथस्य च पुरतो विश्वस्तं यथाभूतं भण्यते, मयि. सेतुबन्धजनिता तव संभावना योग्यत्वारोपणम् अलीका न भवति । नहि कर्तुमशक्यं प्रभुसमक्ष प्रकाश्यते । सेतुर्बद्ध एव इत्यवगच्छेत्याशयः.
20. K (pratika) has khavio vva. K, Deva and Kula read वा शैल for pavuaa - (R). K says शैलनिवहः सर्वः क्षपितो भवतु वा । पर्वतक्षेपणात रसातलं वा दलितमस्तु । समुद्रो धुतो वा मम जीवितं परित्यक्तं वा भवतु । तव संभावना अयैव नियूंढा स्यात् । शैलादीनां जीवितपर्यन्तानामेवं भावेऽपि तव संभावनामद्य निर्वक्ष्यामोत्यर्थः. Kula says क्षयितो वा शैलनिवहः, दलितं वा रसातलं, धुतो वा समुद्रः, जीवितं (वा) परित्यक्तम् । अथवा तव पदं (अद्य ?) संभावना निर्बुढा । (न) अपरः पक्ष इत्यर्थः.

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NOTES - CANTO VIII
___69
___R says अथ चाय तव संभावना प्रतिष्ठा निव्यू द्वैव । .... मया सेतोरवश्यं बद्धव्यत्वादित्याशयः.
21. K and Deva pratika has pecchaha rendered as 9377 for pekkhasu = प्रेक्षस्व (R). MY and SC text have pecchasu. K and Deva read वेष्टे (vedhammi) for vatthammi =पृष्ठे (R and Kula); and मया (mae) for maham found in R. K says महीवेष्ट इव महोदधिपृष्ठे तिष्ठता मया घटितं, घटमानैरन्योन्यं श्लिष्यद्भिः महोघरैरेकीकृतसुवेलमलयान्तरम् , अतएव महीवत् विकटं सेतुपथं पश्यत. SC text has mae.
22. K and Kula read उत्क्षिप्त (ukkhitta) for utinna (R). K says अथवा धुतादुभयतो निरस्तादुदधेः स्तोकमुद्धृतेन महीमण्डलेन अधस्तलभूमिभागेन किमतिकामतु.
23. K, Deva, Kula and MY read 877 for å (R). K and MY read pecchasu for pecchaha (R and Kula). अथवा पश्य K. ओशब्दः पक्षान्तरे अथवा Kula. K says मलय एव सुवेलं गजः प्रतिगजमिव प्रार्थयमानः अभियुञ्जानो नोदनवेगेनाविद्धं समुद्रं मुखपटमिव धुनोतु. MY reads सारुद्ध for संरुद्ध-दृढसारुद्धो दृढसंरुद्धः दृढनुन इति यावत् । ओ उत। एवं वा प्रकारो भविष्यति । प्रेक्षस्व इत्यन्वयः. R says आविद्धमन्तरा पातितम् . Kula says धुनोतु विधूय क्षिपतु.
24. K reads प्रतिष्ठित for paritthia (R and Kula). K says अथवा नभस्तले, अनुपरिपाटी अनुक्रमः, अनुक्रमेण प्रतिष्ठिता धनकुटाः दृढतरशिखराः घटमाना महीधरा यस्य तं, त्वरितप्रधावितानां प्लवङ्गानां संचरणसहिष्णुं सेतुपथं विरचयामि. MY says अनुपरिपाटी परम्परा । घन निरन्तर. Kula says अनुपरिपाट्या यथाक्रमेण परिस्थितो यो घनकूटो मेघसंघातः तद्वत् घटमानाः श्लिष्यन्तो महीधरा यत्र तं सेतुपथं विरचयामि.

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- 25. K reads प्रतिष्ठापित for परि° (R); and निष्कम्पाः for nipphanda (R and Kula). He also reads घटन्तां लङ्कापथे for ghadentu laikavaham = घटयन्तु .... (R and Kula). रसातलगताः शैलाः लङ्कापथे सेतो घटन्तां संबध्यन्ताम् K.
26. K says मम मार्गालग्नाः पुरतोमार्गमनुगता, यथानियोगमेव मुक्तपर्वता यूयं पूर्वमनुपायात् उपायाभावात् दृष्टदोषमिदानीम् अचिरात् भवत्सुकरबन्धनं सेतुपथं विरचयत. Kula says यथा नियोजयामि तथा मुक्तमहीधराः । अनुपायेन दृष्टो दोषः अनिष्पत्तिलक्षणो यत्र तम्. R says मम मार्गलग्नाः पश्चात् लग्नाः । यथा मयोच्यते तथा.
27. K and MY read area for tulia. K reads 27 for kaa= कृत (R and MY).
K says प्लवङ्गमसैन्यं चलितानामुद्धतानां धराधराणां भरेण विस्तारण पूरितदशाशं भूत्वा चलितं कार्ये प्रावर्तत। कृतनिर्भरदशदिगिति च पाठः । चलितैः पर्वतैः निर्भरीकृतदशदिक्कमित्यर्थः.
MY says चलितधराधरं च तत् कृतनिर्भरदशदिक् चेति विग्रहः । तत्रोदयोगरभसकम्पितमलयत्वं चलितधराधरत्वम् । कृताः स्थाननिर्भराः पूर्णा दश दिशो येन तत्तथा । सविशेषणे हि विधिनिषेधौ विशेषणमुपसंक्रामतः इति न्यायेन निर्भरतायामेव कारणं पर्यवस्यतीति निर्भरीकृतदशदिक्कमित्यर्थो लभ्यते । अथवा रअणिब्भरेति पाठः । चलितेन धराधररजसा निर्भरा दश दिशो यस्य तत्तथा ।
___R says तुलितैः उत्तोलितैः धराधरैः कृता निर्भराः पूर्णा दश दिशो येन. This and the next verse are missing in our copy of Kula.
28. K and MY (pratika) have to neha. K reads the verse thusततः स्नेहसुखस्पर्श पुनरपि सलिले मत्वा सनियमं । रामचरणयोः प्रथम

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NOTES - CANTO VIII
पितुः कृत्वा सरित्पतेः प्रणामम् ॥ ततो नलेन सलिले समुद्रजले पुनरपि पुनः पुनः बहुशः स्नेहेन समुद्रगतेन सुखस्पर्श यथा सनियमं च यथा निमज्य प्रथमं रामचरणयोः ततः पितुः विश्वकर्मणश्च अनन्तरं सरित्पतेश्च प्रणामं कृत्वा महीधरो निमित इत्युत्तरगाथया संबन्धः. MY says नियमो मनसः प्रणिधानम. K says नियमः प्राणायामादिः. SC says कुलनाथादिमते एतत् पदयं नास्ति. ____29. K and MY read aha for to ( R and Kula).
___30. K, Deva and MY read संश्रितः (samsio) for samthio (R and Kula).
___K says सेतुबन्धस्य मुखं यथा द्रष्टुमारब्धं लोकैरालोकितुमारब्धं तथा निक्षिप्तः । द्रष्टुमिति कर्मणि तुमुन्प्रत्ययः. MY says disium प्रकाशीभवितुम्. Deva says द्रष्टुमाविर्भवितुम्.
31. K reads उच्चलित for ucchitta=उत्क्षिप्त. 33. The verse is not found in Kula.
MY syas वेलापतितशैलाक्रान्ततया प्रतिस्रोतसः सन्तो य एव सरिता (समुद्र)प्रवेशमार्गाः त एव निर्गममार्गाः जाता इत्यर्थः.
.. 34. MY remarks हरिभिरधोमुखतया विमुक्ता अपि गिरयो भ्रमित्वा मूलगौरवादूर्ध्वशिखराः सन्तो मूलैरपतन्नित्यर्थः. K says नलपथे सेतावधोमुखाः प्लवगैः विमुक्ता अपि तुङ्गशिखरा मूले गुरवः पर्वताः नभसि भ्रान्त्वा विपर्यस्य मूलगुरुत्वात् ऊर्ध्वमुखा एवापतन् इत्यर्थः. ____35. Kula says स्थिरनिहितानि दृढमारोपितानि नखमुखानि यैस्ते तथा । मुखेषु पर्याप्ताः (संमिताः SC) दृढोत्खाता ये कुम्भतटाः तेषु भ्रमन्तः केशरा येषां ते केशरिणः करिमकरमुखानि विधुन्वन्ति । विधूयमानाः करिमकरैरेव इत्यर्थात्. R says मुखे पर्याप्तं पूर्ण दृढं यथा स्यादेवमुत्खातं कवलीकृत etc.

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(K. Deva and
36. K reads व्रणमुखा: for o muhe = मुखान् Kula). K chaya translates aliddha as आलीढ. 1 R has आश्लिष्ट. Kula says करिमकरैः छिन्नाः सन्तो गलिता ये करप्राग्भाराः तान् लवणजलेनादिग्धं स्पृष्टं व्रणमुखं येषां तान् तथाभूतान् केवलं वनहस्तिनो जानन्ति क्रोधविद्रुतत्वादित्याशयः.
38. K, Deva and MY read 3 for ucchalia (R). K reads a for चल. He and Deva read प्रसारण for pasāria (R and Kula ). K, MY and Kula read आक्षिप्त (akkhitta) for ukkhitta उत्क्षिप्त (R). K says नलोऽपि त्रिकप्रदेशे वलितयोः करयोः प्रसारणेन हरिहस्तेभ्य आक्षिप्तमहीधरः सन् सेतुपथमबध्नात्. Kula says त्रिकप्रदेशेन प्रसारिताभ्यां कराभ्यां प्रसारितेभ्यो हरिहस्तेभ्य आक्षिप्ता महीधरा येन स तथा Deva says क्षिप्तमहीधरः कपिहस्तैर्दत्तमहीधरः.
39. K says पूर्वं वानरक्षिप्तैः बहुभिः पर्वतैः जनितं विक्षिप्ते विधूते समुद्रे प्रकटं यन्मही विवरम् अधस्तान्महीतलस्पर्शि विवरं तत् नलेन विस्ताराभ्यधिकसंस्थितः मूलविस्तारेण (1) अभ्यधिकं स्थापित एक एव पर्वतः प्रतिरुणद्धि छादयति स्म. R says विक्षिप्तैः (विक्षिप्ते ?) पतत्पर्वतैः द्विधाभूते समुद्रे प्रकटं
व्यक्तम्.
40. K, Deva and MY read thama for thaha (R and Kula ). See 15.19 below. लब्धस्थामानं ( K chāyā); लब्धस्थैर्यम् ( K Comm.). लब्धस्थे - मानम् MY (B has लब्धस्थानम् ). Deva says लब्धस्थेम लब्धस्थैर्यं यथा तथा निपिन्वन्ति निक्षिपन्ति (Kalso). आरोपयन्ति Kula. MY says सागरगाढमूलनिष्प्रकम्पान् महत्तरान् महीधरान् पुरतोऽवस्थितानालम्व्यालम्ब्य पदं तेषु कृत्वैव सेतुः
1.
K says वनहस्तिनः प्रतिगजमदगन्धाघ्राणात् प्रसारितान् तदानीं करिमकरैः छिन्नत्वात् गलितान् करप्राग्भारान् करविस्तारान् केवलं लवणजलस्पृष्टवणमुखाः जानन्ति । पूर्व कोपपारवश्यात् छिन्नगलितानपि हस्तान् अजानन्तः सद्यो लवणजलस्पृष्टवणमुखाः सन्तः केवलमजानन् इत्यर्थः,

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NOTES - CANTO VIII
१३
शीघ्रमगच्छदिवेत्यर्थः. He seems to read vajjai or vaccai (व्रजति) for bajjhai (बध्यते). K says कपिनिवहाः सागरे लब्धस्थैर्य यं यं पर्वतं निक्षिपन्ति सेतुपथः तस्मिन् तस्मिन् पदं कृत्वा पुरतोमुखो बध्यते स्म.. ___R says पुरतोऽभिमुखः अग्रिमाग्रिमः सेतुपथो नलेन बध्यते.
41. पर्वतान् नलश्च सममेव प्रतीष्य प्रतिगृह्य प्रतिपीडति यथास्थानं निवेशयति स्म K. समकालमेवापीडयत् स्थानस्थितानकरोदिति MY.
42. K and Deva read प्रवर्तते (pavastar) for pavaddhak (R and Kula). K and Kula read पतित for valia (R). K says समुद्रः नलेन घटितान् पर्वतान् अवलम्बते स्म न पुनरधः पातयति स्म । अस्थाने पतितान् पुनरानीतान् गिरीन् स्थाने घटयति स्म । सेतुपथस्य पुरतो मार्ग प्रदर्शयन् उद्वेल्लसलिलः प्रचलत्सलिलो भूत्वा पुरतः प्रावर्तत ।....समुद्रः सेतुपथस्य आनुकूल्यमकरोदित्यर्थः.
___43. K (both Chaya and Comm.) says वामकरण गृहीतम्. R (Chaya) has उत्तम्भितम् renderd as उत्थापितम्. This corresponds to the reading utthambhiam mentioned by Goldschmidt who reads utthamghiam. Kula says वामकरेण उत्स्थलितम्' उत्तोलितम्. He seems to read utthalliams. Besides he reads प्लवगाः for Hanuma and says यं यं गिरिं प्लवगा आनयन्ति (anenti).
44. लसनान् प्रचलतः शैलान् K. लसनशीलान् Kula. स्खलनोदयतान् SC.
45. K says निपततां शैलानां क्षोमेण गतानां प्रणुलानां पुनरपनिवर्तमानानां च जलानां रयेण विधूयमाना, वेलातटे संबद्धा, वेपमानकिरणमयविटपा मरतकप्रभाख्या वनराजिरान्दोलति प्रेसोलति स्म. MY says सेतुपथस्य उभय
1. Our copy has grafici 2. This reading is found in SC Text. s. 10

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SETUBANDHA
पार्श्वयोः प्ररूढवनराजिरिवान्तर्गतमरकतगिरिप्रभा समुच्चलन्ती जलरयेणाघूर्णतेत्यर्थः । वेलातटः पर्यन्तसलिलप्रदेशः.
___R says यद्वा मरकतवत् प्रभा यस्या इति हरिद्वर्णा वनराजी सेतुपर्वतोपरिस्था आन्दोल्यते.
_Kula says वेला जलविकृतिः, वेला समुद्रतटः, अथवा वेलैव तटः (तत्र संबद्धा)....मरकतप्रभाः वनानि च, अथवा मरकतप्रभा एव वनानि तेषां राजिः पंक्तिः, हल्लन्तः प्रेवन्तः विरलाः विटपाः, यद्वा किरणा एव विटपा यस्याः सा तथा आन्दोलायते सततं गतिं करोति । प्रभाः किरणदयुतयः.
_R says 'हल्लन्त' इति लसदर्थे देशी.
46. K says करिमकराणा दन्तेषु भयेन वलितलग्नाः, क्षोभत्रस्तैः पर्वतगजैः सह संग्रहारे सति दूरमुत्क्षिप्ता भुजंगाः तथैव वलितरूपा दन्तेषु मण्डनार्थ प्रत्युप्तकालायसवलयनिभा भूत्वा पतन्ति स्म.
47. K says पर्वतपतनैराविद्धः उदधेः यः सलिलार्धान्तो दूरं प्रेरितः स एव प्रतिनिवर्तमानो नलपथम् अभिघातात् अन्यतोमुखं चलयति स्म. K chaya has वलयति.
___Kula says पर्वतपतनेन आविद्धः क्षिप्तः य एवोदधेः सलिलैकदेशः प्रतिनिवर्तते स एव अन्याभिमुखविषमं नलपथं सेतुं प्रथमं वलयति प्रगुणयति, पश्चानल इत्यर्थः.
48. K, Deva and Kula read जलार्ध (jaladdha) for samudda (R). K says क्षुभिते जले अर्धमस्तमिताः, अखण्डितमदजलनिर्झरप्रसरा मातङ्गाः. MY reads khudanti for °de =त्रोटयन्ति छिन्दन्ति K; खण्डयन्ति R and Kula.
49. Deva reads भरिततर (bharia-ara) for bharia-dara (R Text). He says फलरसो मरकतनिवहश्च तरङ्गेषु वर्तन्ते....फलरसात् भरिततरो मरतकनिवहः प्रतिभाति,

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NÓTÉS - CANTO VIII
K and probably Kule read हरिततर for bharia-dara.
K reads अवक्षुभ्यन्ति for odhuvvanti = अवधूयन्ते (R and Kula). R says तरङ्गा अवधूयन्ते गिरिपतनेन दिशि दिशि नीयन्ते. K says क्षुण्णानां पर्वतवृक्षफलानां रसैः भ(ह ?)रिततराः श्यामलतराः भिन्नाः मिश्रिताः मरतकनिवहा येषु ते (तरङ्गाः). R has हरितदर and says फलरसैः हरिताः किंचित् किंचित् खण्डिता मरकतनिवहा येषु. Kula also has हरित. MY reads ohuppanti for odhuvvanti, and first renders it as अभ्यभवन्. He says रत्नच्छायादिना पूर्वतोऽतिशयितवैमल्यादियोगिनो भूत्वा तरङ्गाः सेतुमाक्रामन्नित्यर्थः. Then he says अथवा उपर्युच्चलितरत्नप्रभाभिः शोभातिशयमुपजनयन्तीभिरभ्यमूयन्त । तरङ्गाः तिरस्कृतनिजरूपशोभा अक्रियन्तेत्यर्थः. SC Text has ohuvvanti= अवधूयन्ते.
Kula is somewhat corrupt, but seems to say ATAT HTfO2Tदीनां या छविः दयुतिः तया विमलतराः, गलितानां फलानां रसैः हरिततरा (१) भिन्नाः चूर्णिता मरकतनिवहा येषु, चूर्णितैः शङ्खकुलैः पाण्डरतरा अतिधवलाः फेना येषु ते तरङ्गाः शैलसंप्रहारवशात्(3) अवधूयन्ते.
50. Kula reads जीयते (jivvai, SC Text ) for jhijjai = क्षीयते. He says समं घटमानैः....अन्योन्यं मिलद्भिः शैलैरुदधिः यावदेव जीयते (सेतुवर्मनाक्रम्यते SC).
. K reads अपि (vi) for a = च (R). K and MY read उत्स्थ लति (utthalak acc. to MY) for ucchalar उच्छलति (R and Kula). MY says सरभसक्षिप्तैः शैलैः समन्ततो वेगविधुतसलिलतया तत्प्रवृत्तेः प्राक् यावत् क्षीयते तावत मूलसलिलप्रतिपूर्यमाणः पूर्वतोऽप्यधिकमुत्स्थलीबभूव. K says समं घटमानैरपि पर्वतैः उदधिः यावदेव क्षीयते स्म तेषां कन्दरादिभिः ग्रस्यमानजलः समुद्रो यावत्प्रमाणं क्षीयते, उत्तम्भितैः मूलसलिलैः पूर्यमाणः तावदेव उत्स्थलति अवर्धत.' Deva has उच्चलति उद्गच्छति. 1. K remarks अयमत्र समाधिः- सममेव घटमानैः चेष्टमानैः बहुभिरपि यः पूर्यमाणः
प्रथमं क्षीयते स पुनर्मूलपुरुषैः आपूर्यमाणः सन् प्रवृद्धो भवतीति. SC says बहुपर्वतपूरितोदरत्वात् उत्थापितमूलसलिलेन प्रतिपूर्यमाणः तावदेव उच्छलति वर्धते.

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SETUBANDHA
51. K, MY and Deva read अर्ध for uddha (R and Kula). अर्धे स्फुटितनदीप्रवाहाः K. स्फुटितैकदेशसरिन्मुखाः MY.
52. समुद्रस्य जलं क्षणमात्रमर्धविरचितसेतुपथम् , अर्धप्रतिपादितवानरहृदयसुखम् , अर्थपतितपर्वतमर्धतिरोहितपातालं च बभूव K. ___53. समुद्रे पर्वतपतनरभसेन दूराविढे सति K. दूरं व्याप्याविद्धे प्रेरिते : R. अपवारिते Kula.
54. पर्वतैः पातालमपि पूर्यते । कुपितानां मिथोयुद्धाय कुपितानां दिग्गजेन्द्राणां गमनस्य विनकारिणः, उदधौ विततावकाशाः महावराहस्य पदनिक्षेपाः न पूर्यन्ते स्म K. उदधिवितीर्णावकाशा उदधेरपि गाम्भीर्यदायिन इत्यर्थः MY. उदधये वितीर्णो दत्तः अवकाशः स्थानं यैः ते महावराहपदनिक्षेपाः । एतेन समुद्रादपि अतिगाम्भीर्यमुक्तम् Kula.
____55. K says निपतद्भिः महीधरैः मथितं क्षोभितम् , अन्यत्र मन्दरेण मथितम् । धातुतटेषु स्खलनेन सरसोऽभिनवः पल्लवरागः किसलयवर्णो यस्य तत् । द्रुमाणां चन्दनादीनां भङ्गेन तुवरं कषायरसं सुरभि सुगन्धि च सागरसलिलं तदानीमुत्पदयमानमदिरमिव जातम् । मथने सति अमृतात् पूर्व मदिरा समुत्पन्ना । सा तु रक्तवर्णा सुरभिगन्धिश्च भवति.
____56. K says सेतौ विरलस्थितं पर्वतनिवहं समुद्रो यथा यथा चालयति, तथा विलीनशिखरः सन् सेतुपथो घटते श्लिष्टोऽभूत्. Kula says विशीर्णैः शिखरैरवपरितविवरः स्थिरः सेतुपथः. He reads siharopurla for sihara puria. K chayr has पूरितविवरस्थितः for -tthiro
57. nii=निर्याति K; निर्गच्छिति Kula; निरेति R.
59. K reads सलिलनिधिः for pi samuddo (R and Kula). K (pratīka) has more (MY also, but with up as recorded by Vararuci 4. 29 and Hemacandra 2. 117). R has वेलालाण. K says वेलानालेन

www.

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NOTES - CANTO VIII
2
वेलामयेन शङ्खलेन' निगलितो वलमानः समुद्रः. MY says अत्रालानत्वं वेलाया पादनिगलस्थानीयप्रतिबन्धहेतुतयेति सेतुबन्धात्मना स्तम्भेन न पौनरुक्त्याशङ्केति रहस्यम् । आलानो गजबन्धस्तम्भः । निगलितः संजातनिगलः । निगलः पादबन्धः । आरण्यकुञ्जर इति नवग्रह इति विशेषः.
60. तथा तथा ऐकैकं यन्ति K (chaya). K says सेतो पतिताः पर्वताः प्लवगैर्यथा यथा दृढतरं पीडयन्ते नुधन्ते, क्षुभितै लैः आर्द्राभ्यन्तराः वर्षमानायामा भूत्वा तथा तथा परस्परं श्लिष्यन्ति स्म. MY says परिवर्षमानायामाः। ainti अत्यायन् प्राविशन्नित्यर्थः. K and MY seem to read avaddhanta for ohattanta = अपसरत् (R). adhanta in MY seems to be a scribal error. Kula is corrupt, but SC renders ohattanta . as अवघट्टमान-अवघट्टमानायामा निष्पीडनात् विगलद्विस्तारा एकैकमायान्ति (R and Kula also) अन्योन्यं श्लिष्यन्ति.
61. K seems to read punna or unna for curna = चूर्ण (R). K. says भयपूर्ण. MY has भयाक्रान्त. Kula and SC read hittha=आविन Kula; व्याकुल Sce.
___K says प्लवगभुजैः प्रणुन्नाः (नुन्ना MY), विप्रकीर्ण (रत्नाः), भयपूर्णशिखरस्थकिंनरगणाः पर्वताः पतन्ति स्म । क्षुभितः सागरो नदीनां भार्याणां भयपूर्णतां मोचयन्निव उन्नतं रसति स्म । न तु दीनं रसति स्म.
___62. Kula says पर्वतघातेन दूरमाविद्धोऽपसारितजलः समुद्रः मणिप्रभाभिः भ्रियत इव । ....भिन्नो भिदा लम्भितो घटत इव निर्विबाधो भवतीव. भ्रियत इव पूर्यत इव R. घटत इव एकीभवतीव R; संहित इवासित् K.
63. K reads विषे श्रितानां and विष्लेषितानां (i. e. visesianam) for visasianam (R and Kula). MY's reading is same as K's, but his 1 Kula says वेला कूलं सैवालानं शृङ्खलादिरूपम्. sc says आलानपदेन रज्जुरप्युच्यते...।
मालानं बन्धस्तम्भ इत्यत्रामरटीकायां समाहारं कृत्वा बन्धनरज्जौ स्तम्मे चेति व्याल्यातम्, 2 In our copy Kula has only fe.

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SÉTUBANDHA
explanation is somewhat different, K and MY read fa for ņivaha (R) in the second line; while Kula and SC Text read a7. K says सेतुपथे पतितगिरिरवेण विश्लेषितानां, धरेषु पर्वतेषु नित्यमुषितानां, करिमकराणां मदगन्धेन रोषितानां वनगजानां निवहाः क्षुभितस्य सागरस्य विषे जले श्रितानां करिसकराणां संमुखमापतन्ति स्म. MY has करिमकराणां क्षुभितसागरस्य विषेऽनले (जले B) श्रितानां, सेतुपथे पतितगिरिरवेण विशेषितां जनितविकाराणां etc. Kula says करिमकराणं क्षुभितस्य सागरस्य विषं जलमाश्रितानां, सेतुपथे पतितेर्गिरिवरैर्विशेषेण प(पा ?)तितानां' मदगन्धवासितानां संमुखं धरेषु पर्वतेषु (वा)सितानां (?) वनगजानां (च) समूहाः समं तुल्यमापतन्ति'. Kula seems to read alfha for rosia in the last two lines.
64. MY reads uttamghia (explained as उत्तम्भित) for uttamghia (see Goldschmidt)= उत्थापित (R and SC). K (pratika) has uttamvia (uttambhia ?), rendered as उत्तंभित found in Kuta alsos. K says (उद्धमन्ति) तरङ्गा दूरं गत्वा शाम्यन्ति. MY says उदवमन् प्रकृतत्वात् द्रुमनिवहानिति. Kula is corrupt, but sc says उद्वमन्ति आविलत्वं त्यजन्ति प्रसन्ना भवन्तीत्यर्थ इति कुलनाथः । लीयन्त इति श्रीनिवासः. R says उद्वमन्ति विलीयन्ते । समाप्ता भवन्तीत्यर्थः.
65. K and Deva read गज for maa = मृग (R, Kula and MY). K and MY read' aroci for khaliam (R and Kula). K says शैलपतनभयपूर्णलोचनैः गजकुलैरुदधिरदृश्यत । उपरि किमस्य शैलः पततीति भयपूर्णलोचनैः जनैनलश्च दृश्यते स्म. K and MY explain uram (third line)
1 SC has विशेषेण शासितानां धर्षितानाम्. 2 cr. R-करिमकराणां वनगजानां च निवहाः सममेकदैव संमुखमापतन्ति । युद्धाय
परस्परमभिमुखीभवन्तीत्यर्थः. 3 sc gives उत्तम्भित as a variant.
.

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NOTES - CANTO VIII
79
as दूरम् K says पतत्पर्वतनदीनां वलितं यत् सलिलं दूरमत्येति निपतति तत् सलिल प्लवगकलकलैः वितीर्णवाचं भूत्वा उद्धावति उत्तिष्ठति स्म अभिघातात् पुनरुव॑मुत्पपात. MY and Deva read सेतु for sela. Deva says सेतुना सहासौ सागरे पतिष्यतीति एवं भीतैर्जनैः नलः सादरं दृश्यते. MY reads a gehim (च एभिः , cf.. Hemacandra 3.77) for anehim (जनैः). MY renders the first line as अदृश्यत मृगकुलैरुदधिर्नलश्चैमिः. Kula is here corrupt. SC has एभिः like MY. possibly it is Kula's reading also, as he does not sa
___MY translates the third line as यबलवदत्येति सलिलं नदीनां दूरं and remarks – वलिभं फलिअं वेति पाठः । phatiam फलितं विभिन्नम् । समाप्तप्राये सेतुबन्धे निपात्यमानैर्गिरिभिः प्रतिबन्ध(द्ध ?)प्रवेशमार्गेषु तीरनदीमुखेषु विशीर्णतयोर्ध्वमुत्पतत्सु विस्मयात् कपयः कलकलं कृतवन्त इत्यर्थः- Deva says नदीनां यत् सलिलं दूरमत्येति प्रविशति तदिदानी फलितं विशीर्ण भूत्वा प्लवगकलकलदत्ततूर्य च भूत्वा उद्धावति उत्तिष्ठति.
_.Kula says शैलपतनभयोदविग्नलोचनैर्मृगकुलैः उदधिदृश्यते. He seems to read bhaa-vunna for unna (qof). This is also the reading of Ms. C of Goldschmidt, Cf. Deślnāmamāla 7.94 which gives ouņņa in the sense of भीत and उद्विग्न.' Kula explains ai as आयाति-यन्नदीनां सलिलमायाति समुद्रं प्रविशति तूरः(१)त्वरमाणं(?)तत् प्लवगकलकलेः वितीर्णतूर्य यथा स्यात् तथा स्खलितं सत् (ऊर्ध्वायते ऊर्व धावतीत्यर्थः SC). R says यद्वा नदीनामेव सेतुस्थानामित्यर्थात् सलिलमिति कर्तृ । समुद्रतरङ्गाभिघातात् स्खलितं सत् यदूरमतिकामति समुद्रजलमित्यर्थात्, 1 SC Text and chaya have तूरं. sc comm. says यमदीनां सलिलं त्वरमाणं सत्
भतिगच्छति समुद्रं प्रविशति. This might be Kula's reading also, but our copy is corrupt and has दूरन्तं त्वरमाद ! 2 SC comm, also has उद्विग्न like Kula, but sc Text and chāya have respectively
-unna and पूर्ण.

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SETUBANDHA
66. K merely paraphrases the verse. R says आरम्भ उच्छ्रायः.
67. K reads उत्त्रुदित for ukkhitta (R). R ( com.) has उत्कृत्त (ukhitta). Kula has उत्खण्डित. The reading of K and Kula seems to be ukkhudia (cf. Hemacandra. 4. 116 and SC Text). Ms. C of Goldschmidt has ukkhalia. K has fa for viaria = विदारित (R), but this is invariably given by him as an equivalent foa viraa which here does not suit the metre probably he reads viraia; see 9.45 below. Kula says चूर्णितशिलापीठम्, His reading might be vicunnia used else - where in the poem without the upasarga SC says विदारितो विदीर्णो वा शिलावेष्टा यत्रेति लोकनाथः । viravia इति पाठो लोकनाथसंमतः; अतएवेदृशी व्याख्या.
K says पर्वतात् विषममपसृतस्य शिलातलस्य दृढेन घातेन उत्त्रुटितमत्स्यपृष्ठभागम् । देहमध्ये छिन्नस्य भुजङ्गमस्य वेष्टनोत्पीडनेन विलीनशिलामंण्डलम् Kula says मध्यच्छिन्नभुजङ्गमेन अमर्षात् गानावेष्टोत्पीडनेन चूर्णित शिलापीठम्. He reads visamavadia for visamosaria (cf. SC Text), and says विषमं तिर्यक् आपतितस्य शिलातलस्य.
80
68. K says गिरिशिखर निषण्णत्वादानीतेभ्यः पुनर्गिरिणा पीडितेभ्यः जलधरेभ्यो निर्यमुखर सलिलम्. SC Text has phidia for philia (भ्रष्ट).
69. K and Kula read muho for maho
(R). K says पार्श्वात् पतितेन वनगजेन रुद्धमुखनिर्झरात् द्विधाप्रसृतसलिलम्. R says पार्श्वे पार्खायमानेन वा पतितेन. Kula says वनगजेन बद्धमुखस्य निर्शरस्य द्विधाप्रधावितं सलिलं यत्र. R says अन्तरितमन्तर्गतम्.
......
70. K and Kula read विरल for visama ( R ). K says वीचिभिः प्रतिकूलाहतत्वात् स्तीकमुद्वेष्टिता गलितवेष्टनाः अतएव द्रुमेभ्योऽवलम्बमाना लता यत्र तम् । गिरीणां शिखरान्तरैः शिखरान्तरालैरागतः संवेल्लित इतस्ततश्चलितः सागरो यत्र तं तथाभूतं नलपथं वानरा घट्यन्ति स्म Kula says उद्वेल्लिता

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NOTES - CANTO VIII
विश्लेषिताः । विरलानां शिखराणामन्तरेणागतः अपरेण शैलेन संपातितः सागरो यत्र तम्. sc says विरलेन शिखराणामन्तरेण आगतः संवेल्लितो निबिडगुमपाषाणादिभिः सम्यक् वेष्टितः सागरो यत्र । संवेल्लितः शैलान्तरेण पीडित इति कुलनाथः. R says संवेल्लितः चञ्चलीभूतः.
___71. कर्णप्रतिरवम् R. दत्तप्रतिरवम् K, Kula and MY who has dinna for inna. Kula says विस्तीर्यते वर्धते । विधूयते कम्पते । कर्मकर्तरि प्रयोगोऽयम्.
72. K and MY read purna (पूर्ण) for cunna = चूर्ण (R). K has छिन्नाः1 for lugga (R and Kula). Kula says रुग्णा भग्नाः . MY says lukka लूनाः. K and MY seem to read lukka for lugga. Hemacandra 4.116 mentions lukkat in the sense of तुडति tear'. R mentions the reading bhaa-puņņa for -cunsa. SC explains cuņņa as feu, and says it is a dess word.
___73. K reads पतन for pahara (R and Kula). R and Kula read वर्धयन्ति for bandhenti (R). K says महीधरपतनैः क्षोभितेन सलिन परिक्षतत्वात् विलीनमूलपर्वतम् , अतएव किंचित् किंचिदपसृतं नलपथं प्लवंगमाः पुनरपि पर्वतान्तरैः वर्धयन्ति स्म, (i.e. vaddhenti). MY says परिक्षतविलीनसेतुमूलनिहितशैलम्. Kula says विलीना मूलमहीधरा मुखपतितपर्वता यस्येति । अतः स्तोकस्तोकेनापसतं भ्रष्टायाम नलपथम्.
74. K and Deva read at: for varo (R and Kula). K reads विस्तीर्यते (vittharat) for uccalai (Deva) and ucchalai (R and Kula) K and probably Deva read स्तोकत्वेऽपि for thoatianena = स्तोकत्वेन (R and Kula probably). K says सेतुपथस्य तटः मुखभागः उदधि जित्वा अतिक्रम्य यथा यथा परतीरस्य अत्यासन्नोऽभूत् , सलिलं स्तोकत्वे सत्यपि धरैः 1 लना: according to Goldschmidt. 2 SO'S cunna seems to be a scribal error for vunna. The reading of $C and that
of Kula (missing in our copy) appears to be bhaa-vupna as in 8.65 See above.
S.

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SÉTUBANDHA
पतद्भिरभिहतत्वात् तथा तथा विस्तृतमभूत्. My says अभिमुखः पार (पर ?)तीरप्रदेशः .... सलिलं स्वल्पीभवदपि सुदूरमुत्स्थलीबभूवेत्यर्थः. He seems to read utthalai for ucchalai. Cf. 50 above.
75. Only the chaya of the verse is found in our copy of K. Kula says स्खलन्तः संघमानाः.
- 76. K, Kula, Deva and MY read द्वितीयार्धान्त bladdhanta for broasa = द्वितीयावकाश (R). Kula reads नव for दर. K says द्वितीयार्धान्तं प्रति सेतोरपरसमुद्रार्धान्तं प्रति प्रधावितेन तिमिना. R says द्वितीयावकाशात् प्रधावितेन .... । अयं भावः-एकपादिपरपावं प्रति....सत्वरं गच्छता तिमिना.
77. K, Kula, Deva and probably MY also read सेतुनिबन्धं for seu-nibaddham (R). K, Deva and MY read सलिल for saala (R and Kula). K says वानराणां प्रक्षेपरभसात् विषमस्थितमहापर्वतं सेतुं नलो वीक्ष्य सम्यगवस्थानार्थं यदा धुनोति स्म, तदा समुद्रः सकलः सेतुना प्रणुन्नः सन् सलिलाप्लावितवसुधो भूत्वा निवृत्तः. MY says विषमस्थितमहाशैलं सेतुं प्रतिचिकीर्षुः नलो यदा व्यधुनोत् तदा सलिलाक्रान्तवसुधो भूत्वा समुद्रः चिरेण न्यवर्तत. R says सेतो निबद्धं विषमसंस्थितं समीभूय न लग्नं महाशैलं सुसज्जीकरणाय नलो यदा धुनोति.
___78. K reads चलन् for valanto (R and Kula). Kula says बलन् अल्पीभवन्, K says प्रेषणेन स्वामिकार्येण । न्यूढः वहति स्म. MY says लघूकृतः समापितप्रायः । प्रेषणं सेतुविषयराजाज्ञा । व्यूढः कर्तरि क्तः. R ays
वलमानो दोलायमानः. ... 79. Not found in K and MY.
80. avvocchiņņa = poza loggiant (R and Kula); Bogfont K (chaya). K says पाताले सक्तमूलः, अविच्छिन्नप्रवहन्नदीप्रवाहः सुवेलः स्वस्थाने स्थितोऽपि धरणिधरसंक्रमस्य सेतोः मुखे पतितः । वानरैः क्षिप्रं क्षिप्यमाणेन

Page #576

NOTES - CANTO VIII पर्वतनिवहेन समाप्यमानस्य सेतुमुखस्य दुर्लक्ष शेरचमनया गाथया प्रतिपादितम् .
MY says शैलसंक्रमस्य मुखे (=पुरोभागे Kula) भवितुं महान् शैलोऽपेक्षितः स्थानस्थित एव तथाभूतः सुवेलः तथा जात इत्यर्थः. Ms. A has महाशैलापेक्षितस्थानस्थितएव . - 81. पश्चात् पर्वतविनाशनिरपेक्षः शैलो निष्पश्चिमशैल: K. पश्चिमः शेषः तदहितेन सर्वशेषेण शैलेन पूरितो निष्पादितः सेतुपथः R.
82. K reads vra for vi (R). K says सेतो आरभ्यमाणे सति समुद्रः सकलः अविकलो दृष्टः । तस्मिन् किञ्चित् बद्धे सति त्रिभागविषमः पुरस्तात् उभयतश्च विमुक्तैः त्रिभिः भागः विषमोऽभूत् । समाप्ते सति द्विधा बभूव । स एव समुद्रः एवंभूतत्वात् पुनः पुनः क्षणे क्षणे अन्य इवाभूत्.
83. K, Kula and MY read malaa-niambosario for malaucchangapaitto = मलयोत्सङ्गप्रवृत्तः (R).
_K says मलयनितम्बादपसृतः प्रवृत्त इत्यर्थः । पर्यस्यमानः प्रसार्यमाणः. R says पर्यस्यमानः समुद्रवीचिभिरितस्ततः प्रेर्यमाणः. sc says दृष्टान्तमाहपर्यस्यन् पतन् द्रुमो द्रुमेणेव.
84. Kula says अववृत्ताववनतावुभयपाश्वौं यस्य तत् तथाभूतं नमः मध्योक्षिप्तविषमत्वात् पतदिवोत्प्रेक्ष्यते. He reads padantam for namantam (नमत्). Besides, he reads जलधिपूर्वपश्चिमभागम् for puvva-pacchima-disa-bhaam. He says सेतुमहापथेन द्विधाकृती जलधेः पूर्वपश्चिमभागौ यत्र तत् तथा. K says शतयोजनमायतेन सेतुपथेन द्विधाकृतपूर्वपश्चिमदिग्भागम् , अत्युन्नतेन सेतुना मध्ये उत्क्षिप्तत्वात् विषमम् , अपवृत्तोभयपार्श्व निम्नोभयपावं नमो नमदिव मध्योत्क्षेपवेगात् .... अदृश्यत.
85. K (chaya) has प्रतिष्ठितः. R and Kula have . परिस्थितः. K says सेतुपथः उदयास्तमयपर्वतयोः मध्ये निरायतो रविरथमार्ग इव प्रकटोऽभूत्.
86. K reads सागरोपरिप्रतिष्ठित for saaroara-paritthia = सागरोदरपरिस्थित (R). MY says uppaanana उत्प्लवमान । उत्पतन् वा. The verse is not found in Kula.

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SËTUBANDHA
87. Not found in K and MY. 88. Not found in our copy of K. Found in MY and Kula.
89. शैलशिखरसंकटत्वात् विषमेण, महीधरैः घटितत्वात् गुरुणा सेतुना शूलेनेव सता प्रकृत्या विषममतिक्रूरं, समरसाहसेन गुरु महीयो दशाननस्य हृदयम् K. विषमेण निम्नोन्नतेन । प्रकृतिविषमं स्वभावतो दुष्प्रधर्षम् MY.
____90. K and Deva read प्रचलत् (paalanta) for paadanta = प्रकट्यमान (R). They have प्रचलदपवृत्तकिसलयाः, and seem to read ovwatta
अपवृत्त as in 8. 84. R has uvvatta उवृत्त, cf. 5. 56, 60. etc. He says उद्वृत्तानि भ्रमरभरात् विपरीत्य स्थितानि किसलयानि येषाम्. Kula is corrupt; sc reads paalanta like K, but explains it as प्रगलत्. SC says अपवृत्ताः सलिलभरेणानताः किसलया येषां ते सेतोः कटकद्रुमाः. Deva explains अपवृत्त as उवृत्त.
91. K says कुत्रापि क्वचित् प्रदेशे स्फटिकशिलातलघटिताः, स्तिमितेनोदधिना समानवर्णाः अन्तःप्रतिबिम्बितसमुद्रत्वात् समुद्रसमानवर्णाः, महीधरान्तरेषु पतिताः सेतुबन्धप्रदेशा मध्ये मध्ये छिन्ना इवादृश्यन्त.
92. K, MY, Deva and Kula read पटल (padala) for padana (R). K reads दृश्यन्ते (disanti) for najjanti = ज्ञायन्ते (R and Kula; and अवच्छादितानि for othaiaim (अवस्थगितानि) found in R and Kula. K seems to read occhaiaim. cf. Hemacandra 2. 17- क्वचित् स्थगित शब्देऽपि ।
छइअं.
93. K, MY, Deva and Kula read af: (sagabbha) for samagga (R). MY says पक्वग्राहो दुष्टग्राहः । पक्वग्राहैः सगर्भाः गर्भसहिताः तद्गर्भा इत्यर्थः. K says परिणतग्राहगर्भिताः वेलामार्गाः तीरपथाः सेतावपि जाताः सेतुपार्श्वयोरपि बभूवुः. R says सागरस्य वेला कल्लोलरूपं जलं तन्मार्गाः.... ....प्रग्राहो जलसिंहः तेन समग्राः संपूर्णाः. Deva says सागरस्य वेलाया मार्गाः समुद्रजलवृद्धिप्रतिरयाः सेतावपि जाताः.

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NOTËS - CANTO; VIII 94. K (pratika) has selalamghana (rendered in the chaya as शैलक्षेपण) for selainchana (R and Kula?). MY (Ms. B) has selaimghana, and says aimgharam रभसक्षेपणं प्रेरणमिति यावत्. MY (Ms. A) has am(a?ylamghanam, cf. K's reading. Kula says गिरिप्रेषणेन पतिताः. sc says selainchanena गिरिप्रेरणेन पतिताः । शैलाकर्षणात् पतिता इति केचित्. R says शैलस्यातिक्रमेण आकर्षणेन पतिताः. K says शैलक्षेपावस्थायां पतिताः, सलिलार्दितानां केसराणां भारेण आक्रान्ताः, समुद्रात् किंचिदुत्तीर्णाः संक्रमस्य सेतोः पार्श्वस्थिताः केसरिणः अदृश्यन्त. Deva has शैलक्षेपणपतिताः. His pratıka is missing in our copy.
95. K and Kula read पूर्वापरावतिगताः (i. e., puvvavare argaa, of. SC Text) for puuwavaroahi-gaa = पूर्वापरोदधिगताः (R). K says मध्यस्थस्य सेतोः पूर्वापरयोः समुद्रयोः संजाता जलचरा महामत्स्या पूर्वापरो, अपरपूर्वाविति योज्यम्, नात्र कविना क्रमो विवक्षितः, पूर्वसमुद्रसंभवा अपरभागं कुतूहलात् द्रष्टुम् अतिगता अतिदूरं गताः । तथापरसमुद्रसंभवाः पूर्वभागं द्रष्टुं गताः सन्तः सहसा निर्मितेन सेतुना प्रतिषिद्धगतयो भूत्वा पुनः कुलगृहाणि नैवापश्यन्नित्यर्थः. Kula says ये जलचराः .... ... पूर्वापरावुदधी द्रष्टुमागताः सेतुबन्धात् पूर्व स्वस्थानमतिक्रम्य गताः, तेऽधुना बद्धन सेतुना प्रतिषिद्धप्रसराः सन्तः पुनः कुलगृहाणि जन्मस्थानानि न प्रेक्षन्ते. Deva's reading is same as that of K and Kula, but he says पूर्वापरी द्रष्टुमभिगताः. The word अतिगताः also appears in his gloss.
96. K reads परिक्षिप्ताः for padaddhanta = पटार्धान्तौ (R and Kula). He says धवलेन निझरेण परिक्षिप्ता महीधराः. K reads प्रतिष्ठिताः for paritthia (R and Kula). Kula says सेतोरुभयतटपरिस्थितौ महीधरौ मलयसुवेलो.
97. K says कपिसैन्यं प्रचलता राघवेण हृदये निधीयमानयुद्धसुखं भूत्वा चलितुं प्रवृत्तम्. MY says सेतुरचनापेक्षितेभ्योऽतिरिक्ता आनीताः शैलाः वैफल्यात् पुनः स्थले प्रकीर्णा येन तत्तथा.

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98. K and MY read क्षीयमाण (jhijjanta for vocchinna = व्यवच्छिन्न (Rand Kula). MY says सेतुना द्विधाकृतस्योदधेः निरुद्धपरस्पर पार्श्व सलिलप्रसरतया एकस्मिन् साग्निके पार्श्वे अग्निना पीयमानसलिले सति पार्खान्तरसलिलस्य तत्र संचारणजन्यपूरणाभावात् क्षीणसलिलत्वं जातमित्यर्थः . Ksays अतिक्रामन्तः ते वानराः संक्रमेण सेतुना द्विधाकृतत्वात् क्षपितविस्तारं, वडवामुखेन वह्निना निष्ठापिते नाशिते दह्यमाने एकत्र पार्श्वे क्षीयमाणजलं समुद्रं पश्यन्ति स्म. Deva has व्युच्छिन्नमल्पीभवत् पानीयं यस्य.
99. K reads jua (युत) for ula = कुल (R, Deva, Kula and MY ). समुद्रसंभवैः शङ्खैः युक्तपर्वत सरोवर्तिधवलकमले तथा मरतकसंपृक्तपत्रभङ्गसमूहे K. MY remarks शङ्खादीनां पुण्डरीकादिकतया रूपणमार्गात् मङ्गलाभिप्रायेणात्र समचरद्वानरबलमित्युत्तरेण संबन्धः.
"
100. K, Deva and MY read द्विधाकृत (dohaia) for oahia = अवगाहित; अवगाढ ( R and Kula) K says अथ समुद्रः अधःप्रवेशेन द्विधाः कृतपातालं तं सेतुं सर्वस्थाम्ना सह बलेन गुरु दृढं धारयति स्म MY remarks अधारयत् सेतुमिति लभ्यते प्रकृतत्वात् । द्विधाकृतपातालमित्यध्याहृत से तुपदविशेषणमिच्छन्ति केचित् । अन्ये क्रियाविशेषणमिति । अन्यथा तु .... द्विधाकृतपातालं भरवशदलिताधस्तनभूतलं यथा स्यात्तथा समुद्रः कपिबलं सर्वप्राणमधारयदिति योज्यम्. K says तस्मिन् वानरबलं चरति गच्छति स्म । तेषां गौरवात् विरिल - यन्महीधरः सेतुपथः नमति स्म Kula says आक्रमभरेण विसंघटमाना महीधरा यत्र स सेतुपथो नमति । अवगाढपातालं पातालमूले दत्तभरं यथा स्यात्, . सर्वस्थाना गुरुकं च यथा स्यात् तथा धारयति समुद्रः.
101. The verse is not found in K, Deva and MY. R says नितम्बं सेतोरेव मूलभागं संचालयति SC says नितम्बं मध्यभागं सेतोरित्यर्थादिति कुलनाथः.

102. K says शैलभरोद्वहनेन जनितस्वेदशीकराः । तुषारः शीकरेऽपि चेत्यमरशेषे. MY reads sea-jala-lava for sea-tusāra.

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NOTES CANTO VIII
103. पादपा चितवनोद्देशमिति वा पाठ: K.
104. K, Deva and MY read uahim acchera-vikkamam (आश्चर्यविक्रमं ) for uahimaviddavia-vikkamam (R and Kula); and गलितप्रतापक्षुभित: for pelavānattiaro ( R and Kula ). K says वानराणां समुद्रलङ्घनादेव राक्षस नाथस्य गलितेन प्रतापेन राक्षसजनः क्षुभितोऽभूदिति. My says accheram आश्चर्यम् paava प्रताप. Kula says अविक्रातः ( अविद्राणः १ ) अनुपहतो विक्रमो यस्य तत् कपिसैन्यमुदधिमुत्तीर्णं श्रुत्वा राक्षसलोको राक्षसनाथस्य पेलवं मृदु यथा स्यात् तथा आज्ञप्तिमाज्ञां करोतीति तथाविधो जातः. Rhas अविद्रावित विक्रमम्.
87
105. Not found in K, Deva and MY. Kula's readings differ somewhat from those of R. He reads suvela-kadae for mahoahi-ade
(महोदधितटे); Dahamuha for रावण; and -ppanao for - ppharso (स्पर्श:). Kula says यावच्च विश्रामार्थं सुवेलकटके आवास ग्रहणव्यापृतं कपिसैन्यं तावत् दशमुखस्य शीर्षे कृतान्तेन वामहस्तप्रणयः कृतः । अनन्तरमेव ( वानर ) सैन्यं ममाभिलषितं पूरयिष्यति इति अविघ्नार्थं वामहस्तस्य (असिद्धि ) हेतुत्वात् तेनासिद्धिकरीमिव रक्षामकरोदित्यभिप्रायः SC adds प्रणयः स्वीकार:, R saya वामहस्तेन स्पर्शः कृतः . इति रावणस्य हठादेव मृत्युः व्यञ्जितः,
...
106. K saya
रामस्य रावणस्य च
लोकालोकान्तरालनिः सामान्ये निरुपमाने, इदानीं वर्धमाने रामस्य प्रतापे, रावणस्य तु निवर्तमाने प्रसरान्निवर्तमाने, प्राकारान्तरेण प्राकारव्यवधानेन द्विधाकृते सति रामप्रतापो लङ्कां न प्रविष्टः । रावणप्रतापः प्राकारात् भग्न इति । एवं द्विधाकृते सति उत्तरत्र संबन्ध:,
MY says रामस्य प्रतापे लोकालोकावृतस्य भूगोलस्यान्तरालं सर्वं यथाभिव्याप्नुयात् तथा लङ्काप्राकारं यावत् बहिः सर्वत्र प्रसरणेन वर्धमाने, दशमुखस्य तु प्रतापे प्राक् ब्रह्माण्डोदरमभिव्याप्य स्थितेऽपि इदानीं प्राकारात् बहिर्देशं सर्व विहायान्तरेव यथावस्थितं स्यात् तथा निवर्तमाने सतीत्यर्थगतिः । प्राकार एवान्तरं व्यवधानं तेन द्विधाकृते एकस्मिन् प्रतापे प्रतापान्तरात् भिन्न

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देशतयावस्थिते सति । प्रताप इति जात्यपेक्षया द्वित्वेऽपि एकवचनमिसि शब्दगतिः Kula says लोकालोकान्तराले रवि(३)तेजोविधेयीभूतचक्रवालगिरिपरिच्छिन्नभवनोदरे। .... लङ्काप्राकारमध्ये परं रावणप्रतापः, अन्यत्र सर्वत्र रामस्येत्यर्थः.
___107. K says त्रिदशानां जनितानुरागे रामे चन्द्र इव, मथितात् समुद्रात् चन्द्र इब, उत्तीर्णे सति मथितस्य पर्वतपतनक्षोभितस्य सागरस्य लक्ष्म्या समृद्ध्या सह प्रसन्ना शोभा जाता । यथा पूर्व मथितस्य (सागरस्य) लक्ष्म्या सह प्रसन्ना मदिरा जाता तद्वदिति.
_MY says मथने लक्ष्मीर्घनाधिदेवता, शोभातीता काचिदेवतैव, प्रसन्ना मदिरेति स्फुटम् । सम्प्रति तु सागरे भवत्प्रसादस्थायां शोभायामुपचर्यते, प्रसन्ना शोभा भवति । तेन प्रसादजनिता शेभेत्यर्थः । लक्ष्मीस्तु सेतो रामसंचरणजनिता शोमेति भेदो द्रष्टव्यः । उत्तीर्णे समुद्रमतिक्रान्ते रामे, चन्द्रे तु समुद्रादुदिते सतीति । त्रिदशानुरागजननं तु द्वयोः साधारणम्,
... Kula says लक्ष्म्या समं जयलक्ष्म्या सह रामे जगदाह्लादकत्वात् मृगलाञ्छन इव रावणादिजगत्कण्टकक्षयहेतुत्वात् त्रिदशजनितानुरागे उत्तीर्णे सति मथितस्य क्षोभितस्य सागरस्य शोभा प्रसन्ना अनाविला जाता । यथा पूर्व देवदानवैः मथितस्य सागरस्य लक्ष्म्या सह चन्द्रे सुधानिधानत्वात् त्रिदशजनितानुरागे (8) उत्थिते सति शोभा प्रसन्नामृत्. R says शोभयतीति शोभारूपा प्रसन्ना मदिरा । अथवा शोभानाम्नी काचिदप्सरःश्रेष्ठा.

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CANTO IX
1. सकलजगतामाक्रमणाय वर्धितमहाशिखरं, निष्ठापितदक्षिणदिशं तिरोहितदक्षिणदिङ्मुख, शेषदिङ्मुखाच्छादनाय प्रधावितमिव K, Kula reads ghaHavia explained as आक्रान्त for mitthavia = निष्ठापित, नाशित (R and MY).
2. K and MY read asina for -jjhina = क्षीण (R and Kula ?). K, MY and Kula read =निषत्तव्य, i.e. nisammiavva for i° = विश्रमितव्य (R). K says भुवनस्य निषत्तव्यभरसह, निषत्तव्यमिति भावे तव्यप्रत्ययः निषदनमित्यर्थः । त्रिभुवननिषदनभरस्य सह समर्थ मधुमथनमिव । उदरगतेन भुवनभरेण सहासीनस्य तस्य मधुमथनस्योपरि शयानस्य भरसहं शेषमिव, तस्य शेषस्य भरसहं समुद्रमिव, तस्य समुद्रस्यापि निषत्तव्यभरसहं सुवेलं ददृशुः । अयं मालोपमाप्रकारः. MY says भुवनभरासीनः भुवनभरेण निषण्ण इत्यर्थः. R says समुद्रस्य विश्रमितव्यं विश्रामः । भावे तव्यः । तत्र भरसहं भारक्षमम् । समुद्रस्याप्यवलम्बनमित्यर्थः.
3. K and MY read वत्सल for pabbala = प्रबल (R and Kula). See Notes on 4. 25. K says उदधेः पूरणे समर्थनदीप्रवाहम् । वत्सलशब्दः समर्थपर्यायः । प्रागप्युक्तम्- vacchalo surana vi samare (4. 25.) MY says dhartarva धारयितव्य । धारणेत्यर्थः । धारयितव्येत्यादिः तव्यप्रत्ययो धारणादिभावपरतयानुसंधेयः । bhareavva धारण(भरण!)पूरणेति यावत् । वत्सलः समर्थः । meavva (for ma-) मातव्य मानेत्यर्थः.
4. K (pratika) has dira-padi. He has प्रतिपीडित for paripellia -परिप्रेरित (R). MY also has padipellia. Several verses after this are mlasing in both the mss. of MY. Kula says दूरं प्रतिप्रेरिताः पीडयित्वापसारिता दिशो येन तम्. He reads ovahia = अवगाढ़ (cf, HC 4. 205)

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for onamia (अवनामित); and samatta for samattha. He says दूरावगाढमतः समाप्तं पातालं येन । samattha इति पाठे समस्त इत्यर्थः. SC Text has ovahia.
5. K reads valia for padia (R) in the second line. He says पार्श्वप्रसृतसरितम्, अमुक्तपातालममुक्तसागरजलोत्सङ्गं च । तदानीमादिवराहस्योद्वर्तनेनोद्धरणार्थ क्षणमात्रं वलितम् ऊर्ध्वस्थितं मेदिनीमण्डलमिव स्थितम्, Kula says विनीतोर्ध्वस्थितमिव मेदिनीवेष्टम्. Kula's विनीत seems to be a mistake for वलित. SC Text has valia. sc says आदिवराहस्य उद्वर्तनेन उत्क्षेपणेन क्षणात् वलितोर्ध्वस्थितं तिर्यगूर्वीभूतं मेदिनीवेष्टमिव । अन्ये तु .... वलितं मण्डलाकारं समुत्थितं मेदिनीवेष्टमिव । पासल्लशब्दः पार्वे देशी..
6. aodana is translated in K (chaya) as त्रोटन. K (comm). says पाताले भरितमूलं पूर्णमूलम्, इन्द्रस्य वजमुखाभिघातेन निष्कम्पं स्थापितं, सुरहस्तिनामरावतादीनां स्कन्धनिकाषेण मसृणितपार्श्व श्लक्ष्णीकृतपार्श्वमेवभूतत्वात आलानस्तम्भमिव स्थितम् । आलानस्तम्भश्च दूरमधस्तात् प्रतिष्ठितः मूलदेशमभितः काष्ठदण्डाभिघातैः निष्कम्पस्थापितश्च भवतीति. Kula says वज्रमुखाकोटनेन पक्षच्छेदाघातेन .... स्थिरीकृत्य स्थापितमित्यर्थः. R says वज्रस्य मुखेन यदाकोलनं मृत्तिकामभिहत्य दृढीकरणं तेन स्थापितम् अत एव निष्कम्पम्.
7. K reads vilulia for vimalia = fanfaat (R and Kula). K says सर्वतोऽपि गाढरसातलेनापि शेषेणादृष्टमूलावसानं, त्रिभुवनहरणाय बलिना महासुरेण गृहीतस्य त्रिभुवनस्य हरणार्थ परिवृद्धेन त्रिविक्रमेणापि अप्राप्ततुङ्गशिखरम्. Kuta says विषधरपतिनापि न दृष्टो मूलस्य छेदः पर्यन्तो यस्य तम्. ...
8. विस्तारेण विक्षिप्तोदधिसलिलं, कटकेषु भ्रमद्भिः महाभुजङ्गैः दत्तावेष्टनम् । अन्यत्र कटके भ्रमता मन्थनरज्जुभूतेन वासुकिना दत्तावेष्टनम् । उत्तुङ्गतरत्वात् पार्श्ववर्तिना रविणा करैः किरणैरुपगूढम् । हरिणा करैः मन्दरमिव K. ....... 9. शेषस्य शिरोरत्नैर्घट्टितस्य मणिमयमूलस्योद्दयोतेन प्रभया हतरसातकतिमिरम् K संकटेषु मिथोऽन्तरालेषु R संकदे गहनदेशे Kula. K says

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NOTES - CANTO IX विषमाणामूर्ध्वशिखराणां संकटे संकटमार्गे प्रणष्टरविमण्डलत्वात् अन्धकारितगगनम् । एवं रसातले गगनधर्म गगने रसातलधर्मं च कुर्वाणम.
10. K and Kula read निकषित for rihasana = निघर्षण (R). K reads शिखर for kasana = कृष्ण (R and Kula). K (chaya) has प्रक्षालित for pabbalia = प्रप्लावित (R); and ज्वलित for munia = ज्ञात (R and probably Kula). K says अन्तिके गच्छतः शशिनो बिम्बस्य पार्वेन निकषितायां शिखरशिलाभित्तौ प्रसृततदीयामृतधारम् । ज्योत्स्नाजलसिक्तत्वाद्विषममूष्मायमाणरविरथपथम्, Kula says शशिबिम्बेन पावें निकषिता निघृष्टा या कृष्णशिलाभित्तिः तत्र प्रसृता अमृतलेखा यत्र । ज्योत्स्नाजलेन प्रेरितत्वात् (१) विषममत्यर्थमूष्मायमाणः अतएव ज्ञातः (१) स्मष्टमुपलक्षितो रविरथमार्गों यत्र तम. R says विषमं यथा स्यात् तथोष्मायमाणो बाष्पायमाणः.
11. निशि शिखरालीनमृगाकं, विरलमवस्थिता गृहीतसलिला जलदखण्डा यत्र तम् । एवंरूपत्वात् जलक्रीडया त्रुटितोदूढमृणालमण्डलं हृतकर्दमं सुरगजमिव स्थितम् K. विषमं यथा स्यात् तथा हृतः कचित् कचित् तनावारोपितः कर्दमो येन गजस्वाभाव्यात् R. विषमहृतकर्दम कचित् कचित् लनपङ्कम् sc.
12. K and Kula seem to read ukkhudana for °dia = उत्खण्डित (R). K says दूरतरालोकः अत्युच्छ्रायेणातिदूरे दृश्यमानः शिखरसरिन्मार्गः शिखरात प्रसृतायाः सरितो मार्गो गमनपथः हरितया श्यामलया धनराज्या केवलं पिशुनितः सूच्यते यत्र तम् । पवनाभिधातजनितात् ऋटनात् क्लान्तानि ........ किसलवानि यत्र तम्. Kula says पवनोत्खण्डनेन क्षयितानि मृगाङ्केन प्रत्युच्छ्वसन्ति किसलयानि यत्र तम्. K says मृगाङ्कपृष्ठे पतितत्वात् उच्छ्वसन्ति किसलयानि. K's construction is padia+usasanta, while Kula and R take padia an upasarga (प्रति). R says प्रत्युच्छ्वसन्ति प्रत्युज्जीवन्ति.
Kis here corrupt. But see quotation from SC and K on 10.10 हतातपरजसि ... सुरगजे, ie. हृत for his.

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13. dūruddhala is rendered by Kula as दूरोर्द्धापित K (chayā) has दूरोत्थापित. K says दूरमुच्छ्वसितशिखरम्, जलनिधिजले दृश्यमानविशालपरिस्फुटप्रतिबिम्बम् । एवंरूपत्वात् प्रलयकाले उत्पातरूपेण अशनिना प्रहतं ताडितम्, ऊर्ध्वादारभ्य स्फुटितपतितैकपार्श्वमिव तिष्ठन्तम्.
SETUBANDHA
14. गुरुभारैः शेषाहिफणैः पर्यायेण प्रतिरुद्धमूलप्रदेशं भरातिरेकात् फणैः क्रमेण घारितमूलस्थलम् । क्षयमारुतेनोत्खातानीताः तुङ्गेषु तटेष्वापतिताः अत एव भिन्नाः शेषमहीधरा यस्य तम् K.
15. गृहीतजलैर्मेधैः पीडितत्वादाक्रान्तत्वात् निर्वान्तः सुखीभवन्तो निभृतं स्थिताः महामहिषा यत्र तम् K. गृहीतजलैर्मेधैः प्रेरिताः सन्तः Kula. सिंहनिहतानां गजानां कुम्भलोहितेन कुम्भरुधिरेण शिलातले बद्धावशुष्कमुक्तापटलम् K.
16. लवणजलशीकरैराहतत्वात् दरोद्वमन् किश्चित् प्रणश्यन् द्रुमाणां मुग्धस्य पल्लवस्य रागो यत्र तम् K. MY says uvvamanta उद्वमत् निःसरत् बिनश्यदिति यावत्. Kula says विच्छायीभवन्.
17. K and MY read for tthianam (R and Kula). K (chaya) has कटकपरिपीडितानां परिपार्श्वतः परिसंस्थितमिव दिशाम्. K says कटकैः पीडितानां तिरोहितानां, रविकिरणैः प्रकटितासु विशालतरासु कन्दरासु भरितानाम्, एवमभ्यन्तरे दृष्टानां दिशां परितः पार्श्वे परिसंस्थितमिव । तदीयैः कटकैः व्याप्तत्वाद्दिशां बहिः अप्रकाशतया तदभ्यन्तरे दृष्टत्वाच्च दिशां परिपार्श्वे स्थितमिवेत्यर्थ: MY says parilla-pāsa परिपार्श्व (Bhas पर बहिः कटकपीडितानां रविकर प्रकाशितदर्युदरप्रविष्टपरिसमाप्तदृष्टानां दिशां परतोऽबस्थितमिवेत्यर्थः. Kula says दशानामपि दिशां परपार्श्वे बहिः पार्श्वे. Parilla pasa seems to be same as parilla-väsa mentioned in Deśināmamāla 6. 33 in the sense of अज्ञातगति. The meaning is applicable here, i. c.
वयं तु दिशामपरपार्श्वे परितो बहिः स्थितमिव.
1 R says

J

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____93
NOTIS - CANTO IX the extent of the Suvela was unknown to the regions of the sky eoveloped by the mountain,
18. Kand MY read raaa-sudura for raaniasu dura (R). K says राजतानि रजतमयानि सुदूरमुद्गतानि अनन्तानि शिखराणि यस्य तम् । सुखनिषण्णैर्मृगैः खण्डितशिखराणि' शष्पशङ्कया लीढकिरणानि (रत्नानि) मरकतादीनि यत्र तम् । ततं विस्तृतम् । कुपितस्य रामस्य भिन्नोदधिभिः शरैः दृढं प्रणुन्नम् । शिखरे लग्नस्य शशिनः निःसरणेन अमृतनिष्यन्देन आतिम्.
MY says raaa (i. e. रागद) रजक । सुदूरोद्गतशिखररत्नं ततं सुखनिषण्णमृगखण्डितशिखरतृणान्तम्. Kula says रात्रिषु दूरोद्गतशिखानि रत्नानि यत्र तम् । (ततं) विस्तृतम् । .... मृगैः खण्डितशिखरतृणोऽन्तः पर्यन्तः यस्य तम. Kula seems to read raiasu found in SC Text.
19. K (pratika) bas dūrochia. He reads raha for -ara = XT (R and Kula). He says अधस्तात् दूरमवगाढमूलम् उपरि रविरथमतिक्रान्तैः शिखरैनष्टालोकम्. MY says उदधेरधस्तात् मूलेनेव नभस्यपि उपरिष्टाच्छिखरैरर्धास्तमितायाममदृश्यार्धायामं स्थितमित्यर्थः । ovahia अवगाढ । bolina अतिक्रान्त । उभयत्र कर्तरि क्तः. Kula says नष्टालोकमदृश्यतां गतम्.
K says एवंभूतत्वात् उदधिसलिले यथा अर्धास्तमितं तथैव नभस्तले अर्धस्थगितायामम. R renders ovahia as अपवाहित explained as अधःप्रापित.
20. K says दरपीतोदधित्वात् गुरुकृतस्य जलदस्य शेषार्धान्तेन पश्चिमान अवलम्बितशिखरम्. R saya शेषार्धान्तः पश्चाद्भागः.
21. K and MY read तट for तल; नित्य for uddha; शब्द for vihua; and गण for माला. K reads प्रमेलितं for reliaam. K and MY read 787 for canda.
1 खण्डितशिखानि?f. Kula's explanation below. R says शिखा तेजोधारा. He also
says मृगैः खण्डितः शिखरतृणानामस्तोत्रं यत्र तम्.

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. : SETURANDHAR K says तटेषु प्रतिहतसमुदं, नित्यनिझरशब्देन सिंहानां रोषे आदरप्रद रोषातिशयप्रदमित्यर्थः । ग्रहगणेश्चन्द्रादित्यादिभिः प्रमैलितं संपृक्तं, शिखरस्थितैयक्षमण्डलैः आनेडितं चिरमभ्यस्तम्. MY says: ग्रहमणेन वामेतरितं प्रदक्षिणीकृतं, वामेतरितमिति च वर्णस्थितिपरिवृत्त्या लभ्यते । अथवा ग्रहगणव्यामेलितम् , i.e. gaha-gana-vameliaam for gaha-gana-ppameliaam (K), and gaha-malame (R). The verse is not found in Kula. i
: 22. K and MY read qa: (parao) for purao (R and Kula ?);. and niraa = निरायत for nivaa निवात (R and Kula). K says सूर्यस्योपरि वर्तमानस्य शशिनोऽपि परतः उपरि प्रसृतं प्रवृद्धम् । कुहरेषु निरायतप्रसृतनिष्कम्पसरितम्. MY says दीर्घनिष्प्रकम्पसरित्कम्. Kula says मणिमयैः पाश्र्वैः उत्तमस्कम् उत्क्षिप्ततिमिरम् उत्तम वा.
___24. K (pratika) has addia (atia ?) rendered as शुष्क. MY has atthia (sthia in B) अस्थित अविरत अविच्छिन्न (Kula also). K says उपरिप्रसृतशुष्कसमुद्रजलशीकरत्वात् दुष्परिमर्शनिभं, दुष्परिमर्शो दुष्पर्श ओषधिविशेषः स्पर्शादेव देहे कण्डूं जनयति, तत्सदृशं भूत्वा कण्टकीभवन्मणितटम् ।
समुद्रजलशीकराः शोषाद्धनीभवन्ति । नखलग्नमौक्तिकफलाः गजशीर्षारूढा एव निःसरन्तो मृगेन्द्राः यत्र तम्. R says निर्हादशालिनो मृगेन्द्राः. cf. Hema
candra - njharal nisarai 4.79; maharar akkandar 4. 131. Kula has निर्हदन्तः cf. Sc.
25. SC Text has ovolta for ovattha. Acc. to śrinivasa quoted by sc, it is a desi word meaning मेघजलसेक. K and MY have oattha= अपवृष्ट MY1. MY says अथवा oatta इति पाठः । तत्रापवृत्तेति छाया. K reads विल्लुलित for vimalia (R, MY and Kula). cf. verse 7t. K and MY read विमल for धवल (R and Kula). K says कल्पलतानां तत्रत्यानां 1 अववृष्टेन अववर्षणेन कोमलानि Kula. His pratika is ovartha. K (chaya) has
अव and comm. अभि..
2 MY says vimalia (a° ms. A) विमृदित । विमृक्तिमुक्तानि-विमृद्य विमुक्तानीत्यर्थः.

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NOTE SANTO IX कल्पवृक्षशाखाना संबन्धीनि पवनेन शौषितत्वात् उत्थापितानि विमलान्यंशुकानि येषु सानि वनानि वहमानम्. MY also has उत्थापित.
_26. K reads मूल for सरस (R and Kula). K says समुद्रजलवृद्धौ नदीमुखैः आरूढोदधिसलिलानि, जलरयेणा|त्खातमूलत्वात् विषमाः पार्श्वद्रुमा येषां तानि ........ नदीस्रोतांसि वहन्तम्. MY says pasalla पार्श्व. Kula says विषमं पार्थायिता द्रुमाः येषु तानि. R says स्फटिकतटे उत्तानानि अगभीराणि सन्ति प्रस्थितानि' तत्र खातं कर्तुमशक्तत्वादिति भावः.
27. वाताद्धि K (chaya). वातप्रेरितैः शिखरनिझेरैः क्षालयन्तम् K. वाताहतैः Kula. dhuantam धावन्त क्षालयन्तमिति यावत् MY.
28. प्रज्वलितौषधिशिखाहतम् K (chaya). K says दीर्घतरे शिखरे लान, निशासु प्रज्वलितौषधिज्वालाभिराहतं, प्रकटितमृगकलङ्क, ज्वालाहतत्वात् कम्जलितोदरमिव मृगाङ्क दधतम्. .29. उद्धृतमा धरण्या हेतुना विशालम् , आदिवराहस्य महता शरीरेण तपकत्वाद्दूरमवगाढम् अगाधं ..... समुद्रं नदीस्रोतोभिः पूरयन्तम् K.
30. K reads आकर्णितवनचरान् for ukkannia-vana-gae = उत्कणितवनगजान् (R: and Kula). He says कुतः संभवतीति अविज्ञातागमनमार्गान् , वनचराकर्णितान् मृगेन्द्रनिनादान्ः वहन्तम्. MY says aannia आकर्णित । कर्तरि क्तः । शब्दामामागमनदिशोऽपरिज्ञानं तारतया प्रतिशब्दसन्निधानाद्वा अशेषदिग्व्यापितत्वात्..
...... . गृहीतामिषाणां गृहीतभक्ष्याणां हरीणां सिंहानां दयितं, वेलानिलशीकराइँण वनेन हरितीकृतं श्यामलितम् K. MY says गृहीतामिषहर्यतिगत प्राप्त 1,Kanya कुसुममरितानि. स्फटिकमये तटे कटके उत्तानप्रस्थितानि स्फटिकतटवर्णनिर्विशेषं
प्रस्थितानि नदीस्रोतांसि. •i. a अतिगत, chainta 6.26 = अयमान, गच्छत् R. . .
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SETUBANDHA
हरिदयितमिति वा । वेलानिलशीकरार्द्रवनहरितीकृतमिति, भरितमिति वा । Kula says वेलानिलेन शीकरैर्यदाद करणं तेन हरिताचितं तृणव्याप्तम्. He seems to take ollavana as one word in the sense of आर्द्रीकरण.
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32. Kula says प्रभूताः संमिता दश दिशो येषु तान्. K says मिलित समुद्रैकदेशान्, अन्तः प्रकटनभोमण्डलान्, पर्याप्तदशदिशः, निजाभ्यन्तर एव उदितास्तमितदिनकरान् एवंभूतत्वात् भुवनविभागानिव दृश्यमानान् कन्दरान् वहन्तम्.
33. K and MY read 3 for ucchalia (R and Kula). K reads 'सलिलान् for bharie = भृतान् ( R and Kula ? ). K says उच्चलितसमुद्रसलिलान्, स्तोकलवदविच्छिन्नजलान् आदौ मूळे मधुरान् पुरतः प्रदेशे लवणान् शिखरजलप्रवाहान् वहन्तम्. MY says niovindha निर्व्यूढ निःशेषनिर्गत । आदिमधुरान् प्रभवप्रदेशभूतगिरितटोपरि मधुरान् जलधिजलारूढप्रदेशे लवणरसानित्यर्थः Kula says उच्छलितोदधिना हृतान् (भृतान् ?). R says निर्व्यूढानि संभूयोपचितानि जलानि येषु तान्.
34. K and MY read fag for pihula = पृथुल (R and Kula). K says भारातिशयाद्वलमानस्य वक्रीकृतशरीरस्य शेषस्य विपुलैः फणैः धूयमानम्. Kula says परिवर्तमानस्य.
....
35. K says नभस्तलवत् नीलान्, जलभ्रान्त्या उष्णाहतमहिषमार्गितावतरणपथान्, पार्श्वतः प्रसरत्किरणान् मणितटान् इन्द्रनीलवैडूर्यमणितटान् सरांसीव वहमानम्. Kula seems to say मृगैः तृष्णया पिपासया वेष्टितान्. SC says मृगतृष्णा मरीचिका इति केचित् R says मृगतृष्णया आवेष्टितान् व्याप्तान् and explains the word as मरीचिका. MY says सरः साम्यादेव पार्श्वप्रसरत्किरणानि मृगतृष्णावेष्टितानि स्थितानि चटुलोर्मिसंकुलानि सलिलभृतानि सरांसीव । अथवा पार्श्वप्रसरत्किरणानि तदानीं मृगतृष्णावेष्टितानि स्थितानि सरांसीव किरणावरुद्धतया मृगतृष्णावेष्टिततया च वृतिवेष्टितानीति मत्वा महिषैः अवतरणमार्गमार्गणमित्यवसेयम्, R has उष्माहत, and Kula उष्णायित.

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NOTES - CANTO IX 36. K (chaya) has नखक्षिप्त for muhoruddha = मुखावरुद्ध (R). K (comm.) says सिंहैः प्रतिसिंहबुद्धया नखैरुत्क्षिप्तरजतशिखरखण्डम्. Kula has मुख like R, but seems to read अवरुग्ण, i. ., olugga for oruddha. cf. sc.
37. K, like R, explains उत्तार as उत्ताल, and says नदीसंगमेषु नदीनां संगमपदेषु उत्तालं प्रभूतं तृणं यत्र तम् । रलयोरभेदः. MY says गजकुलमृदितनदीसंगमोत्तारवनम् । उत्तीर्यते तेनेत्युत्तारस्तीर्थम् । नदीसंगमावतारवनं वा. R seems to say नदीनां संगमे प्रवेशे. Kula seems to say नदीसंगमोत्तारस्य नदीसंगमतीरस्य तृणानि. .cf. SC which gives Lokanatha's explanation नदीसंगमसंबन्धिनः अवतरस्य घट्टस्य तृणानि.
___38. K and Kula read तट for तल. K says उपरितटस्य वनराजिषु परिघूर्णमानाः भ्रमन्तः उद्भटाः अतिप्रकाशाः तारा नक्षत्राणि यस्य तम्. K reads भुवनत्रयस्य' for bra-bhuanassa = द्वितीयभुवनस्य (R and Kula). K (chaya has एव त्रिभुवनस्य. K says एवमतितुङ्गत्वात् पार्वे निषण्णस्य परितः प्रदेशेषु स्थितस्यापि भुवनत्रयस्योपरि तिष्ठन्तमिव । चन्द्रादित्यनक्षत्राणां शिखरात् अधस्तादेव संचारादेवमुत्प्रेक्षितम्. Kula says द्वितीयभुवनस्य गगनस्योपरीव निषीदन्तं तद्गतचन्द्रादित्यग्रहनक्षत्राणामधोलक्ष्यमाणत्वादिति भावः. MY says त्रिभुवनस्योपरि परितश्च व्याप्यावस्थितत्वाच्चेत्यर्थः.
39. K and MY read foFa for fegra (R and Kula). K reads म्लान (परिश्रान्त Kula) for uddhaa = उद्धावित (R). The reading of K and Kula appears to be usvāa (cf. SC and notes on 8. 2.) K says अर्धावकाशे पर्यवसितरविकिरणान् , समस्तप्रदेशेषु अप्रभूतसकलचन्द्रकिरणाम् अपर्याप्तचन्द्रभासः, अतिदूरगमनात् म्लानेन गरुडेन विश्रमितुं मार्गितशिखरान् मिनकटकानतिपुराणतया विशीर्णान् कटकान् वहन्तम् । भिन्नकटका अप्येवमतिबिस्तीर्णावकाशाः किं पुनः अभिन्नकटका इत्यभिप्रायः. MY says asamarta 1i bhuaper-ttaassa, an expression like rayana-ttaya (YogIndu's Paramatmaprakkla 2. 95).
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असमस्त । भिन्नकटकानां कटकान्तरारोहपरिणाहयोस्तुल्यत्वेऽपि भेदमार्गेषु तयोः स्फुटोपलभ्यतया विशेषप्रतीतिदर्शनाभिप्रायेण भिन्नेत्युक्तम् । भ्रान्त्या पश्चादुपनतरूपणात् मार्गणात् निवृत्तेन गरुडेन मार्गितशिखरान् दिदृक्षितशिखरान्, न तु मार्गितदृष्टशिखरानित्यर्थः । भिन्नकटका अप्येवंभूताः किं पुनरविकलावस्थिता इति चावगम्यते. Kula says असमाप्ते असमग्रप्रदेश एकदेश इत्यर्थः प्रभूताः संमिताः सकलचन्द्रस्य पूर्णशशिनो मयूखा यत्र । तान् वज्रादिघातादिना छिन्नकटकान् वहन्तम् । छिन्नानामपि कटकानामियान् परिणाहातिशय इति भावः (partly corrected from SC ). R. says 'दुरालोकं दुरारोहं कटकान्तरसंगतम्। भृगुप्रायं गिरेः शृङ्गं तच्छिन्नकटकं विदुः ॥
SETUBANDHA
........
40. K says सुरवधूनां हृदये स्थितः नवरतस्य अभिनवस्य रतस्य सार उत्कर्षो यत्र तम् । सागरस्य कृते रचितं रत्नप्रसारकमिव । रत्नानि प्रसारयतीति रन्नप्रसारको रत्नापणः । सागरोऽपि तदीयैरेव रत्नैः रत्नाकरो भवतीति भावः । नलिनीपत्रान्तरेषु श्यामं जातं मधुरमुदकं यस्य, नलिनीपत्रमध्यगतत्वात् तत्प्रभया श्यामलितमुदकमिति । अथवा नलिनीपत्रपुटजातेन नलिनीपत्रपुटसमूहेन मधुरश्याममुदकं यत्र । बकुलवनेभ्यो निःसरन् मधुरसस्य आमोदो यत्र । बकुलकुसुमगन्धो मदिरामोदसदृश इति प्रसिद्धम् .
MY says सागरस्य रचितमिव रत्नकोशम् । प्रसारकं कोश: Kula says सुरवधूनां हृदयेप्सितस्य रतस्य नवमपूर्वं सारकं संपादकम् SC Text has hiaacchla = हृदयेप्सित chaya Kula says नलिनीपत्रपुटैः यातमनुगतम्.

41. K saya तीव्रेण जरठातपेन परिणतातपेनाहतस्य विलीनस्य हरितालस्य आमोदेन विह्वलीकृतहरिणम्' । हरिणानां हरितालगन्धो मोहकर इति वार्ता । शोषात् संघातभूतानामुदधिशीकराणां संबन्धिनो लवणरसस्यास्वादनार्थ महिषैर्लिह्यमानशिलम्. MY says vimharāvia (for 'rala) विह्वलीकृत | samkhaa संस्त्यान. Kula says आतपेनाहतं तप्तं यत् हरितालं तस्यामोदेन विस्मारिता 1 SC says मूच्छितहरिणम् । विस्मापितेति कश्चित् (cf. R ) । तन्न, 'विम्हरावेह' इति मूच्छिते देशी इति देशीसारदर्शनात.

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NOTES - CANTO Ix
अपस्माररोगेण हृताः1. Desinamamala 6.3 mentions pamhara (=अपस्मार?) In the sense of अपमृत्यु.
___42. K and MY read रत्न for raaa = रजत (R and Kula). K reads ताराग्रं and लग्नं for taram gaam and (mo)tta-rangaam (R, Kula and MY); and सरिदयुत for sarujjua (R and others). K says तुङ्गरत्नशिखराणामुद्गमैः ताराप्रमुज्ज्वलायम् । सिंहनिहतानां गजानां लोहितेन मुक्ताभिश्च लग्नं व्याप्तम्. He seems to read taraggaam and make it agree with his reading (mo)tta-laggaam in the second line by the रलयोरभेदः rule (cf. verses 37 and 44). He explains the last two lines as follows - गुरुणा धैर्येण निर्वाहितो यापितो बहूनां युगानां संक्षयो येन । उदधिसलिले संक्रान्ताभिः सरिद्भिः युताः शङ्खा यत्र तम्. Kula says तुङ्गै रजतशिखरैस्तारं विशुद्धमङ्ग यस्य तम्, and explains निर्वाहित in the third line as अतिक्रान्त. MY construes saruijua as सरउदयत or सरऋजु. R says उदधिसलिलात् संक्रान्ताः सरसि ऋजुकाः संमुखाः शङ्गका यत्र. sc says यस्य सरसि समुद्रादागत्य शङ्खा विहरन्तीत्यर्थः । सरसि ऋजुकाः प्रगुणपङ्क्तय इति लोकनाथः.
____43. MY says pahamma देवखात (B adds अकृत्रिमसरः). Kula says स्मरशरण्या मन्मथविधेयास्तेषां निद्रापदं निधुवनक्रीडाश्रान्तानां निद्रासुखदमित्यर्थः । अथवा सरःशरण्याः करिमहिषशूकरादयः तेषां निद्राकरं निद्राजनकम्, K says मणीन् पातीति मणिपः सर्पः । मणिपानां हर्म्यवत् सुष्ठु आमोदम् (मणिपाः सर्पाः मणिपानां हम्यः सामोदम् MY )। मणिभिः मरकतादिभिः प्रहतत्वात् श्यामोदकम् । अथवा 'पहम्म'शब्दो भाजनवाचकः । मरकतादिमणिsc has अपस्माररोगिणः कृताः. Kula goes on to say अथवा नष्टचेतनीकृता विकला (विह्वला !) इति यावत् हरिणा यत्र तम् (partly restored from sC) उपर्युपरि पातात् लवणरूपेण घनीभूतो य उदधिशीकरः etc.

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SETUBANDHA
श्वभ्रेषु श्यामोदकम् । सरसेषु जलप्रनवणसहितेषु अरण्येषु निवं दावाग्निरहितम् । सरःपरिसरमाश्रिताः सरःशरण्याः। सरः शरण्यं येषामिति बहुव्रीहिः । तेषां सौख्यातिशयात् निद्रापदम् । लोपोऽरण्य इति अकारलोपः (Vararuci 1.4). R says मणीन् पान्तीति मणिपाः यक्षा सो वा.
44. Unlike R and Kula, K and MY read here two verses. The first is a Mabāyamaka formed with the phrase daria-rakkhasa-moaam.
(i) K says एकरूपपादचतुष्टयं महायमकमेतत् । यथोक्तमाचार्येण । एकाकारचतुष्पादं यन्महायमकाह्वयम् इति ।।
तत्र सराक्षसामोदकमिति प्रथमः पादः । दृप्तानां राक्षसानामामोदकं प्रीतिकरमतिगहनत्वात् राक्षसानामावासभूतमित्यर्थः । दरीग-ऋक्षश्यामोदयमिति द्वितीयः पादः । दरीगतैः दरीवर्तिभिः ऋक्षैः भल्लुकहेतुभूतैः श्यामाया रात्रेरुदयो यत्र । ऋक्षाणामतिकृष्णवर्णत्वाइरीषु सदा रात्रिर्वर्तत इति प्रतिभातीत्यर्थः । दलितलक्षसामोदयमिति तृतीयः पादः । रलयोरभेदः । सामोदयो गजः । सामोद्भवः सिन्धुर इति हलायुधः । दलितानि विदारितानि लक्षाणि प्रतिगजा यैस्ते सामोदया यत्र तम् । दरीचरवश्यामोदकमिति चतुर्थः पादः । दरीषु स्पन्दमानं खमिव श्याममुदकं यत्र तम् । दरीषु प्रस्रवणादयः संभवन्तीति. Kula says दरीचरैरक्षः बिभीतकैः श्याममुदकं यत्र तम्,
(ii) The second verse introduced by K and MY is rendered by K as follows.
रम्यसलिलपावलतं रामासलीलवासालयम् । विषतरुप्रभावात विशदरूप्यप्रभापात्रम् ॥ MY says दरीचराक्षश्यामोदयमिति द्वितीयः पादः । दरीवर्तिजननयनानां श्यामाया रात्रेरुदयः प्रदोषः तं दरीणां नित्यनिरातपतया अन्धकारास्पदत्वात् । akkha इत्यत्र ‘स्कक-क्षां खः इति (Vararuci 3. 29) खत्वमेव । न 'अक्ष्यादिषु छः' इति (ibid. 3.30) .
छत्वम् । Dhummakkha इत्यादिवत्. 2 This might be ramma-salila-pāsa-laam (or even vasa-laam, but the derivation
of रामासलील etc. from it is a tour de force not usual in the poem...

www.jainelib

Page #594

NOTES - CANTO IX
101 The second line is the same as the corresponding line of the verse as recorded by R and Kula except that MY and Kseem to read attaam for antaam. K says रम्याः सलिलपार्वेषु लताः यत्र तम् । रामाणां सलीलवासायालयं सलीलनिवासार्थमालयभूतम् । विषतरूणां विषवृक्षाणां प्रभावेण आर्तम् आर्तमृगविहङ्गममित्यर्थः । विशदस्य सूप्यस्य रजतस्य प्रभायाः पात्रभूतम्. R says विशदरूप्यप्रभाभिः कान्तं कमनीयमित्यर्थः.
___45. K says जरठाभिः परिणताभिः विषौषधिभिः विषहराभिरोषधिभिः वेष्टितत्वात् भुजङ्गमैः परित्यक्तचन्दनद्रुमस्कन्धम्. viraia ( विराजित R) is explained as विलीन by K -अतिक्रामतां गच्छतां विषधराणां फणामणिप्रभाभिराहतत्वात् विलीना नष्टा द्रुमच्छाया यत्र तम. Kula explains the word as ferstarna. K seems to derive viraia from virāa = fastiot, which he invariably translates as farola. cf. Hemacandra 4.56- faerisfattvirai vilijjar.
46. प्रलयसमयजलेनापि असंपूर्ण क्षालितम् K. ___47. K says रम्याः कन्दरा कच्छा नदीतीरप्रदेशाश्च यत्र तम् । रमिः रतिः प्रीतिः तद्योग्यं रम्यं चन्द्रं हिरण्यं तस्य रागो वर्णो स छदः छादनं यस्य तथाभूतम् । प्रियङ्करस्वर्णप्रभाच्छादितमित्यर्थः । स्वर्गस्य ग्रहे ग्रहणे प्राप्तौ नितरां सामग्रयं साधनसंपत्तिः यत्र तम् । निशब्दो भृशार्थः । नि न्यग्भावनिकामयोरिति वैजयन्ती । स्वाग्रे स्वस्य शिखरे ग्रहाणां निशासु मार्गप्रदम् । गाङ्गेयं स्यात् गैरिक भूरि चन्द्रं राः कल्याणं निष्कमष्टापदं चेति हलायुधः R says स्वर्गग्रहणीनां स्वर्गबन्दीनां सामयं साकल्यं यत्र. Kula's explanation is same except that he says सुरबन्दीनां सामग्र्यं समुदयं दयते रक्षतीति तम्.
48. पङ्कोत्तरणदशायामभिभूतेन पुनः प्रतिनिवृत्तेन (प्रवृत्तेन A) वराहेण वञ्चिताहतः सिंहो यत्र तम् MY. पङ्कादुत्तरता तदानीमेव सिंहलचितेन पुनः परिवृत्तेन अभिमुखीभूतेन वराहेण etc. K. " 1 MY says स्वर्गग्रहणसामम्यगं स्वर्गग्रहणं स्वर्गस्पर्शनम्. 2 Kula is incomplete. SC says पादुत्तरन्तः सिंहः लविता आक्रान्ताः पश्चात्
परिवृत्ता ये वराहाः तैः वञ्चिता हताश्च सिंहा यत्र तम् । तैः वञ्चिताः त्यक्तप्रहारा इति कुलनाथः. R says माहतः ताडित इव.

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102
49. K and MY read सेक for nila (R). Kula has स्निग्ध. K says सजलसेकानां जलसेकसहितानां मेघानां लावण्यं यत्र । अथवा सजलसेका मेघा एव लावण्यं यस्यास्ताम् । अथवा सजलसेकस्य मेघस्येव लावण्यं यस्यास्ताम् । ज्योतींषि नक्षत्राणि ज्योतिर्मय्या अपूर्वमेखलया वर्णितां शोभिताम् । वर्णो नीलादिविप्राद्योः कीर्तौ गीतिक्रमे स्तुतौ । ..... लेपशोभयोः ॥ इति वैजयन्ती । एवंभूतां नमः श्रियं बाहुभिरिव शिखरैः प्रच्छादयन्तम् आलिङ्गन्तं, तस्मात् कारणात् पश्चाद्दिशां मन्युं कोपं ददतमिव नभः श्रीविषयात् सापत्न्यात् दिगङ्गनानां कोपं कुर्वाणमिव MY says नमः श्रियं सजलसेकमेघलावण्यितां संजातलावण्यां, बद्धज्योतिरपूर्वमेखलावर्णिताम् । अत्र ज्योतिर्नक्षत्रम् । मन्युं दिशामिव पश्चाददतं तासां मुखदीप्तिसंकोचात् मन्युं ददतमिवेत्याशयः. Kula says प्रच्छादयन्तमुपगृहयन्तमिव, अत एव पश्चादनन्तरं दिशामपरनायिकानामिव मन्युमपराधं यान्तं प्राप्नुवन्तं ददतं वा (corrected from SC.
SETUBANDHA
50. K, Kula and MY read vāsaam ( पार्श्व and वासं ) for valaam (R). K and MY read the second line first. K says सूर्यकान्तमणिमयपार्श्वम् (Kula also) । सूरगं बहुभुजङ्गमित्यर्थः । तमसो निवासप्रदं गुहास्विति शेषः । असुरबन्दीनामसुरैः गृहीतानां बन्दीनां बन्दीभूतानां दिव्याङ्गनानां साधारणं सामान्यमावासम्, अत एव असुरवम् अशोभनशब्दयुक्तं तासां स्त्रीणामाक्रन्दनशब्दयुक्तमित्यर्थः । दिशां हारणमात्मविस्तारेण दिशामपहारकं, दिशां धारणमिति वा.
........
.......
सम् ।
MY says सूर्यकान्तमणिपाखें, सूरगं सुष्ठुरगं सूर्यस्पृशं वा । तमोनिवाअसुरवं व्याकुलरवं, दिशाहारणं दिक्कवलनं दिग्व्यापिनमित्यर्थः . Kula says तमसो निवासदम् । अथवा शूराः कान्ताश्च ये मणिपा यक्षास्ते(ie, maniva + saam).
षामाश्रयम्

51. bhareum पूरयितुम् MY ( K and Kula also); भर्तुम् R. bhareuna = पूरयित्वा K and Kula; भृत्वा R.

Page #596

NOTES - CANTO IX
52. K says आसन्नशिखरवनदवेन अतिक्रान्तत्वात् कवलितत्वात् प्रणष्टमण्डलमदृष्टमण्डलम्, अग्निज्वालान्तरेभ्यो निर्गतोर्ध्वताम्रमयूखम्, अत एव अस्तमितमिव दिवसकरं वहन्तम्.
103
MY says atthaam अस्तमितम् । अधः शिखर प्रज्वलद्वनदवज्वालान्तरालेषु ऊर्ध्वस्फुरद्विवर्णकिरणमात्रव्यक्तमण्डलम् उपरि अतिक्रामन्तं रविमकालेऽ स्तमितमिव वहन्तमित्यर्थः.
53. K and Kula read संतापं for samtave (R). K reads कटकान् for ade a= तटान् च (R and Kula). As K omits in the second line, he seems to read - Kulaharānam sariana (cf. SC Text) fcr Kulaharāna va sariana K says वडवामुखेन कृतमात्मनः संतापं, समुद्रजलेषु अतिदूरमवगाढत्वात् वडवामुखाग्निसंतापः सुवेलस्य संभवतीति भावः, तथा भिन्नकटकान् गुरून् तरङ्गप्रहारांश्च समुद्रस्य संबन्धिनः एतान् सरितामात्मसंभवानां कृतेन कृते सहमानम् । कथंभूतानाम् - अविरहितपितृगृहाणां समुद्रं प्रविष्टानामपि अपरित्यक्तपितृगृहाणाम् । यथा श्वसुरो जामातुरविनयं स्वसुतामुद्दिश्य सहते तद्वदिति.
MY says अत्राविरहितकुलगृहत्वं सरितां लालनप्रकाशनपरं स्रोतोविच्छेदविरहपरं च । sariana kaam va इति पाठः । kaena इति पाठे इत्यध्याहार्यम्.
54. K says रजनीषु आताम्रमणिमयीषु पद्मरागमयीषु शिलासु एकैकं प्रत्येकं संक्रान्तां रवितुरङ्गमाणां गच्छतां खुरमुखमार्गमिव खुरस्य मुखविन्यास - परम्परामिव स्थितां मुग्धमृगाङ्कच्छायां बालेन्दु प्रतिबिम्बमुद्वहन्तम् MY remarks अत्र स्फटिकादेः परभागाभावादिन्द्रनीलादेस्तमः सहकारित्वाश्च रजन्यां प्रतिबिम्बग्रहणासामर्थ्येन तत्समर्थस्य पद्मरागादेराताम्रपदेनोपादनमिति रहस्यम्. Kula reads अर्ध for muddha - अर्धमृगाङ्कस्य अर्धचन्द्रस्य.

विषमपरिसंस्थितैः,
55. K (chaya) has विषमोर्ध्वायित. K says विषममूर्ध्वभूतलतागृहस्थगितः एवंरूपत्वात् छिन्नातपमण्डलैखि अन्तरान्तरामेघ

Page #597

JON
SETUBANDHA
छायान्तरितातपमण्डलैरिव काञ्चनशिलातलैः परिक्षिप्तम्. MY says parlechittam परिक्षिप्तम् । अत्र शिलातलेषु विषमत्वं निम्नोन्नतत्वम्. Kula says काञ्चनशिलानां दलैः खण्डैः। परिक्षिप्तं वेष्टितम्. SC says विषमोर्वायितेन क्वचित् क्वचिदुद्गतेन लतागृहेणावस्थगितैः काञ्चनशिलातलैः.
56. MY says अप्राप्तो दिनकरो येषु तानि । अप्राप्त इति कर्तरि क्तः। सूर्यपथमुल्लङ्घय वर्तमानानि. K says अप्राप्तदिनकराणि दिनकरपथमतीत्य स्थितानि, अतएवोर्ध्वप्रवृत्तच्छायानि, आतपभयात् शिखरेषु स्वाग्रेषु स्थितभुजङ्गानि वनानि वहन्तम्. Kula says अधःस्थितदिनकरत्वादेवोर्ध्वपरिवृद्धच्छायानि वनानि कटकैरुद्वहन्तम्. ___57. K and MY read क्षतान् for ankie (R and probably Kula). MY has juala-kkhae. K reads कनक for kadaa = कटक (R). K says त्रिदशगजानां दन्तपरिघयुगलक्षतान् दन्तपरिघयुगलैः प्रहतान्, विस्तृतेन विष्कम्भेण दन्तयोरन्तरालेन शिष्टः कथितो व्यञ्जितः मुखविस्तारो येषु तान् कनकतटान् वहन्तम्. MY says विष्कम्भः अवकाशः. Kula says तुङ्गत्वेन पर्याप्तान संपन्नान् तुङ्गानित्यर्थः । विस्तृतेन .... अन्तरालेन मध्यभागेन. Kula reads स्फटिक (phaliha) for kadaa.
58. K reads rate for hatthumhao = EFICAT (R and Kula). K says त्रिदशगजानां हस्तोष्ठेन आहतत्वात् क्लान्तपल्लवरागान् , कटेषु गण्डेषु परिघूर्णनेन कण्डूयनार्थ भ्रमणेन कपिलान् मदेन कपिलवर्णान् , तैश्चिर मूढविमुक्तान् क्रीडयोदवा विमुक्तान् पारिजातविटपान् वहन्तम्, Kula seems to say चिरमूढविमुक्तान् उद्गालितपारिजातकविटपान्.
5. K says स्फटिकमणितटमयूखधबलितमृगच्छविं, तदानीं पृष्ठे निपतितस्य महानिर्झरस्य जलाभिघातात् विपर्यस्तमण्डलमिव मृगाई वहन्तम् । चन्द्रस्योपरिभागे कलङ्को न संभवतीति भावः. MY says उदृत्तमण्डलतया 1. CE. Delinamamala 7. 88. vikkhambho स्थानमन्तरालं च । विस्तारवाचकस्त विक
म्भशन्दभव:

Page #598

NOTES - GANTO IX
निष्कलङ्क पश्चिमपार्श्वप्रकाशनं विवक्षितम् Kula says चन्द्रस्य क्रोडभाग एव कलको न पृष्ठे SC says माघेsपि चन्द्रस्योपरिभागे कलङ्कशून्यत्वं वर्णितम् । उत्सङ्गसङ्गिहरिणस्य मृगाङ्कमूर्तेरित्यपि माघे दृष्टत्वात्. '
....
60. K, MY and Kula read raa for dara (R). K ( chaya ) has परियत् for parilla (R). K (comm.) has परिवर्तमान, and his reading appears to be parinta (see verse 68 and 88 ). Ms. B of Khas परिवृत्त which is less correct.
105
MY says salila-raa सलिलरज: । rao जवो वा Kula says _सलिलरजोभिः जलशीकरैः. K says सदा समुद्रजलसिक्तमूलत्वात् अभ्याशगता वनराजिः सलिलकणिकाघौतकुसुमा हरित बहुपत्रविटपबहुला च भवति । तस्मादुपरिदृश्यमानपरिवर्तमानजरठातपाम् । मध्यन्दिनेऽपि तीव्रातपः पत्रबहुलतया तदधस्तात् प्रवेष्टुं न शक्नुयादिति मकरगृहस्याभ्याशत्वात् अभ्यधिकश्यामलां वनराजिं वहन्तम्. Kula is corrupt. SC has परिल्ल (?); परिगत (chayā). It says दृश्यमान उपरि परिगतो जरठः कर्कशः आलोकः सूर्यद्युतिः यत्र ताम् R explains uvari-parilla as उपर्युपरि
61. K and MY read annia (अन्वित, अनुगत) for unmia उन्नीत (R). cf. Goldschmidt's footnotes on 13 77. Kula seems to read annia. K says त्रिदशगजानां गतिमार्गान् वहन्तम् । कथंभूतान् - अवपतने प्रवर्तमानान् गगनात् शिखराप्रे निपत्य क्रीडितुमषस्तादवतरणसमये प्रवर्तमानान् प्रवृत्तपदविन्यासान् । चिरं विहृत्य पुनरुत्पतने प्रणष्टनिर्गमान् गगनचारित्वात् सहसा गगनोत्पतनसमये अदृष्टनिर्गमान् । वनमध्यादेव गगनमुत्पतन्तीति । णश अदर्शने । (मदजलपानार्थं SC ) दूरान्वितमार्गा दूरमनुगतमार्गाः नभसि गन्तुमशक्यत्वात् निवृत्ताः तत्रत्या मधुकरा येषु तान्.

MY says दूरानुगतमार्गा गजोत्पतनदशायां नभसो निवृत्ता गिरिवनभृङ्गा येषु ते तथा ( भूतान् ) । गगनावपतनादारभ्य प्रवृत्तान् वनविहारानन्तरं
1
Kula is corrupt, but the quotation from Māgha 4, 22 appears in his glon. S. 14

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--100
SETUBANDHA
गगनोत्पतने सति प्रणष्टनिर्गमान् मार्गान ममनमार्गानित्यर्थः. Kula is somewhat corrupt. He seems to say अवपतने समुद्रावगाहनार्थमवतरणे वृक्षतृणादेः तिर्यग्भावात् अधोमुखीभावात् प्रवर्तमानान् । उत्पतने च वृक्षतृणादेः प्रगुणीकरणात् प्रणष्टः अलक्ष्यतां गतः निर्गमः स्वर्गगमनं यत्र.
62. K reads उद्भिन्न (ubbhinma) for uttinna (R). Kula is uncertain, but sC has उद्भिन्न. K says नियंदग्निना गर्भितानीव दृश्यमानानि स्तोकमुत्पन्नरत्नाकुरस्थानानि किञ्चिदुत्पन्नानां रत्नाङ्कुराणां स्थानानि आकरस्थानि वहन्तम्.
63. त्रुटितप्रम्लानमान् , उद्वेल्लितावेष्टाः उद्यथितावेष्टना भन्नाः पुजिताश्च लता येषु तान् । वनगजानां युद्धपरिमर्दान् वहन्तम् । परिमर्देऽपि परिमल इति वैजयन्ती K.
MY says parvaa म्लान शुष्केत्यर्थः । युद्धपरिमलान् युद्धोन्नायकान् मोटितमत्वादिप्रकारान् युद्धोन्नायकान् वहन्तमित्यर्थः. R says युद्धपरिमलान् युद्धविमर्दान्.
64. K and MY read uccalie for ucсhao (R and Kula). K reads विच्छेदान् for vocchee (R, Kula and MY), MY says pahamma प्रखात। vocchea व्युच्छेद. R and Kula have व्यवच्छेद. Kula explains प्रहये as देवखात. K says पुरा मन्दरस्य प्रहारैः उच्चलितान् , अद्यापि विस्तीर्णेषु मणिमयेषु श्वश्रेषु निहितान् , अनिर्गतामृतरसान् जलनिधिजलस्य एकदेशान् वहन्तम्.
65. K, MY and Kula read शर for जल (R). K and Kula read बाणसमूह for sara-samghaam (R). K says शरक्षोभकाले समुद्रमतीत्य लग्नमात्मनि लग्नं विषमभग्नपत्रसमूहं वज्रमुखत्रुटितस्य पक्षस्य शेषमिव दृश्यमानं राघवबाणसमूहं वहन्तम्.
- 66. कुम्भाभिभवेन निपतितस्य करिणो हस्तेन त्रुटितसिंहकेसरसमूहम् । अन्यत्र विहत्यागच्छन्त्याः सहचर्या विरुताकर्णनात् वलमानेन भ्रमतो भ्रमरेण

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NOTES - CANTO İX
परिवर्तितं व्यावर्तितमधिष्ठितं लताकुसुमं यत्र तम् K. MY says oaggana-nivadia अभिभावनेन निपतितः. R says कुम्भयोरवक्रमणादतिक्रमणात् निपतितेन करिणा हस्तेन खण्डितः सिंहस्य केसरभारो यत्र तम् Kula says कुम्भाववल्गनेन (१) निपतितः अभितोऽभिमुखमागत्य मिलित: करिहस्तेन चोत्खण्डितः (सिंह - केसरभारः यत्र).
67. K reads आघात for omāsa ( R and Kula) = अवमर्ष. K says दिवसासारत्रुटितान्, दिवसं कालाध्वनोरत्यन्तसंयोगे इति द्वितीया, सर्वस्मिन् दिवसे त्रुटितासारान् विच्छिन्ननिष्यन्दान्, अत एव दरशुष्कसलिलान्, पवनाघातेन विषममुद्गतशैवालान् शशिमणिप्रवाहान् वहन्तम्. MY says usasia उच्छ्रवसित उन्नामित । यत एव दिवसेषु आसारेण क्षरणेन त्रुटिता रहिता मत एवं ईषच्छुक सलिला: तान् प्रवाहानित्यर्थः Kula says दिवसे अवतारेण खण्डितान्. This is amplified by SC. - आसरणमासार आगमनमिति यावत् । दिवसे अवतारेण प्रसारेण खण्डितान् दिवसे प्रस्यन्दशून्यतया खण्डितप्रसरानित्यर्थः.
68. K and MY read परियत् for pavitta = प्रवृत्त (R). Their reading seems to be parinta found in ms. C of Goldschmidt.
--
K says विषममुल्ललितः उत्प्लुतः परिमलः परिभ्रमो येषां तान् । कमलिनीपत्रघूर्णमानजलच्छवीन्' । मरतक शिलातलोपरि परियतः परिस्फुरतः पारदरसान् । पारदो नाम रसायनसाधनभूतः क्वचिदप्यनश्वरो द्रवद्रव्यविशेषः MY says विषमोल्ललित विषमोन्मीलित । परिमललिङ्गम् (cf. verse 63)। क्वचित् क्वचिदभिव्यक्ततत्तदेशसंसर्गविशेषान् इतस्ततः परीयत् (परियतः !) पारदरसानित्यर्थः.
1
107
Kula reads ullasia (SC Text also) for ullalia. Kula says faq स्पष्टं यथा स्यात्तथा उल्लसितः परिमलो गतागतविशेषो . येषां तान् । मरकतशिलातलोपरि परीतान् पारदरसान् समुद्वहमानम् Here परीतान् stands for
K (chāyā) has जलच्छायान्

Page #601

SETUBANDHA
परिगतान् (cf. SC), which shows that Kula's reading might be same
as that of K and MY. See verse 88 below.
108
69. MY says uddhaanta ऊर्ध्वायमान । अथवा उद्धावत् उच्चलदित्यर्थः. Kula also says ऊर्ध्वायमानम् ऊर्ध्वं गच्छत्. K says रविः दिवसमुखे उद्भावदूर्ध्वमण्डलः आरोहणक्लेशात् आतुराश्वश्च भूत्वा यमारोहतीव । आरुह्य सममण्डलः सन् अतिक्रान्तः ततो दिनावसाने अधोमुखरथः सन् यम् अवतरतीव अवरोहतीव. Kula says ऊर्ध्वमतिर्यक् मण्डलं यस्य सः, ऊर्ध्वोयमानोर्ध्वमण्डलश्चासौ तथोक्तः सन् रविरारोहति । आरुह्य च सममण्डलः दिवसमध्ये व्यवक्रान्तः प्रसृतः दिनावसाने चावतरतीव यस्मात् (partly
corrected from quotation in SC).
....
70. In our copies K and MY ( pratika) have puddanti, pudanti, and phuditi. Their reading seems to be phundanti for chundanti = क्षुन्दन्ति (R). K renders it as क्रामन्ति (आक्रामन्ति MY ). Kula seems to agree with R. cf, SC, K and MY read प्रचार (-ppacara) for परिहार ( R and Kula ). K says यत्र निशासु तिमिरे विषमैः प्रचारैः परिवर्तमानाः, कटकेषु पुरतोऽतिक्रामन्तीभिः तारकाभिः कृतोदयोताः कृतप्रकाशाः वनचराः पथः मार्गान् क्रामन्ति गच्छन्ति MY says panthe पथि । विषमे दुर्गमार्गे प्रचारो विषमप्रचारः । कृतोदयोताः तारकप्रभाभिः प्रकाश्यमानाः तत्परिहाराय गूढमृगवधार्थिनो व्याधास्तारकाणि पादाक्रमणेन छादयन्तीत्यर्थः . MY seems to read taraai for taraahi, taking it as the object of phundanti.
:
....
71. MY remarks अत्र विरहिणीभिः स्वप्रतिकूलं शशिबिम्बम् अत्यासन्नतया कुसुमान्जलिव्याजेन प्रद्वेषात् संमुखं ताडयत इत्यर्थः. K says शशिबिम्बम् अपक्रामति प्रहारभयात् धावतीति भावः.

72.
नभश्चराणां विमानैः सहितम् । शिखररुद्धस्य क्षयमारुतस्य - रभसस्य वेगस्य विमानकम् । विमाननमवज्ञा । अवज्ञाकरम् । रत्न शिखरस्य किरणोद्गमैः घनानां रागदं वर्णविशेषप्रदम् । दरीषु व्याकुलीभवतां सिंहानां घनेन
....

1

Page #602

NOTES - CANTO VIII
109.
गम्भीरेण रावण युक्तमित्यर्थः - K. MY mentions survanta (सूयमाण) as a variant for guppanta.
73. K remarks पर्वतस्यातिमहत्त्वेन मह्यादेः पृथग्दर्शनाभावात् तत् सर्वमस्मिन्नेव निषण्णमिवेति प्रतर्कः. Kula says यस्मिन् समाप्ता इव दिशः; तस्मिन्नेव (सर्वासां) दिशामुपलम्भात् । क्षीणेव मही, दिव्यापकत्वेन तस्यैव सर्वत्र प्रतीयमानत्वात् । कृतावसानमिव नभः, सकलनभोमण्डलाच्छादकत्वे तस्यैव दृश्यमानत्वात् । अस्तमित इव समुद्रः, यत्रस्थैस्तद्व्यतिरिक्तसमुद्रस्थानस्थासम्भाव्यमानत्वात् । नष्टमिव रसातलम् उन्मूलिताशेषपातालकुक्षित्वात् । निषण्णमिव जगत्, क्षितिनभःसुरलोकनिवासिनां (तत्रैवावस्थानात् sC).
74. MY says यस्य तुङ्गेषु शिखरेषु गतिपथं निरुध्यावस्थितेषु प्रतिदिनं गतिभङ्गभीरुणारुणेन परिवर्तिता अश्वा अतएव घोणाघूर्णमानचामराः पार्थाः परिवृत्त्य गच्छन्तीत्यर्थः. K says आदित्यपथमतीत्य स्थितेषु यस्य शिखरेषु गतिरोधस्खलनात् भीतेनारुणेन च परिवर्तितघोणा व्यावर्तितनासिकाः, अतएव घूर्णमानचामराः, वलमाने व्यावय॑माने युगे वलमानस्कन्धा रवितुरगा बहुशो वलन्ते गच्छन्ति. R says रवितुरगा यस्य शिखरे बहुशो वलन्ति वक्रीभवन्ति.
75. Kula reads निवहान् (nivahe, cf. SC Text) for nivaham. K and MY read अपचय for uccaa (R and Kula). K reads विभातविच्छिन्न. K says ज्योतिष्पथवर्तमानानि यस्मिन् वनानि निशासु कुसुमनिवहमिव नक्षत्रसमूहमूदवा विभाते विच्छिन्नतारकाणि अस्तमितनक्षत्राणि तानि गृहीतप्रथमापचयानीव दृश्यन्ते । गृहीतः कृतः प्रथमं कुसुमारामेभ्यः पूर्वमेव कुसुमापचयो येषामिति.
___MY says joisavahe ज्योतिष्पथे नक्षत्रमार्गे । vodhina ऊहवा । यस्मिन् निशासु नक्षत्रमार्गे वनानि निरन्तरतारकानिचिततया कुसुमनिवहमूढ्वेव स्थितानि, पश्चात् प्रभातव्युन्छिन्नतारकाणि सन्ति गृहीतप्रथमापचयानीव दृश्यन्ते । अपचीयत इत्यपचयः कुसुमनिवहः । joisaraham इति वा पाठः । तदा स्पष्टोऽर्थः.

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110
ŠETUBANDHA Kula says यत्र निशासु ज्योतिषां तारकाणां वहान् निवहान् कुसुमनिवहानिव (ऊदवा) प्रभातव्यवच्छिन्नतारकाणि वनानि गृहीतप्रथमोच्चयानीव दृश्यन्ते इति व्याख्या.1
76. K reads वेल्लित for पेलव (R and Kula); and विगलित for paadia = प्रकटित (R). K says यत्र वनमहिषाश्च निशासु निश्वासवायुना विधुतपरिवृत्तजलदाः, चन्द्रकिरणपरिमर्शात् विगलितैः शशिमणिसलिलनिर्झरैराहता भूत्वा निद्रां गमयन्ति. Kula reads प्रगलित (paalia, cf. SC) for विगलित.
77. K reads and for visama (R and Kula). K (chāyā) has घनबद्ध for panattha (R and Kula). MY seems to agree with K. K says यत्र च शिखरेषु आपतितं शिलाभित्तिबन्धस्य शिलामयस्य भित्तिनिवेशस्य पार्श्वगतं शशिबिम्बं तत्रत्यानां भुजगेन्द्राणां मणिषु निकषणेन बहुलबद्धप्रभासञ्चयं भूत्वा वलति । शिलाभित्तिविषमपार्श्वगतमिति च पाठः.
MY says यत्र तुङ्गशिखरनिरुद्धपदं शशिबिम्बं शिलाभित्तीनां संकटपाश्र्वगतं, तत्रत्यभुजगफणामणिनिकषणसंबद्धोदयोतसञ्चयं भूत्वा वलति पार्श्वगतः परावृत्य गच्छतीत्यर्थः. Kula has शिलाविषमभित्तिपार्वीकृतम्. R says शिलाभित्तौ विषमं यथा स्यात् तथा पाश्र्वायितं तिर्यक् विवृत्तं पुरतः प्रतिरोधादित्यर्थः. SC says वलति तिर्यक् गच्छति । भुजगेन्द्रमणीनां पाषाणकर्कशत्वात्. तन्निघर्षेण दर्पणादीनामिव प्रणष्ट उद्दयोतसंचयो यस्येदृशं शशिबिम्ब वलति वर्णान्तरेण गच्छतीति लोकनाथः.
Kula reads sgata (pajjoa, cf. SC Text) for ujjoa.
78. K, MY and Kula read ummoia (उन्मोचित) for amoia (R). 1 Kula seems to have an alternative explanation, SC which reproduces Kula says
अथवा ज्योतिःपथो गगनं तस्मिन् वर्तमानानि वनानि यत्र निशासु कुसुमनिवहानिव इत्यर्थात् तारकानिवहानूढ्वा प्रभातव्यवच्छिन्नतारकाणि सन्ति गृहीतप्रथमोच्चयानीव दृश्यन्त इति व्याख्या.

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NOTES - CANTO IX .._K says यस्य क्षयकालोत्पातजनितेन कम्पेन निर्दयविधुतः समुद्रः उन्मुक्तपातालः सन् अप्रतीक्षितशेषसागरो भूत्वा भूतलं प्लावयति सागरान्तरनिरपेक्षः स्वयमेव प्लावयतीति.1 Kula also says अप्रतीक्षितशेषसागरः. MY says apadicchia अप्रतीष्ट (cf. 7. 54, 10. 41). SC Text has avadikkhia (अप्रतीक्षित). R has avaliechia (अप्रतीष्ट). He says अप्रतीष्टाः अनासादिताः शेषसागरा येन.
__79. नखांङ्कुशैः प्रतिगजशङ्कया कृष्टा मुखराः शिखरसमासन्ना जलदाः यैस्ते केसरिणः K.
80. K says यत्र गजाः निर्झरमज्जनेन सुखिताः पुनरपि दिवसातपेन क्लाम्यन्तः स्कन्धैरुद्दष्टेषु निकषितेषु हरिचन्दनद्रुमेषु निषण्णा अपाश्रिताः सन्तः निर्वान्ति सुखीभवन्ति. MY reads khandhugghattha for ogghu'. Kula says हरिचन्दनद्रुमेषु गोशीर्षचन्दनतरुषु सुशीतलेषु निषण्णा निर्वाणा भवन्ति गजाः प्रशान्ततापा भवन्तीत्यर्थः.
81. K says रवितुरगाणां गमनरभसात् भ्रमन्मधुकरं .... .... रवितुरगाणां गतं गमनं ज्ञायते. MY reads bhamia for bhamira, and explains it as भ्रामित, भृङ्गभ्रमणादिगमनवेगादिति ग्राह्यम्. R and Kula say भ्रमणशीला मधुकरा यत्र.
82. K says अञ्जनवर्णेन सदा धूसरस्वरूपाणि गण्डतलेषु स्खलितत्वात् विषममपसरन्ति सुरबन्दीनां नयनगलितानि अश्रूणि यत्र कल्पलतानामंशुकानि किसलयमयानि मलिनयन्ति.
___ 83. विलुलितः प्रहृतः K. दक्षिणायनोत्तरायणाभ्यां नभोगमनागमनक्षुण्णो रविमार्गः यस्य एकस्मिन् शिखर एव समाप्यते पर्यवस्यति । यस्मिन शृङ्गे रवेर्दक्षिणायनं रवेः तत्रैव उत्तरायणपीत्यर्थः MY... 1 MY says यस्य प्रलयोत्पातरूपेण कम्पेन गाढविधुतः पार्श्ववर्ती समुद्र एव पातालमपि .. उन्मुच्य उच्चलितः शेषसागरानपेक्षो भुवं प्लावयतीत्यर्थः, ........

www.

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SETUBANDHA . .
84. K says भरेण गौरवेण भिन्नवसुधम्, अवपूर्णरसातलम्, अवच्छादितगगनं, विक्षिप्तसर्वदिक्कं यथा वर्धमानेन येन त्रिभुवनं वर्षितमिव. K seems to read samorchaial for samotthaia = समवस्थगित (R and probably Kula). MY has acchurna (occhunna ?) अवक्षुण्ण for apphupna (R, K and Kula). It is a Deir word explained as आक्रान्त by R and Kula, of. Hemacandra 4. 258. K takes it in the sense of अवपूर्ण. cf. Desrnama - mala 1. 20. K and R explain vicchudha as विक्षिप्त (= प्रेरित R). Kula says सर्वासु दिक्षु विच्युतं विक्षिप्तं प्रेरितम्. SC Text reads vivoudha (see editor's f. n.), though SC comm. has rosa.
85. K and MY read gandhaiddha (गन्धाविद्ध) for gandhavaddha (R and Kula ?). K reads अनुचराः for arugaa (R); anuraa = अनुरताः (Kula). K says गन्धैः पुष्पगन्धैः आकृष्टमधुकराः, अन्यत्र मदगन्धाकृष्टभ्रमराः, सुरवनं कल्पवृक्षवनं तत्र चारिणो वर्तमानाः। भिन्नलिङ्गत्वादन्योन्यं प्रतिकला ऋतवो यत्र सममेव वसन्ति । एकस्तम्मे नियमिताः सुरगजा इव. MY reads ekkakkhambhalia and explains it as - एकस्तम्भानीताः (स्तम्भालानिताः B) He says uda ऋतवः । एकस्तम्भबद्धाः सुरगजा इव मिथोविरुद्धा अप्यतव उक्तसाधर्म्यवन्तो यत्र समं वसन्तीत्यर्थः. K (chaya) has एकस्तम्भालीनाः, and his reading seems to be same as that of My. The reading as recorded by MY is alia and K seems to derive it form aprofitat (cf. lua = लून). Alia however appears to be a Desi word used at least twice in Svayambhu's Paümacariu In the sense of "tied': alana. khambhe jam aliyau (also āliu) 19. 14, 3; 79. 12. 6. SC Text has ekkakkhambhe-pialia suragaa va uda. SC says एकस्मिन् स्तम्भे nialia निगडिताः . Kula is corrupt in our copy, but SC here reproduces Kula In toto. Ragrees with Kulas
Hemacandra 2. 17 derives ut from Fifa. 2 R says एकस्तम्भनिगलिताः सुरगा इव. Goldschmidt's tentative rending
ekkakkhambballik (see his footnote) has been taken over in the N, S. edition

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118
NOTES - CANTO IX 86. K reads ampf 19418: like' R for oivalaanto e fageraमानः (Kula). K says आदित्य आत्मनोऽपर्याप्ते शिखरबोरन्तरा ससंभ्रम प्रतिलग्नं कथंचिन्मोचितं तिर्यगभूतं मण्डलं यस्य स तथाभूत्वा पलायमानो दृश्यते. MY says भयात् सप्रकाशं गन्तुमशक्नुवन् यस्मिन् शृङ्गान्तरालमार्गेण गूढं पलायत इत्यर्थः. - 87. K (chaya) has सुखितावनिमीलिताक्षाणाम्. K and MY read visaria (विस्मृत) for visamia (R). Kula reads विघटित (olhadia). K says विस्मृतरोमन्थानां मृगाणां पिबुद्धं रोम मानन्दादुच्छ्वसितं रोम चिरेण पुनः स्थानमेति प्रकृतिं भजते. R explains visamia as विश्रमित, or विस्मृत, or विषमित (अन्तरान्तरा विच्छेदित).
- 88. K and MY read परियत् for paitta = प्रवृत्त (R). Their reading seems to be parinta. See verse 68 above. K says तीरे परियतां परिचरतां मुखराणां कलहंसानां रोदः शब्दः तद्वत्सु सरउदरेषु कुपितर्गजेन्द्रः बद्धकलहं सुवेलं ददृशुः । यत्र नभश्चरे चन्द्रे लग्नानाम् आसन्नं चन्द्रमाश्रितानां कुमुदवनानां दलाग्राणां रविकरदर्शनेऽपि भयं नास्ति तम्. K (chaya) has तीरपरियन्मुखरकलहंसरोदवत्सु .... .... सरउदरेषु.
___MY says तीरपर्यन्मुखरकलहंसरोदरेषु', रोदरश्चक्रवाकः' कुपितगजेन्द्रबद्धकलहं सरउदरेषु । बद्धकलहमिति शैलविशेषणम् । हंसानां चक्रवाकानां च सरोऽन्तर्गजक्षोभात् तीराभिगमनम् । यत्र कुमुदवनानां नमश्चन्द्रलमानां दलाप्राणां रविकरदर्शनेऽपि न भयं, हत हानिर्वा. Kuta is here corrupt, but sC reproduces him correctly यत्र सरउदकेषु कुपितैः गजेन्द्रः बद्धकलहं यथा स्यात् तथा तीर 1 Our copy has परीयत्. 2 start of the mss. is a mistake as it goes against the Yamaka. ota is a
mistake for परिपत् s Bhas रोदारः; A says रोदाश्चकवाकाः. Monier-Williams records रोदर in this
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Page #607

SETUBANDHA
परीताः परिगताः (परिगाः Kula) मुखरा विरुवन्तो ये कलहंसाः तेषां रोचकेषु रुचिकारका.. Kwla seems to read parinta like K and MY. cf. notes 00 6.57 and 7.50...
189, K and MY road पाश्र्वोच्चलत् (pasuccalanta) for pauschalanta (R). K says मधुमथने कदाचित् प्रतिबुध्य वलमाने विवर्तमाने सति तस्य गाढेन मतिमात्रेण भरेण उत्तानितं विकट पाश्वोच्चलद्रत्नोड्योतं फणविस्तारम् अनन्तश्च यन्त्र, निक्षिपति विश्रमार्थ निदधाति. MY says nimei निक्षिपति ( अर्पयति Kute ) । बलमाने पार्श्वपरिवृत्या शयाने सर्वदिग्विसमरो रत्नालोको भाराा शैलनितम्बनिहिते फणे ऊर्ध्वपार्श्वमात्र एवोच्चलन ज्ञायत इति पार्वोच्चलदित्युक्तम. Kula reads विषदोच्छलत् , which seems to be a mistake for विषमो०. cf. sC. R explains his reading (see above) as पादेषु प्रत्यन्तपर्वतेषु उच्छलगत्नानाम् उड्योतो यस्मात् तम्,
१०. K says यस्य कटकमाश्रितो ( कटकालीनो chays) गच्छन् विवरसघशप्रकाशमृगछायः, अतएव कलकप्रदेशस्योभयपार्श्वप्रसरन्मयूखो मृगाकस्तदानी शिखरनिझरपातेन छिद्रितमण्डल इव दृश्यते. MY says avabovasa उभयपार्श्व । ऊर्ध्वाधोभागप्रसृतमयूखत्वं निझरपतनप्रतीत्यापादकम्.
91. sc says यथा हरिभुजं वेष्टयित्वा वलयानि तथैनमपि वेष्टयित्वा भुवनानि स्थितानीत्यर्थः.
K says मध्ये करालानि सान्तरालानि बहिरण्डकटाहावृतत्वात् सान्तरालमभ्यानि, निरन्तरप्रभूतानि अन्योन्यनिर्विवरपर्याप्तानि (निरन्तरमशिथिलं प्रभूतानि सम्मितानि Kula) त्रीण्यपि भुवनमण्डलानि यत्र समं स्थितानि । यत्र परितः स्थितानि । स्थूलोनते हरिभुजे त्रीणि वलयानीव. MY says स्थूलोन्नते हरेः त्रिविक्रमस्य भुजे वलयानीवेति. Kula says सममेककालं वलयानीव स्थितानि. R says समकं तुल्यम्.
92. रवेः पन्थानः ऋतावृतौ भिन्नाः पन्थानः K. SC Text has rala for stara,

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Page #608

NOTES - CANTO IX
ins 93. K and MY read त्रिदशवधूशिलातलान्तर' for tiasa-vahinam sila-ala (R and Kula). K says यत्र त्रिदशवधूभिः शिलातलान्तरेषु भवस्तृतं मृदितं, तासामलकेषु प्रतिलग्नगन्धमलकेभ्यः प्रतिलग्नगन्धं वा, अवशुष्यदवस्थायां सुरभि तमालकिसलयं पवनः आक्षिपति ( आकर्षति Kula ). MY says त्रिदशवधूभिः शयनीयतया शिलातलान्तरावस्तृतमृदितम्.
94. K and MY read siharoo for saliloo (R). Kula is corrupt; SC agrees with K. K and Kula read vilagganti Fast for vi lao (R). K says यस्य च दरीषु पवनाहृतपर्यस्ताः मेघाः निराणां प्रतिस्रोतः प्रस्थितत्वादुन्मुखाः सन्तः मुहूर्त पीतशिखरनिर्झरा भूत्वा पुनर्नम मारोहन्ति:: R says प्रतिस्रोतसा विपरीतमार्गेण प्रस्थिताः, अत एव उन्मुखा ऊर्ध्वमुखाः. MY says यत्र शिखरनिझरेषु पातुमारब्धाः जलधराः मध्ये पवनेनापस्तात् पर्यस्ता दरीषु पातिताः पुनरपि प्रतिस्रोतस्कमुन्मुखं मुहर्तपीतसलिला भूत्वा नभो विलगन्तीत्यर्यः'. Kula says पवनाहतत्वेन दरीषु पर्वस्ताः पतिताः ततः प्रति स्रोतः etc.
95. The verse is not found in K, MY and Kula. Found lo R and SC which says स्कन्धकमिदं कुलनाथे न. धृतम्.
96. अनुरागः. संभोगाभिलाषः K. MY says तुगतटेभ्यः सशब्दं पतद्रिः निर्भरैः मुखरानिन्द्रनीलमयान् गण्डशैलप्रदेशान् सेवमानानां विदशवना । तविषयोऽनुरागः अभिलाषः शैथिल्य (न) प्राप्तः. ....
-:
1 Metre requires "vahu" for vahu. cf. Hemacandra 1. 4. ३ बलन्ति A, बलगन्ति B
.

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CANTO X
1. K reads विस्रब्ध' for usattha, and says निर्व्यक्तविनम्भ (निर्व्यक्त)स्थैर्यम् । विस्रब्धः स्थिर उच्यते इति हलायुधः । विस्रब्धमिति भावे Frost, i. e. visaddham. MY says nivvadia-visattham farofanart geme भूत्वा विश्वस्तमवस्थितमित्यर्थः.
2. MY says anocchunmas अनवक्षुण्णाः (K and Kula also) अना• कान्ता इति वा | analiddha अस्पृष्टाः (K also). अनाश्लिष्टाः Kula. त्रिदोरपि परित्यक्ताः सुवेलप्रदेशाः K. विस्नब्धं निःशङ्कम् K. Kula reads addhanta (अर्धान्त) = एकदेश for ucchamga.
3. K and MY read this verse after 12. 29. K and Kula read मन मम वसति प्रियतमेति (ettha maham vasar piaamatti, cf. SC Text) for janaa...... tti (R). K reads आबद्धोभयरसा for uhaa- rasandolia (R). Kala seems to read प्रतिबद्धोभयरसा, and प्रभोः (pahuno) for pahuna, and निपतिता (nivadia) for vinna = वितीर्णा.
5. K_says तावच्च तत्रान्तरे च आसन्नस्थितकपिवलनिर्घोषेण कलुषितस्व क्षुभितहदयस्य दशवदनस्य भयङ्करं दृष्टिपातं दिवसो मुमोच । समापसृतपरिजनं दृष्टिपातस्य भयङ्करत्वात् सममेवापसताः परिजनाः यथा भवन्ति तथा मुमोच । परिजनवत् भीतो दिवसो जगामेत्यर्थः. R says समपसृताः पलायिताः परिजना यस्मात् तम्.
6. यथा सुरगजस्य कमलरजोभिः शबलितः करविस्तारो वलते तद्वदिति K. रवे: करसमूहो वलति परावर्तते । सर्वतो वर्तुलीभवतीत्यर्थः R. बलति प्रतीच्यामावर्जितो भवति Kula. 1 Aho in verses 2, 55.and 80. 2 f. occbundai in verse 55. R has anu° (अनु

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NOTES - CANTO X
111 7. K says अस्तमयसमये सति प्रसारितस्य सर्वतः प्रसृतस्य आतपस्य क्षीयमाणत्वात् निरायतानाम् , अवरुग्णस्पर्शानां स्पर्शगुणविहीनानां द्रुमच्छायानामायम्यमानानामिव अतिदी/क्रियमाणानामिव तलिनत्वम् अतितनुत्वं जातं, यथा तप्तस्य लोहस्य लोहान्तराघातात् अत्यायतीक्रियमाणस्य अतिलघुत्वं जायते तद्वदिति. Kula says आतपस्य क्षीयमाणत्वात् अवरुग्णो यथावत् त्वगिन्द्रियग्राह्यः स्पशों यासाम्. SC says अवरुग्णस्पर्शानां पूर्वमातपप्राचण्ड्यात् छायासुशीतलस्पर्शो गृहीत आसीत् , इदानीमातपमान्दयेन स्पर्शानुपलब्धेरिति भावः.
__8. K does not explain the verse fully. K (chaya) has वासुकिमण्डलसदृशम्. MY says niakkalam सदृशम्'. K remarks भोगस्य मण्डलावृत्तिकरणत्वं मण्डलम्. Kula says मन्दरस्य धातुना गैरिकेण कलङ्कितस्य लिप्तस्य वासुकेः कुण्डलीभूतशरीरमण्डलमिव निश्चक्रलं वर्तुलं रविबिम्ब दृश्यते.
१. छाया भूच्छाया तम् इति यावत् । कलावशेषः अल्पावशेषः MY.
10. K says हृतातपरजसि संहृतातपशेषे । अन्यत्र हृतरजसि आवतमहीपांसौ । दिवसे सुरगज इव अस्तपर्वतनितम्बे परिणते समाप्ते सति । अन्यत्र दन्तप्रहारं कृतवति सति । पर्यस्यमानम् अधोमुखीभवत् दिनकरबिम्बं दन्तप्रहारेण विपर्यस्यमानं विघटितं धातुशिखरमिवादृश्यत. MY says परिणतवति तिर्यग्दन्तप्रहारवति । (तथा) च मुक्तगगनतया अस्तनितम्बमात्रपर्यवसिते इत्यर्थद्वयम् । तातपरजसीति रजसो हरणमुपादानम् । आतपस्य त्वपनयनम्. Kula says परिणते निषण्णे कृतदन्ताघाते (च). sc and R say पर्यस्यत् पतत्. R says परि सर्वतोभावेन नते उपनते प्राप्ते. '
11. K reads farget (virame) for farth (R). He renders uppusia as Jaq0Z, Kula is incomplete, but SC has virame like K. Kula reads milanta (मिलत) for kilinta (कान्त), and says कमलानां दलानि गलितातपत्वात् मिलन्ति संकुचन्ति,.... .... संबध्यन्ते मुकुलीभवन्तीत्यर्थः. 1 Defitnimamala 4. 39 gives the word in the sense of वर्तुल, like R and Kula.

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SETUBANDHA
. 12. कपिचरणैराहताया मह्या रजोभिः समाक्रान्ती K:
13. परिप्लवमान चञ्चलीभवदित्यर्थः । kilammar (for kih°) अक्लाम्यत् MY. K (chaya) has परिवर्तमानतलिनः. K (comm.) says परिवर्तमानत्वात् परिष्लवमानत्वात् तनुः.
14. MY reads osuddha (अवपातित) for alddha (आविद्ध). Kula's reading might be the same as he says दिवसेन वनगजेनेव पराङ्मुखप()तितपादपस्येव रवेः. K_seems to explain आविद्ध an क्षिप्त, and says वनगजेनेव दिवसेन आहत्य पराङ्मुखक्षिप्तस्य वृक्षस्येव रवेः स्थूलः करालः सान्तराल ऊचः करप्रागभारः मूलनिवह इव वृक्षस्य शिफासमूह इवादृश्यत. Kula says स्थूलकरालो विरलस्थितत्वात्. R says बनगजेनेवः दिवसेन पराङ्मुखमन्यतोमुख प्रेरितस्य सतः पादपस्य इब. SC says प्राग्भारः समूहः, and explains पराङ्मुखाविद्ध as अधःशिखरीकृतनिपातित.
15. K_says अथ दिनकरबिम्ब सन्ध्यामये, तेजसीत्यध्याहार्यम्, निमग्नमभूत् । किमिव - रामबाणच्छिन्नस्य दशवदनस्य प्रथमशिरसो भयङ्करं छेदमण्डलं छेदप्रदेशमण्डलं भूतलगते निजरुधिरपङ्के यथा निमग्नं भविष्यति तद्वदित्यर्थः.
Kula says दिनकरबिम्ब सन्ध्यामये स्वकीयरुधिरसंघाते आसन्नविनाशस्य दशवदनस्य प्रथमशिरश्छेदमण्डलमिव निमग्नम्. MY says सन्ध्यारुणमस्तमयमानं रविबिम्ब तत्क्षणोच्चलद्रुधिरनिमग्नदशमुखप्रथमकण्ठच्छेदबुद्धिमजनयत् लोकस्येत्याशयः.
___16. K says अन्तर्गतेन भ्रमरमरेण अपवृत्तानि आक्रान्तानि, परिणतेभ्यो विकसितेभ्यः केसरेभ्यः प्रलठितेन रजसा गुरुकृतानि, रविविरहात् म्लायन्ति पङ्कजानां दलानि करालानि संकोचक्रमेण मिथः सान्तरालानि अभवन्. K omits fa in the second line, so he seems to read milantaim metric Others take milanta as मिलत् instead of म्लायत् (K). R says अपवृत्तानि अवनतानि.

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NOTES - CANTO X MY reads oagga (अभिभूत) for ovatta (अपवृत्त). Kula says भ्रमरमरावभनानि. He seems to read obhagga. MY says रविविरहात् मिलन्त्यपि घटमानान्यपि करालानि मध्यच्छिद्राणि (दलानि). Kula says रविविरहे मिलन्ति पङ्कजानां दलानि करालानि दन्तुराणि भवन्ति. He also omits vi like K. R says रविषिरहे सति परस्परं मिलन्त्यपि.
17. Kula and K read विषमः (visamo). K says अपरदिशि विस्तीणों दीर्धेः किरणैः विषमः प्रभासंघातः अस्तमितस्य रवेः प्रकाशसमूहः कालमुखेन आक्षिप्तस्य आकृष्टस्य दिवसस्य रजोनिर्भरो निकर्षणमार्ग इवादृश्यत । भवयवभूतस्य अहोरात्रस्य प्रधानभूतसंवत्सरः कालशब्देनोच्यते. Kula says दीर्घा ये मयूखाः तैः विषमो नतोन्मतः प्रभासंघातः कालस्य मुहूर्तादेः मुखे पतितस्य दुःखेन आकृष्टस्य दिवसस्य etc.1
. 18. K, MY and Kula read अवपतत् (ovaanta) for avaatta (अपवृत्त) found in R. They also read उच्चलित for उच्छ (R).
___K says ऊर्ध्वान्नभःप्रदेशात् अवपतद्विम्बे दिनकरे वेगेन महीमतिगत इव प्रविष्ट इव सति तस्योच्चलितातपवत् ताम्राः सन्ध्यारागयुक्ता मेघा नभसि प्रस्ताः . R says मेघिका स्वल्पमेघः (Kula also). MY says ovaanta अवपतत् । ऊर्ध्वदिशोऽवपतबिम्बे | samjha-raa-mihia सन्ध्यारागवान् मेघः इति छायाद्रुमादिवत् द्रष्टव्यम् । लाक्षारसादिपूरिते घटादौ नमसो वेगेन प्रतियाति पृथिव्यादिमूर्तद्रव्योपरि निपतिते तत्क्षणोच्चलदन्तर्गतलाक्षादिनोपरि नभःस्थितानां पटादीनां यथोपरखनं स्यात् तेन न्यायेनेत्याशयः.
19. K reads (i) उन्मृष्ट for ugghuttha (उद्धृष्ट) found in R and Kula; and (1) वलितस्थित for padiutthia = पतितोस्थित (R and 1 sc says अपरस्यां पश्चिमायां दिशि विस्तीर्णः । ... ... दीर्पण मयूखेन विपमः अतिशयितः प्रभासंघातः ... ... कालस्य अस्तसमयस्य मुखे क्षिप्तस्य दिवसस्य कर्षणमार्ग व दृश्यत इति लोकमायः. . Riyn दिपवृत्तं स्खलितं विम्बं यस्य तादृशि दिनकरे,

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SETUBANDHA
Kula). With regad to ( i ), K's reading might be uppusia which he often renders as उन्मृष्ट (cf. verse 11). MY, however, reads up phattha (up phuttha ? ) and renders it as उन्मृष्ट. See his gloss on verse 35 below and 11. 102.
K says अस्तगिरिशिखरे सन्ध्यारागोऽदृश्यत । किमिव- मेरुमभितो वलमानस्य त्वरितस्य रविरथस्य वलितस्थितो ध्वजपट इव । कथंभूतः ध्वजपट:-. मेरुतस्यात्यासन्नतया दीप्ततरेण आतपेन विलीनस्य मेरुतटस्य उन्मृष्टेनोज्ज्वलेन कनककर्दमेन ताम्रः कर्दमस्पर्शात् ताम्रः । अथवा मेरुतटात् स्फुटितविलीनस्य कनकस्य कर्दमेन ताम्रः.
1:
20. K and MY read दृश्यते (disai) for viasai = विकसति (Rand Kula). K says गजरुधिरस्पृष्टसिंह सटासदृशवर्ण कुमुदवनमदृश्यत .. 21. K and MY read for diha (R and Kula). MY says अनुपजाततिमिरा प्रदोषशोभा निःशेषाव्युच्छिन्नविरलावस्थित सन्ध्यारागा, अत एव तदभिभवेन नातिभास्वरदीपा.
etc.
K says दिनावसानस्य छाया छविरेवमभूत् । कथम् - अविच्छिद्यमानविषम सन्ध्यारागा, अबद्धतिमिरा असंजाततिमिरा, अत एव अप्रकटदीपा Kula takes the अ in apaada (अप्रकट) separately as he says भवति च प्रकटदीर्घा ईषद्व्यवच्छिद यमानविषम सन्ध्यारागा etc.
22. K, MY and Kula read H for samvatta found in R who mentions the other reading (savvattha) as a variant. K says सर्वत्र प्रदेशे सदृशरूपं जातम्, Rsays संवर्तेन प्रलयेन सदृशं रूपं यस्य तादृक् जातम्. MY remarks पूर्व रवावस्तमितमात्रे सन्ध्यारागानुवृत्त्या प्रदेशमेदेन उज्ज्वलानुज्ज्वलरूपमासीन्नभः । इदानीं तु दूरास्तमिते तस्मिन् सन्ध्यायाश्च परमे सर्वदिक्षु अनुज्ज्वलमेव जातमित्यर्थः.
23. K, MY and Kula read अस्तमित for tthaia - स्थगित (R). K and probably MY read दूरारूढ for दरसंरूड (R). Kula has

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NOTESONIORE नवता Kaye: पूर्व सन्ध्यारामादस्तमिताः प्रकाशाः, दूरमसिडेन मी प्रसढेनतमसका कृतवर्णोत्कर्षा : दीपप्रभाः दिक्सच्छका परिषै क्षदिमाणे मतिः स्फुटं व्ययन्ते स्म, MY has विवृद्धतमः .... ..., Kyla says: कृतः मरभागः शोभा, येषां ते । nivvalanti स्वरूपेण निष्पाद्यन्ते' दीपोइयोता;.: MY SAYg. अभिव्यज्यन्ते. R.says परभागः अन्यतः शोभा and explains. दर as ईपवर With regard to rivvalanti, Hemacandra says elevadai. पृथक् स्पष्टो वा भवति (4. 62), but derives nivvalar from निष्पद्यते (4. 138). SC says nivvadanti पृथगुपलभ्यन्ते निष्पन्ना भवन्तीति वा.'
24. K reads विच्छिन्न . for vo° = व्यव (R and Kula). K says उभैवतंटयो: सरसः तटद्वये पृथस्थितत्वात् मिलदृष्टिमात्ररतिसुखम् । अवशं दैवात् परवशम् । शोकातिरेकजनितो दीर्धनिश्वासपवनान्दो हुङ्कारः । हुङ्कार अघिसमधीनं जीवितं यस्य तत्तथा । संस्तभ्यमानः स हुङ्कारो यदि 'निर्गच्छेत् तदा तेनैव सह :जीवितमपि निगछसीति हुङ्कारायत्तजीवित तत् । चक्रवाकमिथुन विच्छिन्नं विश्लिष्टमभूत्. MY says अथवा अन्योन्यजीवितधारणसूचकशोषित रुतरूपहुङ्कारश्रवणमात्रेण स्वजीवितं धारयदित्यर्थः. Kula says अवशं दैवगति परतन्त्रम्. He reads pemma for raa (राग), i.. विघटमामलोमनिगाई; and explains, प्रेम as प्रेमभावारब्धालिङ्गनादिव्यापार, ' and remarks that it is not स्नेह, तस्याविघटितस्यैव स्थितत्वात्.
. .: SA) 5. K reads बहुल for बहल. He says तायश्च तमालकृष्णं तमः अनवटमिव दृश्यमानं बहुलं सन्ध्यारागं च प्रतिषिय स्थितम् । अतकर्दमान गृहीतताकमकस्य सुरगजेन्द्रस्य निकष इव शरीरनिकष इव । हतपकस्य गोरखा देहानिकाको हेमकटकं निर्भिय यथा प्रकाशते तदन्धकारः सन्ध्यारोगमपनुद्या स्मिता इत्यर्थः । निकष इति निकषणक्रिया न विवक्षिता । किं तर्हि निकषणतत्परगक्खा
निष्पायन्ते... 2. The comm. on Catuidavaho (431) renders givvadai anनिर्वतते प्रकटीभवति, ' and explains nivvadia (ibid. 383) a निवृत संपन्नमभिव्यक्तम्. Also nivvadar सीमित संपवते (iid. 502).
HAR
I
:
Nit
...
।

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देह एवाभिप्रेतः । इदानीं दिवसच्छविप्रणाशात् अन्धकार सम्बा गमपनुषं स्वैरमवस्थित इति न पुनरुक्तदोषः (with reference to verse 235 - Kula says तमालवत् कृष्णं तमः हृतः गात्रणोदः कर्दमो ये सुरगजेन्द्रेण तस्य निकष इव कर्दमालेपो गात्रनिघर्ष इव सन्ध्याराग काञ्चनकटमिव गात्रघर्षणयोग्यं प्रतिप्रेर्येव स्थितम् । प्रेरणं युतिप्रच्छादनमेव. K (chaya) has प्रतिपीड्य = प्रतिषिध्य (comm.).
D
26. K reads बहुल for बहल (R and Kula). He also reads अथ भग्न (o bhagga ?) for obhagga (अवभग्न).
आसन्ने समीपदेशे प्रविरलं स्तोकान्तरे किञ्चित् परतः प्रदेशे $80 मदृश्यत । ततो दूरे घनमतिबहुलम्, अथ भग्नदृष्टिप्रसरमभूत् K.
27. K does not explain the verse. The chaya has तिमिरस्पृष्टमुकुलसुम्धकिसलयाः. K seems to read maulanta for mailanta (R and Kula ). Kula says तिमिरेणादिग्धानि विलिप्तानि मलिनायमानानि मुग्ध किसलयानि येषां (ते द्रुमाः ). Kula quotation in SC has आलिद्वानि R says आलीदानि स्पृष्टानि.
28. Kand My read अनुसदृशं (anusarisam) for aṇuruam (Rand Kula).
K says मिश्रीकृत सर्वदिक्कं सूचयितव्यभूतलं स्पर्शानुमेयभूतलं तिमिरं सूर्यपतनानुसदृशं सूर्यस्य पतनस्य नाशस्य अनुसदृशमनुरूपं बभूव । अयमंत्र ध्वनिः । अतिप्रतापे महति राजनि मृते सति सद्यः प्रतिपक्षपरिभवात् क्षुभिते तद्विषये सर्वमर्यादा भिन्ना भवन्ति । तत्रत्यानां नराणामासन्नदेशेऽपि सचारो बश्क्त्तीति: Kule says तिमिरं सूरस्यादित्यस्य पतनानुरूपं जातम् । शुरप्रधानपुरुषपतनेऽपि भग्नसैन्यस्य भयान्ध्यादीदृशं तिमिरं भवतीति भावः He also sayor सूचयितव्यं गतिस्खलित विभाव्यमाननतोन्नतं महीतलं यत्र तत् तथाभूतम्. निकषः कर्दमालेपनं गात्रघर्षणमिति कुलनाथः । गात्रनिवस्थानमिति श्रीनि बासः. The correct reading of Kula seems to be कर्दमालेपेन गात्रभिघर्षः .
=tp sc 1
says
SETUBANDHA.

9

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NOTES CANTIQ X
29. Kand My read उत्तम्भयितव्य (utthambhjavvar cf. S. 689); and बहुल for ukkhammiavva = उत्खनितव्य'; and bahala respectively (R). K reads सान्द्रः for jaggo = योग्यः (Rand, Kulaj K says अन्धकार एवं प्रसरति स्म । कुठारादिना अवखण्डयिलव्य छेत्तव्यो यभा अति तथा दृढः । भार इव शिरसोत्तम्भयितव्यः धारयितव्यो बहुल उद्घातो घनीभावो यस्य स तथाभूतः । नीलपटादिवत् अवलम्बितन्यसान्द्रः । श्राश्चित्ता मेव्यसंहतः पर्वत इव मेदनयोग्यः संहतोऽतिनिचिङ: MY says द्रव्यवदुतम्भयितुं कराभ्यामुत्क्षेप्तुं यथा शक्येत तथा बहुलोद्घातः बहुलोचयः, Kula seems to explain avalambiavva as अवलम्बन.
C
म
/
30. K and probably Kula read मार्गत: (maggao; cf. SC Tekt) for pacchao पश्चात् (R). K says अतिसान्द्रः तमोनिवही मूर्तद्रव्यत् एकदिव । कथम् महीतले भरितः बहुलः तमोनिवहो भुवि तिष्ठन्तं पुरुषमधस्तादाधारत्वेन वहतीव । मार्गतः पृष्ठभागतः तिमिरनिवहः तमेव नुदतीं । पुरतो गतः तिमिरनिवहः पृष्ठनोदात् पतन्तं पुरुषं धारयतीव अवलम्बत इव । पार्श्वगतस्तु तं पीडयतीव (MY also) | उपरि मूर्ध्नि स्थितोऽन्धकारः तस्य भारवत् गुरुर्भवतीवेति Kula says भृतमहीतलो जलौघः तृणादिकमिव बहतीव . लोकमित्यर्थात् । मार्गतः पश्चात् प्रेरयतीव.
1
के
31. K says तिमिरेण मिलितः, तदानीं कृष्णशिलया इन्द्रनीलशिल्या मिश्रित सलिलशीकरवत् धवलः, स्तोकमुन्मीलद्दिक् किञ्चित्प्रकाशमानदिग्भाग, उदयपर्वतोन्तरितत्वात् तनुः शशिकिरणप्रकाशश्च दृश्यते स्म .

123
म
A I
32. K reads महीधर for mahi-ala (R and Kula). He says उदयगिरेः परभागेऽपरभागे स्थितस्य उदयरागवतः शशिनः करैसहततिमिश, सदानी पृथग्भूतधूमेन कालाग्निना वडवामुखेन वा दह्यमानसमुद्रसन्निभा पूर्वदिक्

1 Kula is corrupt, but quotation in SC shows that he reads (ukknippiavva. cf. SC Text).
TEL
Alay
t

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युगक्षय इवादृश्यत. MY says nivvadia-dhima पृथग्भूतधूम निर्धूमेत्यर्थः. R says परभाग एकदेशः. ६... 33. K reads बहुल for बहल (R); and प्रोषित (i. e. pauttha) for panattha (R). K and MY have T for muddha. I
K says मुढेन अनुदितेन मृगाङ्केन परिपाण्डरा, उदयपर्वतात् स्खलितबहुलज्योत्स्नानिवहा, अत एव प्रोषिततिमिरा व्यपगततिमिरा पूर्वाशा अच्छालोका जाता प्रसन्नप्रकाशा अभूत्. MY reads paatta-timiral explained as प्रसरणोद्यततिमिरा. He remarks मृगाङ्कस्य मूढत्वमालोकप्रवृत्तावपि उदयगिरिगर्भवर्तितया स्वरूपतो नाभिव्यक्तिः । अत एव मूढमृगाङ्का । अत एव अच्छालोका विरलालोका । अथवा मूढत्वं नातिविशदप्रभत्वम्. MY explains उदयगिरिस्खलित as उदया।निर्गतः,
. 34. MY has na a for na ta ( तावत् ). K says तावत् तस्मिन् क्षणे. K and Kula have ताम्र for आताम्र (R). MY remarks उदितमात्रं शशिबिम्बमसमग्रप्रभतया मुग्धतानं कमलेनोपमितमिति मन्तव्यम्.
35. K (chaya) reads निहितं for miliam (R). He says ततः क्रमात् उदयगिरिशिखरस्थितम् , उन्मृष्टतिमिरत्वात् धवलशोभं शशिबिम्बम् इतोऽभिमुखस्थितस्य सुरगजस्यैरावतस्य दन्तच्छेदवत् छिन्नस्य दन्तस्य छेदमण्डलक्त् परिमण्डलं जातम्.
MY says upphatha (upphu° B) उन्मृष्ट । छेदः छेदमार्गः. Kula's gloss on 35 and 36 is mutilated. 36. Not found in K and MY. .
37. K reads nimia (निमित chaya) for milia (R, Kula and * MY). K, MY and Kula read khauria for paripandura (R). See N. S. .ed. Goldschmidt adopts the former reading.
__K says दरनिहितचन्द्रकिरणा दरविधूयमानेन तिमिरेण मिश्रितच्छवयः (दुमाः). K (chaya) has दरधूयमानतिमिरकर्बुरितालीकाः.
.
.
.
द
1
paatta = प्रवृत्त.

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125
MY says dhuvvanta धाव्यमान । तमसः पङ्कादिन्यायेन धाव्यमानत्वमभिप्रेतम् । khauria कर्बुरित । आलोक्यत इत्यालोको रूपम् । कल्माषितरूपा इत्यर्थः । प्रकाशे सत्येव छायासंभवात् चन्द्रोदये बद्धच्छायता द्रुमाणामुक्ता. Kula says दरधाव्यमानतिमिरत्वात् मिश्रकलुषः प्रकाशो येषाम्.
___38. K says जरठायमानत्वात् परिणतत्वात् धवलं निशाकरबिम्ब जातस्थामभिः जातबलैः किरणैः आहतोन्मूलिततिमिरं, विगलितो मुग्धस्वभावः अभिनवत्वस्वभावो यस्य तत् , नभोलङ्घनसहं गगनारोहणसमर्थमभूत्. MY remarks अत्र समुपजातोत्प्लवनपाटवस्थ गजावस्कन्दनक्षमस्य केसरिकिशोरकस्य समाधिरनुसंधेयः.
39. K and MY read ukkhittam for ukkingam (R and probably Kula). K says यथापूर्वमवस्थितशैलसंनिवेशं, विस्तीर्णदिङ्मण्डलं, तथैव ऋजवोऽवक्रा नदीप्रवाहा यत्र तन्महीमण्डलं शशिना तमःसञ्चयं खात्वा विदार्य पुनरपि उत्क्षिप्तमिव । तमसि निमग्नं भूतलं जलधिनिमग्नम् आदिवराहेणेव जलधिमिव तमःसमूहं विधूय पुनरुद्धतमिवाभूत्.
MY says ujjua ऋजु उद्यतमिति वा प्रवृत्तमिति यावत् । उपरिस्थितं पङ्कादिकमपनीय पाषाणादिवत् तमो निरस्य भूतलमुत्क्षिप्तमिवेत्यर्थः.
____Kula reads विच्छिन्न for vitthinna (विस्तीर्ण). sc says jaha ujjua इति पाठे यथा ऋजवो नदीप्रवाहा यत्र इत्यर्थः. This might be Kula's reading, but our copy seems to have यथोज्ज्वला नदीप्रवाहा यत्र.
40. K, MY and Kula read बहुल for बहल (R). K (chaya) has बहुलेऽपि तमोनिवहे निर्व्यज्य (i. e. पृथग्भूय) सत्यापितरूपाः.
_K says तमोनिवहे बहुले सत्यपि पृथक्त्वेन (i. c. पृथग्भूय) लक्षितरूपाः पादपच्छायाः शशिकरा अनुबध्नन्ति परितो रुन्धन्ति । ग्रहीतुं न शक्नुवन्ति स्म । तमःप्रसेरावसरेऽपि वृक्षाणां बहुलपत्रशाखाबहुलत्वात् पिण्डितान्धकारा इव

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SETUBANDHA
पृथगुपलब्धस्वरूपाः पादपच्छायाः चन्द्रांशवः तमाशङ्कया परितो वेष्टयन्त्येव । न पुनः प्रणाशयितुमशक्नुवन्नित्यर्थः. - MY says nivvadeana पृथक्कृत्य, न तु पृथग्भूयेति । nivadānanahe (13. 58) इत्यादिषु तस्यार्थस्य दुर्घटत्वात् । saccavia लक्षित । प्रतिबन्ध इव बहुलतमेऽपि तमसि तन्निरस्य ततः पृथक्कृत्य लक्षितरूपा अपि तरुच्छाया रिपुबन्दीरिव केवलं निरुध्यावतस्थिरे । द्रुमदुर्गावस्थिततया ग्रहीतुं नाशक्नुवन्नित्यर्थः । केचित्तु अन्यथा व्याचक्षते । यदा चन्द्रोदयात् पूर्व बहुलतमं तमस्तदा केवलाकाशस्थिततमसः पृथग्भूय अभिव्यक्तरूपाः छायाः शशिकरा अन्वबघ्नन् , नतु ग्रहीतुमशक्नुवन्निति । तदसत् पृथग्भवनार्थे nivvadeana इत्यस्याप्रयोगात् .... .... R has nivvaleana (निर्वाल्य पृथक्कृत्य). SC says nivvaheuna (?) पृथक् कृत्वेति कुलनाथः. The reading in our copy is corrupt, and followed by पृथक्कृत्य.
41. K and MY read परिमर्शन for parihattana = परिघटन (R and Kula). They read अप्रतीष्टैकैकं for avadicchickkamekka= अप्रतीष्टैकैके (R). Kula's reading is same as R's, but he has अप्रतीक्षित. See below. K says शशी कुमुदं केवलं करालयति दलानामन्तरालं करोति छिद्रयत्येव । मधुपानोत्सुका भ्रमरास्तु मुखपरिमर्शनेन संमुखस्पर्शनेन समुच्छ्वसद्दलपुट कुमुदमप्रतीष्टैकैकं परस्परमप्रतीष्टमन्योन्यस्य अवसरमप्रदाय एकैकमेव ते विशदं पाटयन्ति विकासयन्ति स्म.
MY has apaļicchia for avao; muha parimasana (explained as अग्रपरिमर्शन); and padenti for phalenti. sc has अप्रतीक्षित for अप्रतीष्ट, i. e. avadikkhia. Kula says ckkamekka शब्दः अन्योन्यार्थे देशीयः.
___42. sc says नुशब्द इवार्थ इति श्रीनिवासः (Kula also). MY has phusio for pusio (उन्मृष्टः K ). K, Kula and MY render otthaio as 377 591fira:. K and MY render virão as fata:. K renders pellio

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127
as पीडितः (प्रेरितः R and Kula ). Kula renders samatto as समाप्तः (समस्तः R and K). Kula says अवस्थगित इव, निर्दयं पीत इव समाप्तोऽवसितः. K says समस्तः तमोनिवहः शशिना निरवशेषमुन्मृष्टो नु। सममेव स्थूलैः करैः पीडितो नु । निष्पिष्टो विलीनो नु । स्थगितो नु । निर्दयं पीतो नु । कथं नष्ट इति नाज्ञायत.
43. Not found in K and MY.
With regard to khaüriam, Kula who reads this verse after verse 36 says चन्द्रायोतेन नभःस्थलं मिश्रकलुषीकृतमिव. R says मुण्डितमिव धवलितमिवेति वा. cf. verse 37 above. Kula's gloss on this verse is incomplete. SC has maulia (मुकुलित) for marlia = मलिनित (R). SC says मुकुलितं संकुचितं दिक्चक्रं यस्मात्.
44. K and MY read प्रचलन्ति (paalanti) for paadanti = प्रकट्य न्ते (R). Kula is corrupt, but sc also has paalanti rendered as प्रगलन्ति. K says वनानि प्रचलन्तीव । चन्द्रकिरणविरलसंस्पृष्टत्वाद चलन्निव, प्रज्वलन्तीवेति वा. Kula reads धौत dhoa for thoa (स्तोक)- धौतानीव
सुखालोकानि.
45. MY says nivvittha निर्विष्ट (K chaya and Kula also) उपभुक्तेत्यर्थः । nagganti अध्यतिष्ठन् । अनेकरसज्ञा एव भृङ्गाः कुमुदासवं संभावितवन्त इत्यर्थः.
K (chaya) has परिमृदितद्रुमकुसुमा उपयुक्तदिग्गजेन्द्रमदनिष्यन्दाः, not explained in the comm which has only उपभुक्तपङ्कजवना मधुकराः विकसितकुमुदोदराणि मधुपानरभसादभिभवन्ति स्म. K seems to read uautta or uvautta (उपयुक्त) for uahutta (उपभुक्त) in the first line. The word uautta cccurs in Gaudavaho (350), but the comm. renders it as उपमुक्त.

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SETUBANDHA ,
46. K and Kula read niraa-valambo (Farruaggra:) found in SC Text and ms. C of Goldschmidt, for niraaa-lambo (R).
47. K says गजकुलमलिने तमोनिवहे मृगेन्द्रधवलेन शशिना विद्राविते सति दीर्घाः भवनच्छायासमूहा विद्रुतानां गजानां निसृतकर्दमपदन्याससदृशा दृश्यन्ते स्म । निसृतं नितरां सृतं दीर्घाभूय गतम्. MY says निःसृतः कर्दमो येषां तानि पदानि तथा भवनच्छायाः तत्सदृशशोभा इत्यर्थः. Kula says निःसृते पलायने कर्दमलिप्तपादच्छायाकृतयो दृश्यन्ते.
48. K and MY read जालमुखाकृष्ट' for jalan:ara-niggaa (R and Kula). K says तिर्यगुन्नमद्विम्बः, जालं गवाक्षः तदीयरन्ध्रेभ्यः आकृष्टप्रसरन्मयूखो, नाशितश्वभ्रान्धकारो, भग्नवृक्षादिच्छायादैर्ध्यः चन्द्रो विलगति गगनमिति शेषः. MY says पूर्व गवाक्षमुखप्रविष्टानां मयूखानां चन्द्रस्योन्नमनक्रमेण अनुपलभ्भात् जालमुखाकृष्टेत्युक्तम् । भग्नच्छायाप्रसरं निरस्त वृक्षादिच्छायादैय विलगतीत्यत्र नभ इति शेषः. MY seems to read pasaram for pasaro. Kula says पूर्व जालान्तरेण निर्गता इदानीमपसरन्तो मयूखा यस्य स तथा.
49. K (pratika) has vicchaddia like others. K says विकटेन गवाक्षेण प्रविष्टा, दीपप्रभाभिः मिलिता, तदानीं प्रसारितकुङ्कमादिचूर्णनिभा, ईषत्पीतांशुकेन विशेषिता अतिशयिता अच्छा छाया छविः यस्या सा तथाभूता ज्योत्स्ना क्लाम्यति स्म. K explains vicchaddia as प्रसारित. R (chaya) has विच्छर्दित explained in comm. as पुञ्जीकृत. SC says विच्छर्दितं त्यक्तं विकीर्णमिति यावत्. MY says apramsua ईषत्पीतांशुक । ईषत्पीतेभ्योंशुकेभ्यो व्यावर्तितस्वकीयधवलशोभेत्यर्थः. It will be seen that K and MY (SC Text also) read अच्छ for abbha (अभ्र) found in R, who mentions 3753 as a variant. Kula here is corrupt, but bis
1
i. e. jala-muhaaddhia,

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अच्छाया seems to stand for अच्छच्छाया.1 R says यद्वा-- आपीतांशुकेन पोतवस्त्रेण विशेषितं विशिष्टं यदभ्रकं तद्वत् छाया यस्याः । वस्त्रपोतिमप्रतिबिम्बादभ्रकस्यापि किर्मीरितत्वादिति भावः.
___50. K and MY read बहुल for बहल (R). K reads मृदूकृतं (mauiam cf. SC Text) for mauliam = मुकुलितं (R); and प्रवेपते for va vevai (R). K says परिणामात् परिपाकाददरमुन्मीलितं चन्द्रोदयात् पूर्वमेव किञ्चिद्विकसितम्, अपवर्तयितव्यं करेणोत्क्षेपयितव्यं यथा तथा बहुलया ज्योत्स्नया पूरितम् । अत एव स्तोकस्तोकं मृदूकृतं, ज्योत्स्नाभरेण विस्तारितदलं कुमुदं प्रवेपते स्पन्दते स्म । अयमत्र ध्वनिः - अपकं घटादिपात्रं सलिलेन परिपूरितमत्यन्तं मृदु भूत्वा भेदेन विस्तारितं कम्पते तद्वदिति. MY says अपवर्तयितव्येत्यादि क्षीरादिवत् बहिरपवाहयितुं यथा शक्येत तथा बहुलज्योत्स्नाभृतमिति । bhara-vittharia ज्योत्स्नाभरविस्तारित । दलानां परस्परविभागरूपविस्तारजनकक्रियासंक्षोभात् कुमुदस्य वेपनमिवेत्यवसेयम् . Kula is corrupt. SC has मृदूकृतं like K.
51. K, Kula and probably MY read किरणपरिक्षिप्यमाणाः (Kirana-parikkhippanta) for sasi-kirana-parikkhitta (R). K and MY read वलिता भ्रमन्ति for vadia pavanti = पतिताः प्लवन्ते (R). Kula has वलिताः सन्तः प्लवन्त इव (वृक्षाः). MY says शशिकिरणपरिक्षिप्यमाणा वृक्षा ज्योत्स्नावेगवलिता भूत्वा अभ्रमनिव.
52. K and probably MV and Kula read निभः (niho) for tama (R). K and MY read बहुल for बहल. K says गृहाणां प्रासादानां मणि1 Kula seems to say ... ... विकीर्णपटवासरजस्तुल्य। ईषत्पीतेन अंशुकेन विशेषिता
सदृशीकृता अच्छा छाया यस्याः सा तथा । विकटगवाक्षेण अवरतिता दीपोद्दयोतेन मिलिता ज्योत्स्ना दुर्गववितरणश्रान्ता परपुरुषसंपर्कात् कोमलप्रकृतियुवतिरिव ग्लायतीत्यर्थः.
cf, quotations in SC. 2 A has it in Pkt : avavattaïdavva Fratie. ३ वेपनमित्यवसेयम् A
s...17

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मयूखैः बहुवर्णैः भिन्नः, अत एव कचित् सलिलबिन्दुमिश्रबहुलचन्दनरसच्छायः, क्वचिदुद्देशेषु उल्ललितनिभः अन्तरेऽन्तरे क्षुभिताकार इत्यर्थः, विवरैः छिट्टैर्विषम इव चादृश्यत.
MY says अन्तरान्तरा गृहमणिमयूखसंभिन्नः. तदानीं सलिलाहतबहुलचन्दनरसच्छायः, कचित् कचित् प्रदेशे अविद्यमानवत् लक्ष्यमाणो ज्योत्स्नानिवहो विवरैः छिदैः विषमरूप इवादृश्यतेत्यर्थः.
Kula says उद्देशेषु मिलितस्थानेषु उल्ललित इव उत्पाटित इव.
R says उद्देशेषु कचित् कचिदुल्लुलितं विपर्यस्य स्थितं तमो यत्र, शाखापत्रादिच्छायारूपत्वात्. He explains ghara-mani as दीप, and quotes Haravali_which gives this meaning for गृहमणि. cf. sc.
53. K reads the repare for maūham (R and Kula). MY has pariv. vaanta (परिप्लवमान) for parippavanta. K says गगनतलं....करेण क्षेप्तव्यचन्द्रकिरणं....जातम्. Kula says विक्षेपयोग्या मयूखा यत्र. • 54. K and Kula read atferent for sasahara (R). K reads farsztat for vo° (R and Kula) = अवच्छिन्न Kula, व्यव R.
__K says नभोमध्यस्थस्य शशिनः करैः विच्छिन्नच्छायामण्डलाः (धरणीधराः). MY says nivvadia अभिव्यक्त (निर्व्यक्त K ). Kula says दृष्टो महीतले बन्धो मूठभागो येषाम्. R says बन्धः संधिः. Kula says निर्वलितानि पृथक् दृश्यमानानि.
___55. K reads इव (va) for ti = इति (R and Kula). He reads बहुल for बहल (R and Kula). K and probably Kula read विस्रब्धं (visaddham) for visattlham = विश्वस्तं (R). MY and R render occhundai as आक्रम्यते. K says अवक्षुदयते आक्रम्यते.
___56. K says इति मन्मथेन जागरिता निद्रामप्रापिताः, तीर स्थित्वा खिदयमाना विरलवेदनया तप्यमानाः, निर्व्यक्ताः पृथग्भूताश्चक्रवाका यत्र तस्मिन् ।

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मुकुलितेषूत्पलेषु दुःखेन कृच्छ्रात् प्रभवन्तः पर्याप्नुवन्तो मधुकरा यत्र तस्मिन् प्रदोषे जाते. MY says कृच्छ्रेण सावकाशीभवदिति यावत्. Kula says प्रभवन्तः संमान्तः.
57. K and MY read अभिलङ्घयन्ति, and Kula अभिलङ्घन्ति for ahilakkhanti (अभिलषन्ति ) found in R. Their reading seems to be ahilamghanti1
131
K says मन्मथेन परवशानि, रामस्यागमनेन परिवर्धितोद्वेगानि विलासिनोहृदयानि रतिव्यापारमभिलंघयन्ति कामपारवश्यात् स्पृशन्ति रामागमनवेगात् मुञ्चन्ति च MY says अभिलंघयन्ति अभिनिविशन्ते । मदनवशतया रतिव्यापारमभिन्यविशन्त रामागमनोद्वेगादमुचंश्चेत्यर्थः.
Kula says ग्रहणे मोक्षे च यथाक्रमं हेतुद्वयमाह । मन्मथपरवशानि, रामागमनेन परिवर्धितः आतापो येषां तानि.
58. K, MY and Kula read भिन्न for chinna (R). R explains ullalia as उत्तरलीकृत cf. verse 52. K says दयितेन चुम्बनं युवतीनां नाबध्यते हृदि न संबद्धम् । कथंभूतम् । लब्धगलदास्वादमावेगेन विभिन्नमन्मथत्वात् उल्ललितसुखम् । एवं भिन्नघटमानरसं घटमानभिन्नर सम् । आस्वादो माधुर्यं, सुखं हृदयनिर्वृतिः, रसः सुरतरागः इत्येषां भावानामयं विशेषः,
MY says प्रथमं लब्धः पुनर्गलन्नास्वादः सुखविषयानुभवोऽस्येति तत् तथा । कुत एतदित्याह । avea इत्यादि । भयशिथिलेन मन्मथेन ज्ञातमात्रविच्छिन्नसुखं, तत् किमत्यन्ततो विच्छिन्नरसमेव । नेत्याह भिनेति । एवं विच्छि न्नोऽपि पुनः प्रतिसंधीयमानो रसोऽस्येति तत् तथोक्तम् । एवं दयितैः कृतं चुम्बनं युवतीनां नाबध्यत नाविच्छेदेन हृदि व्यलगदित्यर्थः, Kula says पूर्वं लब्धः पश्चात् गलन् आस्वादो माधुर्यं यस्य । आवेगेन विभिन्नमन्मथत्वात् पतितं सुखं यत्र । आवेगेनैव भिन्नो यत्नेन घटमानो रसो यत्र । तत् दयितचुम्बनं
1
Hemacandra 4. 192 gives ahilamghaï and ahilamkhaï in the sense of काङ्क्षति SC Text has ahilamghenti काङ्क्षन्ति अभिनाटयन्ति गृहन्तीति
कुलनाथः (SC comm.)

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युवतीनां नाबध्यते हृदये न लगतीत्यर्थः. sc says आवेगेन विभिन्नेन मन्मथेन उल्ललितमस्थिरीकृतं सुख यत्र.
59. शयने अङ्गानि आमुञ्चति क्षिपति स्म K. निःसहः अवसन्नः K.
60. K reads स्तनान् (thane) for vane (वणान्) found in R and Kula.
_K reads गजेन्द्रदन्तमार्गस्खलितान् for disa-gaanda-dantulihie (R and Kula). K, MY and Kula read sambharia for sambhavia (R).
___K says स्तनानात्मीयस्तनान् प्रियतमवक्षःसु पूर्वमवपतितानां गजेन्द्रदन्तानां मार्गेषु प्रहारव्रणेषु स्खलितान् दृष्ट्वा संस्मृतसमरत्वात् कातरो युवतिजनो
वेपते स्म.
___MY says sambharia संस्मारित (Kula also). Kula says इदानीमपि दृश्यन्ते पुनरपि व्रणा भविष्यन्तीति भीत इत्यर्थः. R says संभावित उपस्थितो यः समरस्तेन कातरः. sc explains संभावित as उत्प्रेक्षित.
61. K reads कुसुम for maila = मुकुल (R and Kula). K says समरत्रासं प्रियेभ्यः शंसति स्म. Kula says नयनयुगं समरोत्पेषं साधयति कथयति. MY says sahar अशंसत् । upphesa उत्त्रास । uppittha उत्त्रस्त । ummilla उन्मीलितनयनयुगं समरत्रासमशंसदित्यर्थः.
Desinamamala (1. 94, 129) mentions upphesa= त्रास and uppittha = त्रस्त (also कुपित and विधुर). R and sc text read uppesa. Kula remarks समरोत्पिष्टसुभटानामपि ईदृगेव नयनयुगं भवतीति भावः.
62. K and MY read verse 66 between 62 and 63. Both the mss. of K (chaya and com.) have मदनोन्मीलितमाने (प्रदोषे) for मदनोन्मूलितमाने.
63. K and MY read प्रियतमान् (piaame) for sariram (R and Kula).
K says बिलासिनीसाथैः प्रियतमैः (अ)परितापितोऽपि कुपितो भूत्वा वलते परावर्तते पश्चात् प्रियतमैरप्रसादितोऽपि स्वयमेव हृष्टः प्रियतमानत्येति

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NOTES - CANTO X आश्लिष्यति । अचुम्बितोऽपि सुखितः श्वसिति । मदप्रकटितहृदयों मधुमदेन प्रकाशितहृदयः । अदूनितकुपितत्वादयः सर्वे मदविकारा इति द्रष्टव्यम्.
MY says adumia अनुपतापित | aii अत्यगच्छत् प्राप । उपतापनिमित्तापराधाभावेऽपि कुपितः सन् अवलत् पराङ्मुखोऽभूत् । प्रसादनं मानस्य भङ्गोपायाः सामादयः । तदभावेऽपि प्रीतियुक्तः प्रियानभ्यगच्छत् । मदनवशात् कोपादिकमपि नाकरोत् । हृदयं च प्राकाशयदिति सारम्.
K and SC chaya has अदूनितकुपितः. R says अदूनकुपितः कुपितोऽपि अदूनः अनुपतप्तः । प्रियैः अप्रसादितोऽपि हर्षितः सन् शरीरमत्येति तदुपरि पातयतीत्यर्थः. Kula says शरीरम् अङ्गमेति.
___ 64. K reads स्फुरित (phuria) for pusia = प्रोञ्छित (R and Kula). K and Kula read चुम्बित for cumbana (R and MY). K says रोषेण प्रणयकोपेन स्फुरिताधराणां, तदानीमेव दयितैः बलात्कारेण चुम्बितत्वात् प्ररुदितानां युवतीनां निव्यक्तमन्युना कोपेन गुरु पराङ्मुख जल्पितमुपालम्भवचनं हरति दयितानां हृदयमिति शेषः R says निर्वलितेन स्पष्टेन मन्युना. SC text has nivvadia for nivvalia.
MY says बलात्कारचुम्बनं तु पादपतनहठाश्लेषचुम्बनकचग्रहाः सखीश्लाघा प्रणयोपालम्भोक्तिः स्नेहपरीक्षा च बहुमानः शृङ्गाग्वृद्धिरभिभवो विपक्षस्य लाभभेदाश्च अनुभवसौख्यान्येवं मानस्याश्रयगतान्याहुरिति मानानुभव सौख्येषु अन्यतममुक्तं भोजेन । प्ररोदनं च चक्षुर्निमीलनमुखप्रसादपुलकाश्रूणि उपालब्धिः प्रत्युपालब्धिश्च प्रक्रमनिन्दा गमनजुगुप्सा मानानुशययोग्ये अनुद्यमः दोषोभेदश्च मानोपशमौ द्वादशलक्षणाविति मानोपशमचिह्नेषु अन्यतमम् । जल्पितं चात्रोपालम्भदोषोभेदादिरूपं द्रष्टव्यम् । हरतीत्यस्य मनोहारित्वकथनेन ललितरूपो भ्रम एव रोष उक्तः । स्त्रीणां ललितकोपो भ्रम इति लक्षितत्वात्.
65. K says चन्द्रालोकेन प्रतिहतो ध्वंसितधैर्य इत्यर्थः, अतएव मूढहृदयो विलासिनीसार्थः अभिसारणं न गृह्णाति प्रियतमान् नाभिसारयति स्म । परिशिथिल

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मलकं न संस्थापयति सम्यक् स्थापयति । दूतीं किमत्र कर्तव्यमिति न पप्रच्छ, केवलं वेपते स्म.
___MY says नाग्रहोदिति नाकरोदित्यर्थः । मूढहृदयः अप्रतिपत्त्या किञ्चिEl 27efracgef:. He reads muñcaï for pucchaï, as he says 3195aa प्राहिणोत्.
66. K and MY read avamanmia (अवमत, अवज्ञात) for avamania (R and Kula). K (chaya) has विश्वासितदशमुखं. K (comm) says प्रमाणीकृतदशमुखम् । रावणे तिष्ठति रामः किं करिष्यतीति प्रमाणीकृतरावणबलमित्यर्थः, MY says asamghia आशंसित । प्रदोषो नाम महोत्सवो दशमुखबलप्रत्ययेन रामभयापगमात् रजनीचरमिथुनानां यथापूर्वं शोभावानेव प्रवृत्त इत्यर्थः. Kula explains asamghia as माशाविषयीकृत. SC (chaya) has संभावित agreeing with Hemacandra 4. 35.
67. K says प्रियस्य पार्वं गत्वा ततो निवृत्तः दूतीजनः अलीकामपि यां कथां प्रियस्य आगमनयुक्तां कथां संमुखं कथयति स्म तां कथां परितापयन्तीमपि कामिनीसार्थों बहुशो निवर्तयति आवर्तयति स्म । .... प्रियतमेनोपेक्षितया निवृत्तया दूत्या कथ्यमानां तदागमनसंबन्धामलीकामपि कथां बहुश आवर्तयामास । कीदृशीम्-दुनयन्तीमपि । प्रदोषे व्यतिक्रामति दूत्या साधं तस्यानागमनात् आश्वासनमात्रहेतुत्वात् मानवासनाहृदयं परितापयन्तीमपि रागपारवश्यात् पुनः पुनराप्रेडयति स्मेति.
MY says nivattel न्यवर्तयत् आवर्तयदिति यावत्.
68. K and MY read घूर्णितं (gholiam) for vialiam = विगलितं (R and Kula). K says प्रणयकलहे सति संमुखनिषण्णैः प्रियैः यत् किञ्चिदुक्त्वा व्याकुलीक्रियमाणाभिः प्रलोभ्यमानाभिः' प्रणयिनीभिः परिवर्तितुं पराङ्मुखीभवितुं न शक्तम् । केवलमासां नयनेषु बाष्पजलं घूर्णितम् । प्रणयकोप
1
Hemacandra (4.93 and 156) gives velavai in the sense of वञ्चनand उपालम्भ Cf. MY and Kula.

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कलुषाः प्रणयिन्यः प्रियैरनुनीयमानाः परिवतितुमभिमुखीभवितुं च नाशक्नुवन् । गाम्भीर्यात् केवलं रुदितवत्य इत्यर्थः.
Latakana says पराङ्मुखीभिरेव रुदितमिति भावः । अनुनयार्थं संमुखनिषण्णैः प्रियैः प्रतिकामिनीसंगचिह्नप्रकटनादिना व्याकुलीक्रियमाणाभिरुद्दीपितक्रोधाभिः । अतएव परिवर्तितुं न शक्रुवन्ति ताः.
___MY says velavijjantihim प्रतार्यमाणाभिः । प्रतारणं च संमुखनिषण्णेन (प्रियेण) निःशङ्कगाढालिङ्गनचुम्बनकचग्रहणादि । अत्रापि बाष्पजलघूर्णनं मानोपशमलिङ्गमित्यवसेयम् . Kula says velavijjantshim खिद्यमानाभिः velavia खेदिते प्रतापिते (प्रतारिते ?) च देशोयम्. SC says velaviam व्याकुले खेदिते च देशी.
69. K and MY read अनुनयसोढोऽपि पुनः सुचिरं for anuraakhana-laddha-suhe puno vi (R and Kula).
..K says मानवतीनां रोषश्चिरेण प्रशाम्यति स्म । कथमिति-अनुनयात् सोढोऽपि प्रियकृतादनुनयात् सोढोऽपि सुचिरं प्रियापराधं स्मृत्वा मन्युना शोकेन दुनिते विह्वले च सति हृदये प्रणयगुरुत्वात् चिरेण प्रशशामेति. It will be seen that K takes sambharia separately as a gerund. cf. 11. 92
___MY says sahio सोढः शान्त इति यावत् । प्रियानुनयनप्रशान्तोऽपि मानिनीनां रीषो व्यलीकस्मरणादिनोद्दीपनेन मानः कथं कथमपि चिरेणाशाम्यदित्यर्थः.
Kula says अनुनयेन क्षणलब्धमुखे, पुनरपि संस्मृतेन मन्युना अपराधेन दुःखितविह्वले हृदये.
70. K and MY read पतितः (padio) for gadio (R and Kula). R says नर्तितः चञ्चलीकृतः, but see below. K says दयितस्यालोके पतित आलोकेन परवशीकृतः विलासिनीसमूहः यत् किञ्चित् चेष्टते स्म । हस्तगतं वलयं प्रतिसारयति गलितमिव दृढयति स्म । सखी मोघमप्रस्तुतं किमप्यालपति स्मेति. R says प्रतिसारयति स्थानान्तरं प्रापयति. MY says

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आलोकपतिता आलोक्यमानाः । दयितैरालोक्यमानाः स्त्रियो लज्जावशादेवमाचरन्तीत्यर्थः. R says विलक्षः प्रतिभाशून्यः । सलज्ज इति वा. K says विलक्षः रागाभिभूतत्वात् लक्षितः (विलक्षितः ?). Kula says संकेतितं समयमतिक्रम्य आगतस्य दयितस्यालोकेन दर्शनेन नटितः खेदितः । अतएव समीहिताकरणात् विलक्षः अलकं स्पृशति अतिसारयति वलयं संस्थितमपि चालयित्वा स्थानस्थं करोति । संयम्य नियतमपि वस्त्रं jamei संयमयति etc. Sc says nadio व्याकुले देशी. Desinamarnala 4.18 gives the word in the sense of वञ्चित and खेदित.
___71. viraa is rendered as विलीन by K, MY and Kula. K says आगतानां दयितानामभ्युत्थानाय त्वरितानां, दयितोपगृहनेन विलीनानां विद्वैतहृदयानाम्. SC says विलीनानां द्रवतामापन्नानामिति लोकनाथः, विरागाणां विशिष्टरागाणामिति श्रीनिवासः.
72. K, MY and Kula read दत्तमुखः for dinna-suho (R). R has hittha-hiao munijjai = त्रस्त हृदयो ज्ञायते. K has त्रस्त हृदयैर्ज्ञायते in which case metre would require najjaï for muñijjağ, as pointed out by Goldschmidt..
K says प्रियैरप्रसादितोऽपि तेषां दत्तमुखः, तद्दृष्ट्वा सखीभिः स्थिरया दृष्टया निभृतं निगूढं निवारितोऽतएव वीडितो विलासिनीसार्थः त्रस्तहृदयः कोपमुद्रां दृष्ट्वा त्रस्तहृदयैः प्रियैरलीकमेव कुपित इति ज्ञायते स्म । त्रस्तहृदयश्चेति च पाठः । सखीभिर्वारितत्वात् त्रस्तहृदयश्चेति, i. e. hittha-hiao a najjai. MY says apasaia अप्रसादित । अप्रसादितोऽपि प्रियाणां संमुखीभूतः, सपदि सखीभिः निभृतसंज्ञानिवारितो वीडितश्च त्रस्त हृदयश्च पुनर्भावितरोषो युवतिजनः प्रियैरलीककुपित इति ज्ञायते इत्यर्थः । माने क्रियमाणे मुखप्रदानादिवारणं सखीदूत्योः कर्म । प्रतिबोधनमुपदेशः प्रतिषेधश्च उपजाप(?)परिहासौ 1 प्रति ? ३. मुखप्रसादनादिवारणं

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NOTES - CANTO X (परिहासाः A) स्खलितस्य गोपनमथो कर्माण्याहुः सखोदूत्योरित्युक्तत्वात्. Kola says अप्रसादित एव दत्तमुखः सखीभिः वारितो ब्रीडितः सखीनिन्दितत्वात्. He also reads त्रस्तहृदयः like R.
73. K and Kula read वर्तमानां (raktantim) for vaddhantim found in R who mentions the former reading as a variant.
K says सखीमिव सहप्रवृद्धां, प्रियाभिसारणस्य विध्ने वर्तमानां स्त्रीणां लज्जां मधुमदश्चिरेण वारयति स्म । प्रथमं मन्मथ एव क्षोभयति स्म लज्जाम् . K (chaya) has विक्षोभयति. MY says vicchuhai व्यक्षिपत् व्यपोहयदिति यावत्. Kula has विक्षिपति (R also).
74. K reads समुद्गृह्य (samugghettuna) for samakkhettāna (समाक्षिप्य) found in R and Kula. MY's reading is different. K says दररचिततिलकं मुखं सखीजनहस्तात् समुद्गृह्य उत्क्षिप्य युवतिभिर्दूतीजनः .... .... आभाष्यते स्म. MY says samukkhantuna समुत्खाय बलादाक्षिप्येत्यर्थः । appahijjar व्याहियत (संदिश्यते Kula). Hemacandra 4. 180 has appahar = संदिशति. R says अध्याप्यते शिक्ष्यते. sc says वलितविषमं तिर्यग्वलितं यथा स्यात्.
75. K (chaya) has अन्यत् सखीजनपुरतः आभाषमाणः. He says युवतिजनः सखीजनस्य पुरतः अन्यत् मानधैर्ययोरुचितमाभाषमाणः, दूतीजनमन्यथा साभ्यर्थनमाभाषमाणश्च सन् तदानीमागतस्य दर्शने पुनरन्यदेव विमुक्तधैर्य प्रणयानुरूपं जल्पति स्म. MY says appahento a व्याहरंश्च । प्रदोषचन्द्रोदयमदैर्मानिनीनां धैर्यभङ्गो जात इत्यर्थः । उक्तं च -
त्रासो भयं मद ऋतूपगमः प्रदोषः, चन्द्रोदयः पिकरुतं रजनीविरामः । हृद्यो मरुद्विकसितोपवनं विविक्तमाद्यः प्रवास इति माननिबर्हणानि ॥ इति ।
S..18

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SETUBANDHA
. Kula says अन्यदिति किं तेन शठेनेत्यादि सखीजनपुरतः । दूतीजनं संदिशन् चान्यथेति यथाशक्ति दयितमानयेति विमुक्तधैर्य युवतिजनो जल्पति । अन्यदेव दयितदर्शने । सबहुमानमिति भावः. R says युवतिजनः सखीजनस्य पुरतः अन्यत् , अन्यथा च दूतीजनमध्यापयन् अग्रिमकृत्यमुपदिशन् , अन्यदेव विमुक्तधैर्य यथा स्यात् तथा दयितदर्शने जल्पतोति .... संप्रदायः.
76. K reads आलाप for ullava (R and Kula).
K says भर्ना कथमपि संमुखमानीताङ्के अङ्कमानीते, कथं कथमपि अतिकृच्छ्रात् चुम्बितावस्थायामपवृत्तमुखे, स्खलदालापे. नववधूसमूहे संभूतं क्लिष्टसु. रतमपि दयितस्य धृतिं प्रीतिं ददौ.
Kula reads अङ्ग for अङ्क, and says कथमपि संमुखमानोतानि अङ्गानि यस्य । कथं कथमपि वलमानं तिर्यक् भवत् चुम्बितमपवृत्तम् अवनतं मुखं यस्य. R says अपवृत्तं तिर्यग्भूतम् , but on 8. 84 and 10. 16 he explains the word as 39997.
77. K, MY and Kula read susai (शस्यते) for · sasai (शास्यते) found in R. K and Kula read बहुल for बहल (R). K and MY read paraohutta for purao = पुरतोऽभिमुख (R and Kula). K has इतोनिवृत्त for gaoniatta = गतापनिवृत्त (R). Kula has इतोमुख. k, Kula and probably MY seem to read ettohutta, cf. SC Text. R says पुरतो नायकस्याग्रे तदभिमुखनिषण्णोऽपि प्राचीमुखस्य प्रियस्य पुरः प्राचीमुख एव स्थित इति मानसमये पराङ्मुखीभूत इत्यथेः. K says मानमुद्रया परतोमुखनिषण्णः पराङ्मुख निषण्णो विलासिनीजनः रागाद्बहुलोद्भिन्नेन अविरलमुद्गतेन पुलकोद्गमेन का विमुक्तमान इतानिवृत्तहृदयश्चेति प्रियाणां कथ्यते स्म. MY says sisai अशिष्यत अकथ्यत प्राकाश्यतेत्यर्थः । paraohutta-nisanno परतोऽभिमुखनिषण्णमपि विमुक्तमानं स्वाभिमुखहृदयं च मानिनीसाथै पृष्ठपुलकोद्गम एव कामिनामशंसदित्यर्थः. IK (chāyā).

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NOTES - CANTO X Kula says पुलकोद्गमेन विमुक्तमान इतोमुखहृदयः प्रियेभ्यः sisai कथ्यते.
78. K and Kula read गृहीतम् (gahiam) for aharam = अधरम् (R). K and Kula read qast: (paravvaso) for parammuho (R) = 9T
मुखः. MY has na panaveil ( नापयत् ). K says पत्या प्रथमसमागमेन परवशः स्त्रीजनः भर्ना दत्तमपि मुखं न पिबति स्म । स्वमुखं च नार्पयति स्म । भर्चा बलाद्गृहीतं स्वमुख बलान्न मोचयति स्म,
79. K and MY read इह गते (iham gae) for ihuggae = इहोद्गते (R). Kula reads अतिगते (aiggae, SC Text) K says दूतीभिः प्रथममेवानीतप्रियतमः विलासिनीजनः प्रियतमं बहिः स्थापयित्वा दूतीभिरेवं तुल्यते परिच्छिद्यते स्म परिहासात् परोक्ष्यते स्म । कथं देवि त्वया धैर्यमवलम्ब्यतां न विषादः कार्यः । अस्मिन् प्रदोषे गतेऽपि स दयितो नैष्यति नागमिष्यति । तस्मात् धैर्यमवलम्बस्वेति. MY says olambijjai अवलम्ब्यताम् । iham इह. .. Kula has न हि na a = न च. SC has na hu = न खलु. Kula says तुल्यते किमेवमुक्तः अभिदधातीति ज्ञाप्यते (ज्ञातुमिष्यते SC).
80. K reads अनालक्षित for anavekkhia = अनपेक्षित (R); and विलब्ध for visattha (विश्वस्त). K says स्त्रीणां सुखे च दुःखे च प्रकटित सद्भावा । पीतं मद्यं पीतवतः सुखं वा दुःख वा यथावत् प्रकाशयतीत्यत एवमुक्तम् सखीव । सखी तु नायिकायाः सुखे च दुःखे च प्रकटितशोभनस्वभावा भवति । एवंभूता प्रसन्ना सुरा स्त्रीणाम् अनालक्षितलज्जानि विस्रब्धजल्पितानि निःशङ्कभाषितानि ददौ । सखी च भतुः पुरो नायिकाया निःशङ्कवाक्यानि शिक्षयति.
MY says aņalakkbia 3792. This is the reading of both K and MY. cf Hemacandra 2. 190. Kula says सुखे दुःखे च प्रकटितः
ņa vaņāmei A ___K here aptly quotes Magha 10.18 -
या कथंचन सखीवचनेन प्रागभिप्रियतम प्रजगल्मे । वीडजाडयमभजन्मधुपा सा स्वां मदात् प्रकृतिमेति हि सर्वः ॥

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सद्भावः परमार्थो यया सा प्रसन्ना मदिरा सखीव अनवेक्षिता (१) अधरीकृता लज्जा यत्र तानि .... ददातीति उत्पादयतीत्यर्थः. R says अनपेक्षिता लज्जा यत्र तानि । यथा सखी लज्जानपेक्षाणि विश्रम्भजल्पितानि ददातीत्यर्थः. Kula's reading seems to be same as R's. SC says अनपेक्षिता अवधीरिता.
8. K says चन्द्रातपेन यूनां मदो वर्धितप्रसरोऽभूत् नु । अथवा मदेन चन्द्रातप एव वर्धितप्रसरो नु । मधुमदस्य भूयस्तया चन्द्रातपः प्रवृद्ध इव प्रत्यभादित्यर्थः । ताभ्यां द्वाभ्यामपि मदनो वर्धितप्रसरो नु । अथवा मदनेन तौ द्वौ मदचन्द्रातपावतिभूमिम् अतिरेकं नीतौ नु । एवमन्योन्यहेतुकं भूत्वा तत् त्रयं प्रवृद्धमित्यर्थः. Kula says अतिभूमि परमोत्कर्ष नीतौ. MY remarks एतेन मदचन्द्रातपहेतुको मदनो व्याख्यातः.
82. K, MY and Kula read canda-arehi for Parena (R).
MY says प्रदोषे चन्द्रकरैर्मदनेन मधुमदेन च युगपत् युवतीनां प्रियेषु दूरारूढो बहुरसोऽनुरागो दूरमनोयतेत्यर्थः । K says युवतीनां प्रियेषु दूरारूढोऽतिप्रवृद्धो बहुरसो, रसो माधुर्य, तस्य बहुत्वं चन्द्रातपमधुमदमदनैः, अनुरागः स्नेहः । प्रदोषे चन्द्रकरैः मदनेन मधुमदेन च समम् अवैषम्येण दूरं नीयते अतिभूमि नीयते स्म.

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1. K reads graciosa for dūrukkhandia atezalosa (R and Kula). K and Kula read cintavia for cittavia (R).
K says इति एवमुक्तप्रकारेण प्रतिसारितचन्द्रे दूरं गगनारूढचन्द्रे । प्रागप्युक्तम्-padisare valaam... इति (10. 70)। दृरमवखण्डितायां न्यूनानां निशायां प्रवृत्तावसाने । चिन्तितकामिनीजने । चिन्तित इति कर्तरि निष्ठा । चिन्तिता रामेण सह व्यतिकरे रावणस्य किं भविष्यतीति चिन्तापराः कामिनीजना यत्र । cittavia ... इति च पाठः । निर्वृतकामिनीजन इत्यर्थः । तस्मिन् प्रदोषे यामच्छेदविषमं गते द्वितीययामस्य छेदेन विषमं किञ्चिदधिकं गते सति. Deva says यामच्छेदेन यामार्धेन विषममधिकं गते सति । अध्यर्धयाम्गत्मकः प्रदोषः । यामद्वयेऽतीतेऽयं विषमं गतो भवति.
Kula reads visame for visamam and takes paatta as gepeat also. He says प्रसारितचन्द्रे, दूरोत्खण्डितायां निशायां प्रवृत्तविरामे, अथवा दूरोत्खण्डितया निशया लोकानामभीष्टार्थं प्रति प्रयत्नस्य विरामः पर्यवसानं यत्र, चिन्तां गमितः खण्डितः कामिनीजनो यत्र, यामच्छेदोऽवर्धियस्य स चासौ विषमश्चेति तथाभूते प्रदोष गते. MY says गगनोद्गाढचन्द्रे, गतप्रायेण प्रदोषेण दूरच्छिन्नया निशया प्रवृत्तो लोकस्य विरामो व्यापारविरहो यत्र तस्मिन् , सुखितकामिनोजने, याममात्रस्य छेदेन गमनेन विषमं सावशेष गते निशायाः त्रिभागरूपे प्रदोषे इति । अथवा यामस्य छेदो द्विधाकरणं यामार्धखण्डनं तदेव विषमं कृच्छ्रम् ; अस्यावसानापादकत्वात् , तत् (१) गते प्राप्ते सति । अतएव खण्डितया गतयामार्धया निशया दूरप्रवृत्तविरामें प्राप्तभूयिष्ठावसाने सतीति योज्यम् । पादो. नघटिकाचतुष्टयमात्ररूपत्वात् प्रदोषस्येति.
1
निभृतं in our copy is incorrect. Goldschmidt mentions the correct reading, which is also found in the Trivandrum ms.

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sc says प्रदोषे यामिनीयामस्य द्वितीयप्रहरस्य छेदेन खण्डनेन विषम प्राप्तवैषम्यं यथा स्यात् तथा गते सतीति लोकनाथः.
___Deva reads दूरोत्कण्ठित for durukkhandia. He says दूरोत्कण्ठितनिशाप्रवृत्तविरामे निशायाः प्रवृत्तो विरामः....दूरत्वादुत्कण्ठितः प्रार्थितो यस्मिन् तस्मिन् (प्रदोषे)। प्रवृत्तविरामापि निशा अलब्धसुरतस्य रावणस्य दीर्घत्वात् अप्रवृत्तविरामेव प्रतिभाति. He gives another interpretation : दूरमुत्कण्ठितायाः अर्धरात्राधिकं गतायाः (निशायाः) प्रवृत्तः प्रारब्धो विरामो यस्मिन्.
MY seems to read cittavia as he says सुखित कामिनीजने (see K above). R says चेतितः प्राप्तचैतन्यः कामिनीजनो यत्र पूर्णकामतया मदापगमात्. Śrinivāsa explains cittavia as afatlaa acc. to SC.
2. K says चिन्तया रेचितधैर्यत्वात् परित्याजितधैर्यत्वात् दर्शितहृदयं प्रकाशितहृदयम्.
3. K, MY and Kula read parimusai for paripusai (R), rendered as परिप्रोञ्छति परिमार्टि. MY says purimusai परिममार्ज. K says बाहुबलेन किमत्र क्रियत इति बाहुं परिमृशति स्म. ___K says ज्वरति तप्यते. MY says jurar अखिद्यत. Kula says क्रुध्यति क्रोधादेव बाहुं परिमृशति स्पृशति. Hemacandra 4, 132, 135 gives jurai in the sense of खिद्यते and क्रुध्यति.
K says सीतायां निष्प्रसरः रावणहेतोः प्रसरः प्रवेशो यस्य नास्ति स मन्मथो यस्येति बहुव्रीहिः. Kula says सीतायां निष्प्रसरो निरवकाशो मन्मथो यस्य स तथाभूतो दशवदनः.
4. K, MY and Kula read this verse after verse 8. K says रावणः पूर्वं हियमाणतया तदानीमुवृत्तया परिवृत्तया जनकतनयया स्पृष्टं निजवक्षस्तटं बहु मेने. Kula also has स्पृष्ट. MY says हियमाणोवृत्तया आवेगात् स्फुरन्त्या.

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5. K reads भज्यमानं for bhijjante = भिद्यमाने (R and probably Kula)
K says प्रतिरुन्धतोऽपि यथाशक्ति निवारयतोऽपि अस्य धैर्यमुल्ललति गलति स्म । कथंभूतम्-प्रथममुत्कण्ठया भग्नं पुनः स्वेन बलेन प्रतिनिवृत्तं, परिस्थापितं यत्नात् स्थापितं च तत्क्षणमेव पुनरुत्कण्ठया भज्यमानं भूत्वा गलति स्म । धैर्यस्याधारे अलधुन्यपि अतिगुरुण्यपि हृदये विषमं भृशमुत्थितकम्पे सति गलति स्म । प्रतिरुन्धत इत्यनादरे षष्ठी. K (chaya) has विषमोत्थापित.
___MY reads bhijjantam for bhijjante. He says प्रथममुत्कण्ठया भग्न पुनः स्वाभाविकतया प्रतिनिवृत्त, यत्नात् स्थापितं च पुनरुत्कण्ठाबलात् भिधमानम् । अतएव उल्ललति स्म । visamuddhaia इति कादाचित्ककम्पे भ्रमति हृदय इत्यर्थः.
___Kula says हृदये धैर्य....स्थितिं न लभते । किंभूते हृदये-उपायशून्यतया भग्ने तदनभिमुखे (१) तत्प्रीत्या पुननिवृत्ते तदभिमुखीभूते, ततश्च मनोरथैः परिसंस्थापिते स्थिरीकृते, दुर्घटतया तच्चिन्तावर्जनस्य पुनरपि भिद्यमाने (?), विषमोद्गतकम्पे कामावेगादुद्भूतवेपथावित्यर्थः.
6. K says विजृम्भिका विजृम्भणम् । विज़म्भणकर्णविवरघट्टनादयो रताख्यस्य स्थायिभावस्य अनुभावा बोधका इत्यर्थः । ततोऽस्य विजम्भिकायासेन गलितबाष्पपूरं, तदानीं विषममुर्तितस्य विपर्यासितस्य प्रसारितस्य करतलस्य विरलाभिरङ्गुलिभिः दरस्थगितं मुखमंसे स्खलितम्.
Kula says विषमोद्वर्तिताभिः तिर्यगुत्तानिताभिः विरलप्रसारिताभिः कराङ्गुलीभिः. R says अंसे मुखं स्खलितं संबद्धम् । ....एवं विजम्भितेन वर्धितेनायासेनोद्वेगेन गलितो बाष्पोत्पीडो यस्मादिति रोदनमुक्तम्.
7. K says पार्श्वगतानां प्रेयसीनां जयशब्दमाकर्णयति स्म । कथंभूतम्उग्राहणमुपन्यासः । उद्गृहीतमुपन्यस्ते बद्धग्राहितयोरपीति वैजयन्ती। लीलया 1 our copy has भृशमर्थित ...

www

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विषममुपन्यस्तत्वात् मधुरम् , अक्षरस्पर्शेन दूनितदन्तवणेऽधरे परिस्खलितमव्यक्तोच्चारणं, वलमानेन जयशब्दाकर्णनस्यानिष्टत्वात् परावर्तमानेन हृदयेनावधीरितमव.. ज्ञातम्,
_R says पूर्वनिपातानियमात् दन्तव्रणेन दूनादधरात् परिस्खलितम् ओष्ठ्यवर्णस्यासम्यगुच्चारणादपरिस्फुटमित्यर्थः । उद्ग्राहितमुच्चारितम्. ___MY says वलमानेन सीताभिमुख परावर्तमानेन.
8. K has श्रयति for mahai (R, Kula and MY). He says शयनं श्रयति । पुनर्मुञ्चति. MY has jugucchai. far juii. Kula says महति अभिलषति.
9. K says सीताप्रसङ्गं प्रच्छादयतोऽपि अस्य हृदयस्थितः सीतामय आलापः प्रियाणामपि पुरो मुखनिवहेऽपि सममेव बहुशः प्रावर्तत.
10. MY says pulayammi प्रलोकिते प्रलोकनक्रियायाम्. K says विलोकिते प्रदेशे तामेव पश्यति स्म.
11. sahai = शंसति K and MY; शास्ति कथयति R.
12. K, MY and Kula 'take bharovvatta as bhara + ovvatta (अपवृत्त). See below. R takes it as uvvatta (उद्वृत्त). • K says देहस्य परिणाहो विस्तारः तदनुरूपं विकटे विशाले, भरेण देहभरेण अपवृत्तं प्रेरितं दलितं च पार्श्वयोरर्धान्तं यत्र तत्र, दूरमवनतमध्ये भूमिशयने भूमावेव आस्तीर्णे शयने प्रघूर्णमानहस्तो भूत्वा विषमं वलते परिवर्तते स्म. Kula says भरापवृत्ते(न) अपवर्तनभरेण दलितपार्वैकदेशे. MY says स्वदेहभरावनमितपार्वे भूमिनिहितास्तरणे. cf. veovattia = वेगापवर्तित 14. 74. sc Text has bharovatta
___ 13. Kula reads janiikkantho (cf. SC Text) for dinnukkantho. K says अस्य मुखनिवहः....कृतोत्कण्ठः (दत्तोत्कण्ठः chaya), अतएव च क्षणं विलक्षः लज्जित उल्ललति तासां मुखेभ्यः स्खलति स्म. Kula says दाक्षिण्य

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NOTES - CANTO XI मात्रेण दत्तः संमुखीकृतः, जनकसुताभिमुखेन हृदयेन जनितोत्कण्ठः विहितवैवश्यः तस्य मुखनिवहो निजान्तःपुरमुखेषु उल्ललेति नावतिष्ठते.
14. K and Kula read ņīsāsam for samtāvam (R).
R says गमयति प्रतारयति. MY says अगमयत् कथंचिदनयदित्यर्थः. Kula is mostly corrupt, but SC reproduces him in the initial portion of its gloss on the verse -- यावदन्येन मुखेन ummacchlam ईर्षोद्विग्नं विलासिनीसाथ हसन् गमयत्यभिव्यथं करोति । यद्वा सानुरागं पश्यत्यर्थात् रावणः. Others read ummaccharam, i.e. उन्मत्सरम्. sc says ummacchiaशब्दः क्रोधे तज्जन्योद्विग्नतायामेव देशी.
K says उन्मत्सरम् उद्भूतमत्सरं विलासिनीजनमन्येन केनचिन्मुखेन हसन् रावणो यावत् गमयति यत् किश्चिदुक्त्वा यापयति, तावत् तस्यान्यत् मुखं शोकेन दुर्मनो दुःखितं, दुःसहनिश्वासमभूत् । दाक्षिण्येन प्रणयिनीः विनोदयितुकामो हसन् अन्यतमेन मुखेन यावत् आभाषते तावदन्यत् मुखं उत्कण्ठया विषण्णं दीर्घनिश्वासं च बभूवेत्यर्थः.
____ 15. K and MY read अवधीरण for avaharana = अवधारण (R and Kula): K reads शून्य for ana (R and Kula)
K says प्रियाणामुपालम्भनिपुणेन हसितेनानुविद्धं युक्तं, सीतालाभस्यावधीरणमवज्ञारूपं सीता तव वशं न यास्यतीति विसंवादम् , आनुकूल्य संवादः, विसंवादं प्रतिकूलवचनं शून्यदत्तहृदयो रावणः शृणोति स्म। केवलमशृणोदेव, स्फुटं न लक्षयति स्म शून्यहृदयत्वात्.
MY says अवाप्तसकलत्रैलोक्यवर्तियुवतिरत्नस्यापि ते मानुषीलाभोऽपूर्वः. प्रार्थनीय एवेत्येवं परिहासानुगतं, सीतालाभस्याप्रार्थनीयत्वेन अवज्ञानात् यो विसंवादः स्वाभिप्रायविरुद्धवचनं तदित्यर्थः. Kula explains विसंवाद as अन्यथाभाव. R says सीताया लम्भस्य प्राप्तेरवधारणम् अनेनोपायेन सीतालाभ इति निश्चयस्तस्य विसंवादमन्यथाकरणं साध्वी सीता कथमनेन लब्धव्येत्यादिवचनरूपम्, s...19

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__16. K says अक्षमा ईर्ष्या, परविभूतेरसहिष्णुत्वं मत्सरः, ताभ्यां गुरुन् । अधिक्षेपो जुगुप्सा, उपालम्भो दोषारोपणम् , अधिक्षेपेण सह प्रवृत्तोपालम्भवाक् . का मनीनां वल्लभानामालापान् विलक्षसितैः कथं कथमपि गमयति यापयति स्म. MY says परगुणसंभावनासहिष्णुता मात्सर्यमिति भोजः । स्वान्यप्रवृत्तिगर्हा स्यादुपालम्भः प्रियं प्रतीति कथनात् अधिक्षेपः प्रियस्यैव प्रवृत्तेगति विवेकः । कामिनीसमुल्लापान् विलक्षहसितैरगमयदिति कामिनीसमुल्लापेषु विलक्षहसितमेव परमकरोदित्यर्थः.
Kula saya गमयति प्रेरयति. R says वैलक्ष्यमप्रतिभा । अधिक्षेपः तर्जनासंवलिता निन्दा । उपालम्भोऽपकारोक्तिः.
17. K and Kula (2) read प्रतिबद्ध for padiruddha (R). ___K says भयेन प्रतिबद्धस्य वचसः शेषं शेषभूतमुत्कण्ठया बाष्पपूर्णे कण्ठे विषमपदविन्यासं तस्य गोत्रस्खलितं नामधेयस्खलितं विषण्णाभिः प्रियाभिः शङ्कयते स्म । विकलाक्षरत्वात् स्फुटं न ज्ञायते स्म.
MY says सीतागतमनसा बाष्पावस्थगितकण्ठतया विषमोपक्रान्तं, पुनः प्रतिसंधानेन अपह्नोतुमनसानुच्चारितवर्णशेषं गोत्रस्खलितमस्फुटतया शङ्कयते, परं स्फुटं न तु निरचीयतेत्यर्थः. R says बाष्पावस्तृतेन कण्ठेन विषमः स्फुटास्फुटः पदनिक्षेपः पदोच्चारणं यत्र.
. . 18. K, Kula and probably MY have यापयति for thavei = स्थापयति (R). Their reading is javet, ef. SC Text. . K (chaya) has दत्तमोघोल्लापम्. Kula and MY also have उल्लापम्. K. and probably MY read atearat for daiahi (R and Kula). SC Text has aņālatta • for anala via; and palsram for pu°. K_says केनचित् अनालपिते सति चित्तविभ्रमात् किमिति दत्तमोघालापं, तदानीं रोषेण निरुत्तराभिः प्रियाभिः विलोकितं गलितबाष्पमात्मानं रावणः कथंचित् यापयामास । दयितानामिति तृतीयार्थे षष्टी. MY says स्त्रीणामनालप्तत्वेऽपि आलापाभावेऽपि वृथा दत्तः किमिति प्रश्नरूपः उल्लापो येन तत् यथा । गुरुबाष्पं भवति (यथा) तथा ।

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रोषेणोत्तरमनुक्त्वा ताभिः केवलं प्रलोकितमात्मानं कथमपि व्यवास्थापयदित्यर्थः. MY seems to read garua-baham for galia'. Kula says सीताप्रसक्तिवैमनस्यात् अनालपिते अपृष्टे किमिति निरर्थकदत्तोल्लापम् , दयिताभिः गलितबाष्पं यथा स्यात् तथा .... प्रलोकितमात्मानं दशमुखः कथमपि यापयति व्यवस्थापयति.
19. K reads क्षपित (क्षयित Kula ) i.e. °kkhavia for agghavia = अर्धित (R). MY reads स्खलित (kkhalia). See below. K says रावणः प्रियाणामुन्मत्सरत्वात् प्रसारितः प्रारब्धः आभिजात्येन क्षपितो हुङ्कारो यत्र तत् , रुषा समस्तनिष्पीडिताधरोष्ठं यथा विलोकितं विलोकनम् अहृदयोऽप्यन्यत्रगतहृदयोऽपि अभिनन्दति तासां वाल्लभ्यादभिनन्दति स्म । अथवा अन्यहृदयः सन्नपि । प्राकृतलक्षणस्वातन्त्र्यमेतत्.
MY reads nivvoliat, like ms. C of Goldschmidt, for niuvellia, and explains it as निष्कामित. K seems to explain nivvellia as निष्पीडित (see above). R says दशवदनः प्रियाणां समस्तं संपूर्ण निर्वेल्लितं प्रस्फुरितमधरोष्ठं यत्र तादृशं प्रलोकितं दर्शनमभिनन्दति । किंभूतम्-उद्गतेन मत्सरेण प्रसारितः समुत्थापितः, अथ च अन्यचित्तत्वात् रावणेन विलासबुद्धया अर्पितः अर्चितः सत्कृतो हुंकारो यत्र तत्. MY says मत्सरेण प्रवर्तितो रोषातिशयेन मध्ये स्खलितश्च हुङ्कारो यस्य तत् समस्तनिष्क्रामिताधरोष्ठं प्रलोकितमहृदयोऽपि अनन्ददित्यर्थः । अत्र कोपस्य ललितत्वेन भावाख्यत्वं ग्राह्यम्. Kula says ईर्षोद्वेगेन प्रसारितः रावणशङ्कया क्षयितः संहृतो हुङ्कारो यत्र । समस्तो निर्मलः (१) .... .... अधरोष्ठो यत्र तत् प्रियाणां प्रलोकितम् अहृदयोऽपि हृदयशून्योऽपि दशवदनोऽभिनन्दति सौभाग्यसूचकत्वात् बहु मन्यत इत्यर्थः. SC which reproduces Kula's gloss anonymously has ha- ņivvellia समग्रदष्टोऽधरोष्ठ उत्तराधरो यत्र, SC chaya has निर्वेल्लित.
20. K says दुश्चिन्तितापदेशं सीताविषयं दुश्चिन्तितमुद्दिश्य अहृदयत्वात् विसर्जितासनम् आसनादुत्थाय गच्छन्तं पुननिवर्तमानं तदानीं प्रियाभिरुन्मत्सरंससंभ्रमं यथा कृतालोकमात्मानं क्षणं हसति किं कृतवानस्मीति स्वयमेव जहास.
Hemacandra 4.69 gsves nivvolai in the sense of मन्यना ओष्ठ मलिनं करोति.

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Kula says दुश्चिन्तितापदेशम् उन्मादकृतं किमप्यनिष्टं यत् तस्यापदेशो यथा स्यात् तथा प्रियाभिरुद्वेगसंभ्रमाभ्यां कृतालोकं प्रयुक्तसंवरणवादमात्मानं हसति असंबद्धक्रियाया हासहेतुत्वात् उपहसतीत्यर्थः. Kula explains ummaccha as ईर्षोद्वेग in verse 19, and here as उद्वेग.
____R explains अपदेश as व्याज, MY also says अनुचितचिन्तितापदेशम् असंगत(8)निरूपितोक्तस्वगमनव्या प्रियाभिरुन्मत्सरं संभ्रमेण कृतालोकम्. sc says दुःखेन चिन्तितोऽपदेशः संवरणं यत्र ईदृशम्. R mentions uvaesa(उपदेश) as a variant for ava (अपदेश)-रम्भानलकूबरयोः शापतः स्वनाशहेतुत्वेन दुश्चिन्तितो बलादेव सातामानयामीत्येवंरूप उपदेशः सीताप्राप्त्युपायो येनेत्यर्थः.
____ 21. K and MY read च for स (R), and अनुकम्पितुमपि न दत्तः for anusoium na a tinno = अनुशोचितुं न च तीणेः (R). K says रावणस्तदा तथा चातिभूमिं गतः उन्मादकाष्ठां गतः यथा प्रियाभिः विनियन्त्रण विशेषेण नियन्त्रणमनगलं यथा न न ज्ञातो, निःसंशयम् असावुन्मादमोहित इति यथा ज्ञात एवाभूत् तथा अतिभूमिमगात् । .... ज्ञात्वा च ताभिर्यथा न न हसितः हसित एव तथोन्मत्तः । किञ्च हसित्वा च ताभिरनुकम्पितुमपि यथा न न दत्तः दत्त एव, अनुकम्पाया विषयीकृत इत्यर्थः । अभीष्टार्थदानादयं जीवतु इत्येवमनुकम्पितुमपि उचितो यथाभूत् तथातिभूमि गत इत्यर्थ । अनुकम्पालक्षणमुक्तं भावविवेके
अनुकम्पा तु सा ज्ञेया दुःखितान् प्रति देहिनः । उपकारपरत्वं या कुरुते चित्तविक्रिया ॥ इति. R says न च न तीर्णः शकितः, अपि तु शकितः.
22. himeuna निधाय MY (K also). K says अनन्तरं स आसनमुखकपोलयोः बहूनां निरन्तराणां मुखानामासन्नयोः द्वयोः मुखकपोलयोरन्तराले
Kula's reading seems to be same as that of R, but he reads
and अनुक
म्पितुम् like K and MY.

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NOTES - CANTO XI
एकं करं समं निधाय चिन्तयितुं च प्रवृत्तः । कथंभूतम् - उभयपार्श्वप्रसरदुष्ण
निश्वासहतम् .
and MY.
149
23. Khas स्वास्थ्यं for soattham rendered as शोकार्थम् by R
Ksays अङ्कमागतमासन्नं कपिबलं प्रदोषरतिविघ्नशङ्कितेन प्रदोषे राक्षसानां संभोगविघ्नः स्यादिति, मम च यदि कथंचित् सीता मदभिमुखीभवेत् तदा ममापि सुरतविघ्नः स्यादिति शङ्कमानेन मया सह्यते स्म । न विनाशितमिति यत् तत् कस्यापि पुरुषस्य स्वास्थ्यमभूत् । कस्यापीत्यनेन राम उक्तः । प्रदोषश्च व्यतीतः । तस्मादलब्धसुरतं मम हृदयमेव वलते भ्रमति व्यथत इत्यर्थः .
K seems to take soattham in the same as sovattham mentioned in Desinamamala 8 45 in the sense of
उपकार.
MY says कस्यापि यादृशतादृशस्य शोकार्थमेतत् कपिबलम् आसनस्थितमपि पूर्वं रतिलाभशङ्कया तद्विघ्नबुद्धया उपेक्षितम् । इदानों तु तदलाभे निश्चिते क्षुद्राणां शोकजननं तत् कपिबलं प्रति ममैव रावणस्यापि हृदयं वलते अभिगच्छति,
Kula takes soattham as शोकास्तम्, He says ममैव हृदयं शोकास्तं सीता संभोगाप्राप्तेः शोके मग्नम् अतएवालब्धसुरतम् । तत् कस्यापि वलति, न ज्ञायते किं शुभायाशुभाय वा प्रवर्तत इत्यर्थः .

Rsays ममैव हृदयं यद्वलति सुरताभावाकुलतया यत् चञ्चलीभवति तत् कस्यापि रामस्य वा सीताया वा ममैव वा शोकार्थम् Latakana says अलब्धसुरतं ममैव हृदयं कस्यापि शोकार्थं वलते प्रवर्तते रामस्यैव शोकमुत्पादयामीति भावः । कस्यापीति सामान्येन रामस्यैवाभिधानमिति.
24. K reads त्रस्त and MY उत्त्रस्त (uppittha) for pphidia स्फेटित ( R and Kula) K, MY and Kula read निभृतं (nihuam) for niham (R). K reads स्थित (tthia) for thiam (R and Kula ). K says अतर्कितमेव आसन्नस्थितेन मदासन्नस्थित्या निष्फलं कापेयात् चटुलं मुखरं च

=

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यथा भवति तथा मृदनामि किम्. MY says अभिमुखप्रसारितभुजश्रेणीमध्यभ्रमितसंक्षोभोत्तस्तनिरस्ताकृष्टनिश्चेष्टं( कपिबलम् ). K says गृहीताकृष्टं कपिबलम्. R says संक्षोभेण भयेन (संचलनेन Kula) स्फेटितं भ्रष्टं पलायितमिति यावत्. Kula says निरुद्धचेष्टत्वात् निभृतं निष्पन्दम्.
25. K reads andola-galia for andolamana (R and Kula). K reads अभिभूत (ovaggia) for uttania (R and Kula). MY's reading is same as K's. K says अथवा शशिकिरणाहतत्वात् उन्मीलितयोराघातादुन्मीलितयोः नयनयोरान्दोलनगलद्वाष्पतरङ्गं', कचग्रहेण अभिभूतमुखी जनकसुतामास्वादयामि. SC says कचग्रहत्यादेः क्रियाविशेषणत्वमेव साधीयः. MY reads asasemi (आश्वासयामि) for asaemi (आस्वादयामि). He says oaggia लछित. Latakana says आसादयामि गृह्णामि.
26. K says इतरापि (Kula also) दिनकरविरहितापि. MY says इतरथापोति रवेरदर्शनेऽपीत्यर्थः. R agrees with MY.
__27. K and Kula read शरीरभयं for °vaham (R). Ms. C of Goldschmidt reads °bhaam.
28. K, Kula and MY read केवलमियादशं (यायात् MY) for navara hojja va vasa (R). Their reading is ņavaram ejja vasam (cf. SC Text). Ms. C of Goldschmidt bas navaram. Farther, K. MY and Kula read दर्शने for °damsana (R) = दर्शना.
___K says पत्युर्माहात्म्ये निषण्णा कृतास्पदा, अतएवावधीरितशेषसत्पुरुषसामर्थ्या सीता लुनस्य मायामयस्य राघवशिरसो दर्शने सति केवलं वशमियात् उपेयात् यदि तदा वश्या भवेत् यदि इति वाक्यशेषः.
_MY says भर्तृवैभवे व्यवस्थिता । अवज्ञातशेषपुरुषशौर्यातिशया. Kula says शौटीयं वीर्याभिमानः.
29. K and MY read वित्रुटित (vikhudia ?) for vialia (R and Kula). K says वित्रटितः छिन्नः । लज्जाविषयो लज्जनीयो लज्जानिमित्तभूतः । 1 K (chāya) has आन्दोलनगलितबाष्पतरङ्गम्.

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NOTES - CANTO XI स्थितिमर्यादा प्रातिव्रत्यादिः. MY says भयेन धृतिभङ्गसाहसं करोति. He seems to read dhis for this. Kula says अदृष्टो लज्जनीयो लज्जाहेतुर्येन.
_30. K and Kula read सभयं for samaam (R). MY has pasehi (qraf=714) for pasesu. He says jambhaanta FFHATUT (K also). allino प्राप्तः (आश्रितः K, आलीनः K chaya). K says खेदात् उत्कण्ठाखेदात् अलसज़म्भमाणो वलित ऊर्वीकृतः मुखसंघातो यस्य तं रावणम्.
___31. K and MY read वचनं दशभिरपि मुखैः for dasahi vi samaam muhehi (R and Kula).
__K says एकत्र हृदये गुणितं प्रगल्भाभ्यस्तम्. MY says गुणितं कृताभ्यासम्. R says हृदयेन मनसा गुणितं चिन्तितं प्रमेयम्. Kula says एकेन हृदयेन गुणितमावर्तितम् । चिरकासितस्य रामवधप्रदर्शनेन सीतायत्तीकरणस्य लाभेन गर्भितैरक्षरैः हास्याङ्गत्वात् गुरुकं दुःखोच्चार्यम्. K says एवंभूतं वचनं मायामयरामशिरोनिर्माणवचनं रावणः संभ्रमवशात् दशभिरपि मुखैर्युगपत् व्याहतु ( आभाषितुं chaya ) न प्रभवति न शशाक.
MY says चिरप्रार्थितस्यार्थस्य लाभेन गर्भितैः तत्तदुपायप्रतिपादकैरक्षरैः गुरु वचनं दशभिरपि मुखर्वक्तुं न प्राभवदित्यर्थः. R says गर्भितानि तत्कालोत्पन्नहर्षेण गद्गदकण्ठतयास्फुटीभूतानि यानि वक्तव्याक्षराणि तैः गुरुकमतिशयितम्,
___32. K says पूर्वप्रस्तुतं वचनं तस्य एकेन मुखेन समारब्धमन्येन हर्षात् गृहीतभ्रष्टं, पुनरन्येनार्धभणितं भूत्वा पुनरपरेण कथमपि समापितमिति.
____ 33. K and MY read फलित for °kkhalla = स्खलित (R and Kula). K says मायारामशिरोदर्शनमूलस्य सीताधिगमोपायस्य अतीव दैन्यस्वरूपत्वात् अनन्यगतिकत्वाच्च .... तस्य वचनकथने सहसा शोकः समभूत् । एवमुद्गृहीतशोकं भणता तेन संतापितैकहृदयं शोकोष्मणा संतापितहृदयं यथा, दशसु कण्ठनालेषु फलितत्वात् प्रशीर्णत्वात् प्रलघुकं च यथा भवति तथा निश्वसितम् । नि फला विशरण इति धातुः. 1 Quotation in SC has हासगर्भत्वात्,

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_ MY says उपात्तचित्तवैधुर्य भणता तेन मुखनिःसृतधूम, संतापितकहृदयं, दशकण्ठी विभक्तलघु निश्वसितम्. R explains उद्माहित as प्रकाशित.
34. K and MY read अवनमित for unnamia (R and Kula). _K says मह्यां निहितोभयकरतलत्वात् तिर्यग्भूतेन त्रिकभरेण अवनमितपश्चिमदेहभागान्.
MY says nimia निक्षिप्त । महीनिहितोभयकरतलाश्च ते त्र्यस्त्रावस्थितैः त्रिकभरैरवनमितदेहपश्चाभागाश्च इति विग्रहः.
K says प्रभोराज्ञायाः समकालमेव दत्तप्रतिसंलापानुक्तप्रतिवचनान् आदरेण भयेन च रावणस्य वाक्यविभागानां विरामे विरामे तथा क्रियत इति कृतप्रतिवचनानित्यर्थः. ____R says तिर्यक् स्थितं यत् त्रिकं तत्र भरेणोन्नमितो देहा? देहपश्चाद्भागो यैस्तान्.
___35. K says तदिति वाक्योपक्रमे लोकोक्तिः । माययानिर्मितं रामशिरः सीतायै दर्शयत । कीदृशं - युद्धसमये रिपुदर्शनेन वलितम् ईषत्तिरश्चीनं विषमं क्रूरं निश्चलं च नयनं यस्य तत् etc. MY says nimmavia निर्मापित. Kula says मायया निर्मितं (K also), रिपुदर्शनाय वलिते व्यापारिते विषमे निश्चले नयने यत्र तत्.
36. K says अमर्षमिलिताभ्यां भ्रूभ्यामुद्गृहीतत्वात् तरङ्गितललाटतटम्. MY says अमर्षमेलितभ्रूकं च तत् उद्गृहीततरङ्गितललाटं चेति समासः । ललाटोद्ग्रहणं च करग्रहणादिति बोद्धव्यम्. Kula says अमर्षमेलितयोः भ्रवोः उद्घाहितेन उत्क्षेपेण भ्रकुटिरचनयेत्यर्थः तरङ्गितं ललाटतलं यत्र तत् (रामशिरः). R says अमर्षेण मेलिताभ्यामेकीभूताभ्यां भ्रभ्यामुद्याहितमुत्क्षिप्तम् अतएव तरङ्गितं सभ्रुकुटीकं ललाटतटं यत्र.
K says छिन्नानीतं साक्षात्तदेव रामशिर इव तदानीमेव मायामयं रामशिरो विरचितम्.

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37. K and MY (2) read चरणावनतनिपतितोत्थिताः for calanovadana-visamutthia (R).
K says संभ्रमेण रावणचरणयोरवनतनिपतिताः पुनरुत्थिता, उत्कण्ठादुःखेन कथंचित् समस्तं व्याहृतायां दशवदनाज्ञप्तौ आज्ञापने व्यापृता राक्षसा रामशिरो गृहीत्वा प्रमदवनं क्रीडावनमशोकवनिकां प्रस्थिताश्च..
MY says कार्यत्वरिततया जानुभ्यां महीस्पर्शनमात्रेण प्रणतोस्थिता वक्तुमुपक्रान्तायां कथमपि मुखपरम्परया समापितायां दशमुखाज्ञायां व्यापृता रजनिचराः संप्रस्थिता इत्यर्थः. Kula's reading is uncertain, but विषमोत्थिताः appears in his gloss. He renders samatta as FATA instead of समस्त. SC says कथमपि समाप्तं appahiam सन्देशो येन हर्षजाड्यात् एवंभूतस्य दशवदनस्य आज्ञप्तिव्यापृताः इति श्रीनिवासः..
___ 38. K and Kula read स्फटिक (phaliha) for phudia = स्फुटित (R). K and MY read विवरस्थित for vivarutthia (R). K says स्फटिकमणितटस्य विवरस्थेषु सलिलेषु बद्धानि कमलमुकुलानि यत्र तत् (प्रमदवनम् ). Kula is corrupt, but SC has faaieta like K and MY. Laţakanamišra reads padia for phudia, maņiala for maniada, and raana for salila. He says पतितानां मणितलानां हरिन्मणीनां विवरस्थितैरवकाशावस्थित रत्नैः बद्धानि पंकजमुकुलानि यत्र । हरिन्मणिस्थले जलाकारे रस्नधुतयः पङ्कजमुकुलानीव दृश्यन्ते.
39. K and MY read facitof (viinna) for nisanna (R and Kula). K reads वदनसंस्थित. He says, सीतामपश्यंश्च । कथंभूताम् - सदा शोकात् वदने स्थितं ततो विसंवादितं शिथिलितमित्यर्थः, स्तने वितीर्णमर्पितं करतलं यस्यास्ताम् । दशवदनागमशङ्कितत्वात् अन्यपदशब्देऽपि स एवं पाप इति बुद्धया त्रस्तलोचनाम्.
MY and Kula read संस्थितवदन like R. MY says सर्वदा शोकेन स्वोपरि अवस्थितात् वदनात् विसंवादितमपनीतं स्तने दत्तं च करतलं यस्या$...20

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स्ताम्. Kula says सदासंस्थितात् वदनात् विसंवादितम् आकृष्टम्. SC says सदासंस्थितादर्थात् करतलनिलीनात् वदनात्. R says विसंवादितं स्खलितम्.
40. K and MY read एक for addha (R). K says स्वहस्तशब्देन अभिज्ञानद्रव्यमुच्यते । तथा विक्रमोर्वशीये राजा -
वासार्थ हर संभृतं सुरभिणा पौष्पं रजो वीरुधां किं मिथ्या भवतो हृतेन दयितास्नेहस्वहस्तेन मे। जानीते हि मनोविनोदनफलैरवंविधंधारितं
कामातं जनमञ्जनां प्रति भवानालक्षितप्रार्थनः ।। इति । प्रियतमाय स्वहस्तत्वेन प्रेषितेन चूडामणिना शून्यीकृतशिथिलैकवेणीबन्धां, धौतकलधौतं विशुद्धरजतं तद्वत् पाण्डरैः पतद्भिः बाष्पैः आहतोन्नतस्तनकलशाम्. SC Text has pandara for pandura (R). MY says प्रियतमं प्रति स्वहस्ततया प्रेषितेन मणिना शून्यीकृतः शिथिलश्चैकीभूतो वेणीबन्धो यस्यास्ताम्. Kula reads मणिवर for मणि, and वेणी for addha-vent (R). cf. sc Text.
___41. K, MY and Kula pratika has aamia for ajamia (R). K (chaya) has धूसरदीर्घतरालकावस्तृतमुखीं .... परित्यक्तमण्डनार्पितलावण्याम्. K says अयमितत्वात् असंस्कृतत्वात् पक्ष्मलवेणी, पक्ष्मशब्देन केशाग्राण्युच्यन्ते, केशाप्रैबेहुलवेणीम् । धूसरै रजोबहुलैः दीर्घतरैरलकैः छादितमुखीम् । रशनाशून्यनितम्बां, परित्यक्तमण्डनत्वेऽपि पुञ्जितलावण्यां प्रकाशितकान्तिविशेषाम,
MY says अयमितत्वादेव पक्ष्मला उच्छ्वासितकेशान्ता वेणी यस्यास्ताम् । धूसरितदीर्घतरालकावस्थगितमुखी', विच्छर्दितेन विगलितेन मण्डनेन स्थितसहजलावण्यां छादकाभावादित्याशयः. K and MY seem to read dhūsaria diha-arolaotthaia-muhim for baha-jala-pahaviao (R). Kula's reading is same as R's, but he says बाष्पजलावमलिनितेन अलकेनावस्थगितं मुखं यस्याः (ताम्). He reads अवमलिनित (omarlia, 1 Our copy has अवस्थितमुखीं.

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cf. SC Text) for pahavia ( प्रधावित). He renders agghavia as अर्धित
बहुमत.
42. K and MY read मुकुलीकृत for maüaaa (मुकुलायत) (found in R and Kula. SC Text has maula K says स्तोकं मुकुलीकृतस्थितं प्रियतमगतेन हृदयेन शून्यत्वात् निश्चलं नयनं यस्यास्ताम् । कपिसैन्यशब्दस्याकर्णनेन बाष्पतरङ्गेषु परिघूर्णमानप्रहर्षा प्रकाशमानहर्षामित्यर्थः, MY says maülavla मुकुलीकृत । बाष्पतरङ्गेषु परिस्फुरन् प्रहर्षो यस्यास्ताम् । जातानन्द बाष्पामित्यर्थः Kula says स्तोकमुकुलत्वात् आयतस्थिते ..... नयने यस्याः ताम् । बाष्पतरङ्गेषु परिघूर्णमानो गतागतं कुर्वन् प्रहर्षा यस्यास्ताम्. Rsays स्तोकमीषन्मुकुलिते अत एवायतस्थिते दीर्घीभूते.
....
43. K reads क्षालितव्य ( khaliavva ? ) for vicchaddia = व्यक्त (R and Kula). The word occurs in verse 41 also. K says ईषत् रजसा भिन्नं मिश्रम् अतएव पाटलं शुष्कं परुषं च बाष्पबिन्दुस्थानं बाष्पबिन्दूनां पतनस्थानं यस्यास्ताम् । क्षालितव्यधूसरः क्षालनयोग्यमलिनः निजस्वभावेन परितः स्थितः अधररागो यस्यास्ताम.
44. K and MY read कतिदिवसा ( R and Kula).
कतिपयाहा सन्न for kai-diahasanna -
K says अवरुग्णकपोलत्वात् शुष्ककपोलत्वात् व्यज्यमानायामं, कलाः चन्द्रभागाः, असमाप्तकलत्वात् दीर्घं, कतिपयैरहोभिरासन्नम् अचिरात् पूरयितव्यं शशिनमिव वदनं वहन्तीम्, K (chayā) has निर्व्यज्यमान for nivvalanta. MY takes pūriavva as a noun कतिपयै रहोभिर तिप्रत्यासन्नपूरणं शशिनमिवेत्यर्थः. Kula also says कतिभिरपि दिवसैः संनिहितपूरणम्. He renders ņivvalanta as निष्पदयमान and says अवरुग्णकपोलत्वात् निष्पदयमान आयामो दैर्घयं यस्य तत् वदनम् R says निर्वलन् स्पष्टीभवन् आयामः.' Hemacandra gives nivvalai for निष्पद्यते ( 4. 128), and nivvadai in the sense
of पृथक् स्पष्टो वा भवति (4.62 ).
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45. K, MY and Kula read दत्त for bhinna (R). K and MY read म्लान (uvvaa) for uvvatta = उदृत्त = (R). cf. Notes on 8. 2. K and Kula read तलिनस्थितान् for talinattane = तलिनत्वान् (R)..
R says देहस्य स्वभावसिद्धा या छविर्गौरता तया निर्वलितान् पृथग्भूय प्रकाशमानान्.
K says देहवर्णात् पृथग्भूतान् (देहच्छविनिर्व्यक्तान् chaya), दत्तया निहितया दरम्लानया रोचनया समानच्छायान्, लक्ष्यमाणावस्थायां तलिनस्थितान् तनुतरस्थितान् भूषणविन्यासप्रदेशान् वहन्तीम्. MY says दत्तया न्यस्तया ईषत् (म्ला)नया रोचनया सछायान्. Kula - says लक्ष्यमाणं तलिनं तनुकं स्थितं स्थानं येषां तान् वहमानाम्. . The rest of Kula is corrupt, SC says दरमीषत् उदृत्ता दूरीकृता या रोचना. . . ___46. K reads लोलप्रस्फुरित for talasa-pphuria (R and Kula).
K says द्रष्टव्ये राघवे चटुलनयनाम्, उपगृहनाय लोला लम्पटा स्फुरिता च बाहुलता यस्यास्ताम् । आसन्नस्थितप्रियतमाम् एकत्र शयन इव रसेन खिद्यमानाम् । भर्ना सहैकशयनगता वनिता केनचित् कारणेन पराङ्मुखीभूतत्वात् ततो रसेन प्रियोपभोगलोलुपा यथा खिद्यते तथा खिद्यमानामित्यर्थः.
Kula reads अवगृहन (ouhana, cf. SC Text) for uvai (उपगृहन). MY says दर्शनमेव द्रष्टव्यं तदुत्सुकनयनाम् । आसन्नदयितामित्युक्तत्वात् दर्शनोपगृहने दयितस्यैवेति लभ्यते. sc says रसेनानुरागेण.
47. SC Text reads viuna for duuna (द्विगुण).
48. K, MY and Kula read प्रावृत्त (pavia) for paada (प्रकट) found in R who mentions the former reading as a variant.
Kula says प्रियप्रेषितस्याङ्गलीयकस्य मणेर्नीलवर्णस्येत्यर्थात् प्रभया प्रावृतैकपार्श्वमिव मुखं वहन्तीम्.
__MY reads alaotthaam vahamanim, and says अलकैरवस्तृतं, रामेण स्वहस्ततया' प्रेषितस्याङ्गुलीयकस्येन्द्रनीलप्रभाभिः प्रावृतैकपार्श्वमिव. मुखं 1 See verse 40 above.

-
www.j

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NOTES - CANTO XI वहन्तीम् । अत्रेवशब्दः चार्थे । अलकैश्च मणिप्रभाभिश्च अवच्छादितमित्यर्थः । alaotthaena vahantim इति पाठे तु अवस्तृतेनावस्तरणेनैवभूतमिव लक्ष्यमाणमिति व्याख्येयम् । अत्र तु अङ्गुलीयकमणिप्रभाणामपि परमार्थतः सत्त्वादुपमानवैयर्थ्यदोष इति विभावनीयम्.
_K says बाष्पेण गुरुकत्वात् दूरप्रलम्बैरलकैरवस्तृतेन छन्नेन हस्तेन धृतत्वात् प्रियेण प्रेषितस्य हनुमता दत्तस्य अगुलीयस्य हस्तगतस्य संबन्धिनो मणेरिन्द्रनीलमयस्य प्रभया प्रावृतैकपार्श्वमिव दृश्यमानं मुखं दधानाम्.
49 K, MY and Kula read कथं (kaha) for किं (R). K says आसन्नात् युद्धात् विमनसं, रामभुजबलविश्वासेन पृथग्भूतसंतापाम् (निर्व्यक्तसंतापाम् chaya), सहसा हृदयापतितरावणां हृदयगतरावणप्रतापाम् , रावणेन सह युद्धे कथं भविष्यति नूनमिति मुह्यन्तीम् (विमुह्यन्तीम् chaya).
___K reads nivradia fer nitthavia = निष्ठापित (R). MY reads nivavia (निर्वापित). R says रामभुजयोरध्यवसायेन निष्ठापितो नाशितो युद्धे किं स्यादित्यादिसंतापो यस्यास्ताम्. MY says asamgha आशंस निश्चय इत्यर्थः । कथं भविष्यतीति मन्य इति भङ्गोऽपि संभाव्यत इति पश्यामीति विमुखीभवन्तीम्. Kula says कथं मन्ये भविष्यतीति किं रामो जेष्यति रावणो वेति विमुह्यमानाम्. The rest of Kula is corrupt, but sc reproduces him. He reads nivvavia like MY and says रामभुजाशाबन्धेन निर्वापितसंतापाम्.
50. Kula says रामस्य विरहेऽपीयच्चिरं जीवामीति संमुखालोकने वीडितां, वीडितनिमीलितं च लज्जासंकुचितं च प्रियदर्शनोत्सुकं च हृदयं यस्याः ताम् , उत्सुकेन हृदयेनोन्मीलितां विकासितामुल्लासितामित्यर्थः, रामरावणयोः वीर्यपर्यालोचने उन्मीलितं चापसृतं च पतिमुखं यस्याः सा चासौ क्लाम्यन्ती चेति तथा ताम्. R says उन्मीलितेन नयनोन्मीलनेन भावनापरित्यागादपसृतेऽदृष्टे सति पतिमुखे क्लाम्यन्तीम्. K reads रतिसुख for pai-muha (R and Kula). K says संकल्पमयस्य परितः स्थितस्य प्रियस्य सहसा संमुखालोक

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नेन त्रीडितां, व्रीडया निमीलितनयनत्वान् प्रियस्य संकल्पमयस्य दर्शनोत्सुकहृदयाम्, उत्सुकहृदयत्वात् पुनरुन्मीलितनयनाम्, उन्मीलितनयनावस्थायां संकल्पभ्रंशादपसृतेन नष्टेन रतिसुखेन क्लाम्यन्तीं सीतां ददृशुः MY's reading seems to be same as K's He says उन्मीलिते सति अपगतसमागमतया स्विद्य - न्तीमित्यर्थः.
51. K says सीतां च दृष्ट्वा तस्यास्तथाविधक्लेशातिशयदर्शनात् परितप्ते हृदये प्रघूर्णमानं प्रभ्रश्यमानं पुनः संस्मृतं कर्तव्यं येषां ते रजनिचराः मायामयरामशिर आनयनेन कातरा विक्लवा भूत्वा आलीनाः सीतासमीपमाश्रिताः.
प्रापण for
MY (probably K also) reads alliana explained as ullaana found in R who says उल्लयनेऽर्पणे कातराः. Kula says रामशिरसः अर्पणे कातरा व्यथितहृदया : He seems to read alliana which is the ms. reading of SC Text. See editor's f. n. MY says paholanta
प्रघूर्णमान विस्मृतेति यावत्.
52. K says ( छेद) प्रदेशे समुद्वृत्तेन मांसेन समुद्गतेन दत्तावेष्टम् आवे - ष्टितं राघववदनम् . MY says लूनश्च धनुर्मध्ये विलग्नश्च वामहस्तो यस्य तत्तथा. Kula says छेदसंभृतेन अथोद्गतेन मांसेन. R says छेदेन कर्तनेन समुद्रवृत्तमुच्छ्वसितं यत् मांसं तेन Kula seems to read ālagga for vilagga.
54. K reads विरहापाण्डर for niroha-pandara ( R and Kula ). K says शोकात् शश्वन्निहितेन हस्तेन करतलेन तदानीं शिथिलितत्वात् विमुक्तत्वात् उच्छ्वसन् उन्नमन् विरहापाण्डरः कपोलो यस्याः सा । वामपार्श्वेन पतनात् भुवि पीडितवामपयोधरा अतएव विषमोन्नतदक्षिणस्तनी भूत्वा सीता पतिता च. SC says समुच्छ्वसन् यन्त्रणापायादुच्छूनतां गच्छन् कपोलो यस्याः. MY says पूर्वमाधारतया स्थापितेन हस्तेन पीडितावस्थितमिदानीं तदपगमात् प्रकृतिस्थं सत् कपोलं यस्याः सा तथा Kula says वामपयोधरेण भूमिनिषण्णेन प्रेरिता धृता च सा विषमोन्नत (दक्षिण) स्तनी चेति तथाभूता जनकसुता पतिता च. It will be seen that Kula puts pellia after paöhara, cf. SC Text.

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NOTES - CANTO XI
35. The verse is not found in K, MY and Kula, nor in Deva, SC and Latakana.
56. K says गतजीवितेव निःसहा विह्वला. MY says जीवनं हि मनः शरीरधारणं, ' तस्य गमनं नाम सुषुप्तवदिन्द्रियात्मप्रदेशेऽवस्थानं संज्ञाविरह
1
इति यावत्.
159
57. K reads पक्ष्म (pamha) for vatta = पत्र (R and Kula) K says तदानीं तस्या मुखं क्षणनिश्चलनिश्वासं, मोहान्धकारेण श्यामीकृतवर्ण, विरलघटिताक्षिपक्ष्म, मूर्च्छया व्पपनीयमानतारकं जातम्. R says विरलमल्पं मिलिते किंचित् मुद्रिते अक्षिपत्रे पक्ष्मणी यत्र.
58. K, MY and Kula read vialia (विगलित) for visaria (विस्मृत) found in R; and वेदना (rana) for dukkham (R) ie विगलितवियोगवेदनं as found in K (chaya ) and Kula.
K (chaya) has प्रमुषित ( विस्मृत comm) for pabbhattha (प्रभ्रष्ट )
found in R and Kula. K's reading is same as that of MY who says pamhuttha प्रस्मृत. Ms. C of Goldschmidt reads pamhattha R explains प्रभ्रष्ट as प्रस्मृत K explains navaram as अनन्तरम्. R and Kula have केवलम्. Hemacandra 2. 187, 188 gives navara (v. r. navaram) in the sense of केबल and navari in that of आनन्तर्य, but says that according to some उभावप्युभयार्थी.
K says मूर्च्छनिमीलिताक्ष्या सीतया अनन्तरं निद्रायमाणयेव सुखं लब्धम् । कीदृशं - विगलितभर्तृविरहव्यथं, तत्क्षणमेव विस्मृतराममरणदुःखम्.
59. K and Kula read परिणाहस्थगिते ( parinaha-tthaie for ho° ( अवस्थगिते ) found in R. K reads विषमो च्छ्वसितं for pi samusasiam R and Kula).
60. K, MY and Kula read बध्यमान (bajjhanta) for anuvajjha (अनुबद्ध) found in R. K reads समुद्र वृत्त (samuvvatta) for samuovicha (R). Kula reads समुद्गूढ.
1 our copy has शरीरे.

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K says ततः अपरिस्फुटनिश्वासा सा मोहविरामेऽपि निःसहत्वात् अतिविह्वलत्वात् पतिता सती बध्यमानेन समुत्पतता बाष्पेण गुरूकृता दुःखेन कृच्छ्रेण समुदवृत्ता पुनरावृत्ता तारका यथा भवति तथोन्मीलिता.
MY says निःसहः विवशः । बध्यमानः उत्पाद्यमानः । जायमानबाष्पगुरुतया कृच्छ्रेण उन्मीलिता तारका यथा स्यात् तथा.
Rsays दुःखेन समुद्व्यूढे उत्तानिते तारके गोलके यत्र तद् यथा स्यात्. 61. K and MY read संधान - ऋजूकृत (probably samdhanujjua) for samdhiancia (R). See below.
K says दूरं भृशं धनुषि संघानार्थमृजूक्रियमाणस्य शरस्य पुखेन स्पृष्टत्वात् श्यामलितापाङ्गम् । अथवा धनुः संधानोधतशरपुङ्खति पाठः । दूरं धनुषि संधानवेलायाम् उद्यतस्योत्कृष्टस्य शरस्य पुखेन स्पृष्टश्यामलितापाङ्ग रामशिरः पश्यति स्मेति संबन्ध: MY says क्रियमाणस्य धनुः संधानस्य ऋजुः अतएव शरपुङ्खन स्पृष्टः श्यामलितरच अपाङ्गो यस्य तत्तथा.
Rsays दूरं व्याप्य धनुः संहिताश्चितस्य धनुरारोपिताकृष्टस्य शरस्य etc. Kula also says धनुःसंहिताकृष्टस्य शरस्य SC Text has addhlaa (आकृष्ट) for añcia in the same sense. cf. Hemacandra 4. 187.
K says सरभसमपहृतस्य निपातितस्य मण्डलाग्रस्य खड्गस्याभिघातेन प्रहारेण विषमच्छिन्नं विषमच्छिन्नकण्ठम् .
MY_says oharia अवगूरित व्यापारितेति यावत्. Kula also says व्यापारितस्य मण्डलाग्रस्य.
62. K, MY and Kula read tajjanta for bhajjanta = भज्यमान (R). K and MY read प्रति for दर (R).
K says निर्व्यूढरुधिरत्वात् निर्गत रुधिरत्वात् पाण्डरेण ईषत्पाण्डुना मुकुलीभवता छेदमांसेन छेदप्रदेशमांसेन पीडितविवरं रुद्धकण्ठनालं, तर्जयत्विधनं for विधानं in
1 for samdhana see Pāia-sadda-mahannavo sub voce. cf. Asoka's Rock Edict XIII.
2 The ms. reading of SC Text acc. to the editor's f.n. is atthia. This from js provided in Sanjivani on Vararuci, p 336.

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NOTES - CANTO XI
____ पतितस्य पतनरभसात् तन्नं कुर्वतः पतितस्य प्रहरणस्य खड्गस्य कण्ठदै प्रतिलग्नं धाराचूर्ण खड्गस्य धारागतं चूर्ण कुङ्कमादिरजी यस्य तत्. MY says तर्जयतः अभिभवतः पतितात् खड्गात् कण्ठच्छेदमार्गे तिलाम धारानिहितं चूर्ण यस्य तत्तथा.
___MY (pratika) has nivrudha like R and K, but he says निर्वान्तः निर्गतः.
Kula reads तट for दर. He says गलितरुधिरत्वात्(?) पाण्डरं च तत् , संकुचता छेदमांसेन प्रेरितविवरं चेति । तथा तय॑मानं सत्, पतितप्रहरणस्य कण्ठच्छेदतटे लग्नं धाराचूर्णं यत्र तत् तथा.
K and Kula seem to read pandara før pandura (R).
63. K reads मग्न' for ukkhitta= उत्क्षिप्त (R). K and MY read samghaa for samkhaa (R)=संस्त्यान. K (chaya) has संघात. K (comm.) says संहतेन शोणितपङ्कपटलेन पूर्यमाणकृष्णकण्ठच्छेदम्.
K says निर्दयं संदष्टस्याधरस्य मूले मग्नदरदृष्टदन्तवज्रम्. MY reads ukkhaa for ukkhitta. He says रोषेण संदष्टाधरमूलादुत्खातं शिथिलमीषदृष्टं च दंष्ट्रावजं यस्य । अथवा मूलखातेति पाठः । तदा मूललानेत्यर्थः । samghaa संस्त्यान K remarks हीरशब्दो वनपर्यायः । वज्रं रत्नभेदः R says दंष्ट्राहीरकं दंष्ट्राग्रम्.
_Kula reads mila-kkhitta as he says अधरमूले क्षिप्तं लानमः He reads the second line differently. He says peranta loratzailea बहलः पूर्यमाणः कृष्णकण्ठच्छेदो यस्य तत्, i.e. soniuppila-Bahala for soniappanka-padala.
64. K reads रुधिरप्रलघुकं (i. e. °ppalahuam) for ruhiraddhalahuam (R and Kula). K says निशिचरैः कचग्रहेण आनीतत्वात् कचेषु 1 i. e.kkhutta. cf. pamka-kkhuttam 3.51, S...21

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प्रगृह्यानीतत्वात् ललाटतटे नष्टा भ्रुकुटि: रेखात्रयं भ्रूभङ्गश्च यस्य तत् । गलितरुधिरत्वात् प्रलघुकम्, अहृदयत्वात् ऊर्ध्वगततारकं रामशिरः पश्यति स्म । अथवा अनधिगतोन्मीलिततारकमिति पाठ: Kula says अहृदयं हृदयानधिष्ठितमुन्मीलितं तारकं यत्र तत्. R says अहृदयमचैतन्यादनभिप्रायम्.
MY says कचग्रहानीततया ललाटतटे नष्टो रोषोद्भटतया भ्रुकुटीरूपयोः भ्रुवोर्मङ्गो यत्रेति.
65. K and Kula read एव करः (ie, ccea karo) for ccia hattho (R).
K says तस्या दृष्टिर्दर्शनात् प्रभृति तस्मिन् तथैव निहिता । प्रागेव मुक्तकपोलो विधुरो वेपमानः करः उरस्येव निहित: MY says निमिता निश्चलेत्यर्थः । विधुरः विवशः । स्तनभरो यत्र वलति तत्रैव पतिता न तु स्वबुद्धयेत्यर्थः.
Kula says तथा मिलितैव रामशिरसि ....दृष्टि: He says अनन्तरं च सा महीतलं etc. He reads navaria (cf. SC Text) for navaram (केवलम् ).
66. K says ततो मूर्च्छितायाः पश्चादुत्थितायाः किमिदमिति भ्रान्त्या गगने दिक्षु च समं शून्यं लक्षहीनं घूर्णितं भ्रमितमक्षि यस्य तत् तस्या मुखं मूढपरिदेवितम् अव्यक्तपरिदेवितं जातम् । न तु मुक्तकण्ठं रोदितुं शक्ताभूदित्यर्थः, MY says वचः स्तम्भेन सतोऽपि परिदेवितस्य अनभिव्यक्तेः उन्नेयपरिदेवितं जातमित्यर्थः,
67. K reads ततोमुखोत्थितावसीदन्त्याः करः (ie tatto-hattuthiosianlga karo), and explains vaanam as वदनम् MY's reading is the
same.
K says तत् रामशिरो निर्वर्ण्य वीक्ष्य च तदभिमुखम् उत्थितायाः, अवसीदन्त्याः, कांक्षन्त्याः प्रेम्णा तथाभूतं तद्वदनं स्प्रष्टुं कांक्षन्त्या अपि अवसादात् करो वदनं न प्राप्तः । उद्यतः करः पुनः पतितः । तथा

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NÕTES - CANTO XI
म कांक्षन्त्याः तस्याः आत्मा कथमपि मरणं च न प्राप्तः. MY says कथमपि सर्वैरपि प्रकारैः..
Kula agrees with R. whose reading is altogether differnt (अस्या आत्मा वचनं मरणं च न प्राप्तः etc.). Kula seems to read इव (va) for च (cf. SC Text). sc says यद्वा वचनं मरणं वा द्वयमपि न प्राप्तमित्यर्थः. R explains nisanna as निःसंज्ञ and निषण्ण.
68. K reads afare for paänna = 5776701 (R and Kula).
K says ततः अधोमुख प्रसारिताङ्गी रजोभरितो धूलिधूसर उत्पथे इतस्ततः प्रविद्धो विक्षिप्तः वेणीबन्धः यस्याः सा । उरसा संदानित संस्पृष्टे महीतले चक्रीकृतस्तनो भूत्वा पतिता. MY says उरसा सह संगतेन महीतलेन चक्रिती स्तनो यस्याः सा तथा. Kula says उरसा संदानितेन बद्धन महीतलेन. _____ 69. K says भुवि सर्वाङ्गैः निषण्णाया अपि तस्याः निःशेषं क्षपितास्तिरस्कृताः त्रयो वलिविभङ्गा यथा भवति तथा निरायतः, स्तनयोः जघनस्य (च) मध्ये करालितः सान्तरालः उन्नताभ्यां स्तनाभ्यां बृहता. जघनेन च करालितो मध्यप्रदेशो वसुधां न प्राप्नोति न स्पृशति स्म. Kula says निरायतो दीर्घः स्तनजघनाभ्यां करालितो मध्ये सावकाशीकृतो मध्यप्रदेशः: .
___70. K, MY and Kula read सानुनय for sanusaa = सानुशय (R). K says दयितस्य मुखे सानुनयम् अनुनयवचनैः सह द्रष्टव्ये. MY says स्वप्रसादपरे द्रष्टव्ये. Kula seems to say अनुनयवादान्विते...।
K and MY translate viraa as विलीन (विशीर्ण R). R says अनुशयः पश्चात्तापः, तथा च सानुशयं द्रष्टव्ये वियोगेन रावणवधविलम्बेन च सक्रोधं द्रष्टव्यमित्यवधारिते तस्मिन् दयितस्य रामस्य मुखे. Latakana says इदं मुखं पुरा मया न प्रकाममवलोकितं न चुम्बितमित्यनुशयः पश्चात्तापः.
... 71. K reads संस्थापयितुं for samgoveum = संगोपयितुं (R_and. Kula).

ducation International
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SRIUBANDEA
says, मार्गति कांक्षति स्म. MY says. gaggia अभिसूत (K also). .. says संगोपयितुं संगमयितुम्. Sc says यथास्थानं नेतुमित्यर्थ इति केचितः
____72. MY says आवेगेन स्तनापातायोतक्षिप्तं खेदाग़मावसीदपवृत्तम्, Only the chayā of this verse appears in our copy of K. R says अपवृतं स्खलितम् (Kula also).
73. K reads उन्नमत् for onamanta (अवनमत्) found in R, MY and Kula. K reads चन्द्र for छन्द (R and MY). K says मूढहृदयया रामशिरः संमुखं द्रष्टुं कथमपि अशक्नुवत्या तया पश्चात् तिर्यगुन्नमसि ततो निःसहे परवशे वदन चन्द्रे वलितालकया भूत्वा तद्विलोकितम्. R says निःसहं....यद्वदनं तस्य छन्देन वशेन वलिता वक्रीभूता अलका यस्यास्तया । यथा यथा शिरोदर्शनाय मुखं तिर्यकृत्यावनतं क्रियते तथा तथा विकीर्ण अलका अपि तिर्यगवनमन्तीत्यर्थः. Kula is partly corrupt, but acc. to qustation in SC he reads छम (chamma) for छन्द - एवंभूतस्य वदनस्य छाना व्याजेन कलिनालकया.
MY says त्र्यश्रमवनमतः निःसहस्य वदनस्य छन्देन आनुकूल्येन. ___MY reads na parantle for asaantia (अशक्नुवत्या). This would roquire elimination of kaha metri c.
24. K and MY read शरीरे विमुक्त' for sarirapadimukka (R). K and probably MY read "दुःस्वा for dukkham (R and Kula).
K seads, Farcator for vivanna (R and Kula).
K says करमाः करतलाहारः तेनोत्थितैः शोणितैः विशेषेण छादितोन्नतपयोधरा,
.MY says रस्मं प्रत्यात्मनो हृदये गदु तत् स्वदेखें करप्रहारा दिना मुञ्चन्तीति तिजशसरे विमुक्तेत्यादेरर्थः. K says निज़शरीरे विमुक्तराप्रवदुःखा । I i.e. visthaa.

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Notes - CANTO XI
165 पूर्व निजकुःखं राघवदुःखं चोभयं राघवे निहितमभूत् । अदद्य तन्नाग्भ्रान्त्या राघवगतं दुःखं स्वशरीरे करप्रहारादिना निहितवतीत्यर्थः (cf. k's gloss on verse 76)। अथवा राघवं प्रत्यात्मनो हृदये यत् दुःखं वर्तते तस्य नाशात् तदुःखं स्वशरीरे कृतवतीत्यर्थः. Kula reads to riaa-sarira-mukka'.
___He says ततो निजकशरीरे स्तनधातादिना मुक्तं राधक्दुःखं यस्यास्तत् तथा.
75. K and MY read दुःखानां for dukkhassa (R and Kula). _K says दुःखमापाते आगमसमय एव भयङ्करं भवति । दुःखानां निर्वहणं चिरमनुभवः न दारुणं शनैर्यामनीयमित्यर्थः । कुतः महिलाबीभत्सं महिलानां स्त्रीणां जुगुप्सनीयं यथा भवति तथा तवावसानं मया दृष्टं सीदं च यत् तस्मादिति.
'MY says दुःखानां निर्वहणं निष्ठा आपातभयङ्करमात्रमेव, न पुनः स्वरूपतो दारुणम् । अथवा दुःखानां दारुणं निर्वहणमापातभयङ्करमेव न भवति प्रमुखेऽपि असह्यं न भवति । महिलाबीभत्सं महिलानां लोकगर्हितम् । अथवा महिलानां बीभत्सं यथा मवति तथा दृष्टं सीदं चेत्यर्थः. Kula says दुःखस्य निर्वहणं समापनं न दारुणं भवति प्राणान्तं न करोतीत्यर्थः, sc says आपाततो यथा भयं तथा परिणामे न भवतीत्यर्थः.
76, K reads regalat (mucchihii) for mocchihimi (Hagila) found in R. K and MY read अर्पितं (appiam) for samthiam = pliga (R and Kula). K reads faerfyat' for ņivvavijjai = Falafzai (R). The first line of the verse is quoted in Prakrit in K's gloss on
verse 74. K says गृहनिर्गमनात् प्रवृत्तं बाष्पोष्णम् अनवरतं गलता शोकताबेश बामणोष्णं मम हृदये वर्तमानं यत् दुःखं मयि मूयिष्यतीति मत्वा तदोरसि समर्मितं तदिदानीमेवंभूते, त्वयि कस्मिन् निर्याप्यतां स्थाप्यतां शंस. l ie nijjavijau. Hemacandra 4,40 gives javal and javei for यापयति. ...

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SETUBANDHA
MY reads mocchihia (मोक्ष्यते) and nijjatijjai (निर्यात्यतां). He says गृहनिर्गमनादारभ्य उष्णबाष्पवत् तवीरसि मोक्ष्यत इति यत् मम हृदये अर्पितं तत् दुःखं कस्मिन् निर्यात्यतां शंसेत्यन्वयः. ___Kula seems to read riveijjai, and, like MY, mocchihit.
_He says यत् दुःखं गृहनिर्गमात् प्रभृति प्रवृत्तं तवोरसि क्रीडे बाष्पोष्णं मोक्ष्यत इति मम हृदये संस्थितं तत् कथय कस्मिन् निवेद्यताम् (?).
R says दुःखं बाष्पेणोष्ण सत् तवोरसि मोश्यामि तवोरसि रुदित्वा त्यक्ष्यामि इति यन्मम हृदये संस्थितमवधारितम् etc.
____77. K and MY read त्वमेवमसि मे दृष्टः (tam en si me dittha) for lam esa mae etc. (R). MY has... मया दृष्टः. Kula reads तदेवममि मया दृष्टः... .. 78. K_says स्वयि अतीतेऽपि पृथिव्याः पतिः अन्यो भविष्यति । राजसीश्च बहुपुरुष वशेषेषु राजपुरुषेषु चञ्चला भविष्यति । कथमिदं ममैव तावत् निःसामान्यमनन्य साधारणं वैधव्यमुपस्थितम् । तव पृथिवी श्रीरहं च परिग्रहाः । ते तु द्वे यथाकथंचित् भर्तमत्यौ भविष्यतः । ममैव कथमिदमसाधारणं वैधव्यं जातमिति.
MY says kaha a (for ta) कस्मात् तावत्. Kula's reading is same, but he says मा संतापे । ममैव एवं (इदं :) कथं निःसामान्यं वैधव्यमुपस्थितम्.
79. K says हे नाथ प्राप्तवैधव्यया मया तव मुखमेवंभूतं दृष्ट्वा प्रथम किमेतदिति भ्रान्त्या प्रलपितं, ततो मोहापगमे सति विषममुन्मीलिताभ्यां लोचनाभ्यां च दृष्टम् । ततो विगलितलनया मया तव मुखमिति निश्चित्य स्फुटं प्ररुदितं भवति । न पुनः स्नेहानुरूपो मरणाध्यवसायः कृतः. - MY says प्रलापायेव कृतं न तु मरणमित्यर्थः. Kula says विषादोन्मीलिताभ्यां लोचनाभ्याम्. sc says विशदं विस्पष्टम्. R has both विषम and विशद for visaa.

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NOTES-CANTOXI
167:
___80. K reads वृत्तम् for vuttham (R) rendered as व्युषितम्. MY says uttham उषितम् । इदं सर्व द्रष्टुं त्वामित्यभविष्यत् यदीदानीमपि जीवितं व्यगलिष्यत्. Kula has उषितम्. Ms. C of Goldschmidt also has uttham. K_says एतत् सर्व व्यसनं त्वां द्रष्टुमनुभूतमित्यभविष्यत् इदानीमयि मम जीवितं यदि व्यगलिष्यत् । तच्च न गलितम् । अतो लोको मामन्यथा ज्ञास्यतीति शेषः.
81. K says प्रसह्य मरणव्यवसायमात्रेण त्वयि परलोकगतेऽपि द्रष्टव्ये जति सति मम हृदयं हर्षस्थानेऽपि हर्षावसरेऽपि दह्यते । कुतः-अदृष्टरावणवधत्वादिति.
82. K reads कथं यावच्चिन्त्यमानं' for navari a cintijjante = अनन्तरं च चिन्त्यमाने (R). Kula is partly corrupt, but he has विचार्यमाणे, i.e. चिन्त्यमाने. SC Text has navaram (केवलं). K says एवं मरणव्यवसायात् बाष्पप्रसरं मुखं न धारयति । बाष्पो न निर्गच्छतीत्यर्थः । यः कश्चित् आशाबन्धोऽपि मम हृदयं न रुणद्धि विनाशोन्मुख हृदयं न निवारयति । जीवितं तावत् केन संरुद्धमिति चिन्त्यमानमपि न विज्ञायते.
MY says मुखं बाष्पं न रुणद्धि । आशाबन्धोऽपि न हृदयम् । जीवितं तु केन रुध्यते इति न ज्ञायते । बाष्पजीवितयोः निर्गमने पूर्व प्रतिबन्धकद्वयं जातम् । अमङ्गलाशङ्कया चाशाबन्धरचेति । तयोः प्रथमाभावादिदानी बाष्पस्तावत् निर्याति । न तु द्वितीयाभावेऽपि जीवितमित्यत्र किं निमित्तमिति न ज्ञायत इति भावः । त्वदर्शनप्रत्याशायामसत्यामयि केवलं रोदिमि न म्रिय इत्यर्थः.
sc says मुखं कर्तृ बाष्पं न धारयति सदा बाष्पो वहत्येवेत्यर्थः । आशाबन्धोऽपि मे हृदयंन रुणद्धि आशाबन्धं परित्यज्य हृदयं मरणमेव धावतीत्यर्थः: R says न धारयति न प्रतिबध्नाति.
1
i.e., kaha ta cintijjantam. cf. verse 105,

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83. K says एवं त्वया निर्व्यूढं मयि वात्सल्यानुरूपं सर्वं कृतमित्यर्थः । अकृतज्ञं मम हृदयमदचापि ध्रियते अंवतिष्ठते । धृङ् अवस्थान इति धातु:. MY has mātanam pi tae (for de), i.e. मरणमपि त्वया He seems to read kae for kaena (कृतेन), K and MY pratrka has boltno for volino (R).
See N. S. ed. and SC Text.
.SETUBANDHA
7
84. K says जनस्तावकान् गुणान् गणयित्वा बहुश आवर्त्य त्वां पुरुषमयः पौरुषमय इति उद्ग्रहीष्यति प्रशंसिष्यति । गलितस्त्रीस्वभावां मां च संस्मृत्य मत्संबद्धां कथां निवर्तयिष्यति मतं किश्चिदपि गुणान्तरं न वक्ष्यति ग्रहीष्यतीत्यर्थः .
k pratika has uggahia like R
MY pratika has uggahat like ms. C of Goldschmidt. He says
उद्गृह्णाति उत्कीर्तयति । पुरुषमय इति पुरुषैकस्वभावः क्लैब्यादिरहित इत्यर्थः . Kula says त्वां जनः पुरुषमतिक इति पुरुषाभिमानवानिति गीतेन वर्णयिष्यति । (i. c. उद्गास्यति as construed by R )। पतिमरणेऽपि अमरणात् गलितम हिलस्वभावां मम कथां संस्मृत्य निवर्तिष्यते कथां संत्यक्ष्यतीति भावः, SC says पुरुषमयः पुरुषप्रकृतिक इति श्रीनिवासः.
85. K and Kula read पतितं (padiam) for nihaam (R).
K (chayā) has मुखनिकायं. K says दशकण्ठस्य मुखसमूहं तव बार्णीत्खातपतितं द्रक्ष्यामोति कृता मनोरथा मम भागवेयेन विधिना वलिताः स्खलिता, विशेषेण पराङ्मुखा भूत्वा पर्यस्ता विपर्यस्ताः तस्यैव आयुधेन तवैदृशी दशा जातेत्यर्थ: MY has daccham ( द्रक्ष्यामि) for addechimi. He says मम भागधेयैः पूर्वकृतकर्मभिः विपराङ्मुखा वलिताः विपर्यस्ता इति । विपर्यासः द्विषत्रेण तवैव वधो जात इति.
1

86. K reads मन: for jano ( R and Kula ). K, MY and Kula read प्रत्यक्षं तस्य for pecchantre a = पश्यन्त्याश्च (R). K says अल्पेऽपि विरहे जनस्य मनः स्निग्धं जनमुद्दिश्य प्रेमाबन्धेन यदुरितं शङ्कते तस्य शङ्कितस्
Our copy has पुरुषातिमान,
x

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NOTES - CANTO XI
169 दुरितस्य तस्य तादृशं शङ्कानुरूपं फलं ममैव केवलं प्रत्यक्षं जातम् । शङ्कयमानेन दुरितेन यत् फलति तन्ममैव प्रत्यक्षमभूदित्यर्थः.
_MY says तस्य विरहस्य तादृशं शङ्कितरूपं फलं ममैव केवलं प्रत्यक्ष जातम्. Kula says यत्....जनस्य जन आशङ्कते....तस्यानिष्टाशङ्कितस्य तत्तादृशमिदं प्रत्यक्षं फलं मम केवलं जातम्.
87. K and Kula read FATESTATA (mitthāṁam, cf. SC Text) for nipphandam (R). MY has निस्थेमानम् = विवशाम्. K says निस्थामानं निःशक्तिम्. Kula says निःस्थामानं निःसहाम्. ... K remarks त्रिजटानामा विन्ध्यनाम्नो राक्षसाध्यक्षस्य धर्मशीला दुहिता.
___88. K reads अपरिगणकः for avarigalio = अपरिगलितः (R). K ' and Kula read अपण्डिता for akhandia (R). K reads जानाति br pecchai (R and Kula).
K says 'विषादस्तावत् अपरिगणकः । इदमेव संभवति न वेति न परिगणयिता परिगणयितुमक्षम इत्यर्थः । परिगणयतीति परिगणकः । मुग्धता नाम स्त्रीणामाभिजात्यनिबन्धनो विवेकशून्यो भावविशेषः । मुग्धता अपण्डिता मौग्ध्यादेव स्वभावात् विवेक्तुमनिपुणा भवति । प्रेम स्नेहः । तत् किश्चिदपि न जानाति । प्रकृत्या मूदः एतैर्युक्तो युवतिस्वभावः तिमिरादपि दिनकरस्य भयं निरूपयतीति सामान्योक्तिः.
_Kula says अपरिगलितः (अपरिगणितः १) परिचारशून्य (विचारशून्यः ?) विषादः । अपण्डिता विवेकशून्या मुग्धता मोहाक्रान्ता चित्तवृत्तिः । प्रेम कर्तृ युक्तं न पश्यति युक्तं न चिन्तयतीत्यर्थः । युवतिस्वभावो मूढो निश्चयशून्यो यतः तिमिरादपि दिनकरस्य भयं चिन्तयति । रावणादपि राममरणमाशङ्कत इति भावः. MY reads aparigaņio (cf. Kula) mentioned by R as a variant. SC says परिगणना विचार इति यावत् । विषादे विचारो न स्यादित्यर्थः.
R explains the first line differently - अपरिगलितः पूर्णो विषादः, अक्षुण्णा मुग्धता, प्रम च त्रयमपि न प्रेक्षते । वस्तुविचारक्षमं न भवतीत्यर्थः, ६...22

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SETUBANDHA
.... 89. K and MY pratrka has tihuvana.
K reads afiyth for padio (R and Kula). K and Kula read नियूंढधुरं for vidha-vana-dhurm. (R). Kula reads विधुर 1.e. vhura, cf. SC Text for visadha (विश्लथ K; विह्वय R). K_says त्रिभुवनस्याधारभूतानि पश्च महाभूतानि । तेषामप्याधारभूतत्वात् मूलाधार इत्युक्तम् । विश्लयेन श्रान्तेन महेन्द्रेण परिमुक्का आत्मना नियूंढा धूस्त्रिभुवनस्य रक्षाभरो येन तं पतिमेवंभूतं.... जानानापि त्वं शेषपुरुषानुमानेन, अयमपि अन्य-पुरुषसाधारण इति बुद्धिरनुमानं, तेनानुमानेन किं तुलयसि किमधःकरोषि । तन्न युक्तमित्यर्थः.
. MY says शेषपुरुषानुमानेन पुरुषत्वादिना तस्यापि तादृशत्वमनुमायेत्यर्थः. Kula says.. निजितेन विधुरेण महेन्द्रेण प्रतिमुक्ता, नियूंढा दैत्यान् निर्जित्य धारिता धूर्येन तं नारायणं पति जानती किं त्वं शेषपुरुषानुमानेन तुलयसि इतर पुरुषमिव शत्रुच्छिन्नशिरसं संभावयसीति भावः.
___90. K reads पर्वता for mahihara (R and Kula), and भिन्न for chinna (R and Kula).
K says रामस्य भिन्नपतितं शिरः धरणी परस्परमसंकीर्णसागरजला, उत्पातवातैरुतक्षिप्ता नभसि स्थिताः पर्वताः यस्या न भवन्ति सा तथा, तैरेव वायुभिः अनुद्धततला भूत्वा धारयेदिति कथं त्वं प्रत्येषि प्रमाणयसि । तस्य शिरःपतने सति भूमिरेवमाकुला भवेत् । तदभावात् न सत्यमित्यर्थः.
MY says अनघः निरुपद्रवः । anuvvattaala अनुदवृत्तला (K chaya also). R says अनघा अविशीर्णाः स्थिता महीधरा यत्र. sc says अनुवृत्तमविपर्यस्तं तलं यस्या एवंभूता धरणी.
91. K's gloss on this verse is Incomplete in our copy. K (chaya) has परिमर्श for padimasa (प्रतिमर्ष = स्पर्श), and त्रुटित for modia = मोटित (R and Kula). K (comm.) only says रामेणाभिभूतत्वात् रावणस्य गृहोद्यानं मारुतोदयपरिभवं निच्छायम् इति. Kula remarks वातचन्द्रयोरपि रावणानभीष्टाचरणात् मृषैव राममरणमिति भावः,

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NOTES - CANTO XI
___n 92. The verse is not found in Kula.
K says बाष्पं च उन्मृश मार्जय. He takes sambharia as संस्मृत. R has संस्मृत्य. MY reads phusasu (माय). He reads apaaseina (अप्रकाश्य) for uazheuna (उपगूह्य), and says आलिङ्गयेति केचित्. K has the latter reading.
93. K, MY and Kula omit अ in aira a dacchihi (R). K and Kula have afaria Th They seem to read dacchihisi like SC Text and ms. C of Goldschmidt. MY however reads damsihisi = द्रक्ष्यसि. K and kula have pandara for pandura (R).
K says अवतारितचापत्वात न्यस्तचापत्वात् निवृतम्. MY says अवरोपितज्येति यावत्.
94. K, MY and Kula pratrka has pattia for pattihi (R). K says प्रतीहि विश्वसिहि प्रमाणीकुरु.
MY and Kula read कचग्रहावधुतं (kaa-ggahodhuam) for kaaggahuggam = कचग्रहोद्गतं (R). K (chaya) has वधूतं. K (comm.) says राक्षसकृतेन कचग्रहेण विधूतम्. R says हरेणाप्यप्रार्थनीयो वक्तुमप्यशक्यः कण्ठच्छेदो यस्य तत् , and quotes 'प्रार्थितः शत्रुसंरुद्धे याचितेऽभिहितेऽपि च.' sc says अप्रार्थनीयोऽसंभावनीयः.
95. K and MY read चfor ti (R and Kula). They read भङ्गोत्पातं for bhamgup phalam (R and Kula), and प्रविद्ध (parviddha as stated by MY) for आविद्ध (R), explained as पातित. Kula reads प्रविद्ध. K says दशवदनस्य दर्पभङ्गार्थमुत्पातभूतम्. MY says भङ्गोत्पातं भङ्गसूचकमुत्पातम्,
MY reads samusasiavve for sama° as he says समुच्छ्व सितव्ये समुछवासे हर्षे कर्तव्ये. R says समाश्वसितव्ये हर्षस्थाने. Kula is corrupt, but SC which reproduces him says रामाज्ञप्तिकरण प्लवगेन हनूमता प्रविद्धा भन्नाः

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SETUBANDHA
पर्यासिता द्रुमा यत्र तत् प्रमदवनं दशवदनस्य दर्पभङ्गोत्फालं भज्यमानेन दर्पण कृतमङ्गविक्षेपमिव पश्यन्ती किं मुह्यसि । यस्यैकस्य किंकरस्य एवंविधो विक्रमस्तस्य सुग्रीवविभीषणादिपुरःसरस्य कथं मोहादेवंविधं मरणं प्रत्येषीति भावः. R says दशवदनस्य यो दभङ्गस्तदुत्फालं ततसूचकं प्रमदवनम्.
____96. K says भुवनमिदं यस्य भुजव्यवष्टम्भं भुजाधारं तिष्ठति तेन रामेण विनाभूतं, निहतोत्खातस्वर्ग, दृप्तै राक्षससमूहैः पर्यस्यमानं परितो ध्वस्यमानं भूत्वा क्षणमपि कथमवतिष्ठते. K (chaya) and MY take nihaa (निघात R) as निकाय (समूहेति यावत् MY). Kula says भुवनं यस्य भुजविधृतम्. MY says यस्य भुजापाश्रयमिदम्. sc says निघातेन समूहेन,
97. K and Kula read आगम for gaa (R), and निषण्ण (K chaya) for visanna (R).
K says मूर्छागमेन पतितविह्वलनिलीनाङ्गी त्वं तथा मोहं गतासि । कथमिति चेत्, इदं सर्व राक्षसमायेति स्फुटमेव जानती अहमपि यथा विषण्णा तथेति.
Kula says मूर्छागमेन पतितानि निःसह-निषण्णानि अङ्गानि यस्याः सा. Sc says निःसहानि करणव्यापारशून्यान्यङ्गानि यस्या इति लोकनाथः.
98. K reads पुरे (i.e. purae) for purao (R and Kula) = पुरतः. ___MY also says मिलितानां निशाचराणां पुरतः, but he remarks nisaara-puran इति वा पाठः । तदा प्राप्तनिशाचरनगरे निशाचरनगरं प्राप्ते इत्यर्थः.
___K says इतः पूर्वमादित्यादिभिरपि अनवगाढं निशाचरपुरं लङ्का येन मिलिता अवगाढा तस्मिन्, सुवेलमलययोरन्तराले समुद्रे निर्मितसेतुपथे, पीडितानि लङ्काधिष्ठानभूतानि त्रिकूटशिखराणि येन तस्मिन् राघवेऽद्यापि तव किमग्रहणं किमविचासो भवति. MY says aggahanam अप्रत्ययः अनिश्चयः. Kula says प्रेरितमाक्रान्तं .... शिखरं येन तस्मिन्. He takes अग्रहण as अनादर like R : राघवे किं तवादयापि अग्रहणमनादरो येनेदं सत्यमेव मन्यस इति भावः.

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NOTES - CANTO XÍ 99. The verse is not found in K, MY and Kula.
100. K and MY read jwa-vimuhijjantz for jivia-muo (R). Kula - says गतापनिवर्तमानेन जीवितेन विमुह्यमाना हृतचैतन्या. His reading might be same as that of K and MY. His gloss on the verse is mutilated, and that on the next three verses is missing in our copy.
K says ततो गतापनिवर्तमानेन मुहुर्गच्छता मुहुनिवर्तमानेन जीवेन विमुह्यन्ती, अत एव अगृहीतत्रिजटावाक्योपदेशा जनकसुता त्रिजटायाः सखीसद्भावस्य सख्यास्तस्याः सद्भावस्य सदृशमुरसि निषण्णाभूत्.
MY says सखीसद्भावः सखीस्वभावः.
101. K reads वेल्लन for pellana (R). K (chaya) has उद्गमं for uggaam(R), but K comm. has अग्रं, i.e. aggaam.
K says त्रिजटाया वक्षसि तिर्यक् निषण्णायाः तस्याः पूर्व लोचनान्तराललग्नं बाष्पजलं कपोलवेल्लनेन कपोले परिवर्तनेन' पीड्यमानं तत्र पतितमलकाग्रं यथा भवति तथा गलितम्. R says कपोलेन यत् प्रेरणं तेन पीड्यमानालकेभ्य उद्गतं निःसृतं (बाष्पजलम् ). MY says लोचनव्यतिकरवशं सखीदृष्टिसंमिश्रणजनितमित्यर्थः. sc says लोचनयोर्व्यतिकरेण संपर्केण लग्नमिति कुलनाथः.
. 102. K reads वेणीमुखी (i.e. veni-muha) for uent-muha (R), and स्फुट for ugghuttha (R), i. c. probablyo pphuda-mahie.
Ksays पुनरपि अतर्कितोदितसंज्ञा, उरसि धूर्णमानवेणीमुखा, स्तनलमबहुभूमिरजस्का सीता विलपितुं प्रवृत्ता.
___MY says सखीवक्षासः अतर्कितोत्थिता समुच्छ्वसिता च. He reads upphuttha = उन्मृष्ट for ugghuttha, and remarks उन्मार्जनमपि रजसो वेणीमुखेनेत्यवसेयम्. cf. R who says उरसि धूर्णमानेन वेणीमुखेनोद्धृष्टमुत्प्रोञ्छितं स्तनलानं महीरजो यस्याः. 1 our copy has परिवर्तमानेन. The Trivandrurn ms. has also this reading.

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SETUBANDHA
103. Kreads वदनं यदेव तदेव for sāhasu ja ccia...sa ccia (R). MY's reading is the same as his pratika is vaanam like K's. K says प्रथमं यदेवेदं वदनं दृष्ट्राहं मह्यां पतिता, मोहादुन्मीलिता मोहापगमादुन्मीलितनयना पुनः तदेवेदं पश्यामि स्वस्था भूत्वा पश्यामि इदानीं (च) जीवितं धारयामि । अहो कष्टम् .
MY says मोहादुन्मीलिता मोहं विहाय लब्धसंज्ञेत्यर्थः । प्रथमं मूर्छापि तावदासीत् इदानीं सापि गतेति सा हृदयमुपालभते स्म,
Rsays शाधि कथय । इदं रामशिरो दृष्ट्वा प्रथमं यैवाहं मह्या निषण्णा मूर्च्छितास्मीत्यर्थः, सैवाहं मोहे सति उन्मीलिता पुनः प्राप्तचैतन्या सती एतत् शिरः पश्यामि etc.
104. MY says वचनीयहतं रामात्ययेऽपि जानकी जीवति इत्यनेन परिवादेन हतमपीत्यर्थः
....

105. K reads चिन्त्यमानं (cintijjantam) for cintia-sulaham (R, MY and Kula), which is mentioned by him as a variant.
MY says Kaha ā (for ta) कस्मात् तावत् । चिन्तित सुलभमित्यत्र अपिशब्दो व्याहर्तव्यः. K says मम तावत् चिन्त्यमानं मरणं महिलानां स्त्रीणां समुचितं कथं न संपतति.
"
106. Kand MY read दृष्ट for sittha ( शिष्ट ) found in R who says शिष्टे कथिते सति Kula also has कथित..
K says हे राघव इतः प्रतिनिवृत्तेन पवनसुतेन दृष्टत्वात् त्वरितम् इह मम जीवितमवलम्बितुम् आगच्छतः तव जीवितं विरहव्यथधा लघुभूतमपि जीवन्त्या मया हृतमभूत्.
MY says पवनसुतेन मरणाय त्वरिततया दृष्टं मम जीवितमवलम्बितुमागच्छतस्तव मद्विरहदुःखक्लिष्टमपि जीवितं प्रत्युत जीवन्त्या मया हृतमित्यर्थः . R says विरहेण लघुकमपि गत्वरमपि मम जीवमवलम्बितुं रक्षितुमिहागच्छतस्तव जीवितं जीवन्त्या मया हृतम्.
107. MY reads for jampia (R and K).

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175
He says मोहप्राप्तहृदया ईषज्जीवितनिःसहं गतप्रायजीविततया परवशा यथा स्यात् तथा पुनरपि विसंज्ञा जातेत्यर्थः, K (chaya) has दरजल्पितनिःसहं. K says लम्बैरलकैरन्धकारितमुखी, संमुखं पुरोभागमागतेन पुनः कण्ठे परिवृत्तेन वेणीबन्धेन युक्ता सा मोहगृहीतहृदया भूत्वा दरविलपितविह्वलं यथा garfa faqoom. The verse is not found in our copy of Kula. .
. 108. K and MY read. शिथिल for phudia = स्फुटित (R and Kula). They read goata for uggaa (R and Kula ?). They and Kula read प्रत्यास्तरणे for palhattharans (प्रर्यास्तरणे) found in R. .
_K says ततो मूर्छिता सा शिथिलस्य लिश्लिष्टस्य वेणीबन्धन(स्य) संबन्धिनः भगवदुन्नताः तरङ्गवदुन्नताः विषमाः केशा एव प्रत्यास्तरणं शयनं यत्र तस्मिन् महीतलोत्संङ्गे रामोरःस्थलशयने निराशहृदया पपात. MY says paccattharane' प्रत्यास्तरणे । शिथिलस्य वेणीबन्धस्य भङ्गेन कुटिलतया कचित् । कचिदुन्नतः अतएव विषमः केश एव प्रत्यास्तरणं यत्र तद्भूतलं तथा तस्मिन् निपतितेत्यर्थः.
Kula says स्फुटितं विश्लिष्टं यत् वेणीबन्धनम्, R says वेण्या बन्धनस्य बन्धनपाशस्य भङ्गेनापगमेन उद्गताः प्रसृताः अत एव विषमा व्यस्ता ये केशाः etc. sc says भङगेन कौटिल्येनोद्गताः.
. 109. K and Kula read केवलं for kaha ni = कथमपि (R). K says स्तनप्रहारैः ताम्रविह्वलेन नवपल्लवेनेव तस्या हस्तेन बाष्पवितलायाः तस्या हस्तेन -बाष्परजोदूषितं मुखं परिमाष्टुं न पारितं, केवलमेकत्र कपोले मिलितालकं कृतम्.
110. K reads faroar for miliam (R and Kula).
K says राघवमुखस्याभिमुखं प्रसृतापि, बाष्पविह्वला तस्या 'दृष्टिः यदा रूपं न गृह्णाति स्म, तदा कथं कथमपि मुखम् उभयकरोन्मृष्टलोचनबाष्पं कृतम्. MY says तया तदिदृक्षारभसेन लोचनयुगलं करयुगलेन प्रमृष्टमित्यर्थः, 1 : Ms. c of Goldschmidt has this reading.

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SETUBANDHA R says संमुखमिलितमपि रूपं घटादिस्वरूपं यदा न गृह्णाति.
11. K and Kula read प्रविद्ध for painma = प्रकीर्ण (R) K and MY read रजोनिकरच्छन्न for nisaarocchunna = निशाचरावक्षुण्ण (R). K reads प्रलुठत् (balotkantam) for ( paholantam) = प्रघूर्णमानम् (R and Kula). MY's reading is same as K's.
K says ततो भ्रमता मारुतेन विषमविक्षिप्तरलकैः उन्मृष्टबाष्पजला सा रजोनिकरच्छन्ने पांसुनिवहेन छन्ने महीतले .... प्रलठत् राघवमुखं पश्यति स्म.
MY says raa-niara-cchanna-mahi-ala- palotantam रजोनिकरच्छन्ने महीतले प्रस्फुरत् रामशिरः.
. Kula says राघववदनं (निशाचरैः ?) छिन्नं महीतले प्रपूर्णमानम्. He reads occhinna for occhunna (अवक्षुण्ण). sc says तत्कालछिन्नमिव । विचेष्टमानम्.
112. K says तस्या दृष्टिदर्शनक्रिया बाष्पेण धाव्यते क्षाल्यते स्म विशदीकृता (MY also) । न पुनर्बाष्पप्रसरेण रुध्यते स्म । बाष्पश्च प्रवहत्येव । दृष्टिश्च रामवदनमेव पश्यति स्म..
__MY says दृष्टिः दर्शनक्रिया तारका वा. SC says अत्र नयनं तारका, दृष्टिः नेत्रमिति श्रीनिवासः. K says अभ्यधिकोन्मीलितनिश्चलस्थितनयनसन्निवेशा, रामशिरसि बद्धलक्षा तस्या दृष्टिः. ____113. K reads निर्भरनयनं for nisaraccham = निःसाराक्षम् (R) and Kula), and विलोकितं (pulaiam) for vihasiam (R and Kula). K says तत् रामवदनं चिरं दृष्ट्वा ततः पुनः मरणैकरसया मरणैकरागया मरणैकनिश्चयया, त्रिजटागतनयना तया मरिष्यन्ती माम् आपृच्छस्व आभाषस्व इत्युक्ता बाष्पनिर्भरनयनं दीनं विलोकितं दर्शनं कृतम्. MY says avucchasu आपृच्छस्व । आप्रश्नश्च प्रस्थातुकामस्य जनस्य संभाषणादिरिति. Kula reads आपृच्छ इति ie, auchami tti (cf. SC Text) for succhasu' mam ti (आपृच्छस्व

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मामिति). Kula's gloss is corrupt, but sc says आपृच्छे मरणोदयमेऽनुज्ञां गृह्णामीति कृत्वा. R says मामापृच्छस्व संवद मरणकृतोदयमा मामनुजानीहि.
__ 114. K and MY read हस for sahasu = सहस्व (R and Kula). MY says दारुणे क्रूरे हृदये मया प्रतीष्टे वैधव्ये, hasasu हस, ममेदं निर्लज्ज मरणं हसेति प्ररुदितेत्यन्वयः. K says प्रतोष्टे गृहीते. Kula says हे दारुण हृदय मम निर्लज्ज मरणमिदं सहस्व अनुभवेति प्ररुदिता.
115. K and Kula read अपि (vi) for a = च (R). K reads मानोन्नतजातेरयमवमानः for na uno etc. (R). MY's reading seems to be same as that of K except for a difference in construction (see below).
K and MY read अपमृष्ट इति (apusio tii) for anusarisam ti = अनुसशमिति (R). K and Kula read युगलं for °alasam = कलसम् (R).
____K says सर्वस्यापि स्त्रीजनस्य एषैव गतिः । यदुत वैधव्यम् । किंतु मानोन्नताया जातेः क्षत्रियस्त्रीजातेरयमवमानः' अपमृष्टः । पतिमरणं सोवा पश्चात् स्वबुद्धच्या मरणं वैधव्यावलम्बनं वा अवमानः । स क्षत्रियस्त्रीभिः अपमृष्ट एव परिहृत एवेति भणन्ती हा हतास्म्यहमिति स्थिरं स्तनयुगलमाहत्य पतिता । opusia tti टाबन्तपाठे तु मानोन्नतजातेः पतिमरणात् पश्चात् मरणं वैधव्यं वा अवमान एव । अहमित्यध्याहार्यम् । अहमपमृष्टास्मि सर्वैः परिभूतास्मीति ज्याख्येयम्. R says स्थिरं पतिता भूमावित्यर्थात्. .
_MY says सर्वोऽप्यविशेषादन्ततो म्रियत एव । तथा मानोन्नतया जात्या अयमस्मासु आपतितः पतिव्यसनेऽपि हृदयास्फुटनात्मकोऽवमानः अपमृष्टः परित एव इतः पूर्वम् । तथा च स्त्रीषु मयि एवायमपूर्वः अवमानो जात इति भणन्तीत्यर्थः । .... टाबन्तपाठे तु मानोन्नतजात्याः (१) मानोन्नतानां स्त्रीणां पतिमरणं सोढ़वापि पश्चात् स्वबुद्धया मरणमवमान एव तथा च अवमृष्ठास्मि दैवाI Kseems to read manunnaa-jale aamavamano.. 8 Chxys has अब S.29
,

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SETUBANDHA
दहं तथाविधतयापि नष्टास्मीति भणन्तीति व्याख्येयम्. MY mentions the Prakrit reading, but our copy is here corrupt.
Rreads ņa uņo māņuņņaāņa imamavasāņam. He says सर्वस्य एषा गतिः । .... मानोन्नतानां पुनरिदमवसानम् एवंरूपेण मरणं नानुसदृशं न योग्यम्. Kula is mostly corrupt, but SC seems to follow him.
He reads manunnaa naha tuha imam avasanam, anasarisam ti, l.e. (हे) मानोन्नत नाथ तव इदमवसानम् असदृशमिति.
116. K and Kula omit vi (37f9) after vilavantia (R). They seem to read vilavantie. K puts सोतया before प्रियेति.
117. K reads शीर्षे सा उरसि च (sisammi sa_urammi a) for amgammi sa parammi va (R and Kula).
__K says शिरसि उरसि च प्रहारं न ददौ । .... बाष्पं न मुञ्चति स्म । रुणद्धि निर्गच्छन्तं बाष्पं रुरोध.
MY says marlavve मर्तव्ये मरणे लब्धप्रत्ययं लब्धनिश्चयम्.
118. K reads परिवर्तमान for aniattanta = अनिवर्तमान (R_and Kula). He reads विषमालीनां (visamallinan ?) for visamoannah = विषमावनताम् (R). SC Text has visamoallam rendered as विषमोत्कम्पाम् in the.chaya. This is also the reading of ms. C of Goldschmidt and of Kula who has दारुणकम्पा. See below. Desinamamala 1.165 gives कम्प and पर्यस्त among the meanings of oalla. See also Notes on 13.43 where oalla is explained as 37416 by Kula. This agrees with R's explanation of oanna.
R says धुताग्राभ्यां करतलाभ्यां किंचित् पतितं सत् प्रतीष्टमवलम्बितं यदङ्गं तेन विषमं व्यस्तं यथा स्यात् तथावनता etc.
K says ततो मरणस्य निमित्ते उद्बन्धनादौ परिवर्तमानहृदयां परिभ्रमन्मानसां त्रिजटा धुताभ्याम् अग्रकरतलाभ्यां दरपतितावस्थायां प्रतीष्टैः गृहीतैरङ्गैः :

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विषममालीनामङ्के निलीनां तां वक्तुं प्रवृत्ता MY says धुताप्रकरतलाम् ईषत् - पतितां त्रिजटया प्रतीष्टाङ्गविषमावलम्बनां त्रिजटया पतनदशायामेव प्रतीष्टदेहामीत्यर्थः, Kula says 'धुताम्रकरतला चासौ दरपतितप्रतीष्टेषु भङ्गेषु विषमावचला दारुणकम्पा चेति ताम्. '
119. K and MY pratīka has fanasu
जानकि ( R and Kula).
(जानीहि ) for janai=
K, MY and Kula put this verse after 121.
120. K and Kula pratika has kim va :for kimu (R). K says किमिव, Kula किं वा MY pratika has kiva. The readings of K, Kula and MY require jiantra metric for jo (R).
K says राघवस्य मरणं यद्यलीकं न भवेत् सत्यं यदि भवेत् तदा जीवन्त्या त्वया किं प्रयोजनं तदा मरणमेव श्रेय इत्यर्थः । रघुनाथे पुनरनघे क्लेशरहिते सति तव मरणेन विधुरं पीडितं मे मनः क्काम्यति.
121. K_and_MY have शक्यते, and Kula पार्यते for labbhai = लभ्यते (R). Their reading is ttrai found in SC Text and ms. C of Goldschmidt. kirai mentioned by MY seems to be a mistake for no, Kula reads sambhavana for samtha° (संस्थापना ) .
K says यथा संभावयसि यथा त्वं मन्यसे तथा तत् चिन्तयितुमपि न शक्यते । तथेदं यदि भवेत् तत इदानीं जन इव प्राकृतजने यथा तथा त्वयि मम संस्थापना समाश्वासना किमनुरूपा.

Kula says किं जन इव त्वयि संभावना ममानुरूपा । मृतपतिकायास्तवानुमरणं किं वारयामीति भावः He says चिन्तयितुमपि न पार्यते किं पुनवधारयितुमिति भावः । यथा संभावयसि तथेदं यद्यभविष्यत् R says न युज्यते.
122. Kreads स्फुट for सम (R, MY and Kula ?).
1 This explanation is anonymously reproduced in SC which has विषमावगला.

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SÉTUBANDHA
No
K reads अनघराक्षसो रामवधः for anaha-rakkhasam rahu-vadanam =अनघराक्षसं रघुपतनम् found in R.
___K says निशाचरपुरी सर्वा गृहपरिपाटिषु गृहपंक्तिषु स्फुटनि दिरोदनशब्दा परिस्फुटगम्भीररुदितशब्दा एकेनैव कपिना कृता. R says निर्हदितः शब्दान्तरोत्पादी रुदितरवः. MY says निर्गतेति केचित्.
____Kula says कथं भविष्यति अनघराक्षसं 'रामवधं' ie. he reads anaha-rakkhasam rama-vaham found in SC Text. He remarks वधशब्दश्च प्राकृते नपुंसकलिङ्गोऽपि दृश्यते. K says एवंविधबहुसहस्रवानरपरिवारस्य रामस्य वधः कथमनघराक्षसो भविष्यति । तस्य वधे प्रस्तुते राक्षसानां कथं बाधा न भवेत्.
123. Kand Kula readna hammai for nihammai In R who mentions the other reading as a variant.
K says त्वया शङ्किततमं नास्ति, रामो न हन्यते । .... प्रतीहि विश्वसिहि. MY says नास्तीति एतदिति शेषः. Kula says न भवत्येव तदित्यर्थः । तदेव द्रढयति, न हन्यते राम इति.
___124. K and Kula read युगलं for vattham = पृष्ठम् (R). K and MY read स्वप्नेऽपि for saune = शकुने (R and Kula). They read suna for sunasu. MY says suna शृणु मयोच्यमानमिति शेषः । sivine vi स्वप्नेऽपि. Lokanatha quoted by sc explains न वर्तते (na vattar) as अनुचित. Kula says शकुने मङ्गले.
125. K reads अन्येनापि केन कृतः for kena va annena kao = केन वान्येन कृतः (R and Kula). K says रघुनाथं मुक्त्वा अपहाय दशवदनः केनान्येन लज्जया आगतैः स्वेदबिन्दुभिः चीयमानमुखः पूर्यमाणमुखः, प्राकारेणान्तरितो व्यवहितः प्राकारान्तरालवर्ती निष्प्रभश्च कृतः । इतः पूर्वमन्येनापि केनैवं कृतो रावणः.

Forrivate
.

www.jainelibrary

Page #674

NOTES - CANTO XI
I81 MY has lajjaaa for lajjagaa (लज्जागत). He says lajjaama इति पाठे लज्जागमात् etc. This reading is found in Kula who also says स्वेदबिन्दुकीर्यमाणमुखः (cf. K and SC), i.e., °bindu-ijjanta° for bindujjanta = बिन्दूयमान (R). Kula says प्राकारान्तरिते प्राकारबहिर्देशे निष्प्रभः. sc says प्राकाराद् बहिः प्रतापशून्य इत्यर्थः.
126. K and Kula read रघुपतिः for-suo (R). K reads मोचित . (mota) for muilia = मुकुलित (?) R, मृदूकृत Kula. K and MY read आक्षिप्त for ukkhitta = उत्क्षिप्त (R and Kula). ___MY reads moihii = मोचयिष्यति for mocchihi (R) = मोक्ष्यति.
The reading of K and Kula is not clear, but they also say मोक्ष्यति. SC Text has mocchihi.
___MY says केशाग्रस्पर्शरसजनितवेपथुभिरङ्गुलिभिः आक्षिप्ताः समाकृष्टाः व्याकुलीभवन्तश्च विषमभागा यथा स्युस्तथा । मोचनदशायां वेण्या विशेषणमेतत्. MY seems to read vevia for vevanta = वेपमान (R, K and Kula).
___K says अचिरात् रावणे हते रघुपतिस्ते वेणी मोक्ष्यति चोद्वेष्टयति च । कथंभूताम् – स्पर्शसंभवेन स्वेदेन आर्दीभवता हस्ताग्रेण मोचितकेशां, स्पर्शरसात् वेपमानाभिरगुलिभिः आक्षिप्ता आकृष्टा गुप्यन्तो व्याकुलीभवन्तः विषमभागा यथा भवन्ति तथा भूतां मोक्ष्यति. R says वेपमानाभिरगुलोभिरुत्क्षिप्ताः समीकृता विषमभागा यस्याः । प्रोषितो भर्ता समागत्य प्राकृतं विरहिण्या वेणीबन्धं मोचयतीति भावः.
127. K, MY and Kula read 87f9 (vi) for 37 (R) in the second line. K and MY read प्रतापे for sahave = स्वभावे (R and Kula).
___MY says ea karantassa एवं कुर्वतः (K and Kula also) । tume त्वयि त्वया वा । जीवत्यपि रामे लज्जां विहाय छलमेवं कुर्वतो रावणस्य प्रभाव परिवृत्ते तथा दूये न तथा त्वयि एवमवस्थायामपीत्यर्थः. Kula says न तथा त्वयापि' दुःस्थितया. K says विगलितलज्जत्वात् लघु अतिक्षुद्रमेवं कुर्वतः. 1 our copy has तथापि.

Page #675

SÉTUBANDHA
128. K, MY and Kula read मलय for valaa = वलय (R).
K says कक्षान्तरे रावणं प्रक्षिप्य चतुःसमुद्रेषु सान्ध्योपास्ति कृतवतो वालिनो वधे दृष्टसारम् । रोधिती वानरैरुपरोधिती लङ्कामलयाख्यः शैलो येन तत्तथाभूतं राघवस्य भुजबलं त्वं मा लघु पश्य. MY says आरूढलङ्का मलयाख्यशैलम्.
182
MY has galatthalial = नुन्न for galatthia (R). K says बाणविलो - लितेन समुद्रेण दत्तसे तुपथम् Kula says बाणपीडितसमुद्रदत्तस्थलपथम् । रोधितौ व्याप्तौ वा लङ्कामलयौ येन तत्. SC has रोधितौ गतागतैराक्रमितौ वा व्याप्तौ वा.
129. K pratika has dittha tuvam K reads स्कन्धस्थित for khandhutthia= स्कन्धोत्थित (R). K says स्वप्ने त्वं मयैवं दृष्टा । कथम् - शशिसूर्यानेन शोभितोन्मुखप्रतिमा । अयमर्थः - सुरगजस्कन्धस्थिता त्वम् आसन्न - गतं शशिमण्डलं सूर्यमण्डलं च कौतुकात् विलोकितवती । तदा तयोर्मण्डलयोरालेहनेन अवगाहनेन शोभितमुन्मुखमभिमुखं प्रतिबिम्बं यस्याः सा तथा । सुरगजस्कन्धस्थितत्वात् तदीयकर्णतालेन कर्णचलनेन विधुतोत्तरीयपटार्धान्ता. It will be seen that K reads for dasa (R and Kula).
MY says दृष्टासि च मे मया, i. e, a me for mae = मया ( R and Kula ). K seems to read dittha tuvam a.
MY is somewhat corrupt here. He seems to say sasi-sūralihana... तयोरुपजातप्रतिबिम्बेत्यर्थः । आलेहनं' स्पर्शनम्. '
MY reads khandha - tthia like K, but he construes it as khan dha+atthia (cf. 1.35 ). He says स्कन्धे आस्थितस्य अधिष्ठितस्य सुरगज -
1 MY's reading is against metre. Perhaps he reads sara for बाण. 2. Our copy has आहेनं.
3_alihana comes from ālibai = स्पृशति. See Hemacandra 4.182. Cf. sasi-kiranalihana-kabburo... vim jha selo vva (Lilāval, 456 ) where, however, the chāyā takes ālihana as आलिखन

Page #676

NOTES - CANTO XI
183 स्येत्यर्थः. Kula also says स्कन्धास्थितस्य आरूढस्कन्धस्य सुरगजस्य कर्णतालेन विधूतः कम्पितो धवलांशुकस्य दशैकदेशो यस्याः सा तथा. _____R says शशिसूर्ययोरालिहनेन मिलनेन शोभिता उन्मुखी प्रतिमा आकृतिर्यस्याः सा. Kula explains प्रतिमा as प्रतिकृति. SC says शशिसूर्ययोः आलेहनेन संपर्केण शोभितोन्मुखी हर्षादुन्नतमुखी प्रतिमा प्रतिकृतिः यस्याः सा तथा चन्द्रसूर्यप्रतिबिम्बितेत्यर्थः. - 130. K reads मुखर for khalia = स्खलित (R chaya), K (chaya) has दरघटितोद्घटितमुखरमुखसंघातः.
K says दशमुखश्च मया स्वप्ने (दृष्टः)। कालेन दृढेन पाशेन कृष्टत्वात् दरघटितविघटितमुखरमुखसमूहः । दशानां मुखानां परिपाट्यां पङ्क्त्यां विकटकर्षणमार्गो दशधा प्रकटितकर्षणपथः.
MY says me मया । ....घटितोद्घटित । उद्घटितमुत्क्षेपात् विघटनम्. He reads vihala (Falas) for khalia.
Kula reads grafusa, i. e. ukkhudia (cf. SC Text and Hema. candra 1.53) for ugghadia= उद्घटित. He says कालस्य यमस्य पाशेन कृष्टो दरघटितः किंचित् भग्नश्च उत्खण्डितश्च मुखसंघातो यस्य स तथा.
. SC Text has padia for khalia like Ms. C of Goldschmidt. R (com.) follows this reading ~ पतितो भूमावित्यर्थात् मुखसंघातो यस्य.
131. K reads ara7 for java=2197 (R, MY and Kula). MY says यावत् साकल्येनेत्यर्थः । ohrria-nipphala (for ara') त्वयानादृतत्वे विनिष्फला वैमनस्याख्यफलरहिता निवर्ततां माया.
Kula says यावदिदं सर्वमेतत् अमङ्गलं संप्रति नश्यतु.
132. The verse is not found in our copy of Kula. K and MY read करतलस्पर्शम् for kara-ppharisa-suham (R). _ K says एतदवस्थमपि छिन्नमपि । करतलस्पर्शमास्वाद्य, MY has मासाच.

Page #677

184
SETUBANDHA
133. K says अन्यमयम् अन्यप्रकारम् अधिकतरम्. MY reads sambharia-mukka-kantha. He says sambharia संस्मारित । संकीर्तनेन प्रेम स्मारिता मुक्तकण्ठा प्रलपन्तीत्यर्थः । संस्मृत्येति ल्यबन्तमिति केचित्. K, Kula and R take sambharia (संस्मृत्य) separately and read °kantham.
___134. K and, MY read निश्रुतः for na suo=न श्रुतः (R and Kula). K reads विभात for pahaa= प्रभात (R and Kula).
K says ततस्त्रिजटावचनैरपि यावत् न संस्थिता न समाश्वस्ता (निश्चिता MY) तावत् तया प्लवगानां कलकलः नितरां श्रुतः.
MY says ņisuo? Faga: cf. Fargefa (Rg veda 1.73.2)=faati पालयति Sayana.
Kula pratika has ta (araa) for to (aa:). He says araa त्रिजटावचनैरपि (न) संस्थिता यावत् तया प्लवगकलकलः रणसंनाहगभीरो न श्रुतो राघवस्य प्रभातमङ्गलपटह इव.
- 135. K pratika has ii (इति) for aha (R). MY has ia. K reads उच्छ्व सितं (Usasiam) for nt° (R).
K says एवं बहुविधैः संस्थापनैराश्वासनैः प्रत्यानीयमानः पुनरानोयमानः जीविते आशाबन्धः यथा भवति तथा तया गतशोकत्वात् विषममधिकं च दूरोन्नमितस्तनभरं च उच्छ्वसितम् उच्छ्वासो विमुक्तः. MY says विषम पूर्वाभ्यधिकम्. The verse is not found in our copy of Kula. R says गतेन शोकेन विषदमानन्दजत्वादनुष्णम्. SC says विशदं स्पष्टम्. K and MY seem to read visama for visaa.
- 136. K and Kula read विगलित for bihadia=विघटित (R Text and chaya). R comm. has विगलित. K and MY read संगलति for 1 The word is frequently used along with cognate forms in Koubala's Lllával
(ed. Upadhye, 1949). See the word index,

Page #678

NOTES - CANTO XI
15 samghadair
). Acc. to Hemacandra 4.113 samgalat is an alternative form of samghadai.
_K (chaya) has पुनरुक्त सत्यापितविश्वस्ते. He says तत आश्वासितत्वात् सुखिते, पुनरुक्तदृष्टविश्वासे, विगलितवैधव्यभये तस्या हृदये पुनरपि विरहदुःखं संगलति स्म । वैधव्यसंभ्रमादपक्रान्तं विरहदुःख प्रकृतिस्थे हृदये पुनरपि प्रविष्टम्.
MY says कपिकलकलेन पुनरुक्तसत्यापिते विश्वस्ते तस्या हृदये पुनरपि विरहदुःखं समगलत् समापतदित्यर्थः. SC says पुनरुक्तमतिशयितं दृष्ट. विश्रम्मे निश्चितविश्वस्त इति केचित्. SC Text reads samgalar like K and MY. Kula is corrupt, but quotation in SC has तस्या हृदये पुनरपि संमिलति विरहदुःखम्. As SC Text often preserves Kula's readings his reading might be samgalar rendered as संमिलति.
137. MY says सहजस्नेहात् संस्तवजाताच्च अनुरागात् त्रिजटया यदुक्तं तस्या मरणव्यवसायनिवृत्तिरूपफलं देव्या दृष्टमनुभूतमित्यर्थः. R says फलं तात्पर्य पर्यवसानं वा.
S...24

Page #679

CANTO XII
1. K says नीलोत्पलानां प्रलुठिताभिः प्रसृताभिः धूलीभिः परागैः मलिनीभवत्-कलहंसकुलः....प्रत्यूषो जातः.
. 2. K and probably MY read अर्धान्तः for °cchao="च्छायः (R and Kulaj: K and Kala read यामः for bhao=भागः (R).
____k says अरुणेन उदयती किंचिदाताकदेशः, तदानी नवसलिलवेत् ईषत्कलषयों चन्द्रिकयातमूली रैजन्याः पश्चिमयामः अपसरति अपजगाम । किमिव-कस्याश्चित् गिरिनयोः तटः प्रवृद्धकलुषनवसलिलाहतमूलः पर्वतश्रुतः धातुकलकैः कर्बुरः शबलश्च भूत्वा यथापसरति शनैः पतति तद्वदिति.
MY Mys अरुणेन आताम्रापरभागो, धातुकलङ्ककर्बुरो, नवसलिलवत् अकलुषया चन्द्रिकया आहतपूर्वभार्गः सैन् तटवत् अवासरदित्यर्थः । मंत्र रजनी नदीत्वेन विवक्षिता.
___Kula says अरुणेन रविसारथिना आताम्रच्छायः, तत्सम्पर्कात् नवसलिलवदाकलुषा चन्द्रिका तया हतमूलः क्षयितपूर्वभागः पतिताधोभागः (च) रजनीपश्चिमयामः गैरिककलङ्केन मिश्रकलुषः तट इव अपसरति अपगच्छति । पक्षे पतति ।
3. K, Kula and probably MY read 3997 (uvvatta) for ovva. tta-अपवृत्त (R).
K says अरुणस्य शिखया प्रभया रुग्णचन्द्रिके महीतले तमःसमुदयात् उवृत्तधूसराणाम् उवृत्तत्वात् धूसराणां मसृणानां केवलं वायुना चलन्तीनां पादपच्छायानां रूपं निर्वर्ण्यते आलक्ष्यते स्म. ! our copy has अहत...

Page #680

NOTES - SANTOXIT MY says (महीतले) अरुणस्य प्रथमोदगतप्रभया परिम्लानज्योत्स्ने सति प्रागभागं विहाय प्रत्यग्भागे प्रसूतानां छायानां रूपं चलनद्रशायामेव परमदृश्यत न त्वन्यदा धूसरतयेत्यर्थः.
__Kula says उत्तधूसराणाम् उत्पृष्ठीकृतकदल्याद्रिप्नवत ईषत् पाण्डनां चलन्तीनां पादपच्छायानां रूपं केवलं निर्वर्ण्यते, चलायो गुणः परं प्रतीयते, न त्वरोषविशेषावगमो भवतीति भावः.
R says अपवृत्तानामपगतानाम्.
4. K and MY pratika has sammillai for sammilaï (Rang Kula). K and SC Text read #for muddha (R).
K (chaya) has संमीलति; comm. says कुमुदवनं निमीलति स्म. K says रजनेः छाया स्वरूपशोभा गलति स्म । पूर्वी दिक् अरुणप्रभयोपहतत्वात् मन्दा मसृणास्तारका यस्याः सा तथाभूत.
MY says प्रतिबलाक्रान्तस्य समित्रान्तःपुरस्य न्यग्भूतस्य राज्ञः समाघिरत्रानुसंधेयः. ___Kula says अरुणाहतचन्द्रिका पूर्वदिक्. His reading seems to be different unless it is a mistake. Besides he reads 'विगलितरजनीछाया (पूर्वदिक) for vialai (विगलति) etc.
5. K and MY read शिलातल for manasila (R); and पर्वतमिव नभस्तलं for pavaaddham va malham (R and Kula). K and MY read तलिन for तरुण (R and Kula). Kula reads cunna for भङ्ग.
K says तिमिरेण रेचितं परित्यक्तं, पल्लववत् ताम्रेण तरलितेन' तनुना अरुणेन आहतमेघ स्पृष्टमेघशकलयुक्त नभस्तलं विषमभिन्नैः शिलातलभङ्गैः मणिशिलातलभङ्गैः परुषेण निम्नोन्नतेन मणिपर्वतेन युक्तमिवादृश्यत । एतदुक्तं भवति 1 sc says उवृत्तत्वात् परिवृत्तपावत्वात् इव धूसराणां महीरजोभिरीषत्पाण्डूनां पाद
पच्छायानाम्. a Seems to be a mistake for तलिनेन.
Goldschmidt's ms. has afasy.

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SETUBANDHA
तिमिरेण रहितमरुणप्रभापाटलितमेघखण्डपूरितं नभस्तलं विषमभिन्नमणिशिलासङ्कटमणिपर्वतसदृशमदृश्यतेति.
MY reads भङ्ग for ताम्र. He says तिमिरेण रेचितं च तत् , पल्लवभगतलिनारुणाहतमेघं चेति विग्रहः । तदानीं विषमभिन्नैः शिलातलभङ्गैः परुषमणिपर्वतयुक्तमिव वियदलक्ष्यतेत्यर्थः.
Kula seems to read manasila like R. He says नभो विषमविभिन्नैः सम्यक् दलितैः मनःशिलाचूर्णैः परुषं रूक्षं मणिपर्वतार्धमिव दृश्यते.
He explains mihia differently- तरुणारुणेन बालार्केण आहतमिहिकमुत्सारितनिशातुषारं नमः.
6. K and probably Kula read पर्यस्यमान (i.e. palhatthanta, cf. 8.83, 11.96) for pasallanta (R and MY) = पाश्र्वायमान.
K says तावत् शशी च अस्तमयरागयोगात् नवजलपूर्णगजपदस्य भूमिगतस्य नवसलिलपूर्णस्य गजपदविन्यासस्य छविवत् कलुष ईषदरुणो भूत्वा अरुणेनोन्नमितत्वात् पर्यस्यमानात् गगनात् अपसरन्निव भ्रश्यमान इव अस्तगिरिनितम्बं प्राप्तः । अयमभिप्रायः-पूर्व तिमिरपूरितत्वात् नष्टस्वरूपं गगनमरुणेन उद्गच्छता समुन्नतमिव प्रकाशीभवत् पश्चिमाशायां पर्यस्यमानमिव आभाति । चन्द्रः तद्गतत्वात् आधारे पर्यस्यमाने तस्मात् भ्रश्यमान इव अस्तनितम्बं गत इति.
__MY says गजपदच्छविकलुषः गजपदच्छायश्च कलुषश्चेति विग्रहः । pasallanta पार्श्वमाश्रयत्. R. says पार्खायमानं पूर्वपार्वेनोत्थितम् .
- Kula says शशी नवसलिलापूर्ण यत् गजस्य पदस्थानं तद्वत् कलुषछविश्च । प्राकृतत्वात् पूर्वनिपातानियमः। अरुणोल्लासितपूर्वभागात् पर्यस्य[मानात् गगनात् अपसरन्निव....अस्तनितम्बं प्राप्तः.
7. K and Kula read श्रुत (sua) for phuda (R). K and MY read भ्रमत् and ज्योत्स्ना for guijanta and silha (R and probably Kula).1 1 Our copy fo Kula has . SC Text has kajanta.

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NOTES - CANTO XII
K says वनानि ... भ्रमन्मधुकराणि धुतया अपगतया उपरिस्थया ज्योत्स्नया हेतुना लघुभूत किसलयानि अभवन्. He also says श्रुतानि मधुराणि विहङ्गानां निर्ह्रादमानानि उच्चतराणि रुतानि येषां तानि.
189
MY says संघन्त (?) भ्रमत् । धुतानि ज्योत्स्नया रिक्कानि च किसयानि येषां तानि घुतज्योत्स्नालघु किसलयानि । सुप्तप्रबुद्ध समाधिरत्रानुसंधेयः. K remarks अयमत्र ध्वनिः । यथा केचित् महत्तरा रात्रौ सुखं प्रसुप्ताः प्रत्यूषे संवाहकै : कः स्पृष्टचरणाः श्रुतमधुरबन्दिमङ्गलवादाः भ्रमत्परिजना विधुतनिद्रानुबन्धतया लघुपाणिपदा भूत्वा प्रबुध्यन्ते तद्वदिति ध्वनिः.
R says silha शीते देशी. Kula says धूतशिशिरत्वात् लघुक किशलयानि वनानि
8. This verse is missing in our copy of K. According to Goldschmidt's ms., K reads कलुषितं for vialiam; बहुल for बहल; शिखरे (Kula also), i.e., siharammi for siharāhi (R); and garuam for bhariam.
MY remarks रिपुतिरस्कृतस्य बहिरप्रसृतेन अभिमानमात्रावशेषेण तेजसा गुरुकृतस्य सहायरहितस्य पततो राज्ञः समाधिर्द्रष्टव्यः.
Kula reads vialiam and a like R, but, like K and MY, he has गुरुकम् for bhariam (R). He also says अरुणाक्रान्तत्वात् विगलितं भ्रष्टशोभम् ( स्थानभ्रष्टम् R ).
9. The verse is not found in K, MY and Kula.
10. K says मृगाङ्के समाश्रयति सति ( प्राप्तवति सति MY ) अस्तशिखरम् अभ्यधिकाभिरोषधिवृक्षाणां शिखाभिः ज्वालाभिः प्रकाशितपार्श्वमुज्ज्वलीकृतपार्श्वम्, अधिकतर प्रवृत्त चन्द्रकान्तमणिनिष्यन्दं जातम्. Kula says पुन:प्रवृत्त etc. MY says पूर्वाधिक प्रभवच्चन्द्रकान्तस्रोतस्कम्. R says अन्यमयमन्यादृशं यथा स्यात्. SC says करालितं विच्छुरितमिति कुलनाथः .
11. K and MY read उन्नतज्योत्स्नं for onaa° ( R and Kula) अवनत.

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190
SETUBANDHA ___K says पश्चिमाशां प्रति दूरमवनतनक्षत्रं, शशिना सहितं नमः अस्तं गच्छदिवादृश्यत । अरुणप्रभया समाहतत्वात् प्रेरितोन्नतज्योत्स्नं पूर्वस्यां दिशि नभ उदयपर्वतात् उद्गच्छदिवाभूत् । चक्रभ्रान्तिसमाधिरत्र विवक्षितः.
MY says उन्नतज्योत्स्नमिति विमुक्तप्रसरोव॑मात्रावस्थितज्योत्स्नम् । मागपतनोत्थानाभ्याम् आधारपतनोत्थानप्रतिभास इति तात्पर्यम्.
MY reads atthai ya (SC Text also)for atthamal va=अस्तायत इव (R). 12. K, MY and Kula read pia (प्रिय) for pai (R).
K says प्रदोषः प्रियलाभेन स्त्रीणां दत्तफलोऽभूत् । निशा रतिसुखेन दल्बमला । प्रत्यूषस्तु तासाम् आनीतप्रियविरहोत्कण्ठः, अतएव अनिविण्णमन्मथः । नक्तं यूनां सुरतसंविधानैः खिन्नः निर्विण्णः कामः, दिवा तदभावात् अनिर्विष्णमदनः तथाभूतो गलति स्म । निर्वेदः खेद उच्यते इति हलायुधः,
Kula is corrupt. R explains अनिर्विण्ण as अनिर्वाण or उद्दीप्त. Sc has अक्षान्त.
13. K, MY and Kula read रतिराग for ar - अति (R). K and MY read alza, and Kula grafica for °kkhalia Fafea found in R. Their readings seem to be °kkhudia and ukkhudia respectively (HC 1.5334.116). K reads मदवक्तव्यं and MY मदवचनीयं, i.e., maa-vaani. ijjara (cf. 11.104) for maena niunam मदेन निपुणं (R). Kula reads मदप्रवीण. SC Text has maa-ppatuttam. sc comm. says patutam प्रवीणे देशी. It also says patuttam निर्व्याजमालिङ्गनादिप्रवीणमिति कुलनाथः. The reading recorded in SC is doubtful. Our copy of Kula has patta which no doubt stands for pattattha. This reading is also found In she verse as quoted in Bhoja's Srigaraprakasa 22.25. Kula thus seems to read maa-pattattham like Bhoja.'
K says विनम्भेण प्रणयकोपमानग्रहप्रसङ्गाभावात् रात्रौ च संभोगसुखेन विसम्भः अन्योन्यं विश्वासस्तेन वर्धितरसं, रतिरागेण सुरताभिनिवेशेन त्रुटिताI For the meaning of pattatha see notes on verse 34.

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NOTES - CANTO XII वशेषत्वेन अवस्थिता रशना यत्र तत् , तत् अपगतमधुमददोषं यूनों प्रत्यूषसमये रतं प्रदोषसुरतात् दूरमत्यन्तम् अभ्यधिकमभूत.
___MY says मानलज्जाविरहात् विस्वम्भः तेन वर्धितरसम् । प्रदोषे छिन्नशेषा स्थिता रशना इदानी रतिरागेण त्रुटिता यत्र तत्तथा। मद एव वचनीय दोषो गलितो यत्रेति तथोक्तम् । प्रदोषः प्रदोषरतम् उपचारांत् ममः क्रोशन्तीति वत्.
__R says विगलितमदत्वेन हेतुना निपुणं चतुरं (प्रत्यूषरतम् ).
_Kula says सुरतविमर्दनोत्खण्डिता शेषसंस्थिता स्तोकावशिष्टा रसना यत्र तत् । ....अतः प्रत्यूषरतं प्रदोषरतात् अत्यधिकमुत्कृष्टम्.
14. K says प्रदोषे कामिनीभिः पीतमुक्तं, संक्रान्ताधरालक्तकरसं, स्तोकसुरायां पीतशेषस्वल्पमद्ये स्थितेनोत्पलेन अर्धस्थगितं चषकं बलान्तबकुलपुष्पगन्धवत् तनुः मृदुर्गन्धो मधुगन्धो न मुञ्चति स्म । मद्यगन्धस्य बकुलपुपगन्धसादृश्यं प्रसिद्धम् । यथा रघुवंशे-सुवदनावदनासवसंभृतः etc. (3.36). MY says कामिनीभिरिदानीम् उपेक्षितं चषकं बकुलगन्धो नामुञ्चत् । अतिमन्दः मन्ववर्ततेति तात्पर्यम्.
____ 15. K and MY read निवसन for niamba=नितम्ब (R and Kulay. K reads ye for mukka (s and Kula ?)
K says प्रियतमैः परिभुक्तमुक्तत्वात् तनुमेदितशरीर इत्यथैः । विलासिनीजनः....उद्वर्तितया बहिःप्रकाशितया मेखलया निरुद्धवसनः, छथिीिनपरिमलः शोभारूपेण लग्नपरिमर्दचिह्नः । परिमर्देऽपि परिमल इति वैजयन्ती । तथा किरातार्जुनीये -अथ परिमलजामवाप्य लक्ष्मी etc. (id.iy..
MY says उद्वर्तितः बहिर्भावितान्तःपावः । niattha निर्वसन । शौभारूपेणालग्नोपभोगचिह्नः । tanuo तनुः कृशः खिन्न इति यावत्. _ Kula says छायालग्नपरिमल आभासमात्रस्थितानुलेपनः. R says
छायया आभामात्रेण यत्किंचिदित्यर्थः. .: 1 K (chaya) bas प्रियतमभुक्ततनुः.
L
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192
16. K reads स्ख लत् for valanta (R and Kula). K (chaya) has युवतीनाम् In the second line. .
K says (युक्तीनां) प्रियैर्मुक्तसमनन्तरं प्रत्यासन्ननिजावासं प्रति निवृत्तप्रस्थित निवृत्त्य प्रस्थानं गमनं दुःखेन कृच्छात् संस्थाप्यते निर्वाह्यते स्म । कथंभूतम्-दुर्निहितवामचरणं, स्त्रीणां वामपार्श्वे सविशेषमदनस्याधिष्ठानमिति वार्ता । तेन मदनपारवश्येन दुःखनिक्षिप्तवामपादं, स्खलद्भ्यां पीनाभ्यामूरुभ्यां विषमः पादोद्धारो निक्षिप्तस्य पादस्योद्धरणं यत्र तत्तथा. ... It will be seen that K takes hutta as 7 . Others take it in the sense of अभिमुख.
MY says प्रथमतो वामपादक्षेपः स्त्रीणां माङ्गलिक कथयति । आप्रश्ने सति भत्रभिमुखं पुनर्निवृत्तं प्रस्थितं प्रस्थानं विरहोत्कण्ठया संभोगक्लान्त्या च कृच्छ्रेणापद्यतेत्यर्थः । अथवा pia-hutta (प्रियभुक्त)। प्रियभुक्तमुक्तानां प्रगे स्वगृहप्रस्थितं कथमपि कृतमित्यर्थः । तत्र स्त्रीणां वामैरङ्गैः प्रथमप्रवृत्तिरिति वामेत्युक्तम्.
. Kula says स्त्रीणां वामाङ्ग एव नखक्षतादिकं विहितम् । अतो दुर्निमित ऊरुसन्धिगतनखक्षतपीडया दुःखेन निहितो वामचरणो यत्र । वलमानाभ्यां सुरतायासात् तिर्यगुन्नमद्भ्यां (?) पीनाभ्यामूरुभ्यां विषमो वक्रः पादस्योद्धारः उत्क्षेपो यत्र तत् , प्रियाभिमुखात् निवृत्तं सत् प्रस्थितं गमनं कथमपि युवतिभिः संस्थाप्यते प्रगुणीक्रियते कष्टेन साध्यत इत्यर्थः.
17. K says दिवसस्य गजस्य च श्लेषः । संक्षोभितकमलाकरः सायं संमीलितकमलाकरः, अन्यत्र विगाहनेन क्षोभितकमलिनीकः, सन्ध्यातपमयेन धातुना कर्दमितमुखः दिवसः स्थानभ्रष्टो गज इव रात्रिं सकला भ्रान्त्वा, अन्यत्र चरित्वा, प्रतिनिवृत्तः. 1 R says त्रियो हि प्रथमं वामपादमग्रे विन्यस्य पश्चात् दक्षिणपादमुत्थाप्य चलन्तीति
स्वभावः. 2 so has तिर्यगभूय चला etc. ३ our copy has सकमला.

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NOTES - CANTO XII
MY says संक्षोभो विकासात्मा । phidio भ्रष्टः । रात्रिमिति काला
ध्वनोरत्यन्तसंयोग इति द्वितीया.
Kula says ताम्रधातुः गैरिकम्.
18. Kreads दिवसकरं for va (इव) dinaaram ( R and Kula); and विकसितानि for vihadtaim = विघटितानि ( R and Kula).
K says अरुणेन बोधितया प्रकाशितया, आगतं दिवसकरं भगवन्तमभ्युत्तिष्ठन्त्या दिवस लक्ष्म्या भुवि निहितं पदं विकसितानि कमलानि शंसन्ति स्म । प्रातरेव विकसितानि कमलानि दिवसा गमावेदयामासुरित्यर्थः । अयमंत्र ध्वनि :- : - यथा काचित् नायिका प्रवासादागतं नायकं सखीजनप्रतिबोधिता प्रत्युद्गच्छन्ती ससंभ्रमं पदानि करोति तद्वदिति.
Kula says दिवसलक्ष्म्या निहितं पदं .... कमलानि कथयन्तीव.
193
19. K reads विच्छिन्नं and विस्रब्ध for vo° and visattha (R) K and probably MY read af for vihaḍiam (R).
9
K says प्रदोषे विस्रब्धं यथासुखमुदधिजले विचलितं परस्परं विश्लिष्टं शङ्खकुलं विभाते कातरं भीतं भूत्वा चन्द्रस्य प्रतिमां जलगतां जननीमिव दृश्यमानामाश्रयति जननीति बुद्धया समाश्रयति स्म .
MY says निशि मिथो वियुक्तं, जलधौ स्वैरदूरगतं शङ्खकुलं शैत्यप्रियं धर्मारम्भकातरं सत् चन्द्रप्रतिमां जननीमिव प्रापेत्यर्थः । बाधक संभावनया 1 जननीमपि प्रापेत्यर्थः . R says यद्वा-जननीमिव चन्द्रप्रतिमामालीयते इत्युत्प्रेक्षा.

The order of verses in K and MY is 17, 19, 18. Verse 19 is not found in Kula,
20. Kula says समुच्छ्वसतां विकसतां कमलाकराणां चिरनिरोधेन ( चिरनिरोधात् नक्तं निरोधात् K ) एकमुखः पिण्डीभूय निर्गच्छन्, संचालि तेन पवनोत्क्षिप्तेन मधुना मधुकृत्यः (? for मधुरः ), मारुतेन भिन्नोऽपि
S...25
.

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विकीर्णोऽपि मांसल एव गन्धो भवतीत्यर्थः. K says संचालितेन मधुरसेन मधुरो गन्धः . SC Text has masalo for mamsalo.
21. K reads बाष्पबिन्दं for baha-tthavaam == बाष्पस्तबकं (R). See 15.43 below. Kula has बाष्पबिम्ब, which seems to be a mistake for 'बिन्दुं. cf. 5.62; 14.75, 15.43.
K says शोकात् मुक्तबाष्पबिन्दु कामिनीसाथ गमनार्थमावृच्छमानानां राक्षसभटॉनां यदेवोपगूहनसौख्यमभूत् तदेव तेषां निष्पश्चिमं पश्चिमरहितमुपगृहनसौख्यं जातम्.
... Kula says विरहखेदात् मुक्तबाष्पबिम्बं कामिनीसार्थमापृच्छमानानां प्रभाते गमनानुज्ञां प्रार्थयमानानां राक्षसभटानां यदेवोपगृहनसौख्यं जातं तदेव निष्पश्चिमं पश्चाद्भाविशून्यम् 'उपगूहनसौख्यं जातम्.
22. K and Kula read प्राप्त for laddha (R).
K says समरमात्रेण अन्तरितसीतासङ्गमसुखः, दशमुखवैरस्य दशमुखेन कृतस्यापकारस्य प्रतिमोचनाय (R also) प्रत्यपकारार्थमागतदिवसः, प्राप्तामर्षावसरः प्राप्तः अमर्षमोक्षस्य अवसरो यस्य स राघवः अलब्धनिद्रोऽपि प्रतिबुद्धः युद्धाय उद्युक्तः. . . MY says समरमात्रेव्यवहितदेवीसमागमसुखो, दशमुखवैरनिर्यातनार्थागतदिवसो, विरहादनिद्राणो विप्रतिबुद्धः शयनोत्थानादि कर्म कृतवानित्यर्थः.
Kula says दशमुखवैरस्य प्रतिमोचनायां गतं हृदयं यस्य........ विबुद्धः शयनादुत्थितः. It will be seen that Kula reads gaa-hlao for (ayaa-diaho (आगतदिवसः). R says दशमुखे यद्वैरं तत्प्रतिमोचनाय
आगती - दिवसो यस्य, Ms. C of Goldschmidt seems to have padim. oana for °mulicana found in SC Text. R takes it as °mulncana. 1sc has स्तबक, but the ms. reading of SC Text is -tthevam which points to
विन्दु. See notes on 1.48. 2 our copy has अपरगूह... 3 Our copy has प्रतिलोचनायां.

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NOTES - CANTO XII 23. MY says अन्तरं स्वरूपं चतुर्याममात्रस्वरूपवत् इत्यर्थः । सैकापि निशा दी| गतश्च कालो न समो, किंतु निशैव असह्यतरविरहदुःखा आसीत् । अरिवधाय प्रभातस्य आकांक्षिततमत्वादिति हृदयम्.
K says सीतावियोगदुःख विषहमाणस्य निशा च गतो दीर्घः कालश्च, उभौ (न) समौ भवतः । निशैव दीर्घतराभूदित्यर्थः । पञ्चवर्षयुक्तोऽप्यस्य सीतावियोगकालो विरहदुःखेन युगसहस्रायमाणोऽभवत् । सा निशा तु प्रभाते विरहदुःखशान्तिसंभावनया सदाकांक्षितप्रभाता। ततोऽस्य जाग्रतो रामस्य तस्मादपि द्राधीयसी बभूवेत्यर्थः.
___Kula says चतुर्याममात्रान्तरितं सीतावियोगदुःखं विषहमाणस्य रघुपतेः पूर्व दीर्घश्च कालो गतः । तेन कालेन एका (च) निशा न समा ।.... सा रात्रिरक्षयेव भूता इति भावः.
24. K says उपसि उन्मीलन्त्येव निद्राशेषादवनतेभ्यः अक्षिपत्रेभ्यः लोचनपक्ष्मभ्यः स्खलिता प्रसृता तस्य दृष्टिः गुरोपितरणभरे दृष्टसमरे बहुशो दृष्टसमरव्यापारे धनुषि निषण्णा । कार्यगौरवात् उन्मीलनावसर एव रामो धनुरालोकयामासेत्यर्थः. K (chaya) has गुरुकावलग्नरणभरे etc.
____R and Kula have गुरुकावलगित. R says अक्षिपत्राभ्यां स्खलिता पृथग्भूता.
25. K says रामः अवमर्दात् क्लान्तकुसुमम् , उभयोः पार्श्वयोरामर्दैन मृदितोपधानप्रान्तं, सदादेहपरिवर्तनेन विषमं, हृदयावेगस्य हृदयदुःखस्य पिशुनं शिलागतं शयनीयं मुमोच च.
- 26. K and Kula read निज and निजक respectively, i.e, niaa: for वाम (R). K says. ततो रामः शैलवत् सारेण बलेन गुरुं, स्फुरन्तं स्पन्दमानं रणरागादभ्यधिकं पीनं, स्पन्दमानत्वात् भविष्यत्सीतासमागमपिशुनं निजं. दक्षिणं भुजं सुचिरमभिनन्ध । उत्तरगाथया संबन्धः. Kula also says स्फुरत्त्वात् स्फुरणशीलत्वात् अत्यधिकपीवरं निजकभुजं दक्षिणमित्यर्थात्. MY has only भुजं, and his reading is probably same as that of K and Kula.
2
.

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27. K and MY read fafha for sammāņia (R and Kula). MY says nimmania निर्मित. K and Kula read नियमः for dhammo (R). K reads प्रतिष्ठापितं for परि (R and Kula).
_K says युद्धत्वरया क्षणे निर्मितसन्ध्यावन्दनादिनियमः रामः पूर्वत्रिकभागे समवृत्तबन्धं जटामण्डलं धनुषः कर्षणमार्गात् मोचयित्वा किञ्चिदुन्नतं बबन्ध । कथंभूतम्-मृदितविसर्जितेन तमालपल्लवशयनेन सुरभिम्.
_Kula says क्षणं संमानितनियमः कृतसन्ध्यावन्दनादिनित्यकृत्यः धनुःकर्षणमार्गात् मोचितम्' अपसारितं परिष्ठापितं निवेशितं....जटाप्राग्भारं बध्नाति.
28. K says अथ रामो विरहवेदनया रोषेण च गलितबाष्पां, चिरं धारितेन तदानीमापूर्यमाणेन रोषेण ताम्रां, समस्तव्यक्तया तारकया कनोनिकया दुष्प्रेक्षां लोकैः दुरालोकां दृष्टिं लङ्काभिमुखी कृत्वा । उत्तरगाथया संबन्धः. R says समस्तं निवेलितया विस्फारणात् पृथग्भूतया तारकया.
29. K (chaya) has मार्ग like R and Kula, but K (comm.) has भाग. K and MY read मलिन (maila) for maia = मृदित (R). They read ga first in nimia-muha (R and Kula).
... K says गृहीतस्थाम परिज्ञातस्थैर्य, सीतया शून्यीकृते शयनभागे स्थापितं, बहुशो विरहोत्कण्ठितेन, उत्कण्ठैव उत्कण्ठितम् , उत्कण्ठया शयनकाले मुखे निहिता अतएव रुदितेन मलिना कोटिः यस्य तच्चापं जग्राह रामः.
Kula says गृहीतस्थाम युद्धेषु विज्ञातसामर्थ्य ....बहुशो विरहोत्(कण्ठितेन) निमितं निहितं यत् मुखं तस्यावरुदितेन....कोटिं चापं गृह्णाति. SC has मलिनकोटिं like K and MY. SC Text has matina. R renders nimia as नियोजित; निवेशित.
MY says उत्कण्ठैव उत्कण्ठितं, शयनदशायामेव उत्कण्ठितेन मुखेन । संश्लेषिता अवरुदितेन च मलिनीकृता च कोटिर्यस्य तत्.
K and MY read 10,3 after this verse. 1 Our copy has सेवितम्.

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NOTES - CANTO XII 30. K omits to (R) and reads तन्महीतलार्धनिमितं (chaya). Kula's reading is about the same.
K says अथ तेन तत् धनुः महीतलैकदेशे निहितमूलं, ततो वामकरावेष्टनेन निष्ठुरमतिदृढं गृहीतं, वलमानस्य ईषन्नमतो देहस्य भरेण नामितं, सज्यं कृतम्
___Kula has to, but omits तं. He says ततो महीतले अर्धनिमितं . निहितैकदेश....दक्षिणहस्तेन दृष्टेन मह्यामारोपितं (स)गुणं कृतम्.
31. K says स रामः प्रतिपक्षं श्वसितमन्थरेण श्वसितभरितेन गुरुणा शिरःकम्पेन तर्जितं कृत्वा' चलत्पर्वतविलानधनुर्मात्रसाधनः चलत्पर्वतसदृशं गृहीतधनुर्मानं साधनं यस्य स तथा, अथवा भरन्यासरभसेन चलत्पर्वतश्च विलग्नधनुर्मात्रसाधनश्चेति योज्यम् । एवंभूतश्चलितः यो मिति शेषः. .
___R says चलति पर्वते विलगितं निवेशितं यत् धनुः तन्मात्रं साधनं सिद्धिसामग्री यस्य. Kula says चलत्-पर्वतश्चासौ, विलगितं गृहीतं धनुर्मात्रं साधनं येन स चासाविति तथाभूतः. MY says चलितपर्वतश्च विलगितधनुत्रिसाधनश्च चलित इत्यर्थः.
32. K says वानरसैन्यं चोद्धृतानां पर्वतानां मिलद्भिः शिखरैः नभसि निर्मितैकमहीधरं घटितैकमहापर्वतम्, अनुरूपेषु केषांचित् भुजेषु वृक्षसदृशाकारेषु स्थिता गृहीतस्थिताः विटपैश्छिन्नैः ज्ञायमानाः पादपा यस्य तत्तथाभूतं चलितम्
MY says अनुरूप समानरूप तुल्याकार. 33. संनह्यन्ति कवचं बध्नन्ति K. कवचायुधाधुपकरणग्रहणं संनाहः MY.
34. K says मायायुद्धे निष्कलुषयुद्धे च समर्थ, लङ्काया मार्गे प्रवेशमार्गे निपु विभीषणसैन्यम्. MY says मायानिष्कलुषः रिपुमायाजन्यापायरहितः. 1 Our copy has नामितं भूत्वा सज्ज कृतम्. 2 MY says रोषजनितेन श्वसितेन मन्थरगुरुणा च शिरःकम्पेन प्रतिपक्ष तर्जयन्निव. 3 our copy has धर्ममात्रं.

___

won
___

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R reads pabbuddham (see Goldschmidth= प्रबुद्धम् explained as प्रवीणम्. K (chaya) has निपुणम् and K (comm.) समर्थम्. MY's reading is corrupt, but he also says समर्थम्. Kula says puttaccham (?) प्रवीणम् , but this seems to be a mistake for pattattham. See notes on verse 13. The reading of K and MY might also be the same as that of Kula. The word pattattha is explained in Deśidāmamala 6.68 as बहुशिक्षित; as प्राप्तार्थः प्रतिष्ठा प्राप्तो निपुण इत्यर्थः in comm. on Lilavai 110; also as grato (ibid. 657).
Kula's gloss on this verse is reproduced almost verbatim in , SC : मायासु निष्कलुषा अनाविला संमोहरहिता इति यावत् , ईदृशी या युद्धगतिः तत्र प्रवीणम्. SC Text, however, has patuttham, प्रतुष्टम् (chaya), which does not give the required meaning.
___35. K reads कथमस्य प्रतिमोक्तव्यम् (kaha se padimottavvam) for sukaam (सुकृतं) kaha mottavyam (R).
K says गृहीतायुधे रामे सुग्रीवः समराय त्वरितस्य अस्य कथं मया प्रतिमोक्तव्यं प्रत्युपकर्तव्यमिति दूनः परितप्यते स्म.
MY and Kula agree with K.
36. K and MY read विवर for vihua= विधुत (R and Kula). K reads प्रवेपते for va (इव) vevai (R and Kula).
K says रघुपतिना धनुषि क्षोभितगिरिविवरसागरे घोषेण संक्षोभितगिरिगुहासमुद्रे, मास्फालिते निर्घोषिते सति.
___MY says क्षोभितगिरिविवरसागरं यथा निर्यादेन तथा धनुष्यास्फालित इत्यर्थः । amga-cchivana-visamarm अङ्गाक्षेपणविषमम्, K says कम्पितगृहप्राकारा लङ्का अङ्गक्षेपणविषमं प्रवेपते स्म केनाप्यङ्गक्षेपणे क्रियमाण इव प्राकम्पत. R says अङ्गानामवयवानां यत् क्षेपणमितस्ततः प्रापणं तेन विषमं यथा स्यादेवं वेपत इव. R has amga-kkhivana. Kula says क्षोभितो गिरिः सुवेलो विधुतः
सागरः येन तस्मिन् धनुषि च रघुपतिना आस्फालिते सति गिरिसमुद्रयोः . संक्षोमेणैव कम्पितगृहप्राकारा लङ्का etc.

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37. K reads प्रथमालापम् for padhamullavam ( R and Kula). 38. Kreads पात: for ghao= घातः ( R and Kula) K (chaya ) has परिजनं but comm, has पुरजनं.
Kula says व्यामोहयति किंकर्तव्यताविमूढं करोति.
MY remarks पुरीजनशब्दस्य गोबलीवर्दन्यायेन युवतिजनव्यतिरेकविषयतया न पौनरुक्त्यम्.
39. K and MY read बल for वर (R); and pahammanta (प्रहन्यमान) for pasammanta = प्रशाम्यत् ( R and Kula) K reads धुतसमावपातित for dhua-samaa-pahāvia = धुत समय प्रधावित ( R and Kula). K's reading seems to be dhua-sama-ovāia. cf. nivdia 13.2,77 and ovaia (अवपतित) used frequently in the poem.
K says कपिबलानां रभसादुत्थापितेन उत्क्षिप्तेन, धुतेन, समं युगपत् अवपातितेन अधःपातितेन उदधिना समाक्रान्तः अतएव सलिलपूर्यमाणदरीमुखः धरणिधरः सुवेलः प्रहन्यमानप्रतिरवं दिङ्मुखेषु आहन्यमानप्रतिरखं यथा रसति स्म .
199
,
2
MY seems to read samuha for samaa. He says संमुखमृजु । कपिबलस्य रभसादूर्ध्वायितैः ' उत्प्लवनैः धूतेन पुनः प्रतिनिवृत्त्य प्रतीपमृजु अपसृतेन उदधिना समाक्रान्तः ( ? ) । pahammanta-padiravam उत्थाप्यमानप्रतिशब्दम् । अभिभूयमानान्यरवमिति वा MY has bharanta for bharenta (त्रियमाण).
Kula says कपिबलस्य (?) रभसोद्धावितेन.... नामितत्वात् धूतसमयो लङ्घितमर्यादो य उदधिः प्रधावितस्तेन समाक्रान्तः. SC has बल.
1 Ms. C of Goldschmidt has vao.
2 Our copy has ऊर्वान्वितैः.

40. K and Kula read विस्मितानन for viambhiānana (विजृम्भितानन) found in R (see N. S.ed.). R's reading is against metre as pointed out by Goldschmidt who reads vimbhiaṇaṇa.

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_K says रामधनुषो निर्घोषः सामर्षेण विस्मितेन दशवदनेन चाकर्णितः चिरेण प्रशान्तः. Our copy of Kula has विमित which no doubt stands for falfa, i.e., vimhia of which vimbhia is a variant. cf. Lilāval. ed. Upadhye, verse 134, footnote. SC Text has vimhia.
41. प्राकारान्तरितं व्यवहितं, कटकितं कटको निवेशः कटकयुक्त निविष्टमित्यर्थः । रणमहितं रणे पूजितं कपिसैन्यम् K. प्राकारेण अन्तरितं व्यवहितं, कटकीकृतं कटकवदावेष्टय अवस्थितमित्यर्थः MY. प्राकारान्तरितकटकितं वलयाकारेण बहिः कृतप्राकारवेष्टनम् । निजके निद्राक्षये विबुद्धः, न तु संभ्रमादकाले प्रबुद्ध इत्यर्थः Kula. कटकं वलयः, तद्वत् लङ्कामावेष्टय स्थितम् R.
42. K, MY and Kula read ohiranta which they explain diff. erently for ohianta = अवहीयमान (R). cf. next verse..
_R says दशवदनोऽवहीयमानं क्रमेण हसमानं प्रचलायितं तल्पे मालस्यात् घूर्णनं वहति.
K says विपलायितनिद्रां विपलायितामपगच्छन्ती निद्रा वहति स्म । कथंभूतां-शयने द्वितीयस्य शरीरपाश्वस्य परिवर्तनैराबद्धसुखां, विषमश्रुतमङ्गलध्वनिम् असकलश्रुतबन्दिमङ्गलध्वनिम् , 'अपहियमाण'-प्रचलायितां, निद्राशेषेण शरीरस्य धूर्णनं प्रचलायितं, बोधेन शनैरपहियमाणप्रचलायिताम्.
MY says ohiranta मूर्छत् । अपक्षीयमाणेति वा । paalaia ईषत्स्वापानुवृत्या देहस्य प्रचलनम्.
Kula says विपलायिता निद्रा यत्र, द्वितीयपार्श्वपरिवर्तनेन आबद्धं सुखं यत्र, विषमसम्यक् श्रुतो मङ्गलरवः प्रभाततूर्यादिध्वनिः यत्र तत् तथाभूतम् , 'अवधीरयत्' विषयान्तरावज्ञां विदधत् प्रचलायितं (निद्राशेषघूर्णितं' वहति). SC says विषममस्फुटमिति श्रीनिवासः । क्षणं श्रुतं क्षणमश्रुतमिति केचित् । अवहीयमान इति श्रीनिवासः । तन्मते ohijjanta इति पाठः. Srinivasa has this reading for ohiranta in 13.33 also, and says अवहीयमाना अवसीदन्तः, See SC. 1 Supplied from sc.

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43. K and Kula read muccantam for muccantão found in R who mentions the other reading as a variant. R mentions also ohianta (अवहीयमान-अपचीयमान) as a variant for ohiranta = अपहियमाण.
___K says ततः मधुमदेन मुच्यमानं, मसृणं मन्दमपहियमाणः शनैस्त्यज्यमानो लोहितः अक्षिसमूहो येन तत् रावणस्य निद्राशेषं रामधनुःशब्दश्रवणामर्षेण विगलितम्. R says muccantam इति पाठे निद्राशेषस्यैव विशेषणम् । मधुमदस्यापि तदानीमपगमादित्यर्थः. He explains his own reading thusमधुमदेन मुच्यमानः अत एव आ ईषत् मसृणमपहियमाणो मन्दं मन्दमुन्मील्यमानो लोहिताक्षिसमूहो यत्र. ___MY says obrranta मूर्छत् विवशेत्यर्थः । nihaa निकाय (K_chaya also). Kula is mutilated, but SC says कुलनाथस्तु ततः प्रदोषपीतस्य मधुनो मदेन मुच्यमानं, निद्रागौरवात् मसृणो मन्दः स्वव्यापारमवधीरयन् च निद्राच्छेदात् लोहितः अक्षिसमूहो यत्र इत्याह.
44. K says ततो रावणः प्रबुध्यमानः अन्योन्यं लहितैरङ्गुलिभिः करालानि सान्तरालानि, तदानीं तुङ्गानि मणितोरणानीव दृश्यमानानि भुजयुगलानि वलयित्वा निजे शयनोत्सङ्गे ऊर्व मुञ्चति जृम्भमाणत्वात् ऊर्व मुमोच.
वलयित्वा उत्क्षिप्य Kula. अन्योन्याधिष्ठिताङ्गुलितया मध्यच्छिद्राणि भुजयुगलानि MY. Kula is somewhat corrupt, but SC says कुलनाथस्तु अङ्गुलीनां सन्धिषु अङ्गुलीनां न्यासेन प्रत्येकलंघिताङ्गुलीनि च तानि करालानि चेति तथा भूतानि भुजयुगलानि कृष्णदेहत्वात् तुङ्गेन्द्रनीलमणितोरणानीव इत्याह.
___45. MY says ahammium आहन्तुम् आहतं भवितुम् । रणसंनाहो रणोद्योगः. K remarks रावणस्य रणोद्योगः शक्र प्रत्येव भवति । (अतः) भयमैरावतस्य.
___46. Kula reads वेपमान (vevanta) for milanta ( मीलत् ). K and MY read संनाहविबुद्धाः for sanna-padiuddha = संज्ञाप्रतिबुद्धाः (R and Kula). s...26

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K says रणसंनाहतूर्येण विबुद्रा:... राक्षसा मीलन्नयनमेव कण्ठे लग्नं युवतिजनं किञ्चिदादाय निर्गता: R says मीलन्नेव मुद्रितनेत्र एव etc. 'MY says रणसंनाहः रणार्थं तूर्याघातः । milanta मीलत् मुह्यत् । एवंभूतं युवतिजनं गृहीत्वा स्तोकं निर्गता इति योज्यम्.
R says रणाय संज्ञा संकेतो वाद्यरवः तेन प्रतिबुद्धाः जागरिताः.
47. K says गन्तुमापृच्छमानानां प्रियाणां युवतिभिः गृहीता अधरोष्ठाः ' अतर्कितमेव समरसंज्ञापटहे समरसूचनापटहे श्रुते भीतानां युवतीनां मुखात् अमुक्ता अपि शिथिलस्थिताः सन्तः निर्यान्ति स्म स्वयमेव गलन्ति स्म SC Text has ninti for menti (निर्यान्ति ).
MY says aucchamana-gahia आपृच्छ्यमानाभिः गृहीताः । atthakkam अतर्कितम् | अमुक्ता अपि विरहकातरतया भिया च स्वयमेव शिथिला: स्थिता निरीयुरित्यर्थः .
48. K and probably MY read ईषद्वितीर्णरणभयं for Isi-ntham navara bhaam = ईषत् निभं केवलं भयं found in R who says तत्र भयं केवलं किंचित् निर्भ व्याजः .
K says प्रियतमानां कण्ठलग्नं युवतीनां बाहायुगलं बाहुयुगलं समरसंनाह श्रुते ईषदत्तरणभयं यथा सुरतक्षेपेण चिकीर्षितस्य सुरतस्य क्षेपेण निरासेन गलति स्म.
K (chayā) has कण्ठावलग्नं. MY has कण्ठावलगितं. सुरतखेदेन शिथिलीबभूव.
Kula reads isi-naam navara kaam, and says प्रियतमकण्ठे अवलगितमासक्तें बाहुयुगलं सुरतखेदेन ईषन्नतं केवलं कृतं श्रुते समरसंनाहरवे गलति भयात् भ्रश्यतीत्यर्थः.
1 Kula says प्रभाते स्वगृहगमनाय आपृच्छमानाः सन्तो गृहीताः युवतिभिः प्रियाणाम धरौष्ठाः •

He says

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203 49. K reads गलितहरतलं (cf. MY) for valia-kara-ala (R).
K says श्रुतसंज्ञारवत्वात् त्वरिता राक्षसा वक्षसि वलमानस्तनं प्रियालेषसुखं प्रतिपन्नायुधत्वेन आसन्ने गृहीतायुधत्वेन विहस्ततया व्याकुलतया गलितकरतलं यथा उद्वेल्लयन्ति परिश्लथयन्ति स्म.
MY says गृहीतायुधं रणदोहलव्याकुलं स्वकामिन्याश्लेषात् शिथिलं च करतलं यथा स्यात् तथेत्यर्थः । uvvellanti उदवेल्लयन् उदमोचयन्नित्यर्थः । प्रियावेष्टसुखं सुखरूपं प्रियावेष्टम्.
Kula reads gahia-kara-ala. He says सुतेन संज्ञारवेण त्वरिताः, प्रतिपन्नं यत् आयुधं तेन विहस्ता व्यग्राश्चेति, उन्मोचनाय गृहीतप्रियाकरतलाश्चेति तथाभूता निशाचराः वक्षसि वलन्तो लुठन्तौ स्तनौ यत्र तत् प्रियावेष्टसुखं प्रियाभुजपाशाश्लेषसुखम् उद्वेष्टयन्ति (१) उन्मोचयन्ति (?). Hemacandra 4.223 derives uvvellai from उद्वेष्टयति. R says उद्वेल्लयन्ति चञ्चलयन्ति.
50. K pratika has rumbhantina (MY also) and not rubbhai as in Goldschmidt's ms. .._K says प्रियतमान् रुन्धतीनां गमनात् वारयन्तीनां युवतीनां चिराय प्रवृद्धो मानः....तासां हृदये न लगति न तिष्ठति स्म । मानमप्यपास्य प्रियतमान् निवारयामासुरित्यर्थः । इदं च दुनिमित्तमिति द्रष्टव्यम्. R says नायकैरकृतपूर्वेऽपि प्रणयस्य भङ्गे नायिकान्तरासङ्गादिना कृते सति चिरप्ररूढो युवतीनां मानः. K says मानः अकृतपूर्वे प्रणयभङ्गे अभ्यर्थनाभङ्गे कृतेऽपि भयत्रस्ते तासां हृदये न लगति etc.
___MY says स्वोत्पत्तिकारणैश्चिरोत्पन्नो मानोऽपक्षीयमाण उपेक्षारूपेण प्रणयभङ्गेनोद्दीपितोऽपि भयत्रस्त हृदये न व्यलगदित्यर्थः ।....अथवा चिरप्ररूढ इति चिराभ्यस्त इति तेन शेषमपि तदनुगुणं व्याख्येयम् MY has akaaa-puve pi (अकृतपूर्वेऽपि) and cxplains प्रणय as प्रार्थना. cf. verse 52. 1 Our copy has उव्वेलन्ती उद्वेलयत् .

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51. K, MY and Kula read प्रियाभिः for piai = प्रियमा (R); and संस्मृत (संस्मारित Kula) for sambhavia (R). K reads संमानितमत्सराणां for °maccharena (R, MY and Kula). K reads भटानां for bhadassa (R and Kula).
____K says प्रियाभिः यथा यथा रुध्यते गमनमिति शेषः, तथा तथा संस्मृतेन स्वाम्यवमानेन स्वामिनो रावणस्यावमानो यो रामेण करिष्यमाणस्तेन अभ्यधिक यथा (स्यात् तथा भटानाम्) उत्साहो वर्धते न हीयते स्म । कीदृशानाम्-संमानितमत्सराणां संभानितः समारोपितः मत्सरो राघ(वे यैः तेषाम्).
MY says प्रियाभिः समरोत्साहो यथा यथारुध्यत तथा तथा स्वामिपूर्वकृतावमानस्मरणेन स्वामिसंमानितैः सह मात्सर्येण च अवर्धतेत्यर्थः..
___Kula says यथा यथा प्रियाभिः संस्मारितेन स्वामिकापमानेनाभ्यधिक यथा स्यात् तथा रुध्यते वार्यते, तथा तथा भटस्य संमानितेन सह मात्सर्येण समरोत्साहो वर्धते. R says संमानितेनादृतेन शत्रु प्रति मात्सर्येण सह वर्धते.
It will be seen that K and others read sambharia for sambhavia. See above and cf 10.60. R says संभावितेन तर्कितेन.
52. K's gloss on this verse is somewhat incomplete, and the chaya is missing. He has वलिताः for khatia (R, Kula and MY). K ' says रणपरितोषेण भोगादभ्यधिकेन समरप्रहर्षेण निर्णीता निर्गता इत्यर्थः.
MY says प्रणयेन प्रार्थनया स्खलिता विलम्बिताः प्रेमरागाभ्यां (रागः संभोगाभिनिवेशः K ) हृता अप्यभिमानेन योद्धुं व्यवस्थापिता रणदोहलेन mimia (1) निष्क्रामिता इत्यर्थः.
It will be seen that K reads fauffar: and MY ņimia for niggaä = fafar: (R and Kula). MY's reading is against metre and obviously a scribal error. The reading of K and MY seems to be ninnia from nir+Ar to go' (Hemacandra 1.93; 4.162), rendered as Forfar: and explained as faftar: by K. The verb nii rendered as 1 Kula says प्रणयेन स्खलिताः कृतविघाताः.

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निरेति, निर्याति etc. including the present participle ninta is frequently used in the poem. The past participle nia occurs in Svayambhu's Paimacariu 3.12.6 (niya...vahanaha cadeppinu). Here the gloss explains niya as farta:. Hemacandra (ibid.) mentions another verb ninai in the same sense, of which the past participle is used in Puşpadanta's Jasabaracariu 3.12.14 (nīniy a-jihahu in the sense of निर्गतजिह्वस्य). But this is probably not the reading intended here.
53. K (chaya) and Kula read लघुकागते for lahuaiammi (R)= लघुकायिते.
K says देवैः सह युद्धेषु उन्नताभिप्रायाः राक्षसाः कपिभिः समशीर्षत्वात तिर्यभिः कपिभिः समं शं र्षबन्धात् कपिभिः साम्यसंबन्धात् लघुत्वेनागते सति रणभरे संनद्धं संनाहं कर्तुमपि लज्जन्ते च । परस्य शत्रोः प्रसरं परितः प्रसर्पणं च न सहन्ते स्म । ततः संनाहमकुर्वन्. Kula says कपिसमानस्पर्धया लघुके . आगते रणभरे. Sc says सादृश्ये samasisa- शब्दो देशीयः । .... अन्ये तु देवेन सह समरे उच्चाभिलाषत्वात् कपिभिः समरे समशीर्षेण तुल्यतया लघुनि आगते लघूकृते वा इति वदन्ति. R says कपिभिः समं समशीर्षण स्पर्धया लघुके.
54. K says महोदरस्य राक्षसस्य कवचं वक्षःस्थलेषु व्रणविवरेषु करालं . सच्छिदं, वणवेष्टेषु महत्सु व्रणकिणेषु मुखरम् आयसत्वात् शब्दायमानं, स्खलदर्धान्तम् , अतएवोरःस्थले विषमं पुञ्जितं, पृष्ठे पुनः आयुधव्रणरहितत्वात् निरायतमेव स्थितम्.
MY says उरोगतगम्भीरव्रणविवरेषु तत्स्पर्शनरहितं, वणवेष्टेषु कर्कशतया मुखरं, स्खलदेकदेशं चेत्येवमुरःस्थले विषमं सत् महोदरकवचं पृष्ठे निम्नोन्नताभावात् ऋजु अवस्थितमित्यर्थः । स्वयं महोदरतया वक्षःस्थलस्य व्रणसंकटतया च वक्षसो नापासरदिति तात्पर्यम्. Our copy of Kula has only the pratika of this verse but quotaion in SC shows that he reads muhala-kkhalanta for muhalm kha° – मुखरस्खलदेकदेशमिति कुलनाथः.

w

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SE1 UBANDHA
55. The verse is not found in K, MY and our transcript oi Kula.
56. The verse is missing in our transcript of Kula. K says त्रिशिरसो राक्षसस्य बहुकण्ठान्तरकरालितः' बहूनां त्रयाणां कण्ठानाम् अनुरूपं छिद्रयुक्तः, उत्क्षिप्तनिहितः संनाहः एकमुखमुत्क्षिप्तहस्तत्वात् तनावुरसि शिथिल मेवापसृतः अधोगतः. ___ MY says त्रिशिरसो यथार्थनाम्नोऽन्तःप्रवेशितैः ऊर्ध्वमुखोरिक्षप्तैः षभिहस्तैरुरसि तनूकृते संनयमानेनोत्क्षिप्तं कवचमयत्तेन शरीरं व्यासक्तं प्रावृणोदित्यर्थः. SC says समुत्क्षिप्तः करयोरुत्क्षेपणादूर्वीकृतः. R says एकमुखेन एकोपक्रमेण उत्क्षिप्तैः संनाहबाहुमध्यप्रवेशनाय उत्तोलितैः हस्तैः तनुके.
___57. K and MY have अकम्पन for महोदर (R and Kula) already mentioned in verse 54.
__K says स संनाहः भरेण आत्मना स्वयमेव (भरवशात् स्वयमेव MY) अपसरति स्म. Cf. Hemacandra 2. 209 - स्वयमित्यस्यार्थे appano वा प्रयोक्तव्यम्. R says संनाह आत्मनः संनाहस्यैव भरेण अपसरति. Kula says आत्मनो भरेणावसरति अवतरति.
58. K and MY read लोह for nihasa = निकष (R and Kula).
K says इन्द्रजितो वक्षसि कृतप्रहारस्य ऐरावतस्य दन्तमुसला वक्षःकाठिन्येन तत्र प्रवेष्टुमशक्नुवन्तः कवचमेव भित्त्वा निःसरन्ति । निःसृतैरावतदन्तमुसलत्वात् दृश्यमानमसृणितलोहच्छायम् , अत एव मध्ये सान्तरालं कवचमिन्द्रजित उरःस्थले उत्तभ्यते विषमोन्नतमतिष्ठत्.
MY says वक्षस्तटपरिणतैरावणदन्तंनिःसरणमार्गेषु दृश्यमाना मसृणच्छेदस्य लोहस्य दीप्तिर्यस्य तत्तथा । अत एव मध्यकरालिततया तत्र तत्र व्रणवेष्टेषु लग्नं कवचमुरःस्थलादिन्द्रजितो नापासरदित्यर्थः. 1 sc says बहूनां कण्ठानामन्तरेषु करालितः कण्ठानुरूपनिर्माणेन दन्तुरित इत्यर्थः ।
बहूनां कण्ठानामन्तरालेषु करालितो विरलासक्त इति कुलनाथः.

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NOTES - CANTO XII
207 Kula says निःसृतः सुखप्रवेशाप्राप्त्या स्खलितो य ऐरावणदन्तमुसल: तस्य दृश्यमाना कषणच्छाया घर्षणयुतिः यत्र तत् कवचं कृशत्वादुदरस्य मध्ये करालं सावकाशम् इन्द्रजित उरःस्थले उत्तभ्यते उरःस्थलस्य विशालत्वात् कव. चस्य च ऐरावतनिकाषसंकोचितत्वात् उन्नम्यते. R says निःसृतानां भित्त्वा बर्हिगतानामैरावणदन्तमुसलानां....निघर्षस्य निघर्षणस्थानस्य छाया कान्तिरूज्ज्वलता यत्र तत्.
___59. K and MY seem to read uddha-tthie for urusu thia° (R). K reads देहं separately, and विच्छिन्न for vocchinna (R).
_R says ऊर्वोः स्थितः प्रलम्बोऽवसारः प्रस्तारो यस्येत्यूरुपर्यन्तलम्बितेऽतिकायस्यापि रावणपुत्रस्य कवचे.
K says अतिकायस्यापि कवचे ऊर्व स्थितं (स्थिते ?) चिरेण प्रलम्बा"वसारे सति प्रभाविमुक्तं निजया प्रभया विमुक्तं तस्य देहं विच्छिन्नकृष्णमेधच्छादितं नभ इव जातम्.
__MY says अतिकायस्य कवचे कायमहत्त्वेन ऊर्ध्वावस्थिते सुचिरेण प्रलम्बापसारे सति प्रलम्बो यथा स्यातू तथापसारो यस्य तस्मिन् तथा देहप्रभाविमुक्तं गगनं सहसा व्युपाच्छिन्नकृष्णमेघमिव जातमित्यर्थः.
__Kula's readings are different. He says अतिकायस्यापि कवचं प्रलम्बापसारं बृहत्परिणाहमपि कायस्य महत्त्वात् चिरेण उरसि संस्थितं, देहप्रभाया वियुक्तं, जातं व्यवच्छिन्नकृष्णमिहिकमिव नभः .... .... लोहकवचं नभ इव कृष्णं विशालं चेत्यर्थः.
The reading #99 found in Kula is mentioned by R as a variant. Kula explains अपसार as परिणाह (प्रस्तार acc. to R who has अवसार). It will be seen that Kula reads उरसि संस्थितं, i.e.. urasamthiam for urusu thia'. Cr. SC Text, which however reads dehappabāņuviddham.
60. K says समराय त्वरितो धूम्राक्षः वज्रमुखच्छिन्नबन्धनम् , अतएवोरःस्थले उद्वृत्तं विवृतं दर्शितांसप्रदेशं कवचमाबध्य, खिदयते शत्रुवधाय

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विदयते स्म MY reads वज्रघर for वज्रमुख, and takes sovasam sepa rately. He says वज्रधरायोधने वज्रधरात् त्रुटितबन्धनमतएव उरःस्थलादुवृत्तं दर्शितं सावकाश (ie sovāsam ) च कवचमाबध्य समरत्वरितः कवचान्तरग्रहणविलम्बादविद्यतेत्यर्थः, Kula is corrupt, but seems to say दर्शितां सावकाशमनावृतांसम्
61. K says चिरप्ररूढे चिरं रोपिते बद्धकिणे व्रणसंघाते रोषेण शरीरपोषात् स्फुटिते सति. R says रोषजन्यस्पन्दनेनोत्फुल्लतया कवचघर्षणात्.
62. K and Kula read akkhippanta (आक्षिप्यमाण) for u° (Rand MY ). K, Kula and probably MY read विघटित (vihadia) for vialia (R) = विगलित.
K says निकुम्भस्य उरसि अमर्षवेगेन वलिते विस्तारिते सति आक्षिप्य - माणत्वात् नितरामायता' माढी कवचं स्फुटदर्शितसीमन्ता स्फुटदर्शित भेदरेखा भूत्वा विश्लिष्यति विघटिताभूत् । जगरः कंकटो माढी दंसनं जालिका स्मृतेति हलायुधः ।
MY says माढी माथी बन्धनसिरा । निकुम्भस्योरसि अमर्षवेगेन उत्तम्भिते सति तत एवोत्क्षिप्यमाणा दीर्घा च कवचसंधानसिरा स्फुटदर्शितबन्धनमार्गा बन्धनार्थानां लोहवलयानां वित्रुटनात् व्यशीर्यतेत्यर्थः R says वलिते उच्छ्वसिते.
Kula says वलिते तिर्यगाक्षिप्ते । विघटिता लौहवलया यत्र, छेदात् विश्लिष्ट लौहकटिका | visattar विकसति उल्लसति । विकासादेव स्फुटदर्शितसीमन्ता व्यक्तीकृतसीमन्ताकारपार्श्वसन्धिरित्यर्थ:. With regard to माढी, he says यत्र निबिडस्यूते कवचाञ्चलपर्यन्ते सन्धिबन्धदाढ्यर्थं लौहादिघटितकटिका आबध्यते सा माढी. R says माढी देश्यां लौहाङ्गुलीयघटितो 'जिरह' इति प्रसिद्धः संनाहः SC explains it as कवचबन्धनखिल्लिका.
1 Kulá says आक्षिप्यमाणत्वात् निरायता प्रसारिता.
2K (chāyā) has विघटितलोहवलया विश्लिष्यति माढ़ी.

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63. K and MY read
K, Kula and MY read
NOTES - CANTO XII
सुपरीक्षितं for suparicchaam (R and Kula). समुपस्थितं for samuha ttihiam (R).
MY says suparicchiam. सुपरीक्षितम् He mentions the other reading and says सुपरिच्छदं सम्यक् सिराबन्धनवलयादिनिर्मितमित्यर्थः । रामशरा एव दुर्जातं व्यसनम् । सुराहवे सुपरीक्षितमभेद्यं कवचं शुको न्यबध्नात् । पुरतः समुपस्थितं दुर्वारं रामशरदुर्जातं नाज्ञासीदित्यर्थः R says दुर्जातमुपद्रवम्. Kula says सुपरिच्छदं विचित्रसुवर्णादिरचनम् पुरतः समुपस्थितं दुर्वारै: रामशरैर्दुर्जातमनर्थोपनिपातं न जानाति
64. K says त्वरितमापृष्टायाः कामिन्या वलमानधन्योपगूहनस्याभिज्ञानभूतं स्तनपरिमलं स्तनविमर्दं दयमानः केवलमेव निर्याति स्म R says निरैति युद्धाय गच्छत्येव. Kula says रणगमनाय आपृष्टायाः त्वरिताया जातत्वरायाः (?) वलन्त्याः संमुखीभवन्त्याः कामिन्याः गाढोपगूहनस्याभिज्ञानं स्तनपरिमलं स्तनसंपर्क लग्नमङ्गरागं दयमानी रक्षन् सारणो निर्यात्येव, न बध्नाति कवचम् | प्राकृतत्वात् पूर्वनिपातानियम: MY says त्वरित मापृष्टायाः कामिन्या वलमा - न कृतस्य गाढेोपगूहनस्य चिह्नं स्तनपरिमलं स्तनचन्दनादि संक्रान्तं दयमानः R says तदैव वलतो धन्योपगूहनस्य गाढालिङ्गनस्य.
209
65. K reads बहुल and MY बहल for and Kula). K and MY read far for dattha Kula says सुराणां रुधिरेण दष्टैः' लिप्तसंयुक्तैः केसरै:. सुराणां रुधिरेण दिग्धेपु लिप्तेषु केसरेषु गुप्यन्तो व्याकुलीभवन्तो भुजङ्गमयाः प्रग्रहाः रज्जवो येषां ते केसरिणो युक्ताः योजिताः.
muhala = मुखर (R दष्ट (R and Kula?). K says - कुम्भस्य रथे
1 Our copy has दन्तै. S...27
66. K, MY and Kula partika has nimmanei (निर्मिमीते and MY, निर्मापयति = उत्पादयति Kula) for nimmaei ( R ). K (chayā), MY and Kula have निमित: ( निहित: K comm) R has नियोजितः.

K

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My says' खड्गमुष्टिनिमितो भटानां करः शत्रुषु अमर्षमजनयत् । गुर्वपि स्वामिसुकृतमत्यशेत । परेषां शौर्याभिमानं च व्यधुनोदित्यर्थः.
SETUBANDHA
K says गुरुतरमपि स्वामिनः सुकृतं प्रतिहस्तयति अमित्रवत् प्रतिबन्धनं करोति । अमित्रोऽपि कृतापकारः प्रतिकर्तव्य एव । स्वामिना कृतमपि प्रतिमोक्तव्यमिति तथोक्तम् । तथा परस्याभिमानं दर्शनादेव धुनोति स्म.
Kula says गुरुकमपि स्वामिनः सुकृतमुपकारं प्रतिहस्तयति स्वामिहस्तं गमयति । पराभिमानं स्वामिशत्रुगर्वं धुनोति निरस्यति R says प्रतिहस्तयति प्रतिस्वीकरोति प्रत्युपकरोतीत्यर्थः .
1
67. एवं समर्थाः समनह्यन् । द्विषतां कलकलो न समर्थैः सेहे । तेषां हृदयं च शत्रुवधाय विद्यते स्म K. रिपुकलकलश्रवणेन संनाहविलम्बाद खिद्यत । भटस्वयं ग्रह कौतुकात् विमानतोरणं प्रति गतश्च आगतश्च सुरवधूजनो नेपथ्यं व्यरचयदित्यर्थः MY. विदयते हृदयं समरकालाक्षेपादिति भावः । औत्सुक्यादसमाप्तनेपथ्य एव विमानद्वारं गच्छति, पुनः नेपथ्यविधानाय आगच्छतीत्यर्थः .
Kula.
68. MY says allınam प्राप्तम्. Kula says रघुपतिना दृश्यमानं रामस्याग्रत इत्यर्थः कपिसैन्यं समन्तत आलीनमेव उपगतमेव. K says इति राक्षसजनो हृष्टो भूत्वा समरे सतृष्णः सन् यावत् समनह्यत् तावत् रामेण दृश्यमानं युद्धगमनाय दृशा चोदयमानं कपिसैन्यं समन्ततः राक्षसपुरीं प्राप्तमेव.
R says
69. K and MY read मृदित (malia) for dalia ( R and Kula ) .. प्लवङ्गमा लङ्कामभिभवन्ति स्म । भग्नारामत्वात् विलोलां सभयाम् । मृदितैरुद्यानैः भवनोपनिर्गमैः भवनानामुपनिर्गमैः, शाखानगरगतानां भवनानां समीपनिर्गममण्डपैरित्यर्थः एवंभूतत्वात् लघ्वीं, शोभाविनिदर्शनां शोभायां विगत निदर्शनां विरहितदृष्टान्तां लङ्कामेवं परिभवन्ति स्म । आरामो नगरस्य बहिः परितो वृक्षवनम् । उद्यानं गृहारामः । शाखानगरमाख्यातं तथोपनगरं बुधैः इति हलायुधः
,

मैं

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NOTES - CANTO xil MY says भग्नारामत्वेन विलोला' व्याकुलपौराम् । .... मृरितैरुद्यानैः भवनैरुपनिर्गमैश्च लघुकृताम् । यत्र राजा स्वभवनोपकण्ठे शुद्धान्तैः जनैर्वा सह रमते तदुधानं, तदेव मण्डपिकादिसहितमुपनिर्गमः, नगरनिष्क्रमणा रथ्या वा । तेषां भङ्गात् लघुकृतां, शोभाविनिवसनां शोभारूपनिवसनरहिताम् । अत्र प्रतिराजमहिष्याक्रमणसमाधिः द्रष्टव्यः. R says भवनैः गृहरुपनिर्गमैः द्वारैः.
___Kula says भग्नैरारामैः कृत्रिमैर्वनैः विकलां, दलितैरुद्यानैः क्रीडावनैः गृहैरुपनिर्गमैः प्रधानमार्ग: लघ्वी परिगलितच्छायां शोभाविनिवसनामिव वसनभूतया शोभया त्यक्तां नग्नामिव अवकल्गन्ति आक्रामन्ति. R says शोभाया विशेषतो निदर्शनं दृष्टान्तभूताम् । शोभैव विशिष्टं निवसनं वस्त्रं यस्या इत्यर्थो वा. sc adds सहजशोभैव स्थितेति भावः. SC quotes Amara-आरामः स्यादुपवनं कृत्रिमं वनमेव यत्.
___70 K and Kula (Probably MY also) read प्रधावितं for paritthiarm (R) = परिस्थितं.
K says अङ्कागतरजनिचरम् आसन्नागतराक्षसबलम् , अतएव विषमागतपदम् । अत्र पदशब्देन अवस्थाविशेषो लक्ष्यते । विषममागतदशं, तदानीं धीरायमाणेन सुग्रीवेण धार्यमाणम् । अथ रोषादूर्वायितं भूत्वा प्रधावितं वानरबलं रसति स्म । सहसा राक्षसैरवष्टब्धत्वात् दुःखसहागतदशं भ्रान्तं तदानीं धीरेण स्वामिना समाश्वास्य धार्यमाणं कपिबलं पुनः प्रतिपक्षं प्रति रोषादूचं प्रधावितं भूत्वा नादमकरोदित्यर्थः.
MY says युयुत्सावेगेन स्वमध्यप्रविष्टरजनिचरमतएव विषमागतपदं कृच्छ्रप्राप्तस्थानं प्रथमस्थाने अवस्थातुमशक्तमिति यावत् । धीरायमाणेन हरिराजेन धार्यमाणं कृतोत्तम्भनं कपिबलं रोषेण नभस्युद्धावितम् उत्प्लुतम् । प्रतिबलाभिमुखं च कपिबलमरसदित्यर्थः.
is a desi word meaning Imeaning आविग्न. See Debi
farzs. nāma-mala 7. 63. SC says विलोलामङ्गवस्त्रशून्यामिति श्रीनिवासः. 2 Our copy has अवगलन्ति . 3 Cr. अङ्कमभ्यागतस्य Bhāravi 17. 64. Mallinātha says अङ्कमन्तिकम्.
1 Viola rendesed as
ta

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_Kula says अतिसंनिहितत्वात् अङ्कागता रजनिचरा यस्य तत् तथा । तदर्शनात् रोषस्य उद्घावितेन (१) उद्गमेन धावितं, परस्परोल्लंघनरभसात् विषमागतपदं विषमपदसंचारं etc.
71. K, MY and Kula read छन्न for छन्द (R). K says रभसादालीयमानैः गर्वितैः कपिसैन्यैः छन्ने नभस्तले आलीनसुरां कौतुकात् द्रष्टुमागतसुरां, बन्दित्वे द्रष्टव्यां बन्दित्वावस्थायां द्रष्टव्यां लङ्कामप्सरसां गणो निःशङ्क यथेष्टं पश्यति स्म.
MY says allianta प्राप्नुवत् । allima प्राप्त । सुरस्त्रियोऽपि स्वभर्तृभिः साध रणदिदृक्षवो बन्दित्वेन विना द्रष्टुमशक्यां लङ्कामपश्यन्नित्यर्थः.
Kula says कपिसैन्येन छन्ने तिरोहिते गगनतले आलीनाः समरदर्शनकौतुकादुपगताः सुराः' यस्यां तां निशाचरनगरीम.
_R says यत् कपिसैन्यं तच्छन्देन तद्वशेन नभस्तले आलीना अवतीर्णाः सुरा यत्र तथाभूताम् । राक्षसभिया कपिसंनिधिमाश्रित्य नभसि देवता अपि स्थिताः.
___72. K and Kula read प्रस्थितानां च, i.e, patthiana a for patthianam (R). K and MY read उरोवेग, i.e., ura° for उरु (R). R and MY read त्रुटिताः, and Kula खण्डिताः for °kkhalia = स्खलिताः (R). Their reading seems to be °kkhudia (cf. Hemacandra 1. 53).
___R says रणरभसात् प्रस्थितानां समतीतानामतिदूरमतिक्रान्तानां च प्लवङ्गानां मार्गेण पृष्ठतो द्रुमाः पतन्ति स्म । कीदृशाः-तेषामुरोवेगेन विश्लिष्टेभ्यः
शैलशिखरेभ्यः त्रुटिताः, प्रथमं भग्ना अपि शनैरपतन् । अनेन वानराणां वेगातिशय उक्तः.
__MY says samaimchiana समतीतानाम् । मार्गेण पश्चाभागेन । प्रथमभमा अपि तरवः अतिक्रान्तानामेषामनुमार्गमपतन् । अनेनैषां वेगातिशयोsमिहितः, I Our copy has रमा.

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R takes 55 as 37. Kula's reading is same, but he says उरुणा महता वेगेन विशीर्णात् शैलशिखरात् खण्डिता द्रुमाः, cf. SC.
73. K, MY and Kula read समुच्छ्रितैः for samutthiehim=समुत्थितैः (R).
____K says आकाशगताः प्लवङ्गाः कवचितानां वारणानां रचिते विरचिते घटाबन्धे समूहसंनिवेशे स्थितान् रजनिचरान् नभस्तलसमुच्छ्रितैः प्राकारेणान्तरितैः ध्वजपटैः सूचयन्ति स्म ध्वजपटचिरेव राक्षसान् गजारूढस्थितान् परस्परं सूचयन्ति स्म. Kula says सूचयन्ति अनुमिन्वन्तीत्यर्थः.
___MY says samusiehim समुच्छ्रितैः । gudia कवचित । कवचितैरिणैः विरचितघटाबन्धानन्तरावस्थितान् राक्षसान प्राकारव्यवहितैरपि नभःस्थलोच्छ्रितैः ध्वजपटैरलक्षयन्नित्यर्थः.
____74. K seems to read ntharana for sharia = निर्हदित (R). K and Kula read समालयन (samalliana, cf. SC text) for samullavana (R). समुल्लपन. ____K says तस्य प्लवगबलस्य लङ्कां प्रति गमनध्वनिः (MY also) गमनसमयशब्दः पवनानुसारी भूत्वा भ्रमति स्म । कथंभूतः-स्खलितोत्थितेभ्यः पदेभ्य उत्थितो, द्रुमभङ्गशब्दैः विषमः अभ्यधिको, मह्या निभरणेन नितरां भरणेन पूरणेन गुरुः । अथवा मह्या निदिनगुरुः निर्हादनेन गुरुः. Cf. R - मह्या निहूदितेन गुरुको मांसलः.
MY says रणकौतुकातिशयेन स्खलितोत्थितानामेषां पदैरुत्थापितो, जववशभज्यमानानां द्रुमाणां भङ्गजैः शब्दैः विषमस्तारकारादिरूपः, तदाक्रमणकम्पितमहीनिहदेन गुरूकृतः कपीनां गमनरवो वेगपवनसहितः अभ्राम्यदित्यर्थः.
Kula says समालयनस्य सम्यगर्पणस्य रवो निर्घोषः द्रुमाणां भङ्गशब्दैः विषमो दुःसहः पवनानुसारी .... भ्रमति, विश्वमाक्रामतीत्यर्थः. . The equivalent of mahi-nharla-garuo is missing in Kula. sc has asani-gghosa-garuo.

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75. K reads यथादृष्ट for jahāsanna (R). K and MY read पतत् for valanta (R).
___K says लङ्कामाक्रामन्तो वानराः निर्दलितमणिमयतटानामतएव यथादृष्टेषु यथासंभवेषु विवरेषु पर्यस्तजलानां परिखानां विघटितात् शिथिलीकृतात् सुवेल त् लङ्काया अधिष्ठानभूतात् लम्बिताः लम्बमाना दिक्षु पतन्तो निझरा यासां ताः तथाभूताः तदभावो विघटितसुवेललम्बितदिक्पतन्निर्झरत्वं तद् ददति स्म अकुर्वन् । भिन्नतटास्ततः ततः सवन्त्यः पतन्त्यः परिखाः सुवेलस्य परितो निर्झरत्वमगमन्नित्यर्थः. MY says तटनिर्मलनेन परिवानां सुवेलशिवरात् विश्लिष्टनभोमार्गपतदपूर्वनिर्झरत्वं कृतवन्त इत्यर्थः । निझराणां विघटनं च सुवेलात् विच्छिद्य (नभो)मार्गेण पतनमित्यवसेयम्.
Kula reads निर्गलित (niggalia) for niddalia, यथालब्ध (jahaladdha) for jahasanna, and probably all for valanta. He says निर्गलितमणितटाना' तटभङ्गादेव यथालब्धेर्विवरैः .... पर्यस्तानां निर्गच्छज्जलानां परिखानां प्राकारखातानां पूर्व प्लवगाक्रमणेन विघटितात् सुवेलात् लम्बिताः दिक्षु पतन्तो ये निर्झराः तत्सादृश्यं ददति प्लवगा इत्यर्थः.
76. K reads समरोत्खण्डित in the first line. K and MY read faalfaat: for vihadia = fagfcat: (R and Kula). Their reading might be vikhudia or vituđia (cf. Hemacandra 4. 116).
____K says चिरकालप्ररूढाः चिरकालं प्रसिद्धाः अत्यन्तचिरन्तनाः समरे खण्डितस्य पराजितस्य महेन्द्रस्य ये पदनिक्षेपाः । पदशब्दश्चिह्नवाचकः । पदं स्थाने शरे त्राणे पादाङ्के पादचिह्नयोः इति वैजयन्ती । महेन्द्रस्य पदानां राजचिह्नानां किरीटसितातपत्रादीनां ये निक्षेपाः । निक्षिप्यते इति निक्षेपः । सर्वेषां दर्शनार्थं गोपुरप्रदेशेषु स्थापिता महेन्द्रस्य मुकुटादयो ये ते केवलं गोपुरान्तरविघटनाय गोपुरान्तरभेदनाथ चटुलैः वानरैः वित्रुटिताः त एव केवलं 1 निर्गलित might be a scribal error for निर्दलित. 2 Our copy has पान्ता . 3 cr. SC- द्वारलिखिताः पराजितशत्रुव्यवसाया इति केचित्.

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भग्नाः । न तु गोपुराणि भेत्तमारूढा वानराः । तत्र रावणेन निजयशः प्रख्यापनाय स्थापितानि देवराजस्य राजलिङ्गानि दृष्ट्वा कोपात् तान्येव प्रथमं बभञ्जुरित्यर्थः,
MY reads पदविक्षेपा: in the first line, and says रणदत्तपृष्ठस्य धावतो महेन्द्रस्य ये पदविक्षेपाः चिरावस्थिताः गोपुरे निर्मिताः ते केवलं कपिभिरेव त्रुटिता न तु महेन्द्रेणान्येन वेति भाव: MY seems to read samarainchia like R who says समरादतिक्रान्तस्य पलायितस्य महेन्द्रस्य.
Kula_reads navari (अनन्तरं ) for navara (केवलं); and समरापवर्तित, ie. samarovattia. 1 cf. veovattia = वेगापवर्तित 14.74. He says ये चिरकालप्ररूढाः प्रविख्याताः समरापवर्तितस्य समरगृहीतानीतस्य महेन्द्रस्य पदनिक्षेपाः पादन्यासाः (ते) अनन्तरं वानरैः विघटता विलुप्ता: SC says navari अनन्तरमिति कुलनाथः.
215
77. K reads संपीडित for samvellia (R, MY and Kula ). K says सा लङ्का प्राकाराभ्यन्तर एव अवशिष्टध्वजपटा, क्षणेन वानरैः पीडितया भग्नया परिस्वया स्वन्त्या प्रशमितरावणप्रतापा जाता (chayā has निर्वापित... प्रतापा).
****
MY explains samvellia as संवेष्टित, Kula says वानरैः संवेल्लि - तया विधुतया परिखया. MY remarks जला सत्तेरग्निनिर्वापणसमाधिरित्यनुसंधेयः. R explains संवेल्लित as चञ्चलीकृत.
1 SC Text has samaroattia.
2 Hemacandra 4. 222.

2
78. K and Kula read निषण्ण for asanna (R). Kula says निरन्तरं निषण्णैः निविष्टैर्वानरैः परिक्षिप्ता वेष्टिता K and Kula read दृश्यते (disai) for jaa (R) MY's reading seems to be the same. He says परिखाया बहिःपार्श्वमावेष्ट्य स्थितैः कपिभिः प्राकारद्वयमध्यगतपरिखेव लङ्का समलक्ष्यतेत्यर्थः. Kula says उभयप्राकारमध्यक्षिप्तपरिखेव राक्षसनगरी

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दृश्यते परिखातटस्थितकपिसैन्यस्यापि प्राकारसादृश्यात्. It will be seen that , Kula reads क्षिप्त, i.e., °kkhitta for vidha = व्यूढ explained as उपचित (R), प्रवृत्त (K).
79. K reads विवर्जित for vihatta = विभक्त (R). He reads मण्डल for mandali (R, Kula and MY). .
_K says ततस्तत् बलमानविकटं' परितःस्थितविशालं, विवर्जितद्वारविस्तार वानरसैन्यं निरन्तरनिवहत्वात् लङ्कायाः प्राकारत्वेन घटितमण्डलबन्धं जातम् । लङ्कां परितो निरन्तरनिषण्णं तद्वानरसैन्यं गोपुररहितप्राकारमण्डलमिव जातमित्यर्थः.
___MY says virikka विरिक्त (for vihatta), विमुक्तद्वारावकाशमिति यावत्. This seems to be the reading of K also, who has विवर्जित. See above. K (chaya) has, विविक्त, which might be a scribal error for विरिक्त. MY goes on to say nivaha इति संघशो निरन्तरावस्थिततया लङ्काप्राकारस्य घटितो मण्डलीबन्धो वेष्टनं येन तत्तथा.
Kula reads vivikka-dadhahoan (cf. SC Text) for vihattadarahoam विभक्तद्वाराभोगम् found in R. He says विविक्तदंष्ट्राभोगं प्रकटिताशेषदंष्ट्रम्.. He explains . valanta-viadam as वेष्टमानोच्छितं (वानरसैन्यम्).
R's reading vihatta is also found in Śrinivasa quoted in SC : ममेदं द्वारं तवेदमिति कृत्वा विभक्तद्वाराभोगम्. R says विभक्तः कपिमुख्येभ्यो विभज्य दत्तो द्वाराणामाभोगो येन. It may bc noted that the reading vtrikka may also mean the same thing, as one of the meanings of विरिक (from वि+रिंच) is विभक्त. see Paiasadda° sub voce. Cf. रज्जं च.... जणवयं च एक्कारसभाए विरिश्चइ Nirayavaliyao I.
___80. K and Kula read phaliha-bandhammi for vattammi (R). K says द्वितीयसमुद्रवत् गम्भीरे परिखाबन्धे बद्धगिरिपथाः पुनरपि घटितगिरिपथाः. R has परिखापृष्ठे. Ms. C of Goldschmidt has vattammi. 1 Rays वलत्' प्रवेशाय दिशि दिशि गच्छत् सत् विकटं विस्तीर्णम्.

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217
NOTES - CANTO XII 81. वानरैः दशमुखाधिष्ठाने लङ्कापुरे तुलिते परिभूते सति K. वानरैः तुलिते आक्रान्तत्वात् परिकलिते Kula. तुलिते आक्रान्ते R. Sc quotes विश्वअधिष्ठानं पुरे etc.
___82. K reads महितः for tulio = त्वरितः (R). Kula also has त्वरितः. K reads भुग्न for bhagga (R). Kula seems to read लग्न, i.c., lagga.
K says समरपूजितः निकुम्भः सेनापतिः आसन्नानां गजेन्द्राणां लडनायं प्रहाराय वलमानैः, युगभुग्नकेसरैः ग्रीवागतेन युगेन कुटिलीकृतकेसरैः शरभैयुक्तं रथमारूढ़ो नगरात् निर्ययौ । शरभः सिंह इव गजशत्रुः । तथा वैजयन्ती - शरभस्तु गजारातिरुत्पादश्चाष्टपादपि.
83. K and MY pratrka has ktha vi (कथमपि) for kaha vi (R and Kula). K and MY read 371 Afga for āsamghia (R and Kula)
K says अतित्वरया कथमपि बद्धकवचः समराय स्वबुद्धया प्रार्थितसकलवानरलोकः प्रजङ्घः .... निर्ययो.
My says Kha vi कथमपि विलम्बासहतयेति भावः । समरासादित समरप्रतीष्ट. Cr. Pali asadeti, to lay hand on, strike, assail etc. ....
___R says समरेऽध्यवसितः सर्वैः सह मयैव योद्धव्यमिति स्थिरीकृतः समस्तवानरलोको येन. Kula says समरे आसद्धितः शक्यो जेतुमिति अवधारितः समस्तो वानरलोको येन सः. K explains turavia as त्वरित (R chaya also). SC chaya has त्वरायत. R comm. says त्वरां कारिताः तुरङ्गमा येन.
____86. K (chaya) has आस्थानी K says आस्थानमण्डपमास्थानी तस्याः क्षोभेण तद्गतजनक्षोभेण यो हलहलः कोलाहलः तेन कारणेनोत्थितमुखरे उत्थाय शब्दायमाने निजबले etc.
Kula says आस्थानीक्षोभेणास्थानश्रितानां रोषावेशेन (?) यत् हलहलं रणौत्सुक्यतरलत्वं तेनोत्थितमुखरे कृतकोलाहले. R says अस्थानक्षोभात् आकस्मिकक्षोभात् उत्थितेन हलहलेन कलकलेन मुखरे शब्दायमाने पूर्वनिपाता...28

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218
SETUBANDHA :
नियमात् । यद्वा हलहलशब्दो युद्धोत्कण्ठायां देशी । युद्धोत्कण्ठया मुखर इत्यर्थः. Kula says अविसर्जितनिष्क्रान्ते आदेशं विना निर्गते निजकबले. ......
____87. K says रणाय त्वरितं युक्ता अश्वैर्युक्ता युज्यमानश्च रथा यत्र तत्. MY says रणत्वरित रथिभिर्युक्त - युज्यमानरथमिति. K (chaya) has संनद्धसंनह्यमानभटं .... घटितघटमानगजघट. R has घदयमान. Kula has. घरमान.
88. K (chaya) has सत्यापित for saccavia. K (comm.) says रथगतैर्लक्षीकृतसुग्रीवलक्ष्मणम्. K (chaya) has भूमिगतपरीयमाणवानरं निरेति बलम्. K (comm.) says पदातिभिः परीयमाणशेषवानरसैन्यं भूत्वा निर्ययो. K seems to read bhūmi-gaa-parintar-vānaram for bhūma-gaa-varia-kai. balam (R). For parinta see notes on 9.88. Here it is passive. Cf. forms like bharanta (भ्रियमाण) 8.53, purenta (पूर्यमाण) 11.63 ete.
R says रथगतैः सत्यापितावेताभ्यां सहास्माभिः योद्धव्यमिति स्थिरीकृतौ सौमित्रिप्लवगपती यत्र. sc says सत्यापितौ स्वीकृती. ... MY says varia वृत प्रार्थितेति यावत् । saccavia लक्षित अन्विष्टेति यावत् । virikka शून्यीकृत. MY seems to read bhumi-gaa-virikkaDanaram. He says भूमिगतैः पत्तिमात्रैः विरिक्ता अपक्रान्ताः शेषवानरा यस्य तत्तथा.
Kula says भूमिगतैः वियुक्ताः (विविक्ताः SC) पृथक्कृता एकैकशो बृता (SC also) वानरा यत्र तत् बलं (i.e. राक्षसबल) निर्याति. His reading
might be bhumi-gaa-vivikka-vanaram. . 89. K and Kula read भ्रमति for valai (R). Kula says. भ्रमति इतस्ततो याति. K (chaya) has, अघटमानैकमुखनिगमं, but comm. says. भवनान्तरेषु व्याकुलीभवत् एवमयमानैकमुखनिर्गमं बलं भ्रमति स्म एकेनैव गोपुरमुखेन युगपन्निर्गमेन भ्राम्यति स्म. His reading seems to be aamana for aghadenta = अघटमान (R and Kula). R on 6.26 translates ainta as, अयमान (गच्छत् ), but that does not suit the metre here. Unless it
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Page #712

NOTES - CANTO XT
'219 is a scribal error, K's reading may be constured as एकमुखनिर्गमेन अयमानम् by the पूर्वनिपातानियम rule. R says तत् बलम् अघटमानाडसंपदयमान एकमुखेनैकोपक्रमेण, एकदेति यावत्, निर्गमो यस्य तथा सत् वलति निर्गमव्यग्रतया दिशि दिशि मण्डलीमाचरतीत्यर्थः. Kula says स्खलितं विनितम्. .... 90. K reads धनुः for jua = युग (R). and विलिखित (vilihia, cf. SC. Text) for vihadia = विघटितः (R) K (chaya), SC and MY have तलिम for तडिम (R). Kula's readings are uncertain.
K says राक्षसरथा वलमानाभिरवनमन्तीभिः धनुष्कोटिभिः विलिखितकपाटानि गोपुराणि तिर्यगवनमितैः ध्वजैराहतोपलाः सन्तो दुःखेन अप्तिक्रामन्ति स्म. .. MY says महतामपि पुरद्वाराणां निष्क्रामणापर्याप्तावकाशतया तदुपरिभागप्रतिबन्धतया त्रयस्रीभूतैरेव नमितैः ध्वजैः स्पृश्यमानोपरितलिमा रथा गोपुराण्यत्यकामन्.
__Kula says उपरित(लि)मं द्वारकूटपटलतलभागः. R says उपरितडिमं द्वारस्योपरिभागः. sc says तलिमं कवाटोपरिकाष्ठविशेष इति केचित् । उपरि. वितानमिति केचित् , and quotes विश्व which gives. बितानक as one of the meanings of तलिम.
91. K has निस्त्रुटित for nisudhia = निपातित (R). K pratika is nisuđia K and MY read fuprafa for opphanam dalia° (R). R says भग्ना भुजङ्गस्य शेषस्य फणा यस्मात् । तथा दलितं पातालं येन । भूपतनादित्यर्थः.
. . K says असहिष्णुतया विरुग्णदिग्गजेन्द्र, भग्न जङ्गफणैरन्तरितपातालं राक्षसानां प्रसरता भरं गौरवातिशयं गुरुमपि अचिरात् लधुर्भविष्यतीति भूमिः सहते स्म.
MY reads nisudhia explained as अवपातित. He says अन्तरित : व्यवहित. Kula reads निलुटित' निलुटिता आक्रान्ताः पृथिवीं (धारयन्तः) 1. niludhia ? The | ratika in our copy is nilutia which is a mistake.

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.220
दिग्गजेन्द्रा येन He says भग्नाभिः भुजङ्गस्य शेषस्य फणाभिः अपसृतं संकुKula's readings is pphanosaria.
चितं पातालं यत्र तम् 92. K reads विह्वलं (vihalam) for pihulam = पृथुलं (R and - Kula). He reads रसति for ni=निरैति, निर्याति ( R and Kula)
SETUBANDHA
K says अग्रस्कन्धो युद्धभूमिः तां प्राप्तं, मध्यप्रदेशे द्वारमुखरुद्धत्वात् पुंञ्जितविह्वलं, पूरितरथ्यामुखं, कूलेन पृष्ठभागेन आपूरितभवनाङ्गणं भूत्वा रसति रुम । कुलं तीरे चभूकटाविति वैजयन्ती R says यद्वा अग्रस्कन्धे कपिसैन्याने: आपतितं स्वाग्रभागेनैवेत्यर्थात्. MY says अग्रस्कन्धावपतितं यत्र योद्धव्यं तत्रैव प्राप्तम् । ūsasia उच्छ्वसित (K chaya also) । शास्त्री तिर्थप्रथ्या । पूरिततिर्यं प्रथ्यामुखमिति यावत् K and MY seem to read ūsasia-saha for ūsāsia-sāhi (R and Kula ? ). Kula says अग्रस्कन्धे प्लवगबलेनापतितं शत्रुसैन्ये लग्नम्. He seems to say उच्छ्वासितशाखामुखम् 'साही' रथ्या, सावकाशीकृतरथ्यामुखम् ( ? ). R says उच्छ्वासितं कियतां निर्गमनादसंबाधीकृतं रथ्यामुखं येन । साहिशब्दो राजमार्गे देशी.
for ithambham (R). K reads
93. K and MY read
for dart (R and Kula).
K says तन्निशाचरसैन्यं द्वारे गोपुरमुखे कृतोत्तम्भं कृतसंमर्द सङ्कर्ट, ततो विभिन्नविकटं पृथग्भूय प्रसृतं, तदानीमेकेन मुखेन दरं विनिर्गम्य समस्थले उत्तानप्रस्थितनदीप्रवहनिभं भूत्वा निर्ययौ. Cf. Ron 9.26.
MY says. kaütthambham (SC Text also) कृतोत्तम्भं कृतप्रतिबन्धम् . Kula says · इत्युक्तप्रकारेण द्वारे.... कृतान्योन्यघर्षं निर्याति विभिन्नं पृथग्भूतं ततो विकट विततं निशाचरसैन्यम् । एकमुखदरिविनिर्गतायाः समस्थाने उत्तानमगम्भीरं प्रस्थिताया विततजलायांः नद्या इव छाया यस्य तत्तथा: SC says द्वारेण कृत उत्तम्भो रोधो यस्येति केचित्.
1

"
1. Partly restored from SC which peproduces Kula anonymously. After द्वारे SC omits a word which is partly corrupt in our copy, but seems to stand for कृतोत्तम्भं.

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NOTES - CANTO XII
-221
94: K (chaya) has व्यतिरिक्तानि (विशेषेण रिक्तानि comm.), ie. vairikkaim for par° (प्रतिरिक्तानि शून्यानि R).
MY seems to read punnojjhaa which he renders as पूर्णावक्षीण for punna-jjhina (पूर्णक्षीण). He says समरार्थं गर्योधैः शून्यीकृतानि भवनाङ्गणानि पूर्णतत्क्षणावक्षोणानां सरितां पुलिनसदृशानि आसन्नित्यर्थः.
95. K explains only a phrase of this verse. K (cbāyā) has वात (Kula and MY also) for pavana (R), and विचलितः for paca° : (R). In our transcript K (chaya) has दवः, like R and Kula, but
Goldschmidt's ms. has तरुः. MY has द्रुम, and विवलितः for , विचलितः. MY says लङ्कावेष्टनार्थ व्यग्रः कपिनिवहो निर्यद्राक्षसबलावलोकनेन प्रपलवाताहतद्रुमवत् विवलितः परावृत्त इत्यर्थः.
_Kula says खरवातप्रेषितवनदव इव चलितः तदभिमुखं प्रस्थितः. He seems to read vana-davo via calio as in ms. C of Goldschmidt. cf. SC . Text.
96. MY says paharujjua- paikkam प्रहारोद्यतपादातं (K also). SC Text has paharujjaa. K_explains मुक्ताङ्कुशमातङ्ग as प्रयुक्ता
कुशमातङ्गः, MY remarks उद्योजितमातङ्गम् उद्योजितरथं च राक्षससैन्यं जातमिति यावत्.
- Kula reads परिवर्तते for parivaddak – निशाचरसैन्यं परिवर्तते कपिसैन्यस्याभिमुस्खनित्यत्वात्. sc says परिवर्तते वानराभिमुखीभूय धावति.... _R says प्रहारे ऋजुका वेध्यसंमुखीकृतकुन्ताः पदातयो यत्र,
SC says त्वराथे मुक्ता अकुशा यत्र एवंभूता मातङ्गा यत्र.."
97. This is the last verse of the Canto in K, My and Muda, adapted to introduce the usual concluding word 341. Sea below.
K, MY and Kula read नसोढ (nasahia, cf. SC Text for mahiala (a). K and Muda read धावति (dhai) for thai = तिष्ठति (R and Kula). K, Muda and My read गृहीतानुराग, i. e. gahianuraam for anohana-bhadam अ
.
...
...
-
.
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222
7
K says ततः कपिसन्यमेकत्वेन आगतवेगम् एकरूपागतवेगम्. अप्रत दत्तमभ्यधिकं मदं परस्परं न सोढं येन तत्तथाभूतं, गृहीतयुद्धानुरागं तथैव परितो मण्डलाकारेण प्रधावितं भूत्वा राक्षसबलमभितो धावति स्मेति'.
My says ekkakkama अन्योन्य । तुल्यागतवेगम्, अन्योन्येन पराभिमुखदत्तमभ्यधिकपवमसहमानं, स्वीकृतरणानुराग, तथा परिमण्डलीभूय प्रधावितम् । यथा राक्षससैन्यं निरगात् तथा परिमण्डलीभूय तत्प्रतीच्छामकरोत् कपिबलमपीत्यर्थः .
SETUBANDHA
Rsays अनवहीना अनपगतधैर्या भटा यत्र Kula reads भर for भट. He says एकैकेन दत्तं न सोदमभ्यधिकं पदं येन तत् तथा of K chaya – एकैकदत्तनसोदाभ्यधिकपदं ) । अनवहीनभरम् अपरित्यक्तरणभारं, यथा पूर्वं तथा परिमण्डलप्रधावितं कपिसैन्यं तिष्ठति । अभिमुखागतानपि राक्षसान् दृष्ट्वा तथैव सोत्साहं स्थितमित्यर्थः. The beginning of Kula's gloss is missing, but SC says एकरूपतया आगतो वेगो यस्य, समकृतवेगमिति कुलनाथः.
98. K and MY put this as the concluding verse of their Canto 13 as explained in the Introduction.
MY says केवलं रणानुरागेण न भज्यन्ते कदाचिदपि भग्नरणानुरागा ने भवन्तीत्यर्थः R says प्रार्थयन्ते परानुपरुन्धन्ति युद्धायाकारयन्ति वा. Kula says प्रार्थयन्ते वरयन्ति परानित्यर्थात्. SC says अभियुञ्जन्ति.
The phrase na bhajjanti bhada recurs in 13.4 ( न भज्यन्ते नापसरन्ति R ).
1. Muda says गृहीतानुरागं गृहीतयुद्धाभिनिवेशं कपिसैन्यं तथा परिमण्डलप्रधावितमेव भूत्वा धावतीति । तथा परिमण्डलं प्रधावितं यथा आरम्भदशायां परिमण्डलं भवति उत्तरदशायामपि तथैव परिमण्डलं सत् प्रधावितमिति.

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CANTO XIII 1. K says अनन्तरं लङ्कायाः निर्गतमिलितैः निर्गत्य समूढैः, पूर्वमालीनैः छङ्कासमीपाश्रितः ततः समागतैः रजनिचरैः वानरैश्च विमुक्तरवं यथा गुरु अतिमहत रणप्रस्थानं रणार्थ प्रयाणं दत्तं कृतम् । परस्परेण सोढं च. Kula says. निर्गतमिलितैः निष्क्रम्य लग्नै रजनिचरैः आलीनसमागतैः दौकित्वा मिश्री भूतैश्च वानरैः. _ Muda says निर्गतमिलितैः पुर्या निर्गतमात्रं गत्वा युद्धार्थ श्लिष्टैः, आलीनसमागतैः द्वीपान्तरादागत्य समालीनैः यथाक्रमं रजनीचरवानरैः गुरुकं रणप्रस्थानं रणप्रक्रिया दत्तं सोढं च । निर्गतमिलिताः रजनीचराः यथा प्रहरन्ति सहन्ते च समागतालीनवानरा अपि तथैव प्रहरन्ति सहन्ते चेत्यर्थः.
Kula says गुरुकरणप्रस्थानं महासमराघटनम्.
2. K reads taha vi (तथापि) for taha a (तथा च). K, MY, Kula and Muda read patthia for patthana = प्रस्थान (R); and aigaa (अतिगताः) for ahigaa =अभिगताः (R).
____K says पुरोभवतां प्रतिभटानां निपातितेषु देहेषु उपरिनिहितचरणाः सन्तः प्रस्थिताश्च सैनिका अन्योन्यं तथातिगता अतिक्रम्य गताः (Kula also) | कथमिति चेत् , प्रहारलालसाः ते यथा स्तोकमपसृताः । एतदुक्तं भवातेयुद्धार्थमतिसंरब्धाः ते राक्षसवानराः प्रस्थानवेगातिशयात् पुरःस्थान् प्रत्यर्थिनो निपात्य तेषामुपरि कृतपदन्यासाः परस्परयोः अभ्यन्तरमवगाह्य पुनः प्रहारार्थ किंचिदपसृता इति.
_MY says pnrilla पुरोगत । पुरोगतानां योधानां वेगवशात् निपतितदेहोपरि कृतपदाः त्वरया प्रस्थिताः सैनिकाः तथात्यन्तं मिलता यथा प्रहारावकाश ): पुनरपासरन् इत्यर्थः । अतिगता अतिसंश्लिष्टाः. Muda says त्वरित प्रस्थिताः प्रतिपुरुषाः तथा एकैकमतिगताः अत्यन्तमासन्नाः, प्रहारलालसाः प्रहारेच्छवः यथा स्तोकमपसृताः. Kula says एकैकं प्रत्येकम्.

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3. K says पूर्वं हृदये यथा युद्धे व्यवसितम् एवमेवं करिष्यामीति यथा अध्यवसितं, ततः समरभूमौ रजसा कलुषितैः नयनैः यथा लक्षितं ( सत्यापितं chaya), राक्षसैः प्रतिपक्षे तथा प्रहारणमेवहृतं प्रयुक्तम् (विसृष्टम् Muda; व्यापारितम् Kula).
MY says saccavia लक्षित ( दृष्ट Kula; लक्षीकृत Muda). Kula reads रजनीचरवानरैः (ie, raaniara-vanarehim, like ms. C of Goldschmidt) for raaniarehi ranamuhe. Kula says यथा हृदयैर्व्यवसितं चिन्तितम्.
4. K and Muda read प्रतिष्ठापित (Kula also) for परि; भुजाः for bhada (भटाः); and sajjanti for bhajjanti = भज्यन्ते (R and Kula ?).
K says पदशब्देन स्वामिना तत्काल एव प्रतिपादितः अधिकार विशेष उच्यते । तस्य लाभात् अभ्यधिकजवाः अतिप्रकृष्टप्रहाररभसा, मुष्टिषु प्रतिष्ठापितनिश्चलखङ्गा, लक्षितलब्धलक्षा (सत्यापित लब्धलक्षा : chāyā) भटानां भुजाः प्रहारविशदाः प्रथम एव विदारितलक्षा न सज्यन्ति ( सज्यन्ते ? ) न कुत्रचित् प्रतिहन्यन्ते स्म .
MY says पदं प्रहारस्थानं प्रहारविषयः तस्य लाभः । लक्षितलब्धलक्षाः यथा लक्षितं तथा लक्षं लब्धं यैस्ते तथा । प्रथमप्रहारात् नाश्राम्यन् किंतु संस्कारोधात् लघवः शक्त्यतिशययोगिनोऽभवन् इत्यर्थः .
Kula says सत्यीकृतो दृष्टो लब्धो लक्ष्यः प्रहर्तव्यदेशो यैस्ते तथा । प्रथमप्रहारे अजातखेदत्वात् विशदाः पटवः ..... अतएव जितश्रमत्वात् नावसीदन्ति. He seems to read bhajjanti lik R who syas न भज्यन्ते न पराजयते. Kula says also पदलाभाय, प्रहारस्थानप्राप्तये, अथवा पदलाभेन.... पदन्यासप्राप्त्या अत्यधिकजवाः वेगेन परिसृताः. It is not clear whether he read bhuā or bhada (R). See above.
R takes visaa (विशद) as विषय (प्रथमप्रहारस्य विषया अपि), but
mentions the other explanation.

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NOTES - CANTO XIII Muda pratika has अव, and he reads अवलम्बित for paalambha. He also reads प्रसार for प्रहार. He says अवलम्बिताभ्यधिकजवाः स्वीकृतात्यर्थवेगाः, मुष्टिप्रतिष्ठापितत्वात् दृढगृहीतत्वात् निष्प्रकम्पखगाः, लक्षीकृतबद्धलक्षाः भुजाः प्रथमप्रसार एव विशदाः प्रथमप्रसार एव प्रहारकत्वेन प्रसिद्धाः भुजाः पुनर्न सज्यन्ते प्रथमप्रयोग एव कर्तव्यस्य परिसमापितत्वात् पुनर्ने सज्यन्ते नोधुक्ता भवन्ति. Muda seems to read बद्ध for लब्ध in the second line.
5. K says मातङ्गाः प्लवगैः स्वहस्तेन आविद्वान् क्षिप्तान् , चलितशाखान् , मुखमण्डले घूर्णनेन अपमृष्टसिन्दूरविन्यासान , कुम्भतटे मग्नान् वृक्षान् धुन्वन्ति स्म. MY says Khutta खात (for ukkhulta)
6. Kula syas रामस्य रोषस्य. राक्षसपतेः .... दुःसहस्य मदनस्य (च) सममेव द्वयोरपि राक्षसप्रक्षयहेतुत्वात् अनुरूपदारुणः परिणामः आरब्धः वृत्तः.
7. वानरा इत्यध्याहार्यम् K. प्रतिपक्षः प्रहारविषयः sc...
8. K and Kula read निर्भिन्न (nibbhinna used many times in the poem) for vikkinna = faxloh (R). ____K says तत्र राक्षसाः शरैः निर्भिन्नमहीधराः शरैः भिन्ना वानरमुक्ता महीघरा यैस्ते । तथा शरविघटितशेषाः शरैः विदारितशेषाः मुद्गरैः आहताः शैलाः यैस्ते । तथा प्रहारमार्गमतीता आसन्नत्वात् आयुधगोचरमतीताः भुजै रेव चूर्णिताः पर्वता यैस्ते । तथा भूत्वा भ्रमन्ति स्मे.
___My says शरमुद्गरादयशेषायुधैरपि अक्षता आसन्नतमा ये ते भुजैरव राक्षसः चूर्ण्यन्त इत्यर्थः. He says aincia अतिगत. Cf. 13. 28 below. Gn 13. 86 also be explains the word as erfana, and says #THISH हत्वा हनूमानतिगत इत्यर्थः.
___K (Chaya) has प्रहरणमार्ग. Kula says प्रहरणमार्गादतिक्रान्ता भुजैः चूर्णिताः पर्वताः यैस्ते निशाचराः...
s...29
.

.

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9. K says विस्तृतस्य गिरेः परिणाहवत् विस्तारवत् विकटे विशाले लवङ्गस्य स्कन्धे ग्रीवामूळे भागपतितोऽपि यथास्थानपतितोऽपि गजस्य स्थूल: कर विस्तारः अप्रभवदावेष्टः अपर्याप्नुवदावेष्टनो भूत्वा उल्ललति विगलति स्म. MY says अपर्याप्ततदावेष्टनानुगुणदैर्घ्यः उल्ललति विषमं स्खलतीत्यर्थ. Kula says भ्रमति R says चञ्चलीभवति.
10. K says कपिना रोषात् प्रेषितस्य क्षिप्तस्य, रजनिचरोरःस्थले चूर्णितस्य शिखरिणो गिरेः रजो धूलिः ऊर्ध्वमुद्धावति स्म । तस्य शिलासंघातः अधोमुखोऽपसरति स्म.
11. K says रिपुबलस्य मध्ये निरायताः निहताः निरन्तरं निपातिताः ज्ञायमानाः प्रख्याताः भटाः येषु तेषां विक्रमणे कृते निःसामान्या निरुपमा, एवंभूताः भटानां गतिमार्गा द्रष्टुमपि दुष्कराः किं पुनः कर्तुमिति.
MY says भटानां ज्ञायमानत्वं प्रसिद्धता । विक्रमनिःसामान्या विक्रमेण निरुपमाः. A has विक्रमणे Kula says निरायता दीर्घाः । निहता निचूर्णनिपतिताः ज्ञायमानाः सुप्रसिद्धा भटा येषु ते तथा । (विक्रमेण ) निःसामान्या असाधारणाः । अन्यैः भयहेतुत्वात् द्रष्टुमपि न शक्यन्त इत्यर्थः. Kula seems to read nicunṇia for ṇirantara.
12. K says युद्धे योधैः शौण्डीर्यं स्वं सामर्थ्यं निरुह्यते निर्वर्त्यते स्म । अप्रतिहस्तलघुः - प्रतिहस्तः प्रतिद्वन्द्वी, अयोग्यप्रतिद्वन्द्वत्वात् लघुः प्रहार : आत्मीयः शस्त्रप्रहारः तैः हस्यते स्म । अथवा असदृशप्रतिभटत्वात् लघुः प्रहारः शत्रुणा कृतः शस्त्रप्रहारो वीरैरपहस्यते स्म । वीराणां वैर (1) बन्धो ववृधे । समर्थाः साहसेषु अतिसन्धीयन्ते अतीव अभिनिविष्टा आसन् इत्यर्थः । कर्मकर्तरि परम् For प्रतिहस्त see also verse 92.
1
MY says निरुह्यते प्राणव्ययेनापीति भावः । अप्रतिहस्तलघुः प्रतिप्रहाराभावलघुः । प्रहत्रैव स्वयमपहस्यते । समर्था एव साहसकरणेषु परैः अतिसन्धीयन्ते हन्यन्त इत्यर्थः । अथवा साहसेषु समर्थाः साहसानुष्ठातारः तदतिशायिसाहसकरणात् स्पर्धमानैः अतिसंघीयन्त इत्यर्थः SC says जीयन्त इति श्रीनिवासः. Kula says शौदीर्य शौर्याभिमानः । अप्रतिहस्तेन प्रतिप्रहारा -

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NOTES - CANTo xIII
227
प्रदानेन लघुकः परिभवनीयः प्रहारः प्रहारवान् पुरुषो हस्यते Kula reads अभिसन्धयन्ते, i. e., ahio for at samdhijjanti (अतिसंधीयन्ते). He says समर्थाः प्राणनिरपेक्षंकर्मसु अभिसन्धीयन्ते वञ्चचन्ते'
....
13. K says शिरसि पतितेऽपि धैर्येण देहो न पतति स्म । शूलेन विभिन्नमपि हृदयं नैव भिद्यते अन्तर्न बिभिदे | अहङ्कारेण भटैः लभ्यां मानमपि (chāyā also) आवेश्यमानमपि रणभयं दुष्परिचितत्वात् प्रतिभटानां हृदये न लगति स्म K's लभ्यमानम् might be a mistake for लाग्यमानम् (avij jantam ( R ). R says लाग्यमानमपि शत्रुभिराधीयमानमपि. Cf. MY R says शिरसि पतितेऽपि हृदयं न पतति न कांतरतामवलम्बत इत्यर्थः. Kula says शूलेन समन्तात् भिन्नमपि न भिद्यते उन्नमपराङ्मुखं च ' तिष्ठतीत्यर्थः । दुःपरिचितमननुभूतपूर्वम्.
below.
MY says हृदयं न भिदयते इति न भिद्यते नान्यथा भवति हृदयस्य व्यवसाय भूयस्कत्वादित्यर्थः . He has laijjantam लिह्यमानम् ( ? ), and says भः प्रतिभटानां प्रहारादिभिः आपादद्यमानमपि रणभयमपरिचिततया नालग दित्यर्थ: MY' लिह्यमानम् is a mistake for लाग्यमानम्. Kula is corrupt, but SC Text has laijjantam, translated as लाग्यमानम् the chāya.
in
14. K. MY and Kula read hasai for the first sahat = सहते (R). K and My read प्रहार ( pahara ) for dappao (R). K (chayā) has अपसारेषु भटानां निर्दोषेष्वपि (SC Text also).
K says प्रहारेषु सत्सु प्रहृतानां भटानां दर्पः हसति विकसति स्म । पुरुषविश्वासः पुरुषः खलु अहमिति विश्वासः प्रहारस्य स्थानेषु विषयेषु प्राप्तेषु बलवत्तरेषु प्रतिभेदेषु ( प्रतिभटेषु ? ) प्रहर्तव्येषु सत्सु पुरुषाभिमानः सहते शक्नोति स्म । अतिभारेषु अभिमानिनामभिमानः साध्यं साधयतीति भावः

....
1. The word is restored from Kula quatation in SC which, however, has अर्धाकृष्टा वञ्चयन्ते.
2. Partially restored from SC,
=

Page #721

SETUBANDHA.
निर्दोषेषु अपसारेषु करस्य वशादागतेषु (?) अपगतेषु भटानां रोषरसो नापसरति स्म SC says pahara - tthanesu इपि पाठे प्रहारस्थानेषु प्रतिपक्षप्रहार संकटेषु इत्यर्थः .
228
MY says प्रहारेषु दर्पो हसति । प्रहृतः सन् भटः प्रहारमवजानातीति वा, प्रहृतस्य भटस्य दर्पो वर्धत इति वार्थः । स्थानेषु अवसरेषु प्रहारं पुरुषाशंसा सहते । प्रहर्तव्यस्य शूरतया प्रसिद्धिः । अभ्युद्यतं प्रहारमनुजानातीत्यर्थः . MY seems to read paharam thanesu for pahara-ṭṭhāṇesu, which is K's reading.
MY mentions another explanation सहते शोभत इत्यर्थः (cf. Hemacandra 4.100) इति केचित् । हृदयस्थानेषु (प्रहारस्थानेषु ?) अपराङ्मुस्वस्य यः परकृतः प्रहारः तत्र तस्य पुरुषाशंसा शूरतराभिमान शोभत इत्यर्थः . He explains the second line thus : आश्रयभूतेषु भटेषु अजनितभग्नदोषमपसरत्सु अमित्रदर्शनादिना तदाश्रितो रोषो नापसरतीत्यर्थः R says निर्दोषेषु अपसारेषु न भयेन, किंतु प्रहार सौकर्याय पश्चादागमनेष्वपि.
Kula says प्रहारेषु दर्पो हसति अवज्ञां करोति । पुरुषासङ्घ : ' पुरुषस्य शत्रुवधं प्रत्यासङ्ग(?)करत्वात् व्यवसाय:' पर प्रस्थानेषु पराभिमुखगमनेषु शोभते । 4e1a1fafa aða M. Kula seems to read para-patṭhāṇesu (cf. SC text) and explains sahai as शोभते (cf. MY above).
15. K reads दर for dadha = दृढ (R and Kula); and मुसल for मूल (R and Kula).
K says निमीलन्ति मृता इत्यर्थः । अन्यत् सुबोधम्. Kula says दृर्द्धं दष्टं दन्तमूलं दन्तनिर्गमस्थानं यैस्ते । समत्सरं सक्रोधम्.
16. K, MY and Kula read avahārana (अवधारणा) for avahiranā = अवधीरणा (R). K reads bhajjar and Kula bhijjar for kijjar = क्रियते (R). They read cintijjaï for sumarijjaï = स्मर्यते (R). K reads संशये,
i. e. samsaammi for samsae vi ( R and Kula).
1. Kula seems to say here asamgha
etc.
2. SC. says पुरुषस्य आशंसा शत्रुवधं प्रत्युत्साहः.
• शब्द आशायां देशीयः । पुरुषाकांक्षा पुरुषस्य
-

Page #722

225
NOTES - CANTO XIII K says योधानामवधारणा अवश्यमेतं हनिष्यामीत्यध्यवसायः कदाचित् न भज्यते । संशये प्राणसंदेहे सति स्वामिना कृतं सुकृतं चिन्त्यते स्म । न तु स्मरणम् । विनिपातो विपत्तिः वाहन विनाशादिः न गण्यते स्म । भये दृष्टेऽपि लज्जा स्मर्यते पलायनप्रसङ्गे लज्जा स्मर्यते स्म. .
MY says अवधारणा व्यवसायः । विनिपातो.वधः । दृष्टे भये भयहेतो. his pratika is ohāraṇā.
Kula says अवधारणा प्रतिज्ञा न भियते । संशयेऽपि जीवितसंदेहेऽपि स्वामिसुकृतं चिन्त्यते. R says विनिपातो मरणम् .
17. K says राक्षसैः प्रथमानीताभिः सुरबन्दीभिः बन्दोभूताभिः सुरस्त्रीभिः ये राक्षसाः जीवितसंशयेऽपि सुचिरं त्यक्ता अपरिगृहीताः, युद्धेऽभिमुखं निहताः त एव ताभिरभिसारिता देवत्वं गताः त एव ताभिः गृहीता इति.
MY has padicchudha (for परि' ) प्रतिक्षिप्ताः प्रत्याख्याता इति ..
यावत्.
18. K reads भुज प्रहार' for अङ्गच्छेद (R). He says अबद्धरुधिरत्वात् छेदलाघवेन अनुत्पन्नरुधिरत्वात् परिपाण्डरभुजप्रहारः, अगणितवणवेदनः, उष्णेन तीवेण प्रहारेण सरसः साभिनिवेशः कपिः रजनिचरेषु बद्धलक्षो भूत्वा प्रविवेशेत्यर्थः.
MY says उष्णप्रहारसरसः प्रत्यग्रप्रहारेण सोल्लासः । samalliar प्राप्नोति (समाश्रयति K chaya). Kula says समालीयते ढौकते.
Kula says अगृहीतः रणकृतः संतापो येन. He reads agahiaranait for agania-vana'. He says उष्णो दाहकारी प्रहारो यस्य स, तथापि सरसः सानुरागः.
R says अबद्धेन प्रवहता रुधिरेण परिपाण्डरः अङ्गच्छेदः क्षतं यस्य तथा. Kula says अबद्धेन गलता रुधिरेण परिपाण्डरव्रणच्छेदः. He thus reads paripandaravana-ccheo (cf. SC Text). 1. i.e. paripandara-bhua-ppaharo. 2. This is the reading of ms. C of Goldschmidt,

Page #723

230
SETUBANDHA 19 K says समर्थाः पराक्रमस्य अवसरं न प्रतीक्षन्ते न प्रतिपालयांमासुः । परेण जनितं प्रतापं पौरुषमवक्षुन्दन्ति बभञ्जः । यथाभणितं प्राक् प्रतिज्ञातमर्थम् अतिक्रामन्ति स्म तस्मादधिकं चक्रुः। साधुकारपुरतः अन्यैः क्रियमाणं साधुवादं पुरः कृत्वा प्रविशन्ति स्म (यन्ति chaya) । अथवा साधुकारं साधुक्रियां पुरस्कृत्य प्राविशन्निति.
MY says occhundanti अवक्षुन्दन्ति । opphundanti इति पाठे आक्रामन्तीत्यर्थः (Cf. apphundai 6.57, 82) bolanti अतिक्रामन्ति । ततोऽपि अतिशयेन कुर्वन्तीत्यर्थः । अतियान्ति साधुकारस्य पुरतोऽतियान्ति । यत्र यत्र रिपून घ्नन्तः शूराः प्रविशन्ति तत्र पश्चात् (तत्र तत्र A) भदैः कृतः साधुकारोऽपि प्रवर्तत इत्यर्थः । अत्र लट्प्रयोगेऽपि भूतविहितो लकारः तत्र तत्र 'निक्षेप्तव्यः.
Kula says अवसरं न प्रतीक्षन्ते कालक्षेप न कुर्वन्ति. He also says साधुकारपुरतः इति यत्र साधुकारं शृण्वन्ति तदाभिमुखं समर्था आयान्ति' इत्यर्थः. R says साधुकारपुरतः प्रतिपक्षप्रहारादिकं दृष्ट्वा साधु साध्विति कृत्वा 'आयान्ति । तमेव (प्रति)प्रहर्तुमित्यर्थात् विपक्षकृत साधुकारस्य पुरतः संमुखे आयान्ति इति वा.
20 K says इति तेषां तत् युद्धं व्यज़म्भत । कीदृशम् -- सुराङ्गनानाम् अमिनवदयितप्राप्त्या सुरतलाभस्य संकेतगृहं, धर्मयुद्धत्वात् भग्नयमलोकपथं खिलीभूतयमलोकमार्ग, महेन्द्रभवनममरावती तां प्रति ऋजूकृतमार्गम्. MY also has ऋजूकृत. R says ऋजुकायितः संमुखीकृतः.
21. K and Kula read fra for a fra'. The beginning of K's gloss is not well preserved in our ms. He says कपीनां वक्षस्तलपरिणतस्य (१) .... निजे (१) मुखे गजस्य मुख एवास्तमिता वक्षस्तलस्य काठिन्यातिशयात् प्रतिहता भूत्वा मूलभाग एवातिदूरं मग्ना हस्तिनां दन्ताख्याः परिघा यत्र तत् । निहतानां भटमहितानां भटप्रवराणां ग्रहणाय निपतितानां
1. Kula quotation in sc has अतिगच्छन्ति.

Page #724

NOTES - CANTO XIII
231
सुरवधूनां चलैः गमनरभसात् चलैः वलयः मुखराः प्लवगानां गतिपथा यत्र । वानरैः हतानां राक्षसभटानां ग्रहणाय वानराणां गतिपथाननुगच्छन्ति सुरस्त्रिय इत्यर्थः.
MY says कपिवक्षःसु तिर्यनिखाताः, तद्दाढर्यात् निजमुखेषु भस्तमिताश्च गजानां दन्तपरिघा यत्र तत्तथा.
_R says निहतभटानां महितेन समीहया (Kula also) निपतितानां स्वर्गादागतानां सुरवधूनां etc.
___Kula says कपिवक्षःस्थले परिणताः कृताघाता, निजकमुखेषु अस्तमिताः.... हस्तिदन्तपरिघा दन्तार्गला यत्र. R says कपीनां वक्षःस्थलेषु परिणतानां पश्चादागत्य दत्तदन्तप्रहाराणां पूर्वनिपातानियमादत्राकर्षणात् दन्तिनां निजकमुख एवास्तमिता.... दन्तपरिघा यत्र.
22. K reads रुद्ध for pavaa = प्लवग (R and Kula) in the second line. He says प्लवगैः कृतेन अवपतनेन उपरि पतनेन निपातितरथम् । तेषामुत्पतनेन उत्क्षिप्तत्वात् विदार्यमाणगजेन्द्रम् (विघटमान....chaya) । तैः गृहीतभ्रष्टतुरङ्गम् । अनुधावितरुद्धाः ततो निहतराक्षसयोधा यत्र तत्.
My says phidia भ्रष्ट । प्रथम भ्रष्टाः पुनर्गृहीताः तुरङ्गा यत्र तत्तथा. R says गृहीताः सन्तः स्फेटिताः चञ्चलत्वात् बहिर्गताः तुरङ्गा यत्र. Kula says गृहीताः प्रेषताः तुरङ्गा यत्र. He reads मथित (mabia, cf. SC Text) for nihaa. He also says तेषामेवोत्पतनेन उत्क्षिप्य विघटमाना गजेन्द्रा यत्र
23. K reads निनद for lohv = लोभ (R and Kula). He says उरमि चूर्णितस्य चन्दनविटपस्य रसेन शीतलेन निर्वृतेन (निर्वाण chaya) उरःस्थलेन सुखं विषह्यमानचन्दनद्रुमप्रहारम् । कलकलनिन दार्थम् उद्घाटिते विवृते मुखे सहसा पतित्वा निष्क्रान्तस्य भित्त्वा निर्गतस्य शरस्य मार्गेण निर्गमद्वारेण नियेन्निनादम्.
... Kula says कलकललोभेन विवृतेषु मुखेषु व्यतिक्रान्तानां निर्भिद्य गतानां शराणां मार्गः निर्यान्तो निनादा यत्र तत् तथा. 1 This is amplified by sc - पूर्वमारूढेषु कपिषु तद्भरात् पतिता ये गजेन्द्रास्त एव
तेषामुत्पतनेन गात्रमुत्क्षिप्य यत्र पलायिता इत्यर्थः.

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SETUBANDHA
.: 24 K reaas 'विद्ध for "रुद्ध (R and Kula ?). K and Kula read मापूर्ण for ohinna = अपभिन्न-प्रतिहत (R). Their reading is aunna used in 12.6 (cf. SC Text).
___K says भिन्नपुनर्घटमानगजसमूह, प्रतिविद्धत्वात् अपसृत्य पुनः चक्रीकृतपदातिकं, पतितानामुपरि गमनात् रुधिरपूर्णरथपथ, हर्षाभावात् मुखेषु शुष्केषु फेनेषु लालाफेनेषु मन्दहेषिततुरगम् (निभृत° chaya).
___Kula says मुखमुक्तैः फेनैः निभृतहेषिताः अव्यक्तध्वनयः तुरङ्गा यत्र तत् तथा. . He reads mukka for sukka (शुप्क). . . 25 MY says viraa विलीन. K says रिपोः प्रहरणेन प्रहारेण परितोषितत्वात् साधुवादगर्भितं भूत्वा पतच्छिरस्कम् । प्रहारनिर्भिन्नमूर्च्छितत्वात् वदनाभ्यन्तरे विलीनो भटानां घूत्कारो निनदो यत्र तत्. K (chaya) has भटहुङ्कारम्. R says चुक्कारशब्दो देश्यां शब्दवाची. Kula is party corrupt, but acc. to quotation in SC he reads #1 for z and explains it as सिंहनाद'.
- 26. K says शैलप्रहारेण उद्वेजितत्वात् दुःखं कृच्छ्रात् व्यवस्थापितैः हस्तिभिः प्रस्थितयोधम् । भग्नध्वजचिह्नाः विमुखिताः प्रणष्टा अन्यत्र गताः, निजैः भटैः दुःखेन कथंचित् ज्ञायमाना रथा यत्र तत्.
K seems to read uvveia (safa). cf. pahāruvveia which is the reading of ms. C of Goldschmidt. R reads ucviäia rendered as उद्वेदित. SC Text has uvviavia randered as उद्धेजित (शैलप्रहारेण उद्वेजितेषु त्रासात् विमुखीभवत्सु SC com.). This seems to be Kula's reading. Kula is here partly corrupt, but he has विमुखीभवत. See below. 1. Our copy of Kula has निर्गत for निर्भिन्न - निर्गतानां प्रहारमूर्छितानां
वदनाभ्यन्तरे etc. This is a mistake, sc has निभीक (nibbhia) for nibbhinna. 2. Ms. C of Goldschmidt reads वोक्काररवं for भड-चुकारं. SC remarks वस्तुतस्तु
चुक्कारः सिंहनादे स्यादिति हारावली. Kula's reading बुक्कार is however found in Gaudavaho (10) where it is explained as otišia in the comm.

Page #726

NOTES - CANTO XIII
233 _My says दुःखव्यवस्थापितहस्तिप्रार्थितयोधं दुःखेनाभिमुखीकृतैः गजैः जिघृक्षितयोधम् । indham (for cinha) चिह्नम् । vimuhia विमूढ । प्रथम प्रनष्टैः, ध्वजचिह्नभङ्गात् सहसा ज्ञातुमसमर्थैः... भटैः कृच्छ्रेण उन्नीयमानरथमित्यर्थः.
R says शैलप्रहारोद्वेदितैः, अत एव दुःखेन व्यवस्थापितैः स्थिरीकृतैः हस्तिभिः प्रार्थिता रुध्यमाना योधा यत्र. Kula says शैलप्रहारेण '........ विमुखीभवन्तो दुःखेन.... स्थिरीकृता ये हस्तिनः तैः पराभिमुखं प्रस्थिता योधा यत्र । भग्नध्वजचिह्नत्वात् विमोहितैरजातनिश्चयैः प्रनष्टनिजकमटैः निहतस्वयोधैः दुःखेन ज्ञायमाना रथा यत्र तत् तथा. SC says प्रनष्टैरपसृतैः निजभटैः.
27. K (chaya) has रजआवलिविभिन्न (raavali-vihinna) for rasomlia-bhinna = रसावमृदितभिन्न (R). Kula seems to read rasovalia (रसाववलित).'
K says पर्वतेन आक्रान्तस्य रथस्य कर्षणेन विह्वलत्वात् प्रसारितमुखनिनदत्तुरङ्गम् । महीतले प्रलुठितानां चूर्णितानां (पतितानां R) महीधराणां रजतरजसा रजतशकलानाम् आवलीभिः भिन्नत्वात् पाण्डररुधिरम्. K (chaya) renders pellia as पीडित. MY says विभिन्न मिश्र । प्रसारितमुखत्वं गुरुभाराकर्षणादिति ग्राह्यम्.
_sc says कुलनाथस्तु महीतले प्रलुठितेन महीधरस्य रजतरसेन रूप्यद्रवेण अववलितं प्रेरितं भिन्नं मिश्रीभूतं पाण्डरं रुधिरं यत्र तदित्याह । रथसंघट्टोमणा द्रवत्वम्. R says रजतरसेन रूप्यक्षोदेन.
28. K and MY read sotta for magga (R and Kula ?) in the first line. The word aificia is missing in the N. S. edition. K reads अपसृत (osaria) for oharia (अवहृत) in the scond lines. K (chaya) 1. Our copy has सैन्य. 2. Kula's gloss on this verse is missing in our copy, but it is quoted in Sc. 3. R explains oharia as अवपातित, and says रक्षोभिरवपातितानामथ च कपिभिः
निःसृत्य वञ्चितानामसीनां मार्गे पतनपथेऽवपतन्तो वानरयोधा यत्र तथाभूतम् । तथा . __ च यत्र ये स्थितास्ते बहिर्गताः, अन्ये पुनस्तत्र पतन्तः खण्डिताः etc,
S...30

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renders the second line as अपसृतवञ्चितातीतासिमा विपतद्वानस्योधम्. Kula reads आपतत् (avadanta) for ovadanta ( अवपतत्)
_K asys कपिमुक्तेषु राक्षसैः चूर्णितेषु शैलेषु ज्ञायमानानि सरसानि जलार्द्राणि सरित्स्रोतांसि यत्र तत् । उद्यतं खड्गमालोक्य अपसृताः, राक्षसैः वञ्चितत्वात् अतिगता अतिलचिता, असिमार्गेषु अवपतन्तो वानरयोधाः यत्र तत्.
__My says विमुक्तैः चूर्णितस्थितैः शैलैः पूरिततया दुर्लक्षाणि केवलं सरसतया आर्द्रतया उन्नीयमानानि सरित्स्रोतांसि यत्र तत्तथा । oharia अवगुरित । aificia अतिक्रान्त (see verse 8) । असिगोचरीभूतः, अवगूरितो, वञ्चनया गलितश्च वानरयोघो यत्र तत्तथा.
MY on 13.55 says oharia अवगूरित । कर्तरि क्तः । कृतप्रहार इति यावत्. Kula explains oharia (अवहृत) as व्यापारित as elsewhere. His gloss is somewhat corrupt, but anonymously reproduced in SC. He says अवहृतानां व्यापारितानां वञ्चितानां परिहताघातानाम् आकृष्टानामसीनां खड्गानां मार्गेण आपतन्तः अभिमुखं धावन्तो वानरयोधा यत्र तत् तथा. Kula seems to read ainchia (आकृष्ट) found in SC Text for aincia Cf. Kula on 14.59.
29. K reads पर्याप्तभाल for majjhant-bhaa = मध्यान्तभाग (R and Kula).
_K says अभिधावतां प्लवङ्गमानामसेषु मुक्ताः वितताः निरायताः केस- . रसटोद्धाता यत्र तत् । फालेषु (भालेषु ?) ललाटेषु पर्याप्तं निपतितेन दण्डायुधेन भिन्ना महीतले पतिताः (निपातित chaya) वानरभटा यत्र तत्.
___MY reads पर्याप्त (pajjatta) like ,K, but has भाग like R and Kula. He says मुक्का अनाकुलिताः (अनाकुञ्चिताः A) अंसे दीर्घाश्चेति विग्रहः । pajjatta-bhaa-nivadia भागे प्रहारस्थाने पर्याप्तनिपतित, R says मुक्तो विकीर्णः.

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NOTES - CANTO XIII Kula says मध्यान्तभागे शरीरमध्यदेशे निपतितैः दण्डायुधैः तोमरादिभिः भिन्ना महीतले अवविद्धाः कीलिताः भटा यत्र तत् तथा. R says मध्यस्यान्तभागेन निपतितं यत् दण्डरूपमायुधं तेन भिन्नाः सन्तो महीतलेऽपविद्धाः पातिता भटा यत्र तत्. sc says मध्यान्तभागे शरीरमध्यभागे अन्तभागे च निपतितेन etc.
The commentary of Krsna on Canto 13 (after verse 29) and Canto 14 is missing in our manuscripts. On this portion of the poem fuller extracts are given here from the commentaries of Madhavaya. jvan and Kulanātha. The readings of Krsna mentioned in this section are from those recorded by Goldschmidt in his edition.
30. MY reads रुष्ट for dattha = दृष्ट (R and Kola) in the first line. He reads bharia for dharia (R and Kula) in the second line.
MY says प्रहर्तुं निशाचरकरावरुद्ध शिरसा रुष्टेन कपिना तदुरःस्थलार्धारोपितदंष्ट्रमिति । प्रहरणतया वानरोन्नीतानां नभसि भरितानां पूरितानां (पर्वतानां निर्झर)-शीकरैः अवसन्नरजस्कमित्यर्थः. Kula says गृहीतैः शिरसि दष्टैः वानरैः निशाचराणामुरःस्थानार्धेषु रोपिता दंष्ट्रा यत्र. He explains अवसन्न as निरुद्गम. R says नभसि धृतानां पर्वतानां निर्झरशीकारैः आर्द्रत्वात् गुरूणि सन्ति अवसन्नानि पतितानि रजांसि यत्र.
31. Kula says सारथिना हस्ततलेनाहतैः मुखेन पतितैः उत्थितैश्च तरः निर्यढा रथा यत्र. MY says मुखेन पतितैः सारथिहस्ततलाघातात् (उत्थितैः) etc. R says प्रथमं संभ्रमेण पतिताः तदनु सारथिना हस्ततलेन आहतमुखत्वादुत्थिता ये तुरङ्गाः तैनिर्मूढाः संचारिता रथा यत्र.
___32. MY (B) pratika has agganti. A has addantit (attanti? like R). MY explains it as नश्यन्ति क्षीयन्ते (K also). MY says प्रतिसारितेति खण्डने सति अपसृतैकदेशानि (बलानि)। मुख नासीरं, मुखशब्देन मुखस्थिता भटा विवक्षिताः । व्युच्छिद्यमानत्वं हन्यमानत्वम्. R explains प्रतिसारित as पराङ्मुखीकृत. 1. Kula pratika also looks like addanti.

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K, MY and Kula read क्षीयमाण (jhijjanta) for bhijjanta (भिधfound in R.
Kula says असहमानानि असोढपराहानानि. The rest in missing in our copy, but the following quotation from Kula is found in SCव्यवच्छिद्यमानं विरलीभवत् मुखमग्रस्कन्धो येषाम् । क्षीयमाणा हीनबलाः सन्तः अपसृताः प्रतिभटा येषु तानि बलानि अट्यन्ते हिंस्यन्ते. R says (attanti) आवर्तन्ते परस्परमुपर्युपरि पतन्तीत्यर्थः.
MY says क्षीयमाणावस्थितप्रतिभटानीति पर्यायेणेति शेषः. ____33. K and Kula read स्खलिताः (°kkhalia) for ukkhudia (उत्खण्डिताः) found in R. Kula says वानराणां प्रहारैः स्खलिता विह्वलगतयः.
MY says ohiranta vi विह्वलीभवन्तोऽपि'. Kula says अनिरूपितलक्ष्यं प्रेषितासिपहरणाः क्षिप्तखड्गप्रहाराः, मूर्छानिमीलिताक्षाः, अवहियमाणा अपि मृत्युना आकृष्यमाणा अपि निशाचरा आलीयन्ते ढोकन्ते. R says अपहियमाणाः स्वीयैः पश्चान्नीयमाना अपि निशिचराः........शत्रुणा आलीयन्ते मिलन्ति.
34. MY reads bahua for garua -गुरुक (R and Kula). He has paatta (प्रयत्न) for paatka=प्रवृत्त (R), Kula is here corrupt, but sc has प्रयत्न like MY.
Kula explains oli-cchinna as आवलिछिन्नः पतिभ्रष्टः, R says oli is a desi word, but he says पङ्क्तिक्रमेण छिन्नः, MY reads ulu-cchinna (ऊरुच्छिन्न). Cr. laa for raa (रजस्) in 13.57.
MY says स्फुरति व्याचेष्टत इत्यर्थः. Kula says स्फुरति तेजसा न हीयत इत्यर्थः. R says स्फुरति कम्पते.
35. K and MY read paharena for 'hi (R and Kula). K, MY and Kula read vikkamena for ohi (R). MY seems to read pahariso for pariano (R and Kula). 1. See also Extracts on 12.42, 43.

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NOTES-CANTO XIII
1
Kula says शौटीर्येण पुरुषकारेण प्रतापः प्रहारैः छाया संभावना, विक्रमेण परिजनः . ..... रक्ष्यत इति सर्वत्र योज्यम्. MY says शौर्येण सत्वगुणेन दुष्प्रधर्षता, छाया रूपं शूरतमप्रहारेण, आयोधनप्रहर्षणं (प्रहर्ष = प्रहर्षो ? A ) धारामार्गसंचरणेन, जीवत्यागेनापि वोर्याभिमानः, शरीरक्षत्यापि यशो रक्ष्यत इत्यर्थः.
SC says छाया गोत्रपरम्परागतख्यातिः कान्तिर्वा Cf. 3. 18. R says शौण्डीर्येणाहंकारेण युद्धचातुर्येण वा.
36. Kula reads भिद्यते (bhijjar ) for bhajjat (भज्यते ).
MY says वक्षःस्थले भिन्नेऽपि व्यवसायो न भिद्यते । एकरूप एवेति यावत् । उत्साहः प्रयत्नः । शिरोनिकाय च्छेदेऽपि रणश्रद्धा न छिद्यते इत्यर्थः .
237
37. K and MY seem to read sibhara lohiena ( शीकर लोहितेन K ) for lohia-sibharehi (R and Kula). K, MY and Kula read salileṇa for salilehi (R). K and MY read vocchijjanta-viralam for vocchijjaï pasariam (R and Kula). K seems to have vi for vo°.
MY says कपिभिः प्रहरणतया क्षिप्तानां गिरीणां निर्झरैः गगने, न्य मानानां प्रतिभटानां समुच्चलितशीकरेण रुधिरेण सुभटधारामार्गे, मदसलिलेन गजघटासु च महीरजउत्थानं व्युच्छिद्यमानतया विरलं जातमित्यर्थः .
Kula says शैलानां निर्झरै:...., धुतैः लोहितशीकरैः रुधिरकणैः धारामार्गे रथगतिपथे', मदसलिलेन ( गज) घटासु च व्यवच्छिद्यते प्रसृतं महीरजउत्थानम्.
SC quotes विश्व—'धारा सैन्याग्रिमस्कन्धसंतत्यां'; and śrinivasa who says धारामार्गे खड्गादिसंचरणपथे. R says धारामार्गे रणस्थाने.
38. K and My read विशदं (visaam) for visamam (R). Kula's gloss is incomplete, but his reading might be same as that of K, as SC text has visaam.
MY says selaiñichana-valia शैलविक्षेपणवलिता निष्कम्पतया सौकर्य - वशात् विशदमभज्यन्तेत्यर्थः
1. Restored from quotation in SC,

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_Kula says गजेन्द्रदन्तनिर्गताश्चाकुलाः प्रतिरूपाश्च ( बाहुपरिघाः ). He seems to read gainda-danta-niggaaula-padirua for...lihiaggala.... R says गजेन्द्रदन्ताभ्यां लिखिता यार्गला तत्प्रतिरूपाः तत्तुल्याः। शैलानामतिक्रमेण क्षतोत्पत्त्या धारणासामर्थ्यादधःपतनेन वलिता यन्त्रणमासाद्य वक्रीभूताः. Sc (chaya) has शैलातिक्रमण.
39. MY says tanhavio तृषितः. R has tenhaio. Kula reads tanhaio. He says तृष्णाजितोऽपि तृष्णाभिभूतोऽपि विहङ्गः काकादिः.
MY, Kula and K (?) read ruhiram (SC Text also) for suïram= सुचिरम् (R). MY says nivvadia-loha-virasam पूर्वतः पृथगभूतं यथा स्यात् तथा लोहेन विरसम् । विहङ्गः गृध्रः रुधिरं न पिबति किंतु किश्चिदास्वाद्य त्यजतीत्यर्थः.
Kula's gloss is incomplete, but SC says कुलनाथस्तु लौहस्य संनाहस्य छेदैः गर्मिते व्याप्तमध्ये व्रणमुखे निर्वलितेन गृहीतसारेण लोहेन विरसमुद्वेजकं रुधिरं न पिबतीत्याह. sc's own explanation is निःशेषेण वलितैः चिरं संभक्तैः लोहै.....विरसम्. R says निर्वलितेन पृथग्भूतेन संनाहस्य लोहेन तत्कणेन विरसम्.
40. The verse is missing in our copy of Kula, but SC says छिन्नपतितेऽपि वदनेऽमर्षः क्रोधो भ्रकुटयादिरूपेण ध्रियते अवतिष्ठत इति कुलate:. Kula seems to read osudd he vi, which occurs, also in MY, and is explained as अवपातितेऽपि. R reads osuddhammi. MY says dharar अनुवर्तते.
___R reads dhavar ukkhitta-etc., and says छिन्नमौलिरपि कबन्ध उत्क्षिप्ता कण्ठस्य लोहितधारा यत्र तथाभूतः सन् धावति. K reads thai raikkhitta (रयोत्क्षिप्त). MY has the latter reading and explains it as रणवेगोत्क्षिप्त. It is found also in SC, which says कबन्धं....रयेण वेगेनोक्षिप्तकण्ठलोहितधारं धावति (i.e., dhai as required by the metre) । पाठान्तरे तिष्ठति (i.e, thai as read by K ) न पततीत्यर्थः.

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41. Kula reads पर for रण in the second line. He says रिपुकृतः प्रहारो रसं ददाति उत्साहयति । बन्धुवधकृतो वैराबन्धो विक्रमस्य धुरं वहति शक्त्यनुरूपं चेष्टते । आकृष्टपररभसः अपनीतपरोत्साहः अतिभारो बलवता सह संग्राम आगतो दर्प वर्धयति हर्षेण शक्स्यतिशयं जनयति. MY says अतिभारः अतिमात्र प्रतिबलोपनिपात: .
42. K reads सुकृतमिव मानम् for suham miva nāsam (R). MY says सुकृतं स्वामिनां प्रतिसुकृतम् K and MY seem to read sukaam và, but it is not clear whether MY also reads T. Kula reads ṇāmam for ṇāsam.
MY says sahel साधयति । साधनमर्जनं निरसनं च | aariam आकारितम् आह्वानमित्यर्थः.
239
Kula says साधयति मारयति पक्षे उपार्जयति, रिपुमिव यशः । लभते सुखमिव नाम ख्यातिम् R says यथा परप्रहारादिना सुखं लभते तथा तेनैव नाशमपि.
...
43. mucchijjantoallā is explained by R as मूर्च्छायमानाः सन्तः अवमीलन्तो निमीलन्नयनाः. Kula says मूर्च्छत्र मानावनता: SC says ओभ ल्लशब्दोऽवनते देशी. This occurs in Kula in a corrupt form.
44. MY says न प्रत्येति न विश्वसिति भङ्गशङ्कया बिभेतीति यावत् । जीवितव्येनापि मानयशसोरेव रक्षामकरोदित्यर्थः .
Kula says कुसुममिव मानं दयते रक्षति न म्लापयति । वर्धमानमपि अहतमक्षतम् अम्लानं (?) यशो न प्रत्येति न श्रद्दधाति । लोकगुरुके लोकबहुते जीवित एव केवलं भटसार्थः आदरं न करोति, Kula seems to read ahaam (अहतम्) for anaham (अनघम् ) explained as निष्कलुषम् by R.
45. MY says आलक्षिताः प्रसिद्धाः । प्रसिद्धयोधवधात् स्वधारामार्ग लघुकृतेऽतिभारवदन्यस्यायोधनं व्यतिगच्छन्तीत्यर्थः.

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. Kula says निहता आलक्षिताः हन्तुं लक्ष्यीकृता योधा यत्र, तत्र निजकधारामार्गे खड्गव्यापारपथे लघुके जाते परिवर्धमानातिभरं गुरुकं पर संकुलं शत्रुसंमर्दमायान्ति समर्थाः. R says निजकधारामार्गे स्वारब्धसंग्रामे लघौ जाते सति निर्वाहिते सति समर्थाः परसंकुलं परचक्रमायान्ति । कीदृशम्--परिवर्धमान आजिभरो येन.
__ संकुल in the sense of संमर्द is used in Artha-sastra 14.1 : ... धूमः....संग्रामावतरणावस्कन्दनसंकुलेषु प्रणीतः सर्वप्राणिनां नेत्रघ्नः.
46. Kula says धारयन्ति यशसो धुरं यशोहेतु कर्म न त्यजन्तीत्यर्थः । विक्रमस्य परिभवमागच्छन्तं शत्रुणा क्रियमाणं न सहन्ते । शत्रुवधेन रोषस्य कुर्वन्ति धृतिम्. SC says रोषस्य धृति धारणं कुर्वन्ति । यद्वा शत्रुवधेन सरसीकरणात् तस्य प्रीतिमुत्पादयन्तीत्यर्थः.
MY says entam आयान्तम् । साहसस्य मानं कुर्वन्ति साहसं बहु मन्यन्त इत्यर्थः. R says साहसस्य प्राणानपेक्षकर्मणो मानं परिमाणं वर्धयन्ति.
47. K and MY read क्षपित (khavia) for galia (R). Kula reads ghadia. K and MY read विभक्त (vihatta) for vidhatta = अर्जित (R and Kula).
Kula says प्रहरणेन परप्रयुक्तेन आसादितः प्राप्तो हर्षः प्रीतिर्यत्र । क्षणमूर्च्छया घटितं रणमनोरथसौख्यं रणकीर्तितं निर्वाणसुख यत्र । जीवेन जीवदानेन अर्जिताः अप्सरसो यत्र....(तत्) समरं युद्धं विज़म्भते विकसति.
MY says जीवविभक्ताप्सरस्कं जीवदशायामेव भटानां भर्तृतया विभागं कृतवत्योऽप्सरसो यत्र तत्तथा.
48. MY says प्राणसंदेहेषु हस्यते, ततो न भयमिति यावत् । मरणे सत्येव केवलं शौर्यधुरा नियूंढेति गण्यत इत्यर्थः. Kula says हस्यते उत्साहः क्रियते । विश्रम्यते निर्व्यापारैः स्थीयते. R says मरणे सति नियूढं स्वकृत्यं निर्वाहितमिति गण्यते. 1. SC quotation has pulirea.

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NOTES-CANTO XIII
241 49. MY says gaha ग्रह । उपरागेति यावत् । अभागे असमये (अनवसरे Kula).
50. Kula says मूले...बहलो द्वातं प्रचुरनिचयं, मध्यावकाशे प्रसारितत्वेन तलिनं तनुकं....महीरजो दिक्षु गुरुत्वेन पतति. R says तडिनं विरलम् । तदुक्तं तडिनं विरले तुच्छे. Kula seems to read talino (SC also) for tadino. .
51. Kula says मुञ्चति बिभर्ति नु वसुधाम् , दिशो निर्याति नु स्थगयति दिक्चक्रम् , नभसो गगनात् पतति नु गगनमारोहति नु. Our copy of Kula has a throughout for I, but it might be a mistake.
52. Kula says सान्दरजसा अन्तरितं, हतच्छायं विगलितप्रभ रजनीचरबलं प्लवङ्गमयोधैः स्फुरद्रूपैः करणभूतैः अवश्यायेन नीहारेण हतस्य तिरोहितस्य मणिपर्वतस्येव पुरतः स्थितं दृश्यते । एतेन रजसां नीहारसाम्यं मणिपर्वतसाम्यं च वानराणामुक्तम्.
MY says gahia-cchaam इति पाठः (for va haa-cchaam found In R and Kula) | सान्द्ररजोऽन्तरितं (रजनीचर)बलं हिमच्छन्नेन्द्रनीलशैलस्य गृहीतशोभं शोभां गृहीत्वा पुरतः स्थितं प्लवङ्गैरदृश्यतेति योजना.
53. Kula says श्यामलितः आतपः सूर्यकिरणो येन स रजोनिवहः कृष्णमेधिकेव तनुको नभसि प्रसरति.
54. Kula says वानरै रभसेन (विसर्जितस्य) निवर्तितस्य (१) नभोऽङ्गनादवपतितस्य शैलस्य मार्गः निरायतो दीर्घः, रजसः सम्पर्कात् कलुषच्छायो रविकिरणानुघातः (किरणानामुद्रातः ?) प्रकाशः , प्रणालनिर्झर इव पतति. Kula seems to read klraņugghão for kiraňujjoö (FRUTTETTA:). R on 13. 49 says उद्धातः घनीभूतः समूहः.
55. Kula says प्राकृते पूर्वनिपातानियमात् कुपितैः निशाचरैः भवता व्यापारिताः, प्लवगानां दृढस्कन्धेषु विशीर्णा" अर्धान्ता एकदेशा यासां तासु, 1. Our copy has atturf, S...31

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बद्धरुधिरासु असिधारासु मांसलमधुकोषनिभं घनमधुवाससदृशं रजो बध्यते युक्तं भवति.
MY says oharia अवगूरित । कर्तरि क्तः । कृतप्रहार इति यावत् । कुपितावगूरितैः निशाचरैः प्लवङ्गानां दृढस्कृन्धे चूर्णीकृतार्धान्तासु तत्क्षतजसिक्तासिधारासु रजः संबध्यत इत्यर्थः.
Kula seems to read viraa (विशीर्ण), and MY cunnia (चूर्णित), for puria (पूरित) found in R in the first line. R says कुपितैः निशाचरैरवहृतः अवपातितः, अत एव प्लवगानां दृढेऽपि स्कन्धे पूरितो व्याप्तः, मग्न इति यावत् , अर्धान्तः अग्रभागो यासां तासु (असिधारासु). The words viraa and cuņnia are frequently used in the poem.
56. MY says parisakkana परिसंचरण. Kula has परिभ्रम. He then says शीकरैः मदजलकणैः 'संवलिता मिश्रिता ये रेणवः तैः कर्दमितानि मुखानि येषां ते तथाभूता गजेन्द्रा निर्वान्ति निर्वाणं निर्वृति (गच्छन्ति).
___57. MY says ekkakkamena अन्योन्येन एकैकेन वा । शोणितस्रोतोभिः मूले सान्तरालानि रजांसि उपरि मिथः संबध्यन्त इत्यर्थः. Kula says मूलाभोगे (उत्पत्तिदेशे SC) कराला मध्ये सावकाशा महोरजःसमूहाः प्रत्येकमन्योन्यमुपरि संसक्का भवन्ति.
58. MY pratika has ņivvādeūņa explained as get ce for nivvaleūna. Kula's gloss is corrupt and mutilated, but he seems to
say nivvaheuna2 पृथक् कृत्वा . This reading is found in the ms. of sc -_text. See editor's footnote..
sc says गजानां सूत्कारितेन सशब्दनासापवनेन चलद्भिः ध्वजपटैः तन्वी....छायापथस्य दक्षिणोत्तरगमनप्रसृतस्य देवमार्गस्य पृष्ठमिव धूसरां रजोलेखां विषममितस्ततो नभसि पृथक् कृत्वा पवनः कर्षति.
___59. Kula merely paraphrases this verse. 1. Restored from quotation in SC. 2. Our copy has निर्वाहेतुन.

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243
60. Kula reads विवर for magga = मार्ग (R). He says अनन्तरं च भटवक्षःस्थलवणविवरेभ्यः निरायतप्रस्थितोच्छलितया रुधिरनद्या महीरजः उन्मलितकूलपादप इव पातितं प्रशमितमित्यर्थः. R says व्रणमार्गेभ्यो निरायतं दीर्घ यथा स्यादेवं प्रस्थितोच्छलितया etc. K reads मुखपर्यस्त for magganiraa. See Goldschmidt's footnote.
61. MY says samghaia संघातित (K also) समूहीकृत. R's rend. ering संघटित seems to be incorrect.
___Kula says संहारितानां भग्नानां कमलनालानां तन्तुच्छायं सूत्रसदृशं, दरव्यवच्छिन्नमीषद्विघटितं, मारुतेन छिन्नमुत्सारितं (SC) सत् तलिनस्थितं रजःशेषं पूर्णते भ्रमति. R says मारुतेन भिन्नं खण्डखण्डीकृतम्, अतः तडिनस्थितं विरलस्थितं सत् घूर्णते.
Kula's reading reifa for samghaia might be samhāria or perhaps samgharia. Cf. samghaa (संहत) used in 10.29.
62. MY says शैलनिवहान्तरालेन सरिदिव निहतगजकुलरुद्धमार्गा चमूः कुटिलमगच्छदित्यर्थः. R says वलति घूर्णते (भ्रमित्वा प्रसरति Kula).
63. MY says दुर्वहश्च आरोपितश्च समरस्य निव्यूढो भरो यैस्ते तथा । valagga (for vilagga) अवलग्न । occhunna आक्रान्त (अवक्षुण्ण R).
Kula says दुर्वहः, विलग्नः प्रतीष्टः, समरस्य नियूंढो भरो यैः । भवक्षुण्णः ()....दुर्दशः (for duggama) पन्था यैः. R says दुर्वहस्य....विलग्नस्य उपगतस्य समरस्य नियूंढो निर्वाहितो भरो यैः.
64. K and MY read paccaa (प्रत्यय) for pabbala-प्रबल (R). Kula reads pavvaa (पर्वत). K, MY and Kula read लघुक (iahua) for pahua found in R and explained as प्रभूत (१). __MY says स्वभुजविश्वासात् ईषत्करतया कलितप्रतिवीरपतनमित्यर्थः । Kula says सहस्रपूरणस्य कबन्धस्य जनित आमोदो यत्र । सहस्रे पतिते एकः कबन्धो नृत्यतीति वार्ता । भटस्य दत्तः....(रसः) अनुरागो येन । रिपोः भुजपर्वतात् गृहीतोत्क्षिप्तस्य लघुकवीरस्य पतनं यत्र तत् तथाभूतं युद्धं (प्र)वर्तते.

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a
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-R says भुजाभ्यां प्रबलानां प्रभूतानामसंख्यानां वीराणां पतनं यत्र. ___65. K and Kula read हर्तुम् (harium) for neum = नेतुम् (R). K and MY read mūla-cchea for mūlucchiņņa (R). Kula has mūlacchinna.
MY says मणिबन्धप्राप्ताः तत्रैव पुञ्जिताः संनाहच्छेदा एव वलयानि तैः दत्तावेष्टम् । अत्र निशिचरभुजस्य मूलच्छेदः कपिभिः हठाकर्षणात् शिलापातनाद्वा.
_Kula says मणिबन्धागतेन हस्तपुच्छलग्नेन पुञ्जितेन संनाहच्छेदेन वलयेनेव दत्तावेष्टं मलच्छिन्नं....गुरुकं निशाचरस्य भुजं शृगाली हर्तुं न शक्नोति.
66. Kula reads arat: (bhamia) for valia in the first line, and भ्रान्त्वा (bhamiana) for padiuna (पतित्वा) in the second line. Cf. SC text.
67. MY says khuppanta स्वन्यमान । निमज्जदिति यावत् । osianta अवसीदत् । निमज्जदकुशान् कुम्भान् धून्वन्तीत्यर्थः.
Kula says क्षेप्यमाणार्धा मग्नार्धा अङ्कुशा येषु तान् कुम्भान् गजेन्द्रा धुन्वन्ति . He seems to read khuppantaddha for o ntu o. Cf. SC Text. sc comm. says क्षेप्यमाणार्धा निमज्जदर्धा अङ्कुशा etc. Hemacandra 4. 101 has khuppaï=majjai .
68. K, MY and Kula read प्रहारोद्यत for paharujjua= प्रहारऋजक (R). MY reads padhamullaa for padhamuggaa= प्रथमोद्गत (R).
__MY says paharujjaa प्रहारोद्यत । प्रहारो युद्धम् | padhamullaa 'प्राथमिकभङ्गस्येदम् । प्रथमतयाभियानात् दुष्करमित्यर्थः. K has प्रथमाश्रय.
The beginning of Kula's gloss is corrupt, but sc says अथानन्तरं वानरदरेण प्लवगेभ्यो भयेनोद्भ्रान्ताः संत्रस्ता व्याकुला इति कुलनाथः. Kula thus reads दर for भर.
Kula then says प्रहारोद्यतानां त्रिदशानां भङ्गदानाय समुचिता योग्या राक्षसयोधाः प्रथमत्वात् पूर्वमह(त् )त्वात् (c) दुष्करं यथा स्यात् तथा प्रतिपथाभिमुखाः पलायनोधता जाताः Kula seems to read padhamullaa like
1. Padhamullaa = padhama+ulla+a. See Hemacandra 2.163; 4.430. C! piollaa,
ibid. 2.164.

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NOTES - CANTO XIII
K and MY (see above). The ms, of SC text also has this reading. See editor's footnote.
245
R says प्रथममुद्गतमुपस्थिमत एवं दुष्करं यथा स्यात् । राक्षसानां युधि पलायनमिदं प्रथममेवोपस्थितमिति लज्जावशादिति भावः,
R's reading padhamuggaa (प्रथमोद्गत ) is an idiomatic expre ssion found also in Hala, verse 15 - padhamuggaa-dohalinia (Weber). 69. MY says युद्धात् प्रतिनिवर्तमानदशायां निशाचर सैन्यमेवंभूतगजंरथादिकं जातमित्यर्थः. Kula says भग्नापनिवर्तिता विमुखीकृता गजा यत्र । निजनस्थानात् परिवर्तिता अवभग्ना रथा यत्र । एकस्मिन् पदे वलिताः पुननिवृत्ताः योषा यत्र । परिवर्तनेन दत्तमण्डलीकाः तुरगा यत्र तत् तथा निशाचरसैन्यं जातमित्यर्थात्.
It will be seen that Kula reads niaa tthana ( Cf. SC Text) for bhamiam thāna° found in R who says निशाचर सैन्यं भ्रमितं युद्धाय पुनः परावृत्तमित्यर्थः । स्थाने परिवर्तिता युद्धाय भ्रामिता अवभग्ना विमुखा रथा यत्र. He refers to the earlier interpretation of the verse- केचित्तु भ्रमितं पश्चाद्गतमिति व्याख्याय पलायनपरतयैव स्कन्धकमिदं व्याचक्षते. The reading bhamiam is found also in Lokanatha acc. to SC.
70. MY says vitthakkanta व्याकुलोभवन्तः वितर्कयन्तो वा । अमर्षपरावृत्ताः प्रहारार्थं भ्रमित्वा प्लवगेष्वलन्धच्छिद्राः पश्चादनुधावतो निर्भयान् प्रतिभटान् भयेन वलितकन्धरा एव पश्यन्त एव पलायन्तेत्यर्थः .
MY's gist of the verse seems to agree with K's reading निवृत्ताक्षमुखाः (alattacchamuha ?) for viatta-cchadha (विवृत्त क्षिप्ताः )
found in R.
Kula says अमर्षेण क्रोधेन वितिष्ठमानाः, प्रतिपक्षपीडितत्वात् गलितामर्षा, ईषन्निवृत्त्य (?) क्षिप्ता असयः तैः वञ्चिताः.... मन्दीकृता आलीनाः समीपोपगता वानरायैः ते निशाचरा भ्रान्त्वा विपलायन्ते, Kula seems to read niatta-cchudbasi- vañciallina for viatta-cchadha nibbhiallina° found in R who says निर्भीता अत एवालीनाः संगता वानरा येषां ते 1. R says एकपदेन एकोपक्रमेण वलिता वक्रीभूता योधाः पत्तयो यत्र.

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रजनीचरा युद्धाय ईषद्विवृत्ताः परावृत्ताः, अथ क्षिप्ताः प्रेरिताः सन्तः, कपिभिरित्यर्थात् , पुनरपि भ्रमित्वा परावृत्त्य पलायन्ते. He explains वितिष्ठमानाः as विलम्बिताः.
sc text has vivatta-vvidbasi-variciallina-. Sc comm. says ईषद्विवृत्तैः वलितकन्धरैः सद्भिः व्यापारिता व्यूढा येऽसयः तैः वञ्चिता आलीनाः पृष्ठगता वानरा यैस्ते रजनीचराः.
____71. Kula says रथैः संदानिता बद्धाः (?) तुरगा यत्र । तुरगोपरि प्रस्थिताः (स्खलिताश्च) पायिक्याः पदातयो यत्र । पायिक्येषु आपतिता गजा यत्र । गजैः भज्यमानं रथसंकुलं रथसमहो' यत्र तत् तथाभूतं बलं ....पलायते. It will be seen that Kula reads तुरगोपरिप्रस्थित (turaovari-patthia) for turamgamora-tthala found in R who says तुरङ्गमाणामुरःस्थलात् स्खलिता घटिताः (पतिताः !) पदातयो यत्र. K reads तुरगोपरिसंस्थित which is about the same as Kula's reading.
R says पदातिभिरावलिताः पृष्ठे तुरङ्गमातिक्रमादुपरुद्धा गजा यत्र तत्. Kula (see above) construes avalia as आपतित. R also on 7. 42 and 11.49 explains avalia as आपतित, ie. taking it as avadia which occurs as a variant. See Goldschmidt ad loc.
72. MY says गुरूभवन्तो भुजलम्बिताश्च अवभग्ना द्रुमा यस्य तत्तथा.
R says सन्ना अवसन्ना अपवाहिताः पातिता निशाचरा येन तत्तथा. sc says सन्नमवसन्नं सत् अपवाहितं निष्कामितं निशाचरबलं येन तत् प्लवगबलं श्वसिति. Kula seems to say अनुपथमागता अनुगता निशाचरा येन तत प्लवगबलम्. His reading might be anuvanthagaa for sannovahia (R). The form ovantha occurs frequently in the poem.
K reads अन्योन्यविभिन्ननिशिचरम्. . 1. Cr. Sila-samkula 1:57. See Extracts. SC says रथैः संकुलं व्यासं दुःखगम्यम्. 2. As in similar cases, our copy has मार्थता.

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Kula has अवभुग्न for obhagga (अवभग्न) in the first line. He reads obhugga like ms. C of Goldschmidt.
73. MY says sodira शौर्य । अभ्रमन् कपिबलाभिमुख युद्धाय परावर्तन्तेत्यर्यः. Kula says अखण्डितं शौटीय शौर्याभिमानो' येषाम् । प्लवगैः प्रथममानीतः मानभङ्गावसरः पराजयो येषां ते राक्षसाः भग्ना अपि पुनर्भमन्ति निवर्तन्ते, निःशेषमेकान्तं भयं न गृह्णन्ति.
74. MY says तथापि च अत्यन्तभयाग्रहणेऽपि पलायमाना एवेत्यर्थः । vidhatta मार्जित व्यवस्थितेति वा ( "तेति यावत् A ).
AK Kula says यद्यपि नाभिहितं तथापि निबद्धोत्साहत्वात् दरपरिवर्तितानामीषत् भ्रमितानां, चक्रलीक्रियमाणाना(मण्डली क्रियमाणानां), गुरुकाणां मन्दगतीनां (रथचक्राणां) पन्था यस्य तत् तथा । वितिष्ठमानैः, प्रधावितैः समर्थः संस्थापनया भग्नसैन्याश्वासनेन अर्जितं (रणे यशो) यत्र तत् तथा. The reference is to निशाचरसैन्यम् mentioned in verse 77. ___R says दरपरिवर्तितः किंचित् भ्रामितः अतएव चक्रायमाणः चक्राकृतिः गुरुकचक्रस्य रथस्य पन्था यत्र.
75. MY says ahittha त्रस्त । कपिकलकलवस्तपलायमानानां करिणां प्रतिबलाभिमुखीकरणाय प्रयतमाननिषादिकमित्यर्थः.
Kula says वानरैः पराङ्मुखावनमिताः, केशेषु अपकृष्य अर्धमोहितललाटपट्टाः निशाचरा यत्र । परसैन्यस्य कलकलेन आविग्नानां प्रतिनिवर्तमानानां हस्तिनां विकला आरोहा यत्र तत् तथा. Kula reads hatthi-vihalaroham (SC Text also) for gaa-violaroham (R). MY has kari for gaa. R says पलायमानेभ्यो गजेभ्यो विलोलाः चञ्चलाः, पतिता इति यावत्, आरोहा हस्तिपका यत्र. viola rendered as विलोल by R is however a desi word. D. N. 7,63 gives it in the sense of 891fara. MY seems to explain it as प्रयतमान (see above). 1, शौर्य is restored from sc. 2. Added from sc. 3. Restored from SC.

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_76. Kula says चलैः चपलैः वानरैरनुधावितैः वालेषु ध्रियमाणा निश्चलस्थिताः तुरगा यत्र । निहतभटाः पतितसारथयः प्लवङ्गनिर्भरा वानराक्रान्ताः तुरङ्गैः हियमाणा रथा यत्र. ___Kula reads निर्भर (nibbhara) for bhesia=भीषित (R and MY).
___77. Kula is here mutilated, and has only the words तत् निशाचरसैन्यं भग्नम्.
K, MY and SC read अन्वित for unnia=उन्नीत (R). MY says anmia अन्वित अनुगतेति यावत् । प्रथमं धारामार्गसंचारेषु निपातितेन राक्षसबलेन गतिप्रतिबन्धात् कतिपयैरेव वानरैरनुगतमार्गम्.
___K and MY read bhagga for bhaggam (R and Kula), and therefore galanta-ppaharana for °paharana. MY says भग्नैः गलद्भिश्च आयुधैः शून्यीकृतोभयभुजं जातमित्यर्थः. ___R explains उन्नीत as ऊहित-वानरैरुन्नीता ऊहिता मार्गा यस्य.... अत्र संचारचिह्नमनेन गता इत्यादि कपितर्कप्रसक्तिरित्यर्थः.
Sc says धारामार्ग इति खड्गधारा अश्वगतिर्वा. R says धारामार्गे संग्रामे.
78. MY says भङ्गातिशयेन हृतान्योन्यमत्सरा अपि अन्योन्यभङ्गावलोकनपरिहाराभिनिविष्टमनसो दशमुखस्मरणेन रणभयं त्यक्त्वा पुनर्योढुं प्रतिनिवृत्ता इत्यर्थः.
K and Kula read bhamia for valiazardar: explained as afovat: (R). Kula reads पक्ष for cakkhu. He says अथानन्तरं हृतेन मत्सरेण
अमर्षेण लघुकाः, प्रत्येकपक्षस्य रक्षणे पार्श्वरक्षाविधी आहितहृदयाः कृतनिश्चयाः, हृदये आपतितः स्मृतिपथं गतो....दशमुखो येषाम् , .. "रामादपि मर्तव्यं, मर्तव्यं रावणादपि,
उभयादपि मर्तव्ये वरं रामान्न रावणात् ॥" इति मत्वा प्रतिमुक्तरणभयाः रजनीचरा भ्रान्ताः परिवृत्त्य स्थिताः.' 1. These two words are restored from sc.

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R says एकैकक्रमेण परस्परं चक्षुषां रक्षणे माहितानि अर्पितानि हृदयानि यैस्ते । चक्षुः संमुखे लज्जया परस्परं त्यक्तुमपारयन्त इति सहैव परावृत्ता इति भावः. SC says केचित्तु हृतमात्सर्यत्वेन लघुका अपि लज्जायामाहितं हृदयं रेवंभूताः सन्तो भ्रमिता निवृत्त्यागता इत्यर्थः । 'cakkhu- rakkhanaa लज्जा' इति देशीसार इति प्राहु: SC mentions another reading, cakka (चक्र)
for cakkhu.
249
79. MY says निवृत्तं कथमपि संमुखस्थापितं च शौर्यमेषामिति ते तथोक्ताः । dupparialla दुष्परिकलनाः दुष्प्रधर्षा इति यावत्.
F
Kula says ब्यवच्छिन्नमपसूत्रं संहितं पुनः समारोपितं यशो यैः । निवर्तमानं संस्थापितं शौटीर्थं यैः । शिथिलिता'.... प्रतिपन्ना गृहीता रणधूः यैः । रजनीचराः कपिसैन्यस्य दुष्परिकलनीयाः जेतुमशक्या भवन्ति । dupparialla शब्दो देश्यामशक्यः ( Cf. Deśinamamala 5.55 ). SC says अशक्यलङ्गने देशीति कुलनाथः. DN, however, has only अशक्य like Kula.
It will be seen that Kula reads niattanta-samthavia for niattasamuha tthavia found in R and MY.
80. MY says pasara प्रसर । प्रतिबलप्रघर्षणेति यावत् । variaaria वृताकारित स्वयंगृहीताहूत.
Kula reads bhagga for भङ्ग ( R and MY ), and प्रवृत्तम् (paa ttam) for pavattay= प्रवर्तते (R). K has प्रवृद्धम् .
Kula says भग्नलज्जितानां राक्षसानां परिवर्धितप्रसरत्वेन हृष्टानां च वानराणां वृता योद्धुमङ्गीकृता आकारिता ( आहूता: SC ) भटा यत्र तत् युद्धं प्रवत्तम्.
81. MY reads paccuccalia (प्रत्युच्चलित) for vacchucchalia =वक्षउच्छलित (R and probably Kula), MY says हन्यमानाभिमुखोच्चलित.
MY remarks दत्तरणसुख इति रणस्य सुखतया वर्णनं सुग्रीवस्य शौर्यातिशयकथनपरम् । कुसुमितस्य सुरभेश्च सप्तच्छदस्य वत्रसाधनत्वकथनं च तद्वधाना1. R says शिथिलता त्यक्ता.
S...32

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यासप्रतिपादनार्थम् । कुसुमस्य अट्टहासतया रूपणं तु रिपुशौर्योपालम्भकरणोत्प्रेक्षासूचनाभिप्रायेणेति मन्तव्यम्.
___ 82. MY pratika (B) has viviahaassa for divi° (द्विविदाहतस्य). The first word is missing in A. MY says onimillassa अवनिमीलितस्य (अप° A) अत्रापि पूर्ववदेव वधानायासे तात्पर्यम्.
Kula says द्विविदनाम्ना यूथपतिनाहतस्य समरे मधुरं मनोहरम् उरसि पतितस्य सरसचन्दनद्रुमस्य गन्धमाजिघ्रतः सुखितावनिमीलितस्य अशनिप्रभनाम्नो राक्षसस्य जीवितं गतम्. Kula reads मधुरम् (mahuram) for surahim.
83. K, MY and Kula read शिखामार्गपतित (siha-magga-padia) for sihaamba-phudia=शिखाताम्रस्फुटित (R). ... - MY says ahittha आत्रस्त । त्रस्तदृष्टिनिर्गताया रोषज्वलनशिखाया अनुमार्गनिपतितलोचनयुगलो यथा स्यात् तत्तथा हत्वा मैन्दो जहासेति योज्यम्.
Kula reads आयस्त (aattha, SC Text) for ahittha.
Kula says मैंन्दनामापि यूथपतिः शिरसि मुष्टिघातेन पातितम, आयस्तायाः क्रोधदीप्तायाः दृष्टेः निर्गतानां क्रोधज्वलनशिखानां मार्गेण पतितं लोचनयुगलं यस्य तं वज्रमुष्टिनामानं राक्षसं हत्वा हसति.
___sc says मुष्टिघातेन पातितम् , आविद्धाया 'मइन्दं प्रति क्षिप्तायाः दृष्टे: सकाशात् निर्गताया ज्वलदनलशिखाया मार्गे पश्चात् पतितं लोचनयुगलं यस्य तमिति लोकनाथः. The latter seems to read aiddha for ahittha.
84. K and MY read कक्ष (kakkha) for nakkha=नख (R).
MY says c'ra-jujjhia facetiga (Kula also). R and SC have चिरयुद्ध.
___MY says चरणयुगलाक्रान्ताभ्यां कक्षाभ्याम् उत्पाटितौ भुजो यस्य स तथा. SC says चरणयुगलेनावलम्बित आक्रान्तः, कक्षायाः सकाशादुत्क्षिप्य खण्डयित्वा ऊर्ध्वक्षिप्तौ भुजपरिघौ यस्येति लोकनाथः. Kula's reading is

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lincertain. He says धन्धक्षिप्तखण्डितोभयभुजपरिघः If धन्ध stands for स्कन्ध, his reading might be khandha for kakkha.
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85. K, MY and Kula read thio for kao = कृत: (R). K and probably MY read for addha (R and Kula).
Kula says सोढप्रहारं यथा स्यात् तथा नलेनापि यूथपतिना तपननाम्नो राक्षसस्य तलाभिघातेन चपेटप्रहारेण ( R also) मोटितकण्ठं शिरो देहे निहितं, देहः अर्धनिहितः अर्धमग्नो महोतले स्थितः. MY says तपनस्य शिरो देहे लग्नं, देहस्तु भूतले अर्धनिमग्नो ववस्थित इत्यर्थः .
86. K, MY and Kula read शक्ति (satti) for jhatti झटिति (R). They read मन्द for गाढ (R) MY has स्वकरतल for saala-tala.
Kula says पवनसुतो हनूमान् जम्बुमालिना शक्त्या विभिन्नः जम्बुमालिनं सकलतलस्य समग्रचपेटस्य मन्दताडनेन भिन्नात् शिरस उच्छलितेन मेदसा सितदशदिशं हत्वा arñciot अतिक्रान्तः ।
MY says alñcio अतिगतः । तच्छक्त्या प्रथमं भिन्नः पश्चात् स्वकरतलमन्दताडन भिन्नशीर्षोच्चलित मेदः सिक्तदशदिशं जम्बुमालिनं हत्वा हनूमानतिगत इत्यर्थः. MY reads uccalia for ucchalia as he and K often do.
87. Kula says इन्द्रजिद्वालितनययोः मेघनादाङ्गदयो रणशौटीर्यमतिभूमिं गृह्णाति प्रसरमासादयति । निहतान्योन्यपरिजनत्वात् स्वहस्तेन प्रतिपन्नः संशयतुलारोहो यत्र तत् तथा R says स्वहस्तेन स्वकृत्या प्रतिपन्नः स्वीकृतः संशयरूपतुलायामारोह आरोहणं यस्मात् । ताभ्यामेवेत्यर्थात्. MY says मिथो निहत परिजनतया स्वहस्ताभ्यामेव प्राप्तं प्राणसंशयेन साम्यं यत्र तत्तथा.
88. MY says विशेषयति स्म स्वस्मात् निकर्षयति स्मेत्यर्थः .. Kula says आकर्षाकृष्टस्य धनुषो मण्डलेन परिगतं परं शत्रु मेघनादं कपिरङ्गदः .... गिरिसहस्रैः विशेषयति तस्मादतिशयितो भवति R says विशेषयति अतिक्रामति.

89. Kula says कुसुमेषु निर्भरं मिलिता, वलद्भिः विटपैरुपगूढा मधुकरा येषु, विप्रकीर्णफलत्वेन लघुकाः, धुतमध्याः खण्डिताः पल्लवा येषां ते द्रुमनिवहा निपतन्ति R says धुताः सन्तो मध्ये अन्तरादेशे उत्खण्डिताः पल्लवा येषां ते. 1. Our copy has भूत्वा sahañjio. SC says मन्दताडनेन लीलयाभिघातेन.

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SETUBANDHA
90. MY reads entam (8147754) for ent=877717a: (R and Kula). Kula reads dumesu for dumehi, and प्राप्नुवन्ति (paventi, cf. SC text) for lamghanti (R).
Kula says मेघनादमुक्तः शरसंघातः गगने द्रुमेषु गुप्यते तिरोधीयते । अतएव वालितनयं न प्राप्नोति । अङ्गदक्षिप्ता द्रुमा आगच्छन्तः अर्धपथे छिद्यन्ते, दशमुखसुतमिन्द्रजितं न प्राप्नुवन्ति. R says मेघनादस्य शरसंघात' अङ्गदक्षिप्तैः द्रुमैः गोप्यते तिरोधीयते व्याकुलीभवति वा ।
91. MY pratrka has vitthinna for vikkhitta=विक्षिप्त (R). Kula reads vicchiņņa. K and MY read gfxaaare for uddhāamāņa (R and Kula). K and Kula read लव for दल (R).
MY says शरदलितोत्थितेत्यत्र तमालचन्दनयोः शरदलितत्वं तद्गन्धे तु उत्थितत्वमिति योज्यम्.
___Kula says विच्छिन्नानि लोध्रकुसुमानि यत्र । शरदलितानां चन्दनानामूर्धायमानो गन्धो यत्र. R says ऊर्ध्वायमान ऊर्ध्वप्रसारी उद्धावमानो वा गन्धो यत्र.
92. MY says समप्रतिहस्तं समप्रतिद्वन्द्वम्. Kula explains the expression as तुल्यप्रतिकृतम्. R says समः प्रतिहस्तः परप्रहारनिवारणादिरूपा प्रतिक्रिया प्रतिपक्षो वा यत्र. SC says तुल्यप्रतीकारमिति लोकनाथः.
K reads विज़म्भते (viambhat) for pi vaddhai=अपि वर्धते (R and Kula).
93. Kula says द्रुमकुसुममध्यनिर्गतानां शराणां प्राङ्मुखालग्ना नीयमाना मधुकरा यत्र तत् तथा. R says किंभूतं युद्धम्-अस्त्रीकृतवृक्षस्य कुसुमानां मध्येन निगेतैः इन्द्रजितः शरैः पुढेवालग्नाः सन्तो नीयमाना मधुकरा यत्र । najjamana इति पाठे शरणां पुडालग्नाः सन्तो ज्ञायमाना मधुकरा यत्रोत्यर्थः. This reading is found in SC (comm.) which mentions nijjamāṇa and sajjamana as variants.
94. Kula reads अवस्थगित (otthaia) for uppaia= उत्पतित (R). K reads Braufàa (ovaïa) Kula seems to read visama for sila in the second line.

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NOTES - CANTO XIII
353
- Kula says दशमुखतनयेन विसर्जितैः मुक्तैः शरैः भतं नभोऽङ्गनम् , अवस्थगितः (च) वालिसुतो यत्र । वालिसुतेन रोषेण प्रेषितैः (शाल)विषमशैलै रुद्धो दशमुखतनयो यत्र तत् तथा.
___R says शरैः भृतात् पूरितात् नभोऽङ्गणात् उत्पतितः प्रहारवारणाय ऊर्ध्वगतो वालिसुतो यत्र । एवम्-वालिसुतेन रोषतः प्रेषितैः शालो वृक्षः शिलाः शैलाश्च तै रुद्धो न तु प्रतिहतः....दशमुखतनयो यत्र तत्.
95. K and Kula read nahābhoam (cf. SC Text and Goldschmidt's footnote) for disahoam (R).
_Kula says निशाचरस्येन्द्रजितः शरैः निर्दारितस्य वानरस्याङ्गदस्य देहरुधिरेण अरुणो नभआभोगो गगनविस्तारो यत्र,
K reads ruhira-dara for ruhiroha==रुधिरौघ (R) Kula bas only रुधिर. His reading might be same as R's.
___96. K and Kula read दीनवानरसैन्यम् for dinna-vanara-soam= दत्तवानरशोकम् (R).
___Kula says रिपोः इन्द्रजितः शूलेन व्यथितः अवहियमाणो मूछी(य)मानो यो वालिसुतः तेन दीनं निरुत्साहं वानर सैन्यं यत्र. R says अवहियमाणः अवपात्यमानः यो वालि सुतः तेन दत्तो वानरेभ्यः शोको यत्र. MY says obrramana मूर्च्छत्.
97. MY says तारातनयातिशायितात् इन्द्रजितो हेतोः प्लवङ्गैः कृतहर्षरवम् । मन्दोदरीसुताभितापितात् अङ्गदात् हेतोः हर्षमुखरराक्षसबलमित्यर्थः. Kula says अङ्गदेन विशेषिते न्यकृते रजनीचरे मेघनादे प्रवृत्तः प्लवगसैन्यस्य कलकलो यत्र,
K reads योधम् (joham) for loam (R and Kula) in the second line. ___98. Kula reads पाण्डरित (pandaria, cf. SC Text) for panduria in the second line.
99. Kula says इन्द्रजिति वालितनयेन समरानुरागेण भग्नोत्साहे निरुद्यमे कृतान्तर्धाने सति निहत इति हसन्ति कपयः etc. R says समरानुरागे भग्न उत्साहो यस्य तथाभूते सति. 1. Restored from SC. Our copy has only 7.

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CANTO XIV
1. MY. says juraž अविद्यत । गतदिवसानां निष्फलत्वम् । दशमुखेन सह समरालाभात् एतदेवाह । प्रतीष्टासंघटमानेति अलसायमानो भूत्वा हतराक्षसः । रावणनिष्क्रमणप्रत्याशया लङ्काभिमुख इति ग्राह्यम्.
•
Kula says प्रतीक्षितः असंघटमानो दशमुखलाभो यस्य स तथा । अतएव गतो निष्फलो दिवसो यस्य । अलसायमानेन मन्दयुद्धेन हता राक्षसा येन स रघुनाथ रामः रावणं दिदृक्षुः लङ्काभिमुखः क्रुध्यति .
MY seems to read paḍicchiasamghaḍaata. Kula reads padikkhiasamghadanta found also in SC Text. K reads प्रतीक्षितासंपतत् acc. to Goldschmidt. R reads jahicchiasampadanta, translated as यदृच्छासंपद्यमान, but sampadanta is not = संपद्यमान, though it may serve as the meaning. R says यदृच्छया स्वेच्छया संपद्यमानः (असंपद्यमानः १) दशमुस्वस्य लम्भः प्राप्तिर्यस्य. R explains jahicchia as यदृच्छा, but his reading may also be construed as jahicchia ( यथेप्सित ) + asampadanta, which practically gives the same meaning as the readings of K, MY and Kula,
2. K and MY read निश्वासान् (nīsāse) for sara-nivahe= शरनिवहान् (R). Kula is corrupt, but his reading might be same as R's, to judge form SC (text, and comm.). The reading of K and MY is given as a variant in SC.
MY says एतेषु एतानधरीकृत्य स्वयं सुखेन स्थितः । रावणोद्देशेन प्रवृत्तान् समरालाभात् आत्मन एव दत्तायासान् कोपनिश्वासान् राक्षसेष्वेव प्रतिमोक्तुमैच्छत् । निश्वासमोक्षमात्रमेव चास्य व्यापारः प्रतिबलवधाय पर्याप्तः तद्वधाव्यभिचारी चेति तात्पर्यम्. SC says स्वरनिवहान् निश्वाससमूहान् मुञ्चतीति श्रीनिवासः अर्थान्तरं वदति । तथा च विश्वः 'स्वरो.... ध्वनौ । उदात्तादिष्वपि प्रोक्तः स्वरो नासासमीरण ॥' इति .
1. Restored from SC.

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NOTES - CANTO XIV
3. MY says patthiammi प्रार्थिते । प्रस्थिते इति केचित् । आपतिते प्राप्ते, Kula says परे शत्रौ शरैः पात्यमाने हन्तव्याभावात् मोघोत्कर्षितद्रुमा निष्फलोल्लासितवृक्षाः प्लवङ्गमाः विद्यमानाः समरे भ्राम्यन्ति R says रणाभिमुखं प्रस्थिते च पलायिते वा परे, आपतिते निकटमागते च परे.
255
4. K, MY and Kula read tulia for turia = त्वरित (R). MY seems to read sela for sila. Kula reads dharahara-nivahe for silasamghae.
MY says. नासोरगतकपिभिः तुलितमुक्तानपि शैलसंघातान् भित्त्वा मध्ये सुषिरं कृत्वा निर्गता रामशराः शिलाभ्यः पूर्वमेव परानसाधयन्नित्यर्थः .
Kula says प्लवगैः तुलितमुक्तान्, स्वात्मनोपप्रधावितान् धराधरनिवहान् भित्त्वा R says त्वरितं यथा स्यात् तथा मुक्तान्, अथानुलोमं शरगन्तव्य दिगभिमुखं प्रधावितान् शिलासंघातान् भित्त्वा SC says तुलितमुक्तानू.... तोलयित्वा परिकलय्य मुक्तान्. But the reading tulia may also be taken as turia as in samara-tulia = समरत्वरित 12.82.
5. K and MY read bhijjat for chijjai ( R and Kula ). K and Kula read शरै: (sarehi) for करेण (R). K reads प्लवङ्गमप्रहारः (pavamgamapaharo) for pavamga-paharanam (R). Kula and MY also read प्रहारः like K.
Kula says राक्षसानां प्रहरणं रामस्य शरैः समं छिद्यते. R says राक्षसानां प्रहरणं शरादि करेण समं छिद्यते । रामशरैरित्यर्थात्.
MY says ņa alliaž (nallia ) न प्राप । प्रहारः प्रहरणमायुधमित्यर्थः . Kula says प्लवगानां प्रहारः अनघमक्षतशरीरं राक्षसं न प्राप्नोति.
1
6. Kula says शरैः अभिसंहितः ' विफलीकृतः पराक्रमो येषां तैः प्लवगैः रोषविमुक्तं गिरिशिखरं छिन्नपातितशिरः स्थाने निपतति । भिन्ने वक्षसि शिला निपतति । एतेन रामशराणां शीघ्रत्वं दर्शितम्.
I
R says रामस्य शरेणाभिसंहितो वञ्चितः पराक्रमो येषां तैः । शत्रुमारणस्य तत एव सिद्धत्वात्. K reads अतिसंहित for ahisamdhia (अभिसंहित), acc. to Goldschmidt cf. Extracts on 13.12,
1, Restored from SC,

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.
SETUBANDHA
7. R has acchijjai = आच्छाद्यते ? MY reads avathakkat translated as अवस्तीर्यते, B has atthakkar. Kula and K have आस्तीर्यते = atthijjai ?. SC Text haa otthijjai=अवस्तीर्यते SC comm.
___8. Kula reads dari for विल in the first line. He says विषधरैः सर्प रेचितानां दरीमुखानां बिलद्वाराणां प्रतिच्छन्दाः प्रतिरूपा बाणमार्गाः राक्षसदेहेषु (दृश्यन्ते) । तस्य रामस्य शरा अग्निबाणा निर्भिद्य गतत्वात् न दृश्यन्ते.
9. MY says उत्कर्षतः कोशात् खड्गमिति शेषः, Kula says खड्गम् (?) उत्कर्षतः उन्नामयतः करे, प्रार्थयमानस्य अभियोद्धुमिच्छो : हृदये, रसतो निनदतो मुखे पतिताः केवलं दृश्यन्ते निबद्धानां पतञ्जिकानिखातानां भटानां' शिरःपतनैः सूचिता निर्मीताः रामशराः,
___MY explains निबद्ध as अविच्छिन्न. He says वेगवशादविच्छिन्नशिरःपतनोन्नेयाः शरा यदा वेगक्षयस्तदापि यैरङ्गैरुधुञ्जते परे तेष्वेव परं न्यपतन् न पुनर्वथेत्याशयः.
. SC says निबद्धानां शिक्षणकौशलेन छिन्नलग्नानां शिरसां पतनेन सूचिताः । निबद्धानां मिलितानां शिरसां पतनेन सूचिता युगपत् पतितानां बहूनामित्यर्थ इति केचित्. R says निबद्धानां व्यूहे संयोजितानां वीराणां शिरःपतनेन सूचिताः प्रकाशिताः । यद्वा निबद्धं शिरस्त्राणादिसंबद्धं यच्छिरः तत्पतने etc. । संप्रदायस्तु निबद्धं कबन्धसंगतं यच्छिरः तत्पतनेन सूचिता इति व्याचष्टे.
10. K and MY read avihalo vva (अविह्वलो वा) far vialio vi = विगलितोऽपि (R). Kula seems to read चाविकलः, i.e. avihato a. Lokanatha quoted in SC says यत्र यस्याविकलः सावष्टम्भश्च निनादः श्रुतः, MY reads calio vva (K also)=arsat ar for calio a (a) found in R and Kula. MY reads jatto ccia and says यत एव यत्रैव इति यावत्. R has jattha ccia=यत्रैव (Kula also).
1. This word is added from quotation in SC, which however has पञ्जिकालिखितानां
भदानां.

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NOTES - CANTO XIV
11. MY says दीर्घा दीर्घाध्वगा इत्यर्थः । कूलं कूलानीकस्कन्धं सेनापश्चाद्भागः. R says अग्रस्कन्धेन सेनामुखेन प्रवृत्ताः प्रविष्टाः.... रामशराः. Kula says पुरोभागे पतिताः.
12. MY says jaccia यावदेव for jam cia यदेव (R and Kula). He says ta तावत् for tam = तत् ( R and Kula). MY and K read समरे for samaam = समम् (Rand Kula). SC Text has palaiavva for pada.. MY says समरभूमिसंगतस्य निशाचरसैन्यस्य सहसैव रामशरनिकरव्यातावकाशतया पलायनावसरोऽपि न लब्ध इत्यतो निरवशेषं निहतमेवासीदिति तात्पर्यार्थः,
257
14. Kula says यावदेवं तावच्च सरुधिरत्वादवशं यत् राक्षसबलं तेन निर्विशेषं समानरूपं सन्ध्यातिमिरं यत्र स दिवसो गलितराक्षसभयः चिरस्य चिरेण परमार्थत इव' निर्वाणः, न केवलमस्तंगतत्वात् परमनिवृत्तिप्राप्त्या च निर्वाण इत्यर्थः. Kula seems to read अवश for अरुण in the first line. His explanation of the verse is better than R's.
K reads राग for तिमिर, and अपि (vi) for va ( इव ). MY says nivvao निर्वाणः अस्तमित ( अन्तरित A ) इत्यर्थः । परमार्थतः यथाकालम् -
15. MY says uggāhia उद्गृहीत ( उग्राहित R ).
16. saccavia लक्षोकृतौ MY; दृष्टौ Kula; सत्यापितौ नागपाशलक्ष्यत्वेन व्यवस्थापितौ R.
17. MY says tāna ताभ्याम् । चतुर्थ्यन्तमेतत् । भुजङ्गमुख भुजङ्गाकारमुख..
18. MY says (भुजङ्गमबाणा: ) त्रिकसंदानितभुजाः, एकस्य भुजस्य अङ्गददेशं भित्त्वा भुजान्तरस्यापि तत्प्रदेशविदारणेन दर्शितमुखा, उभावपि भुजौ पृष्ठतो नीत्वा यावन्त्रिकमाकृष्य बवा संश्लिष्टौ कृतवन्त इत्यर्थः .
1. Kula is here corrupt, but परमार्थत इव occurs more then once in SC.
S...33

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___Kula reads पार्श्व (pasa) for बाहु, and says भिन्नाङ्गददेशाः, निर्दारिते द्वितीयपाधै प्रकटितमुखाः....भुजङ्गमबाणाः, He seems to read viiavasa as found is SC Text. K reads देहयोः (dehest) for dohammi (देहे). Kula has राघवयोः देहे सुस्थिताः for rahava-dehammi thia (R). sc Text has rahava-dehe a thia (राघवदेहे च स्थिताः ).
19. MY says pajjalia-mubā gsafsayar:. K and Kula read दशाननसुतस्य for visanala-phultiga (R). K reads संस्थाननिबन्धाः for samdhana-vimukka (R and Kula).
R says निर्धेतं दाहोत्तरं जले क्षिप्तं यदायसं लौहं तद्वन्नीलाः.
20. K and Kula read ताप (tava) for तार (R). R says शराः किंभूताः-तालवृक्षात् समभ्यधिका महत्यो या लौहयष्टयः तच्छाया कान्तिः येषां ते. sc says तारेण मार्जनशुद्ध्या, पाठान्तरे तापेन समभ्यधिकाया अधिकोज्ज्वलाया लौयष्टेरिव छाया येषां ते.
21. MY says प्रथमं धनुषो निर्गमने तेजःपुञ्जरूपतया रविबिम्बच्छायाः, ततो नभोऽर्धपथापतिताः, गमनाविच्छेदेन उल्कावत् दीर्घाः, ततः अङ्गेषु भिन्दन्तो बाणीभवन्तः, ईषन्निर्भिन्ने अङ्गे आवेष्टनाय भ्रमिता (भुजेषु) भुजङ्गा बभूवुरित्यर्थः.
__Kula says प्रथमं रविबिम्बनिभाः, उल्कावर्णा, नभोऽर्धपथापतिताः. Kula's reading is ukka-vanna nahaddha-vanthavadia (cf. SC Text) for palaukka-samniha nahaddha-padanta = प्रलयोल्कासंनिभा नभोऽर्धपतन्तः found in R. MY's reading is same as Kula's except that he reads ukka-dtha. K's reading given by Goldschmidt is imperfect, but closely resembles that of Kula and MY.
___Kula has भ्रमणशीलाः (bhamira, cf. SC Text) for bhamia (MY and R Text). R (chāyā and comm.) has JAUTIST:.
The expression °vanthavadia (see above) in Kula and MY's reading occurs elsewhere in the poem. Cf. 6.34. See also Extracts on 15.45.

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NOTES - CANTO XIV
259 R says तयोर्भुजासु दर ईषन्निभिन्न दष्टं यैस्तथाभूताः कृतकिंचिदंशाः, अथ च भ्रमणशीला भोगेन वलयाकाराः सन्तो भुजङ्गा भवन्तीति सर्वत्र संबध्यते,
____ 22. K and MY read ijjhanti (विध्येते) for bajjhanti = बध्येते (R and probably Kula).
23. R reads bhinnamabhinna-hiaam and says अभिन्नहृदयमपराङ्मुखचित्तं कपिबलं दिक्षु भिन्नं....घूर्णितम्. Kula says भिन्नहृदयं व्यथितचित्तं कपिबलं दिक्षु भिन्नमितस्ततो गतम्. K and MY also have भिन्नहृदयं like Kula except that K has भिद्यते (bhtijat) for भिन्नम् (Kula). MY says भिन्नं विशीण हृदयं यस्य तत्तथा । गलितधैर्यमिति यावतू.
____ 24. MY says अनेन रोषानलप्रज्वलिततया वाडेववत् दुरासदस्य हृदयस्य नागास्त्रैः परिहृतत्वेन जीवतस्थितिनिमित्तं सूचितम्.
___25. MY says यथा मलयजा भुजङ्गैः वेष्टिताः सुनिश्चला भवन्ति तथाभयोः भुजा अपि नागास्त्रबद्धतया निष्कम्पा जाता इत्यर्थः. Kula says तयोः भुजङ्गैः परिगता वेष्टिताः, दुःखेन प्रभवन्तः समाप्तिं यान्तो विकटभोगावेष्टा येषु ते, मलयतटोत्पन्नचन्दनद्रुमा इव भुजाः. R says महत्त्वात् झटिति वेष्टयितुं न पारयन्तीत्यर्थः
26. MY says तहेत्यादि-धनुषि शरेषु च गृहीतेष्वपि निर्व्यापारी
इत्यर्थः.
K and Kula read poetara ( s vijjanta ) for ņibbhijjanta= निर्भिधमान (R). They read निश्चलस्थापितभुजौ ( niccala-thavia-bhua ) for niccala-bhua-pphaliha=निश्चलभुजपरिघौ (R). ____ 27. MY says pattana पत्र । शरैः निरन्तरभिन्नतया प्रदोपादिना मार्गणीयावयवौ । यावत्पुङ्खमावेष्टनात् ईषदृष्टेषु पत्रान्तरेषु निहितं संस्त्यानं रुधिरं ययोः तौ तथा । एवंभूतौ कृताविति वाक्यार्थः. Kula says पत्रणान्तरेषु पक्षसन्धिषु. R says पत्रणा पुङ्खः तदन्तरे तन्मध्ये. SC says शराणां दूरनिखाततया ईषदृष्टानां पत्रणानामन्तरेषु निहितानि संस्त्यानानि लोहितानि ययोरीदृशौ.

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28. K and MY seem to read avagaam (अपगतम्) for avahaam= अपहतम् (R). Kula has व्यपरतम् (व्यु ?) अवसितम्. SC Text has uvaraam. sc comm. says उपरतमवसितमिति केचित्. .
__MY says अत्र शरस्यूतोरुयुगलत्वादिकं संचरणापगमनक्रियाविशेषणत्वेन योज्यम्. Ms. A has संवीत for स्यूत, and अवगमन for अपगमन.
29. K and Kula read fartsa (vialanta) for vihalanta - faraमान (R). They read samdhia (सहित) for santhia=संस्थित (R). K, Kula and MY read राम for वाम (R) in the second line.
___MY says रामेण धनुर्न त्यक्तम् । अपि तु विवशात् तस्य करात् स्वयमेवापतदित्याशयः । रिपोरदृश्यत्वकथनमस्य शौर्यक्षतिशङ्कानिरासार्थम्.
30. MY says राघवयोः निर्व्यापारतया पतनात् प्रभृति पलायमानेषु विमानेषूपरितनप्रवृत्तिजिज्ञासया तज्जघनप्रदेशावस्थितानां विलोकयन्तीनां सुरवधूनां धनुःपतनदर्शनात् युगपदनेकवीणाशब्दोत्थानवत् भयशोकाभ्यामाक्रन्दः समुद्भूत इत्यर्थः.
Kula reads thi (mukka) for visama in the second line. He says सहसा तत्क्षणं विपलायितानां विमानानां तलिमस्य (?) कुटिमस्य पश्चिमदेशे रामावलोकनार्थ विमानपश्चिमभागोत्थिताभिः सुरवधूभिः मुक्त आक्रन्दो रवः एकमुखाहतानां युगपत् ताडितानां रसन्तीनां तन्त्रीणां छाया ध्वनिसादृशं यस्य स ऊर्ध्वापितश्च उस्थितः. R says सुरवधूनां विषम आक्रन्द उद्धावित उत्थितश्च.
____31. K, MY and Kula pratika has aha for to (R). Kula reads रघुतनयः for rahunaho.
32. MY says panao प्रणतः । तदाश्रित इत्यर्थः. K and Kula read अनुमार्गतः (i.e. anumaggas for °am). R says पतितस्य रघुपतेरनुमार्ग पश्चात
___33. MY says tamsa व्यस्र । asi आसन् । निर्वर्णयन्तो भूत्वा संमुखागताः तत्पतनदर्शनेन भयाविग्नाश्चेति विग्रहः । अन्न भयाविग्नत्वं स्थान

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NOTES - CANTO XIV निमित्तोपचारात् मञ्चाः क्रोशन्तीतिवत् । उत्तानितैकचक्राः उत्पतनोपक्रमात् ऊर्ध्वमुखैकचक्राः.
MY seems to read samubāgaa-bhaāhitthā for samuhoặaabharuvvatta found in R, who says सुराणां रथा निर्वर्ण्यमाने रामलक्ष्मणौ जीवतो न वेति निरूप्यमाणे सति संमुखीभूय अवनतानामधोमुखानाम् , अर्थात् सुराणाम् , भरेण उद्वृत्ता नतोन्नताः चिरमासन्. K's reading is same as MY's.
Kula's reading is same as R's, but he reads bharakkanta for bharuvvatta. Kula says सुराणां रथा निर्वर्णयतां निरूपयतां संमुखावनतानां भरेण आक्रान्ताः . Kula reads tamsa-valia (यस्रवलिताः ) for tamsatadima. R says तिर्यक्तडिमाः तिर्यग्गतपार्वभित्तय इत्यर्थः.
34. K, MY and Kula read निमग्नम् for nivadiam = निपतितम् (R). MY reads vihalam (विह्वलम्) for मूदं.
MY says niuddam निमग्नम् । हृदयपतनं संज्ञाप्रतिरोधः । तमः तिमिरं शोकश्च. MY (both mss.) has niuddha, but °dda occurs else. where in the poem (10.15; 15.74). cf. Hemacandra 4.101.
35. Kula says रामः परित्राणं रक्षा बलं यस्य तत् कपिसैन्यं भयेन.... पुञ्जोकृतं etc.
36. The verse is not found in K, MY and Kula.
37. MY says रामस्य मुखप्रसादो जीवनाव्यभिचारी प्लवगेभ्यो ददावभयमित्यर्थः । pavaa-bala-mabhaim प्लवगबलस्य मा भैरिति वार्ताम् , अभयमिति यावत् । mahagghavio महार्षितः. Ms. A has मा भैषीरिति.
K has बल and अभयम् , and his reading seems to be same as MY's. Kula's reading is also same as that or MY. He says पतितस्यापि रघुपतेरविषादेन महा/कृतो बहुमानपात्रीकृतः मुखस्य प्रसादो दृश्यमानः प्लवगबलस्य माभीति' ददाति. SC Text has mabhtim, but Desinamamala 6. 129 says mabhai अभयप्रदानम्, which is also MY's reading.
1. This word and पात्रीकृतः have been restored from Sc,

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R's reading is pavaa-var-samlavam. He says रघुपतेः मुखस्य प्रसादो दृश्यमानः सन् अर्थात् सुग्रीवेण प्लवगपतये सुग्रीवायैव संलापमाश्वास
"
वाक्यं ददाति
38. Kand Kula read nisiaro for nahaaro = नभश्चरः (R). 39. K and My read अतिनीय for ahileuna = अभिलीय (R). MY says aneuna अतिनीय । रजनिचरं लङ्कामतिनीय केवलं स्थितः । न तु क्षणमपि विलम्ब्येत्यर्थ: R says रजनीचरमिन्द्रजितं लङ्कामभिलीय प्रापय्य केवलं स्थितः.
V
Kula says ततो रोषेण तुलितपर्वतः क्षणमपि ऊर्ध्वायित उत्थितः, ( प्रधावितश्च) सुग्रीवो भयविपलायितं रजनिचरं मेघनादं लङ्कामतिलीय अनन्तरं स्थितः. If Kula's अतिलीय is a mistake for अतिनोय, his reading is same as that of K and MY SC has abineūna ( अभिनीय ) K, like Kula, has अथ स्थितः, ie, navari a thio, for navaram thio = केवलं स्थित: (R). SC Text has navara- tthio = केवलं स्थितः (chayā).
Rsays रोषेण तुलितपर्वत उत्तोलितगिरिः सन् सहसा उद्धावितः कृतोत्फालः, तदनु प्रधावितः
40. Kula has उल्लसितः for usasio (उच्छ्रवसितः ), but it might be a rendering rather than a variant. Kula like R says grafar fafaवेदितेन राघवनिधनेन सुखितो निशाचरनाथः SC takes वि separately इन्द्रजितापि निवेदितेन etc.
41. MY and Kula read sarasa dittha for dittha° (R). MY says दशमुखवचनेन युद्धभुवमानीता सरसदृष्टक्षण वैधव्या चेति विग्रहः. Kula says सरसमभिनवं दृष्टं क्षणं वैधव्यं यया सा जनकसुता. R says सरसं तात्कालिक क्षणं व्याप्य वैधव्यम्.

-
42. R reads pabbhattha and says प्रभ्रष्टं विस्मृतं सकलं सीतादुःखं येन. Khas प्रमुषित, and Kula प्रस्मृत. MY says प्रस्मृत विस्मृते

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NOTES - CANTO XIV
283.
त्यर्थः, SC (Text) and ms. C of Goldschmidt have pamhattha = प्रमुfoa (SC chāyā). Ms. B of MY seems to have pamhuol. Hemacandra 4.258 says pamhuttho Cf. Extracts on 6.12.
Kula says उन्मीलितः प्रबुद्धः...
43. K and Kula read na: (gaö) for hað = En: (R). Kula says गतः अतीतः.
R reads natthi jae (नास्ति जगति ). K and MY read जनः (Jano ) for jae. Kula reads मन्ये, i.e. mane. Cf. SC (Text) and R on 5.20. Hemacandra 2.206. where the line is quoted, has vane for mane in the sense of संभावन-संभाव्यते एतदित्यर्थः..
MY aays यस्य धनुषि आरूढे सजीकृते त्रैलोक्यं प्राणसंशयमारोहतीत्यन्वयः । नास्ति जन इत्यत्र स इति शेषः. Kula says अतो मन्ये विधिपरिणामो दैवविपाकः यं न एति स नास्ति. R says जगति यं विधेरदृष्टस्य परिणामो नैति नागच्छति. SC says धनुषि आरूढे आरोपितमौर्वीके.
44. K reads कृतेन for kae=कृते (R), and गत for mukka-मुक्त (R). MY agrees with K as he says majjha kaena मम कृतेन. Kula
agrees with R. ... MY says imo असो. He seems to read aha va imo for aha vaam = अथवायम् (R and Kula). Kula says अथवा मम कृते मदर्थ मुक्तजीवितोऽयं सौमित्रिः कृतकार्यः कर्तव्यं कृतमनेनेत्यर्थः.
45. Kula says उत्साहस्य दर्शितः परिच्छेदः अवधिः यत्र । तत्क्षणोपस्थितायां मरणावस्थायां व्यवस्थिापितं गाम्भीर्य यत्र तद्वचनं मधुरं मनोहरं . सुग्रोवं जल्पति. R says उत्साहेन दर्शितः परिच्छेदो लक्ष्मणेन सहानुमरणे निश्चयो यत्र । वक्तव्यभागपरिच्छेद इति वा. sc says उत्साहेन दर्शितः परिच्छेदो रावणवधरूपनिष्पत्तिर्येन.
1. The Prakrit word is missing in the other ms.

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SETUBANDHA __MY says उत्साह इति सुग्रीवसमरव्यापारानुरूपस्य उत्साहस्य स्वात्मना परिच्छेदो ज्ञानं दर्शितो येन तत् तथा. Ms. A has... व्यापाररूपस्य उत्साहस्य.
___46. Kula says त्वया नियूढं यत् प्रतिज्ञातं तत् कृतम्. MY says त्वया यत् कर्तव्यं तत् सर्व नियूँढम् । असावपि कपिलोको रिपुबलभञ्जनात् उपभुक्तभुजबलः.
K and Kula read उपयुक्त for uahutta = उपभुक्त (MY and R). Kula says उपयुक्तभुजबलः कृतविक्रमोचितसमव्यापारः कपिलोकः.
K and MY read kajjam for kammam ( R and Kula ). Kula says अनेनापि मारुतिना जगतः पृथग्भूतम् असाधारणं यशो यत्र, तच्च तत् दुष्करं चेति तथाभूतं कर्म कृतम्.
MY reads यथा (jaha ) for jaa= जगत् (R and Kula). MY says यथा अभिव्यक्तयशस्करतया दुष्करं स्यात् तथा अमुना मारुतिनापि कार्य कृत. मित्यर्थः.
Kula reads वीर for धीर.
47. K_reads दुःस्वायते तेन मम for dukkhena ena a maham = दुःखेन एतेन च मम (R and Kula who has तेन). MY's reading seems to be same as that of K as he says dukkhaar दुःखायते. K and MY read मरण for बाण (R and Kula ?). Kula reads आरब्ध for आबद्ध.
48. MY and Kula pratika has tam for la=तावत् (R). Kula says ततस्तस्मात्. K and MY read parinamo for parinamam (R),
MY says यस्मात् त्वया कृत्यं सर्वं कृतं, दैवात् पुनरीदृशः परिणामः, अतो न प्राणाः त्वया परित्याज्याः, अपि तु स्वदेशस्वबान्धवाश्च द्रष्टव्याः। दुःखं दुष्करमित्यर्थः.
_Kula also seems to read parinamo. He says दुखं कालस्य (?) विलासो ज्ञातुमशक्यमित्यर्थः. SC says शक्यं श्वमांसादिभिरिति' क्षुत् प्रति1. This seems to stand for परिणामः. 2. This should be श्वमांसादिभिरपि. See काव्यालंकारसूत्रवृत्ति of Vamana 5,2.23,

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हन्तुमिति यत्....इति प्राञ्चः (e. g. K and probably Kula.)। नव्यास्तु (e. g. R) प्राकृते क्त्वा-तुम्-प्रत्यययोरेकरूपतया वैकल्पिकत्वात् कालस्य परिणामं विरसं ज्ञात्वा मा मुह्य,....बान्धववगै प्रेक्षस्व दुःखं दुःखितमिति बन्धुवर्गविशेषणं वेत्याहुः. R says कालस्य परिणाम दुःख दुःखहेतुं ज्ञात्वा. For the construction दुःखं कालस्य परिणामो ज्ञातुम् found in K, MY and probably Kula cf. 1.9. (निर्वोढुं भवति दुष्करं काव्यकथा).
49. K, MY and Kula pratika has aha (अथ) for to= ततः (R). Our copy of Kula has muha which is obviously a mistake. Sc mentions aha as a variant.
50. SC says वीरशय्यापदेन युद्धाभिहतस्य वीरस्य निषदनाय या शय्या साभिधीयते. R says वीरशयने आस्तरणं यस्य तम्.
51. K and MY read आकारित for asaia = आसादित ( R and
Kula).
. MY says विद्युत्पतनातिरिक्तेन संपातेन गृहीतं क्षिप्तं च धनुर्यस्य तम् । अर्थोद्गरितया, आहूतया, परावर्तितात् भुजादाक्षिप्तया, ततो मोटितया च गदया विह्वलं निश्चेष्टम् । अत्राहूतत्वं नाम यावदाच्छेदयोग्यसमयं व्यापारप्रतिरोधनम् । एवंभूतं करिष्यामि दशमुखमित्यागामिना संबन्धः. For the reading aaria (आकारित) cf. MY on 13. 42. For oharia cf. MY on 13.55.
___Kula reads vajja for vijju. He says वज्रपतनातिरिक्तेन संपातेन संमुखगमनेन गृहीतं प्रविद्धं क्षिप्तं धनुर्यस्य तम् । अर्धावहृतासादितात् स्तोकव्यापारितप्राप्तात्, वलितादपवृत्तात् (१) भुजादाक्षिप्तया, मोटितया गदया विह्वलं किंकर्तव्यमूढम्. Kula quotation in sc has वलितात् अपवर्जितात्.
R says अर्धेन अर्धभागेन अवहृतया मदुपरि अवपातितया अथ तदैव मयासादितया करेण धृतया तदनु वलितादामोट्य वक्रीकृतात् रावणस्य भुजादाक्षितया अतिक्रम्य गृहीतया पश्चात् मोटितया भग्नया गदया विह्वलम्.. S...*

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___52. MY pratika has khandhatthamia. He says स्कन्धास्तमितो हृतश्च चन्द्रहासाख्यः खड्गो मध्ये वितीर्णेन चरणेन मूलाग्रग्राहिभ्यां हस्ताभ्यामवभग्नो यस्य तम्. MY's reading might be khandhatthamia-hiamajjha-carana-hatthobhagga-candahasa-khaggam. K's readings are uncertain. See Goldschmidt's footnote ad loc.
R and Kula read khandhaddhantovābia-kara-jualolugga-candahasa-kkhaggam except that Kula reads obhagga for olugga = अवरुग्ण (R). Kula says (स्कन्धार्धान्ते अर्थात् मदीये SC) स्कन्धैकदेशे अवगाहितो विधूतः, करयुगलेन (अर्थात् मदीयेन SC) अवभग्नः चन्द्रहासनामा खड्गो यस्य. R says स्कन्धस्य अर्धान्ते अपवाहितः पातितः.
In the second line K and MY read valia for dalia, MY says प्रथममुत्प्लुतावपतितात् , चरणेन ताडितादत एव वलितादवनमितपाश्र्वात् रथात् etc. Kula says आक्रान्तात् , चरणताडितात् , भग्नात् (i.e. दलितात्) रथात् अधोमुखानि अपसरन्ति प्रहरणानि यस्य तम्. SC says आक्रान्तेन दत्तभरेण चरणेन ताडितः सन् दलितो यो रथस्तस्मात्. R says अर्थात् मयैव आक्रान्तादधिष्ठितात्.
53. K and MY read °kkhalia ( स्खलित ) for (u)kkhudia = उत्स्वण्डित (R). Kula reads okkhavia, cf. SC Text. K, MY and Kula read garua for dinna (R) in the second llne.
MY says purilla पुरोगत । भग्नतया विसंष्ठुलेन पुरोगतभुजयुगलेन स्खलिता अपवृत्ताश्च अत एव निष्फलाश्च शेषबाहवो यत्र तम् । वज्रनिभाभिः संघशो निपतन्तीभिः गुर्वाभिः दृढाभिः मुष्टिभिः भिन्नवक्षोऽर्धान्तमित्यर्थः.2 MY seems to explain hattha as संघशः. Desrnamamala 8.59 gives the word in the sense of शीघ्र.
Kula says भग्नं....यत् भुजयुगलं तेन (हेतुना SC) क्षयिता व्याहताः शेषा निष्फला बाहवो यस्य । वज्रनिभस्य (हस्तस्य) निपतता गुरुकेण दृढ1. Our copy has मुखात् ! 2. छिन्न....B,

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मुष्टिना भिन्नो वक्षोऽर्धान्तो' यस्य तम्. SC says वज्रनिभं यथा स्यात् तथा हस्तात् निपतता गुरुकेण मुष्टिना.
54. K and MY pratika has dhua for bhua (R and Kula). K and Kula read virasanta for visaranta (MY and R).
MY says nivvadia पृथक्कृत । pavviddha प्रविद्ध । धुतेभ्यः शिरोऽन्तरेभ्यः पृथक्कृतमाकृष्टं, त्रुटितं, चैकमेकं विसरच्च, विक्षिप्तं शिरो यस्य तम्.
Kula says भुजाभ्यां पृथक्कृतानि, आकृष्टानि, खण्डितानि, प्रत्येक रसन्ति आर्तनादं कुर्वन्ति, प्रविद्धानि' निक्षिप्तानि शिरांसि (यस्य) । निष्फलं.... सीतागतमनोरथं नखैः खण्डितं हृदयं यस्य. Kula seems to read nakkhakkhudia for nakkhu°. R says नखैरुत्खण्डितम्.
__R construes pavviddha as प्रवृद्ध. He says विसरन्ति भूमौ पतन्ति प्रवृद्धान्युपचितानि शिरांसि यस्य तम्.
55. MY says dacchihis द्रक्ष्यति । jiam- va जीवन्तं वा. R reads va jianta-(rahavam)=वा जीवद् (राघवम्). Kula reads जीवितं वा. He seems to read jiam va like MY.
SC Text has dacchii for dacchihi. ___56. MY reads attham (अस्त्रम् ) for mantam (R and Kula). Kula has हृदये (hiaammt) for hiaena.
57. K and MY read parinta for kiranta-कीर्यमाण (R). ___MY says dhuvvamana धाव्यमान. R says दोधूयमानः कम्प्यमानो, धाव्यमानः क्षाल्यमानो वा सुवेलो यत्र तादृशम्, MY • says parinta परियत । सहसोच्चलता सागरेण धाव्यमानसुवेलं, प्रचण्डपवनानीयमानराक्षसकलेवरं च भूतलं जातमित्यर्थः. 1. Our copy has this in neut, 2. Our copy has प्रवृस्वानि. 3. B adds 37. 4. A has jiam.

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.:
SETUBANDHA R says खरेण....वातेन कीर्यमाणमितस्ततः प्रेर्यमाणं राक्षसानां कलेवरं यत्र तत्. Kula says खरवातेनाहतानि क्षिप्तानि प्रेरितानि त्यक्तजीवितानि रक्षसां कलेवराणि यत्र तथाभूतं धरातलं जातम्. Kula's reading is uncertain, but the ms, reading of SC Text is paritta which might be a mistake for parinta (K and MY) for kiranta (R).
58. K and Kula read निशा for महा. K, MY and Kula read हृतपिञ्छ-पक्ष्मप्रकट for nava-pincha-matha-pamham = नवपिच्छमृदुकपक्ष्माणम् (R).
MY says पृष्ठे स्थिरनिहितमधुमथनावकाशो हृतपक्ष्मभिः प्रकटो यस्य तम. K, MY and Kula seem to read hia-pincha-pamha-paada', but MY appears to read mahumahaņa-oasam for mahumahāsaņamaggam.
Kula says प्रेक्षते कनकमयस्य पक्षस्य बहलोड्योतेन प्रतिसारितनिशातिमिरम् उत्सारितराव्यन्धकारम् । घर्षणात् हृतपिञ्छपक्ष्मत्वेन' प्रकटश्च स्थिरे पृष्ठे निहितो मधुमथनस्य आसनमार्गो यस्मिन् तं गरुडमिति योज्यम्.
SC has pecchaņa for pehuna (fasy R). SC says 0230t: देशी.
59. MY reads paalajjia = पातालार्जित. This is also the reading of K. R reads paalanchia and says पातालादञ्चितः आकृष्टः.
Kula says पादाकृष्ट(कण्ठं) वलमान(?)स्थितमुरगं धारयन्तं गरुडं रामः प्रेक्षते चेति. Kula seems to read paainchia. This is also the ms. reading of SC Text. See editor's f.n. Hemacandra 4.187 gives ainchar in the sense of कर्षति. He gives ancar also in the same sense. Cr. R above. Ms. C of Goldschmidt bas olañcia.
MY says वासवायुधघातविमुक्तः वज्रघातेन विगलितः..
1, Our copy read forga as it often does, SC also has a, but it does
not give any meaning

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60. K and MY read निष्ठित (nitthia) for samthia=संस्थित (R). MY says संमुखनिष्ठितदृष्टे संमुखावस्थिते दृष्टे इत्यर्थः. Kula's reading is uncertain. He says संमुखस्थितदृष्टे,
61. The verse is not found in Kula and SC.
R reads appāhiattha-manto = 8963TTTTTTT#-:, K reads BTTTTषितव्यशान्तः . Goldschmidt's suggestion that आभाषितव्य stands for appahiavva is corroborated by MY who, however, reads avvahiayvasanto rendered as व्याहृतेन प्रशान्तः.' Hemacandra 4.180 gives appahai as an equivalent of pilgria which also suits the sense. See Extracts on 10.74,75.
___MY says गतगरुडदारुणः गतेन गरुडेन दारुणः दुःसहः गरुडापगमे परैः दुःसहवीर्यो जात इत्यर्थः.
62. K and Kula read rahu-tanae (रघुतनयौ) for °nahe (नाथी) found in R.
MY says nimei न्यधात्. K and SC chaya have निदधाति. Kula says निमिनोति निदिशति.' R renders it as नियोजयति.
63. K and MY read ध्वजम् (dhaam) for bhuam-भुजम् (R). SC has dhaam, and this might be Kula's reading also, though our copy has रुद्धम which is corrupt.
Kula and MY have paharanam for vikkamam (R).
MY says यथा रथेन युद्धभुवं नीयते तथा रोषेणापि । यथा चोत्साहः प्राणसंशयेऽपि एनं न जहाति तथा युद्धशिरसि सहायभूतं राक्षसबलमपि । ध्वजो यथा स्यात् साधारणं चिह्न तद्वत् प्रहर्षोऽपि । यथा रिपुवधार्थमायुध1. B has 346371€ which is a scribal error, MY's avvāhiavva seems to be a
mistake for appa°, In his gloss on 10,74 he says appahijjai व्याहियत, while
K has आभाष्यते स्म. In 10,75 MY explains appāhento as व्याहरन् 2. Our copy has निदशति.

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मुपादत्ते तथा बन्धुवधजनितं वैरमपि इत्येषामुपमानोपमेयभावोऽनुसंधेयः. R says यथा विक्रमं तथा वैराबन्धमपि वहमान इति सर्वत्र सहोपमा,
64. SC (Text) has वलवा for वडवा. Similarly, it reads गरुल for in verses 59 and 62. Verse numbers differ somewhat in SC. See printed Text.
R says संचरणपथे संमुखे.
65. MY says सैन्यव्यतिकरे सैन्ययोर्मिथः संमेलने युद्ध इति यावत्. He and R render sambharia as संस्मृत, Kula has संस्मारित. MY says दारुणं घोरमवसानं विनिपातो यत्र तस्मिन् R says दारुणमवसानं यस्य.
66. Kula says शरनिघातान् बाणसमूहान् MY says रोमान्तरलग्नेत्यनेन शराणां भूयस्त्वेऽपि कुण्ठत्वं द्योत्यते । धूम्राक्षशरवर्षमगणयित्वैव तद्रथमवपतनरभसेनैव भक्त्वा तत्क्षणात् तद्धनुराच्छिय पूर्ववदाकाशस्थ हनूमान् जहासेत्यर्थः. Kula says हृतधूम्राक्षधनुः संस्थितः ( सम्यस्थितः SC ) हसति कपिः. R says हृतमाच्छिद्य गृहीतं यत् धूम्राक्षस्य धनुः तत्र संस्थितः ' हसति,
67. Goldschmidt and SC : ( Text) read ittham ( दृष्टम् ). N. s. edition has dattham.
MY says virai व्यलीयत. Kula has विशीर्यते.
68. K, Kula and My read आपीडन for avedhana = आवेष्टन (R). Kula says ततो दीर्घवामकरतलप्रतिपन्नेन आपीडनेन अवनतगलोदेशम्. MY says दीर्घत्वं प्रसारितत्वम् । अनादरात् वामेनैव प्रसारितेन करतलेन निर्वर्तितात् आपीडनात् अवनतो (?) गलप्रदेशो ( यस्य तम् ). MY
seems to read
nivvatta for padivanna.
1, Dhanu-samthia seems to be an expression like dhanu nisanna used in Gāthāsaptaśatī 2.16, Gomgādhara says in his Comm. - धनुषि निषण्णाः क्षितितलनिहितानीकं धनुरवलम्ब्य स्थिताः. See N. Sed 1889. The idiom occurs in Bhāravi 14,37 : निषण्णमापत्प्रतिकारकारणे शरासने.

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NOTES - CANTO XIV
271 K and SC Text read क्षीयमाणतलिननिर्गत (jhijjanta-talina-niggaa) for rumbhanta-jiva-niggama =रुध्यमानजीवनिर्गम found in R. MY's reading appears to be same as that of K as he has 37egrada. The Prakrit equivalent is corrupt in our copy, but it might be taņuaniggaa. Kula also says क्षीयमाणः तनुनिर्गतः वक्षसोऽभ्यन्तरे भ्रमन सिंहनादो यस्य तम्. R says कण्ठस्य मोटित्वात् रुध्यमानो जीवनिर्गमस्तेन हेतुना वक्षोऽभ्यन्तरे भ्रमन् सिंहनिनादो यस्य तम्.
69. Kula reads व्यापृत, and MY व्यापारित for vavari=व्यापारिन found in R. Ms. C of Goldschmidt bas vāvaria, while SC Text has vavadia. Kula says क्षणं व्यापतो,....गलत्प्रहरणो, प्रलम्बितौ उभौ हस्तो यस्य.
MY says क्षणं व्यापरितो, पुनः परवशो, गलदायुधौ, प्रचलितौ (!) चोभौ हस्तौ यस्य तम्.
K, MY and Kula read uddha-tthia for °ddhu° (R). MY says ऊर्ध्वस्थितदशायामेव मुक्तजीवितं न तु पतितदशायामित्यर्थः. R says ऊर्ध्वमुत्थितं गतं सत् मुक्तं त्यक्तं जीवितं येन तादृशम्. ___70. Kula reads निहते (nihae) for padie (पतिते). K reads आयान्तम् (entam) for nintam = निर्यन्तम् R; निर्यान्तम् (Kula)
MY says दशमुखसंमुखज्ञप्तमिति समरप्रेषणलाभाय स्वयमेव संमुखस्थिततया दशमुखेन प्रेषितमित्यर्थः.
71. MY says nitthia निष्ठित समापितेति यावत् .
R says वितीर्ण प्रहारायाने कृत्वा दत्तं यदुरःस्थलं हनूमतेत्यर्थात् तत्र. Kula says विकीर्णे प्रसारिते (उरःस्थले) विश्वस्तमवहृतो व्यापारितो, निष्ठितो नष्ट (!) मायुधनिवहो यस्य तम् । प्रत्येकं खण्डितो वि(प्र)कीर्णः अवयवो (यस्य तं) हनमान् पातयति'. R says निष्ठितः शतखण्डीभूय विनष्टः.
___72. MY says आघातः युद्धम् । समतुलाग्रं समप्रतिद्वन्द्वम् । तेन हनमता सह युद्धे द्वन्द्वात् भ्रष्टः । अथवा हनूमता स्वस्य आघाते वधे प्राप्ते तत्क्षणं 1. Our copy has qafa. Besides, farslut in from sc, faritet: in our copy is
corrupt. 2. स्वापाते B,

Page #765

272
SETUBANDHA
भ्रष्ट इत्यर्थः. In the alternative explanation sama-tulagga is rendered as तत्क्षणम्. Cf. MY on 7.39: 6.23. R says हनूमत्कृतादाघातात् समतुलाग्रेण काकतालीयसंवादसाम्येन दैवात् स्फेटितो बहिर्भूतः प्रहस्तो नाम राक्षसः. Cr. Muda on 4.27.
Kula says अथ दशमुखेन संदिष्टः, हनमदाघात एव समतुलाग्रं परीक्षार्थ समीकृततुलाग्रसदृशं, तत्रारूढस्य संशयास्पदत्वात्, तस्मात् स्फिटितो भ्रष्टः'....अलब्धसमरसुखत्वेन व्यथितस्य नीलस्य मुखे प्रहस्तः पतितः.
Srinivasa's explanation quoted by sc Is far-fetched- हनमदाघातसमात् तुलाग्रात् दैवात् भ्रष्टः । यथा हनमत्कृताघातात् तथा दैवात् निजभागधेयादपि स्खलित इत्यर्थः.
73. K and Kula read प्रस्थानसमम् ( patthana - samam ) for patthane ceia = प्रस्थाने एव (R).
Kula says अनन्तरं प्रस्थानसमं गमनसमकालं ग्रहस्तेन मुक्तः कालायसः कृष्णलौहघटितो बाणः नीलस्योरसि पतितः समानवर्णतया दुर्लक्षः व्रणात् प्रतिभिन्नेन गलितेन रुधिरोद्गमेन पिशुनितः सूचितः.
74. K reads प्रतिपथ (padivantha) for padisotta = प्रतिस्रोतः (R and Kula ?).
_Kula says वेगापवर्तितविटपं वेगेन पश्चादावर्जितशाख (?), सुरहस्तिनः परिमलेन सुरगजस्य मदकण्डूकषणेन (?) सुरभिम्, अत एव गतिमार्गेण लानभ्रमरं, प्रतिस्रोतोगतं () विपरीतं प्रसारितांशुकं कल्पद्रुमं नीलो (2) मुञ्चति. R says प्रतिस्रोतसा पश्चाद्वमना प्रसारितमंशुकं वस्त्रं यस्य । वेगमारुतेन इत्यर्थात्. sc says प्रतिस्रोतोगतानि विपरीतप्रसारितानि अंशुकानि यस्य.
75. SC Text has bolenta for volanta (K, R and Kula ) = व्यतिक्रामत्. Goldschmidt reads bolanta. 1, Partly corrected from quotation in SC where face refers to Kula 2. sc has अववर्तित.

Page #766

NOTES - CANTO XIV
R reads thavaa ( स्तबक) in the first line K and SC Text read hea (छेद ). Kula has बिन्दु SC says जललवानां छेदनिभो बिन्दुसदृशः. Usually K has far for R's thavaa leading to the reading theva. See notes on 1.40 and 15.43.
Kreads mottia-pphala ( SC Text also for mottia-phala = मुक्ताफल ( R ). Kula reads mottia-dala. K and Kula read प्रकरः (paaro) for nivaho (R). Kula reads खण्डित (khudia, cf. SC Text) for khalia= स्खलित.
273
Kula says ततस्तस्य कल्पपादपस्य.... आगमनपथे व्यतिक्रामतो जलधरस्येव आसार जललवानाम् उद्गलितबिन्दुसदृशः, धुतेभ्यः विटपेभ्यः खण्डितः च्युतो मौक्तिकदलप्रकर: (ie, mottia-dala-ppaaro) स्थितः .
76. Kula reads bhaa-vimukke for bhua-vimukko-भुजविमुक्त:, He reads 'मौक्तिकदलप्रकर in the locative for omottia - pphala-vaaro = 'मौक्तिकफलप्रकरः.
Kula says स कल्पद्रुमः तस्य प्रहस्तस्य भयविमुक्ते भयरहिते, भज्य - मानेभ्यो विटपेभ्यो विगलितैः वृष्टैः सितांशुकैरापीतप्रहाररुधिरे, व्रणेषु भृतो मौक्तिकदलप्रकरो यत्र तस्मिन उरसि भग्नः '
1
MY says सितांशुकापीत सितांशुकचूषित ( शोषित A ).
77. R and Kula read paado ( प्रकट: ). MY has vāvado rendered as व्यावृतः (B) 2.
78. Kula reads विघटित ( vihadia, cf. SC Text) for vialia= विगलित (R). Ms. C of Goldschmidt has vihalia.
Kula says शरघातैः दलन्तो विदीर्यन्तो विघटिताः शिलानिवहा येषु । दलितेभ्यः पर्वतेभ्यो (व्यव) च्छिद्यमाना निर्झरा येषु ते तथाभूता नभःस्थलोदेशा दृश्यन्ते.
1. Several words have been corrected from Sc.
2. A is corrupt and has व्याप्नुवता S...35
Badds प्रावृतः,

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SETUBANDHA
79. Khaüra is rendered as मिश्रकलुष by Kula. R says गैरिकरजोभिः कलुषः कर्बुरितः,
80. MY says अवपतनाक्षिप्तधनुर्भूत्वा पुनर्निवृत्तस्थित इत्यर्थः .
Kula says अनन्तरं च गगनोद्देशे अवपतनेन छिन्नधनुः (आच्छिन्न ?) निवृत्तस्तिमितः अपसृत(?)निश्चलश्च तथा प्रथमविमुक्तैः शरसमूहैः धूत (घृत ?) इव कपिः नीलो दृश्यते.
R and MY have घृतः (dhario). Acc. to Goldschmidt, K ( chaya ) also has घृत, but the comm. has छादित which points to vario = वृतः found in SC Text and chaya.
81. SC Text has nadala for ललाट (R Text).
K and Kula read mutta for vatta = पट्ट (R). K and MY read paccupphidiam=प्रत्युष्टम् for paccupphaliam प्रत्युत्फलितम् ( R and

=
Kula).
Kula reads भज्यमान (bhajjanta, cf. SC Text) for majjhammi मध्ये ( R and MY ). Kula and MY read dharanta explained differently for dharenta= प्रियमाण (R).
MY says dharanta-ravam ध्रियमाणरवम् । संमुखागतत्वरितवञ्चितं मुसलं मध्ये प्रतिपन्नं गृहीतमित्यर्थः .
Kula says अथ निशाचरेण प्रहस्तेन नीलस्य करमुक्तं (ललाटे मुक्तं ? cf. SC) सत् प्रत्युत्फलितं प्रतीपीभूय उत्पतितं भज्यमानस्य ( घरान्तस्य) पर्वतैकदेशस्येव रवो यस्य तत् तथाभूतं, संमुखागतं त्वरितवञ्चितम् अङ्गीकृत्य शीघ्रपरिहृतं (मुसलं) प्रतिपन्नं गृहीतम. R says नीलस्य ललाटपट्टात् प्रत्युत्फलितम्. SC says श्रीनिवासस्तु वज्रेण अन्तो नाशो यस्य एवंभूतस्य धरस्य अन्तः स्वरूपं समरवमित्याह, ie, he reads vajjanta- dharanta-ravam for bhajjanta-dharanta° (Kula).
82. Kulasays सुवेलस्य शिखरार्धे मग्नस्य (लग्नस्य) मेघस्येव छाया यस्याः....तां कृष्णशिलां ज्वलनतनयो नीलो गृह्णाति च,

Page #768

NOTES - CANTO XIV
275
83. Kula seems to say (शिलातलेन) अवस्थगिते समाच्छादिते दिनकरे. He appears to read otthaie for otthaammi (अवस्तृते) found in R and SC Text and chaya. SC comm. has अवस्थगिते like Kula. for orthaic cf. 11:59...
MY says दिवसो नभसि जातः नमस्येव जात इत्यर्थः
84. R reads ghaabbhantara-bhinno galanta-jra-ruhiro' : gad dharant-alam = घाताभ्यन्तरभिन्नो गलजीवरुधिरो गतो धरणितलम्. K and Kula seem to read ghaabbhantara-samkhoba-bhinna-galia-hiao gao etc. This reading is found also in SC Text.
___Kula says अथ नीलस्य प्रहस्तो रणानुरागेण सोढगाढपहारः, घातस्य सभ्यन्तरे संक्षोभेण पीडाभरेण भिन्नं विदीर्ण गलितं व्यपगतं हृदयं वक्षो मनश्च यस्य स तथाभूतो धरणीतलं गतः.
MY's reading appears to be same as that of K and Kula as he says गलितहृदयो विसंज्ञ इत्यर्थः..
_R says घातेन शिलाभिघातेन अभ्यन्तरे भिन्नः चूर्णो बहिः "क्षता- . भावात् । तत एव च गलत् बहिर्भवत् जीवः प्राणस्तद्रूपं रुधिरं यस्य तादृक्.

Page #769

CANTO XV i. K says अथ प्रहस्ते निहते बन्धूनां वधादमर्षाच्च निर्यद्वाष्पपूरो रावणः शिखिना अग्निना प्रत्युद्गतेन पुरस्कृतेन हुङ्कारेण दशभिर्मुखैः कृतेन पूर्यमाणादिङ्मुखो भूत्वा चलितः युद्धार्थमुत्थितः. MY says शिखिना प्रत्युद्गमनं च पातगोचरे अग्निजनकत्वम्.
2. K reads तथा च कुपितेन हसितं in the first line. He says कुपितेन तेन भयङ्कराभिः मुखकन्दराभिः पूर्यमाणदशाशं यथा तथा हसितं च । कथमिति चेत्-तस्य परिजनो यथा भयेन तूष्णीभूतो भवनस्तम्भेषु तिरोबभूव.
MY says niluggo (nilukko ?) निलीनः छन्न इति यावत् A has nilluko, K (chaya) has निलीनः. R (chaya) has निलुकितः.
3. K seems to read भरभुग्न for pāa-bhara in the first line. He reads सारथिसंरुध्यमानं (MY and Kula also) for sarahina rubbha. ntam (R). __K says ततो रावणो राक्षसपरिवृतं, स्वदेहस्य भारेण कुटिलितनमत्पश्चिमतलं, पुरस्तुरङ्गबहुलतया रथस्य पश्चिमभाग एवारोहणयोग्यः, सारथिना धार्यमाणं, चटुलतुरङ्गध्वजं रथमारूढः.
___MY says nisudhavia अवपातित. His reading is possibly paabhara-nisudhavia for pda-bharonamanta = पादभरावनमत् (R). He says sarubbhantam संरुध्यमानम्. He remarks पश्चिमतलिमभागेनारोहणनियमात् वेगातिशयाच्च विशेषणानि समर्थनीयानि.
4. K MY and Kula read FT (saha) for HET° (R) in the first line. K reads पुरि for पुर; MY seems to read अरि Kula's reading seems to be पुरी (puri°), cf. SC Text.
K says तत्तदुद्देशजम्भमाणेन तेन तेन शब्देन रावणः तत्र तत्र चलित इति वानरैख़तम् । पुरीति सप्तम्यन्तं पदम् । सभायां कृतेन रावणस्य हुङ्कारेण

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NOTES - CANTO XV तस्याः चलित इति ज्ञातः ततः क्षुभितायाः सभाया आस्थानजनसमूहस्य परितश्चलितस्य कलकलेन लङ्कामध्यं गत इति । ततः पुरि सर्वस्या सैन्यस्य कलकलेन पुनश्चलित इति ज्ञात इति क्रमः..
MY says सभायां वर्तत इति वानरैः हुङ्कारेण ज्ञातः । लङ्कामध्ये राज भवनाङ्गने वर्तत इति क्षुभितसभाकलकलेन । चलित इति अरिसैन्यकल कलेन चेत्यर्थः. (Ms. A has आदिसैन्य).
Kula has हलहलेन for kalaalena. For the reading हलहल see Extracts on 12.86. See also verse 33 below. Kula says रोषगर्भेण सभायां हुङ्कारेण, क्षुभितायाः सभायाः प्रचलितायाः हलहलेन तारतम्येन लङ्कामध्ये, पुर्याः पुरनिवासिजनस्य सैन्यस्य च कलकलेन च दशमुखः चलित इति वानरैः ज्ञातः, SC says पुरीस्थितानां सैन्यानां कलकलेन.
___5. K says अथ मुखनिवहस्य उपरि कृच्छ्रात् पर्याप्तधवलातपत्रच्छायः। अनेन मुखानां विकासातिशय उक्त: MY says दुष्प्रभूतः (दुःखप्र B) कृच्छ्रेण प्रर्याप्तः. He reads bhindai for bhai jai. K says एवंभूतो लङ्काया निर्गत्य तत्क्षणमेव भग्नरणसंनाहं (भग्नरणमत्सरं chaya) कपिसैन्यं दर्शनेनैव भनक्ति बभञ्ज. SC says मत्सरः शत्रुजिगीषा.
6. K reads महा for agga (R and Kula) K, Kula and MY read laggam for lagga (R).
K says रावणदर्शनेन भयात् पलायनपराः मुखमात्रेण वलमानाः परावृत्ताः, पश्चिमाभिः केसरसटाभिराहतमहास्कन्धाः कपिनिवहा भग्नानामनुमार्गे पृष्ठतो लग्नं रावणमपश्यन् . MY says भग्नानां स्वेषामनुमार्गलग्नं कपयः प्रत्येकमपश्यन्नित्यर्थः.
7. K reads आक्रान्ति for akkanta = आक्रान्त.
K says ततो ज्वलनसुतो नीलः दशवदनस्य आक्रान्या अभिभवेन दत्तविद्रुतपदान् कृतपलायनपदन्यासान्, भिन्नप्रवृत्तान भिन्नप्रवृत्तीन् , अथवा पूर्वस्थिति भित्त्वा प्रवर्तमानान् , विस्मृतप्रतिज्ञावचनान् , समुत्पन्नरणभयान् तानुवाच.

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-- -MY says bhinna-paatte भिन्नप्रयत्नान् । dinna-viddavia-pac दत्तविद्रावितपदान् कृतपलायनपदानित्यर्थः. R says विद्रवितं शोनं विसंष्ठुलं वा.
___Kula says भिन्नप्रवृत्तान् इतस्ततो विद्रुतान् । दशवदनेन आक्रान्तत्वात् आसादित्वात् दत्तं न्यस्तं विद्रुतं स्खलितं पदं येषां (तान्) । प्रमृष्टं (!) प्रस्मृतं तथाभणितं प्र(ति)ज्ञातरावणयुद्धं यैस्तान्. K (chaya) has प्रमुषितयथाभणितान्. R has प्रभ्रष्ट explained as प्रस्मृत, which gives pabbhattha for pamhatha. Cf. Notes on 14.42. .....8. K reads शैल (sela) for malaa (R and Kula). K (chaya) has यस्य कृतेन पलायध्वे तदेव वो हरति जीवितं प्लवगपतिः.
9. K has this verse after 6. It does not occur in Kula. K reads स्फुट for चिरं. He says सीताहृतहृदयेन सीतया हृतमनसा रावणेन. R says सीताहितहृदयेन सीतायामाहितचित्तेन. - 10. K reads bhinna for chinna (R and Kula) in the second line. He says पराङ्मुखत्वात् वानरैरपहस्यमानरथ इति योज्यम् । अन्यत् स्पष्टम. MY's readings are different. He says parammunoharijjantaraho पराङ्मुखोपहियमाणरथः (B has पराङ्मुखाप....)| lamka-hutto लङ्काभिमुखः. Kula takes parammuho separately, and says पराङ्मुखः प्लवगैः हन्यमानरथः (i.e., hanijjantaraho).
____11. K and Kula read धुरं for paam = पदं (R) in the first line. K reads प्रसुप्त (i.e., °ppasutta) for uvasutta = उपसुप्त ( R and Kula). ... ..
K says ततः प्राप्तविनाशेन आसन्नविनाशेन अनेन रावणेन सुखप्रसुप्तस्य कुम्भकर्णस्य अकाले प्रतिबोधनं लघूकृतयशो यथा, मुक्तसामर्थ्यधुरं च यथा कृतम् । अकाले तस्य प्रबोधनात् यशश्च लघूकृतं स्वसामथ्र्यधुरा च विमुक्ताभूदित्यर्थः. Kula says मुक्ता शौटीर्यस्य धूः यथा स्यात् तथा. K (chaya) has शौण्डीय. K:pratika has to nena for to tena (R and Kula).
. MY says प्राप्तविनाशेन । विनाशः पलायनम्.
12. K explains शिरोऽर्धान्त as शिरःप्रदेश.

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NOTES - CANTO XV
13. K pratika has avacunna, but chayā has अवक्षुण्ण. MY has occhunna आक्रान्त. Kula says अवक्षुण्णो भग्नः, K, MY and Kula read galio for khalio ( R ).
279
K says परिकरशब्देन परिधानीयमुच्यते । राज्ञः परिकरो राजपरिकरः । तपनीयरागपरिकर इति वा । तपनीयवर्णः परिकर इत्यर्थः. MY says : तपनीयरागपरिकरः कनकरञ्जितसिचयः । रविपथमाक्रामन्नपि प्राकारः कुम्भकर्णस्योरुदनतया ईषत्स्रस्तं कनकरञ्जितं परिधानमिवालक्ष्यतेत्यर्थः. Kula says सुवर्णांशुकस्य परिकर इव वेष्ट इव जातः, He seems to read tavanijja-vasa-pariaro for °rna°. Cf. SC Text. SC chāyā has तपनीयवासः परिकरः.
R remarks परिकरो मेखलावत् त्रिके निबध्यत इति समाचारः । स तु सुप्तोत्थितस्य शिथिलीभवत्येवेति ध्वनिः.
14. vivalaa in the first line (see Goldschmidt's editlon ) is rendered as विपलायित ( K and Kula) Kula has जानुप्रसारमलिनाः for janu—ppamāna-salila. MY says परिखागताः समुद्रार्घान्ता इति समुद्र यावत् निखाते भूभागे समुद्रा एव परिखा भवन्तीति यावत्.
15. Kand MY read मार्गाभिमुखा: (probably maggaahutta) for pacchahutta पश्चादभिमुखाः (R). K says पराङ्मुखाः इत्यर्थः । शेषं स्पष्टार्थम्. Kula's reading is same as that of K and MY, but he construes it differently. See below. K, MY and Kula read प्रधाविताः (pahavia) for padaia = पलायिताः (R). Kula reads विमुक्त ( vimukka) for platta (निवृत्त).
MY says स्वकरेभ्यो निपतद्भिः गिरिभिरेव स्वयमाक्रान्ता यथागतमार्गाभिमुखाः सर्वेऽपि कपयः प्रधावितुमारब्धा इत्यर्थः, Kula says मार्गकेषु (SC adds अन्वेषकेषु अभिमुखाः पृष्ठग्राहिषु दत्तपृष्ठा: SC Text has maggaabutta', which is Kula's reading.

1. The ms, of SC has maggähuttä marginally, acc. to the editor. Ms. C Goldschmidt also has this reading. The word as given in DN 6.111 is magga

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16, 17. The verses are not found in K, MY and Kula. The latter shows slight variations and remarks एतत् पद्यद्वयं केनापि टीकाकारेण न धृतमिति.
18. K says चिरयुद्धस्य चिरं कृतयुद्धस्य । अन्यत् सुबोधम्. My says चिरयोधितस्य ( R also) चिरं कृतयुद्धस्येति यावत् । donna vi द्वावपि । छेदा1 न्तरं रुधिरागमे (रुधिरोद्गमे A) प्राप्ते भुजपतनात् पश्चाद्भावकथनं रामस्य लघुहस्ततायोतनार्थम्.
19. K (chayā) has सागर लब्धस्थामा (otthamo) like R. Ha says अनुवेलम् अनुसमुद्रतीरम् । अन्यत् स्पष्टम्. My says आक्रान्तवेलाभ्यर्णतया द्वितीयसुवेलबुद्धिमेको बाहुरकरोत् । द्वितीयस्तु तत्रालब्धावकाशतया सीमन्तित - सागरस्थित द्वितीयसेतुभ्रान्तिमजनयदित्यर्थः । एकस्मिन् भुजे वेलोद्देशे पतिते द्वितीयस्य जलधावेव पतनं वेलायामनवकाशादिति तात्पर्यम्.
Kula says सागर लब्धस्थाघो द्वितीयो भुज: He reads thaha for thama ( स्थामन्) as in 8.40 ( saara laddha-tthāham), where he says सागरे लब्धः स्थाघो येन तं धराधरम्. R says ad loc. सागरे लब्धः स्थाघो (मूलं) येन तम् । लब्धसागरमूलं यं यं घराघरम्.
20. K (chayā) renders cakkalia as चक्रीकृत, and has उत्त्रुटितम् for ukkhdiam. Hemacandra 4.116 gives khudar, tudar, tuttar etc. as equivalents of तुड् meaning तोडन. R has उत्खण्डितम् .
21. K and MY read bhinna for chinna (R and Kula). K reads जात: ( jao) for vi kao =अपि कृत: Kula seems to read च (a) for vi.
22. K and MY read रुग्ण for bhagga भग्न (R). MY says daralugga ईषद्रुगण. K (chāyā) has प्लावयति. MY has pavvalei प्राप्लावयत्. K (chayā) has पकग्राह: ( pakkaggaho) rendered by R as प्रग्राहः जलसिंह:, Kula seems to explain the word as समर्था ग्राहा जलहस्तिनः.
in the sense of पश्चात् R on Setu 1.51 explains maggānugao as मार्गो रामस्य पश्चात् तमनुगतः and says मार्गशब्दः पश्चादर्थे निपातितः,

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NOTES - CANTO XV
281 Dešināmamālā 6,64 has pakkha in the sense of EA and Farf, but in 6.23 gives pakkapgaha in the sense of मकर.
SC explains dara-bhagga as भयभग्न. Kula is corrupt. SC, however, says दूरं पलायिता विलीना इति कुलनाथः.
23. K, MY and Kula pratika has aha for to = aa: (R). K (chaya) has रोषेण भ्रियमाणः for rosaava-rajjantam = रोषातपरज्यमानम् (R and probably Kula).
K says ग्रहस्ताभ्यधिकम् । शेषः सुबोधः. MY says प्रहस्ताभ्यधिक प्रहस्तमरणाभ्यधिकम्.
24. K says तां वेलां तस्यां वेलायां निर्गच्छत इत्यर्थः । अन्यत् स्पष्टम्. MY says पूर्व एव स्तम्भान्तरविस्ताराः रोषपरिवर्धितस्य वक्षसो न पर्याप्ता इत्यन्वयः. Kula says स्तम्भानाम् अन्तर विस्तारा महान्तोऽन्तरालदेशाः त एव पूर्व सुखनिर्गमा एव वक्षःस्थ सत्य न प्रभूता निर्गमोचिता इत्यर्थः.
___25. K reads ऋज्वायत (ujjaaa) for ugghadia= उद्घाटित प्रकाशित (R). MY reads ऋज्वागत. See below.
K says अथ किञ्चित् निर्गतस्य तस्य मेघनाद इति सुत इन्द्रजित् जानुभ्यां निपत्य उत्थितः, ऋजुना अवक्रेण उन्नतेन आयतेन च वक्षसा परितभवनाभ्यन्तरो हसित्वा जल्पति स्म. Kula says जानुना पतितस्थितः (padia - ithio for padiüo).
___MY says ujjagaa ऋज्वागतश्च, वक्षोभृतभवनोत्सङ्गश्चेति विग्रहः. Kula also reads ujjagaa, but explains it differently - ऊर्जागतेन बलपूर्णेन वक्षसा भूतभवनोत्सङ्गः.
26. K, MY and Kula pratrka has nimmaniammi ( निर्मिते K and MY) for nimmaviammi (R). K and MY read पुत्रैः for puttena in the second line. They and Kula read garuammi for garue vi = गुरुकेऽपि (R). s...36

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K is not well-preserved here. He says साहसेन बलात्कारादिना गुरुणि कार्ये एवं .... पित्रा निमिते सति पुत्रैः तिष्ठद्भिः पुत्रसदृशं पुत्रैः यादृशः (?) स्पर्शः स्यात् तथाविधं पुत्रस्पर्श पिता न प्रापितः स्यात् । पुत्रसदृशं पुत्रकार्य - मिति ..... सत्पुत्राणाम् अनुरूपं पितुः पुत्रेषु स्पर्शमित्यर्थः.
R says गुरुके लोकैरादृते.
2
MY says निर्मिते साहसगुरुणि कार्ये सरसफलादौ गुरुणात्मनैव उपयुक्त सति पुत्रैः कर्तुमुचितं पुत्रस्पर्शसुखं पुत्रैः न प्रापितः पिता । नूनमपि (नूनमिति A ) स्यादित्यर्थः । यदि पितुः पुत्रेषु स्नेहस्तदा सुखातिशयहेतूनामीदृशानां कार्याणां प्रसक्तौ तेषु नियोजनमेव कार्यमिति तात्पर्यम्. ± MY seems to read nitine (नूनम्) for hoi in the second line. Cf. 5.6. SC says पुत्रेण पुत्रसदृशं पुत्रस्योचितं पुत्रस्पर्शं पिता प्रापितो न भवति । कृतकार्यागतस्य पुत्रस्यालिङ्गनेन स्पर्शजन्यसुखं पुत्रेण पिता प्रापितो भवतीत्यर्थः .
27. K reads वसति for dharente - ध्रियमाणे ( R and Kula ). K and MY read niha (fania) for nasi=fauffa (Kula), fiisq (R). K and MY read lahuanth in the plural for lahuanto (R and Kula).
K says मयि श्वसति जीवति मानुषमात्रस्य रामस्य कृते कस्मात् आत्मनैव एवं निर्गच्छथ निर्याथ chaya ) । अस्माकं राक्षसवंशस्य यशो लघूकुर्वाणाः (लघयन्तः chaya ) । अस्माकं कुलस्येति वक्तव्ये राक्षसशब्दः प्रसिद्धिहेतोः प्रयुक्त:.
MY says kisa कस्मात्. Kula says ध्रियमाणे अवतिष्ठमाने । इत्येवम् अस्माकं राक्षसकुलस्य यशो ( लघू ) कुर्वन्.
28. K and My read anaha ( जानीथ) for ānasi = जानासि They read mamam for समं ( R and Kula). K (cbāyā) has त्रिभुवनस्य समस्तस्य भरसहम्.
1. Ms. has कार्याणां here.
21 A reac's तेषु नियोज्य गमनं कार्यमिति...

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NOTES - CANTO XV
383
K says उत्खातभुजङ्गफणरत्नम् । अनेन पातालविजय उक्तः । भग्ननन्दनवनम् इत्यनेन स्वर्गजय उक्तः । प्रलोठितशैलम् इत्यनेन भूमण्डलविमर्दनम् । एवं त्रिभुवनस्य भरसहं त्रिभुवनस्य धारणे समर्थम् । अथवा परिभवितुमुद्यतस्य त्रिभुवनस्य गौरवसहं माम् आत्मानं भवन्तमिव (न) जानीथ किम् इति शेषः. MY says युष्मत्सदृशं मामद्यापि न जानीथेत्यर्थः.
_Kula and R have निपातितनन्दनवनम्. Kula says प्रलोटितः (१) पर्यासितः शैलः कैलासो येन तम्. R (chaya) has प्रलोटित, but comm. says प्रलोठितः परिवर्तितः, Kula says सममेककालम्.
___ 29. K reads रघुतनयम् for rahunaham (R and Kula). K (chaya) has वलमान-वडवामुखान्. He says स्पष्टोऽर्थः. MY says रामस्यापदानभूतम् एकसागरशोषणं किं सप्तसागरशोषणेन अतिशाययेयम् उत तस्यैव वधेन चेति तात्पर्यम्. MY has rihanammi for nihanemi (निहन्मि).
30. K and MY read निर्गम for vikkama (R and Kula) in the second line.
K says एवं ज्ञापित (दशमुखः) इन्द्रजित् – रथस्य पुरस्तात् पृष्ठतश्च तुरङ्गा युज्यन्ते । तत्र पश्चिमतुरङ्गवाहकः सारथिः पश्चिमसारथिः । तस्य करे प्रागेव स्थापितशिरस्त्राण, शीर्षकमिति शिरस्त्रपर्यायः, आबद्धकवचभरत्वात् मन्थरेण गौरवात् मन्देन पदनिर्गमेन पदक्षेपेण नमद्विस्तृततलम् (तलिमम् chaya) । उत्तरत्र संबन्धः,
It will be seen that K reads sisakkam for osisakko (R and Kula) in the first line. Kula says पश्चिमस्य पृष्ठस्थित सारथेः करे (१) स्थापित शिरस्त्रं येन स मेघनादः, R says पश्चिमेन पश्चाद्वर्तिना सारथिना करे स्थापितं शीर्षकं शिरस्त्राणं यस्य स तथा.
___MY says sisakkam शिरस्त्राणम् । पश्चिमे तलिमे कवचमाबध्य मन्थरपदं निर्गच्छतोऽस्य भरेण पश्चिमतलिममेव यथा नमेत् तथाभूतमित्यर्थः. R says भरेण गौरवेण नमत्....विस्तृतं तडिमं पश्चाद्वर्तिभित्तिभागो यस्य तम्. Kula says विक्रमस्य पादन्यासस्य भरेण । तलिम (१) कुट्टिमम्.

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31. K reads पात्यमान (see MY below) for muccanta मान ( R and Kula ).
Ksays ध्वजशिखरस्थितेन मेघेन पात्यमानायामशनौ प्रतिफलितरविकिरणं रथं श्रुतासन्नरामधनुर्निनादः अतएव समरत्वरित आरोहति स्म .
MY says sumbhanta अवपात्यमान, Kula says ध्वजशिखरे स्थितेन जलधरेण मुच्यमानासु अशनिषु प्रतिफलिताः संक्रान्ता: सूर्यकरा यत्र तम्
32. K pratika has aha (अथ) for ia (इति). K ( chāyā) has दश. वदनाज्ञप्तिविलगितोत्क्षिप्तधुरः. K comm. says दशवदनस्याज्ञप्त्या समारोपितो न्नतकार्यभरः । शेषं सुबोधम्. MY says निवारितदशवदनः निवारणं च रणोद्योगात्. SC says विलगिता गृहीता स्वीकृतेत्यर्थः, उत्क्षिप्ता उपरिनिहिता (धूः) समरभारी येनेति लोकनाथः SC Text has 'धुरो for 'भरो.
मुच्य
33. K reads रणे for a se (चास्य), and कलकल for हलहल. He says निर्गच्छतस्तस्य दशमुखभवनाद्वारे रावणभवनस्य बहिर्द्वारे यो वेगः प्रवृत्तः, त्वरितचोदितरथस्य तस्य नगरद्वारे यो वेगः, सहसा रणभुवं गत्वा कपिलं क्षोभयतः तस्य स एव वेगः प्रवृत्तकलकलोऽभूत् । अनेन तस्य गमनरौध्यातिशय उक्तः. R says वेगः कीदृक्-प्रवृत्तो हलहलः क्षोभविशेषो यस्मात् विपक्षाणामित्यर्थात् । शब्दोऽयं देशी. MY seems to read कलकल like K. He says तस्य कपिबलक्षोमेषु ( क्षोभणेषु A) एक एव प्रवृत्तहर्षरवो वेगः प्रावर्तत । न तु विरम्येत्यर्थः.
Verses 32 and 33 are missing in our copy of Kula.
34. K, MY and Kula read समरलब्धलक्षः for rama-baddha lakkho (R). K and MY read dhario for vario=वृत: ( R and Kula).
K says प्रागेव समरे नागास्त्रप्रयोगे लब्धलक्ष इन्द्रजित् प्रथमोत्थापितलवङ्गक्षपितबलः प्रथममेवोत्थापितैः कपिभिः ध्वंसित सैन्यः । अन्यत् स्पष्टम्.

R says प्रथमोद्भावितमग्रे कृतवेगम् अतएव लवङ्गमैः क्षपितं नाशितं बलं यस्य स तथा । ये पुरः समागताः ते कपिभिः हता इत्यर्थः Kula says प्रथम

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NOTES - CANTO XV
285 मुद्धावितानां प्लवङ्गानां क्षपितं (१) बलं सैन्यं येन (स) दशाननतनयः वानरयोधैः समं ज्वलनसुतेन नीलेन वृतः प्रतीष्टः. MY says समरेषु अमोघविक्रमो, नासीरप्रधावितैः कपिभिः निवारितसैन्यः, कपियोधसहितेन नोलेन निवारितोऽभूदित्यर्थः. ' MY seems to read raria for kkhavia (क्षपित); and dhario like K. whose chaya has धारितः.
___35. K says निगदव्याख्यातमेतत्. Kula reads varei for darei (दारयति). He says वारयति निराकरोति.
36. K, MY and Kula read värei (arafa) for vāreha=a1यत (R).
K says निष्कुम्भिला (chaya also) नाम भद्रकाली । सा राक्षसानामभीष्टार्थप्रदेति प्रसिद्धा । प्लवङ्गान् विजित्य निकुम्भिलायतनाभिमुखलक्षितप्रयाणम् इन्द्रजितं विभोषणेन कथितवृत्तान्तः सौमित्रिः वारयामासेति. K (chaya) renders saccavia as सत्यापित. Kula has सत्यीकृतं दृष्टम्. R says सत्यापितं स्थिरीकृतं प्रस्थानं येन तं मेघनादं वारयत.
MY says विक्रमामोघत्वसिद्धये निकुम्भिलाख्यचण्डिकाभिमुखं लक्षीकृतपथं मेघनादं तत्प्रवेशात् प्रागेव विभीषणोक्तः सौमित्रिः न्यवारयदित्यर्थः. Ms. A has निकुम्भिका. R says निकुम्भिला नाम यज्ञस्थानम्.
37. K says स्पष्टोऽर्थः. K (chāya) renders selehi as शैले:. R has शल्यैः Cf. Assamese sel (lance). MY says jujjhiassa योधितवतः (युद्धस्य K and R; युद्धं कृतवतः Kula).
38. The verse is not found in K and MY. Goldschmidt and N. S. text read nivadai tuppam va, but R's reading, as pointed out by the former, is nivvalai ghaam va (निर्वलति पृथगभूय पतति....घृतमिव Rcom ). Kula on the second line is somewhat corrupt, but he has तैलं' for tuppam= घृतम्. ___ 1. ( अभ्युत्तेजितानाम् ) उत्कर्षि(त)दशानां (दीपानां ) तत्क्षणं निपतितं तैलमिव
Kula's reading might be padiam neham va. SC Text has valai sineha vva,

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39. K pratika has suddhe (पतिते chaya) for nihae=निहते (R and Kula). K comn. has हते. MY pratika has podie (पतिते). K, MY and Kula have शोक (soa) for rosa (R). MY says परिवर्तमानेन पराङ्मुखीभवतेति यावत् । अत्र शोकः पुत्रव्यसनजात्मनः पीडा । विषादस्तु कार्यावसादजेति विभागः.
40. MY says बन्धूनां निःशेषततया एकाकित्वेऽपि भुजमुखबाहुल्यात् सकलबन्धुसहित इव लक्ष्यमाणो विनिर्गत इत्यर्थः.
K says अयनः कालिदासेनापि उक्तःभुजमू/रुबाहुल्यादेकोऽपि धनदानुजः । ददृशे ह्ययथापूर्वी मातृवंश इव स्थितः ।। Raghu 12.88
41. K reads दरावच्छादितसूर्यकरम् (chaya) for darandhaariaSüram = दरान्धकारितसूरम् (R and probably Kula). K's reading seems to be darocchaïa-sūra-aram. MY's reading appears to be about the same. He says ईषदवस्थगितसूर्यम'. Ms. C of Goldschmidt has dara-tthaia-sāra-aram.
K says अनन्तरं पवनप्रणुन्नया कृष्णवर्णया पताकया दरच्छादितरविकिरणं, परिणतस्य दन्तप्रहारं कुर्वतो मत्तस्यैरावतस्य मद जलक्षालिततुरङ्गकेसरभारम् । उत्तरत्र संबन्धः.
__42. K says रथस्य नभसि मार्गवशादुपेते तुङ्गप्रदेशारोहणावरोहणे सति आरोहणसमये रथस्य चक्रगतेन मलेन मलिनितोदरः चन्द्रस्य पश्चिमभागः, पुनरवरोहणे तस्य ध्वजपटेन उन्मृष्टो निरस्तमलो भवति यस्येति बहुव्रीहिः । धनदेन सह युद्धे तस्य गदाताडनेनोद्गतया दहनज्वालया तप्तं रथमारूढः.
___MY says अत्र रथचक्रे चन्द्रमालिन्यं कुरुते, ध्वजपटेन मालिन्यमपाकुरुत इति द्वन्द्वमपि विवक्षितम् । alumbia (alumkhia?) उपतप्त । स्पृष्टेति वा. Ms. A has ālamghia. Kuja is corrupt, but he has age (SC also ). 1. This is incomplete. सूर्यम् should be सूर्यकरम्. The Prakrit equivalent in
corrupt in the mss., but darocchaia appears in B.

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NOTES - CANTO XV
SC Text has alamghia, R explains alumkhia as. See also R on 1.21. Hemacandra 4,182, 208 gives alumkhaï in the sense of स्पृशति and दहति
43. K and Kulat read बाष्पबिन्दवः for baha-tthavaa = बाष्पस्तबका: (R). Their reading is theva for thavaa. See Extracts on 1.40. Cf. SC Text. SC says थेव - शब्दो बिन्दुवचनो देशीयः 2.
K says निर्गच्छन्तं रावणं दृष्ट्वा राक्षसीभिर्दयिताभिः बाष्पबिन्दवो लोचनैः पीता अन्तर्निरूढाः । प्रथमं शोकावेगात् यत एव येभ्यो निर्गताः तैरेव नयनैः पीताः । कथंभूताभिः - मङ्गलमनोभिः भर्तुर्मङ्गले मनांसि यासां ताभिः.
44. K and MY pratika has to nena for to tena (R and SC Text). K (chāyā) has ततोऽनेन, but comm. has तेन (Kula also ). Hemacandra 3.70, who quotes the beginning of the verse, has nena _and_explains it as तेन.
K and Kula read निर्वापित (nivvavia) for nivaria (R) = निर्वृत explained as शीतलित.
287
K says ततस्तेन जात्या लघुकं वानरसैन्यं दृष्टिभिश्च बाणैश्च तुलितं प्लबङ्गजात्या लघुत्वात् दृष्टिभिरवज्ञातं, बाणैः मुक्तैः तुलितम् अधःकृतम् । कथंभूतम् - करतलगृहीतानां शैलानां निर्झरैः पतद्भिः निर्वापितं शमितान्तस्तापं वक्षस्तटं यस्य तत् । अन्तस्तापश्च रावणदर्शनसंभवः.
SC says जात्या कुलेन स्वभावेन वा लघुकं सारशून्यं, संकदर्शनादेव विस्मृतपराक्रमं वा.
MY says भयात् करतल स्थित शैलविक्षेपेऽपि जातिलघुतया शिथिलोद्यमं कपिबलं दृष्टिभिः बाणैश्च सारतस्तुलितमभूदित्यर्थः, Kula also says जातिलघुकं प्लवङ्गमसैन्यम्. The rest is corrupts. R's construction is jai lahuam
1, Kula ms. here jumbles up the verses. After the beginning of the gloss on verse 43 appear verses 50 57, followed by the concluding portion of verse 43. After this come verses 44-49.
2. This remark is from Kula's gloss which is here mutilated.
3. SC says दृष्टिपातैश्चबाणैश्च तुलितं परिकल्पितमिति कुलनाथः. Here परिकल्पितं
is a mistake for परिकलितं. See Kula on 2.37.

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(याति लघुताम् ). He says प्रथमं दर्शनेनैव ज्ञातं कपिबलमिदं मदुपमर्द न सहिष्यते चरमं शरत्यागे निर्धारितमिति तुलितपदार्थः । सांमुख्ये सति क्षुब्धं शरत्यागे सति क्षुब्धतरमभूदिति लघुतापदार्थः,
For tulia cf. notes on 2.37. तुलित means weighed, estimated, gauged, ascertained etc, The word is also used in Pali in the same sense. See PTS Dict. sub voce which cites Therigatha 153 where the word is explained as afireagan in the commentary. K's expl. of तुलित as अवज्ञात, अधःकृत is however supported by its use in Magha 15.30, 61 where Mallinatha explains it as अवधूत, तिरस्कृत, अवधीरित. Vallabha on Magha 15.61 (68 in Kashmir ed.) explains it as परिच्छिन्न.
45. K, MY and Kula pratika has pantha for pasa=पार्श्व (R). K and possibly Kula have वश for रस (R) in the second line. .
K says विभीषणे अभिमुखमार्गमापतिते सत्यपि (पथि आपतितेऽपि chaya) रावणस्य अमर्षवशात् धतुषि संहितोऽपि शरः असौ दीनः बन्धुवर्गपरित्यागात् कपिबलपरिवृतत्वाच्च, क्षीण' इति च, सोदर इति च मन्यमानस्य शर उल्ललति शिथिलीबभूव । अनेन तस्य माहात्म्यं भ्रातृस्नेहगौरवं च दर्शितम्. MY says शरपथापतिते दीन इति उदरभरणपर इति उल्ललति स्खलतीत्यर्थः, The reading of K, MY and Kula i. e. panthavadia. (Cf. SC Text) is found also in Setu 6.34.
46. K and MY read प्रथमप्रहारमहितः (padhama-ppahara - mahio) for visahia-padhama-ppaharo=विसोढप्रथमप्रहारः (R and Kula). K and Kula read तेन धनुः (tena or nera dhanus) for rosena (R).
K says युद्धेषु प्रथमप्रहारेण महितो वीरैः पूजितः, अतएव धनुषि संहितविभीषणशरः (संहितोद्भटबाणः chaya) लक्ष्मणः तेन रावणेन शक्त्या आयुधविशेषेण उरसि भिन्नः इन्द्रस्याशन्या वृक्ष इव प्रहृतः.
MY says प्रथमप्रहारमहितः प्रथममेव शत्रु प्रहृत्यातएव पूजितस्थितः. Kula has धनुषि संहितोत्कटबाणः. 1. This seems to be a mistake.

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NOTES - CNTO xv 47. K and Kula read अभ्युदय (abbhuaa) for abbhahia = अभ्यधिक (R).
____K says स लक्ष्मणश्च पवनसुतेनानीतस्य गिरेरोषधिभिः मृतसञ्जीवनी. प्रभृतिभिः दत्तजीविताभ्युधः' (वितीर्णजीवाभ्युदयः chaya) तथैव पूर्ववत् संहितशरचापो भूत्वा राक्षसैः सह योद्भुमारब्धः. ___Kula reads स एव ( so ccia ) for so vi a (सोऽपि च).
48. K reads विषम for vihala=विह्वल (R). He says अथ रामः • तुरगखुरप्रहारैः विषमीकृतजलधरपृष्ठभागं, स्थितेन विश्रम्य स्थितेन वज्रधरेणा
लम्बितात् कनकध्वजस्तम्भात् निर्वमत्परिमलं निर्गच्छन्महेन्द्रशरीरागरागपरिमलं रथमित्युत्तरेण संबन्धः. MY says युद्धार्थमवस्थितेन वज्रधरेणालम्बितत्वात् तदङ्गगतकस्तूरिकासंस्पृष्टात् ध्वजस्तम्भात् निर्यत्परिमलम्. R says स्थितेन वज्रधरेण आलम्बितात् पृष्ठेनावष्टब्धात्.
_Kula has भिन्न for विह्वल. He says तुरगानां खुरप्रहारैः भिन्नजलधरपृष्ठम्,
49. K and MY read तुण्ड for दण्ड (R). K says वामकरण गृहीततुरङ्गरजोः मातलेः स्थितस्य देहस्य (भरेण) नमितं दीर्घतरं धूस्तुण्डं रथस्य मुखप्रदेशे धूः धुरा तस्याः तुण्डोऽनो यस्य तम् । धूः स्याद् यानमुखे भारे इति वैजयन्ती । चक्रनेमिभिः भिद्यमानानां मेघानां शीकरैराईत्वात् अवनतानि....' रोमाणि यस्य तम् । उत्तरत्र संबन्धः.
___MY says dhara-dhura-tundam दीर्घधूस्तुण्डं दीर्घतरयुग्यदारुमुखमित्यर्थः. B has दीर्घयुग्य.
___50. K says शशिनः चक्राभिहतस्य चन्द्रस्य निकषणभवेन तुषारेण प्रथममार्दीकृतः, ततो रविकिरणैः शोषितो ध्वजपटार्धान्तो यस्य तम् । अवतरण. 1, Kula is here corrupt. Our copy has दत्तजीवितमुदयः. SC has दत्तजीविताभ्युदयः. 2. Ms. has निमितदीर्घतरं. 3. R says :अवनतानि सन्ति निषण्णानि मिथो मिलितानि चामराणां पक्ष्माणि यत्र.
S...37

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वशात् उन्नतपश्चिमतलं (तलिमं chaya) स्वर्गात् गरुडमिव निपतन्तं हिरण्मयं रथमपश्यत्. MY says आकारतो गरुडमिवेति वर्णयतः कवेस्तस्यैव भगवद्वहन
शक्तता चेत्यभिप्रायः. ..Kula reads सितार्धान्तम् (siaddhantam) for siha (शिखार्धान्तम्).
He says ध्वजपटैः सितार्धान्तं धवलैकदेशम्. R says शशिनो निधर्षे सति तदीयतुषारैरार्द्राकृतः पश्चात् तदधोवर्तिनो रवेः करैः शुष्को ध्वजपटस्य शिखा अयं तदर्धान्तो यत्र तम्.
51. K, MY and Kula read प्रथमतर for padhama-dara = प्रथमदर (R).
_K says मातलेराभाषणात् प्रथमतरमेव आभाषणार्थमुन्मुखमुन्नतं प्रसन्न मुखं यस्य स रामः अत्यन्तमवनमिताननेन मातलिना त्रिदशबहुमानगुरुकं त्रिदशानां देवानां रामविषयेण बहुमानेन गुरु यथा भवति तथा प्रणतः नमस्कृतः.
MY says उन्मुख उद्युक्तः । पूर्वभाषणोधुक्तं च प्रसन्नं च मुखं यस्येति वा, पूर्वभाषणोदयुक्तः प्रसन्नमुखश्चेति वा विग्रहः । त्रिदशबहुमानगुरु त्रिदशानां प्रमाणप्रकारादपि उपचारातिशयवत् यथा स्यात् तथा । न पुनर्मानुषोचितमित्यर्थः.
Kula says प्रथमतराभाषणाय उन्मुखं सादरं प्रसन्नं मुखं यस्य स राम'. He reads त्रिदशपति (tiasa-vai) for tiasa-bahu°.
R explains प्रथमदर.... as प्राथमिके कुशलप्रश्नादिरूपे किंचिदाभाषणे उन्मुख सत् प्रसन्नं मुखं यस्य सः.
52. K, MY and Kula read करोत्क्षेपण for kara-kkhivana=करक्षेपण (R)
___K says स्पष्टोऽर्थः. MY has avaha for uhaa (उभय). Cf. Hemacandra 2.138. MY says karukkhivana करोत्क्षेपण । त्रिभुवनपतेरिति महेन्द्रस्य । nimmahanta निर्यत् (निर्वमत् K chaya)। पूर्व रथे पुञ्जितस्थितं पश्चादुभयकरोत्क्षेपणप्रकटितविस्तारं तदेव....इन्द्रस्य कवचं रामाय प्रादादित्यर्थः. I. B has प्रमाणादपि.

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291 53. K says सुराधिपस्य सर्वाङ्गेषु प्रभूतैः लोचनैः करणभूतैः सुखस्पर्शम् इन्द्रस्य लोचनानां सर्वाङ्गव्यापित्वात् तदनुकूलमृदुस्पर्शमित्यर्थः । तत् कवचं रामस्य सीतावियोगादवरुग्णे कृशे उरसि स्तोकशिथिलम् अल्पं शिथिलं जातम् । अनेन राघवस्य देवेन्द्रस्य च शरीरयोः समानप्रमाणत्वमुक्तम् । सीताविरहकाश्ये न चेत् पर्याप्तं कवचं भवेदिति. MY says सुराधिपस्य सहस्रसंख्यतया सर्वाङ्गपर्याप्तानां लोचनानां कृते सुखस्पर्शनिमित्तमित्यर्थः.
54. K reads महीतलपरिष्ठितेन for mahi-alamoinnena=महीतलमवतीर्णेन (R and Kula). He says रथमारूढस्य तस्य वक्षःस्थलगतं कवचं महीतलस्थितेन परिजनवत् अधस्तात् स्थितेन मातलिना तस्य सर्वाङ्गिकं सर्वाङ्गव्यापि कृतं च । कीदृशम्-सुरपतेः हस्तस्पर्शात् सदा दुर्ललितं गर्वितम्.
__MY says parimasa परिमर्श । savvamgiam सर्वाङ्गीणं सर्वाङ्गव्याप्तमित्यर्थः. R says सुरपतेर्हस्ताभ्यां परिमर्षेण रजोमार्जनादिना व्यापारेण दुर्ललितं स्नेहपात्रीकृतम्. Kula says दुर्ललितं सुकुमारत्वात् असकृत् स्पृष्टम्.
___55. K says ततो नीलसुग्रीवाभ्यां सह राघवमाश्रितो लक्ष्मणः तत्क्षणगृहीतधनुर्गर्भितं करं धरण्यां निधाय प्रणम्य भणति स्म.
___MY says samallio प्राप्तः । नीलसुग्रीवाभ्यां सह समुपगतो' लक्ष्मणो धनुर्गर्भितमेव करं भूमौ विन्यस्याभणदिति । अत्र करं धरण्यां निमित्येति प्रणाम94147 afsta:.? Kula renders samallio as anfaa: like R (Farfa: K chaya). R says नीलसुग्रोवाभ्यां समन्वितः सुमित्रातनयः....राघवं भणति.
56. K, MY and Kula read प्रभो मीलतु युष्मद्धनुः for visamai tumha cavam = विश्राम्यतु तव चापम् (R). Their reading seems to be pahu millaü tumha dhaņum. Cf. SC Text.
____K says हे प्रभो युष्मद्धनुः अटनिमुखात् भ्रष्टशिथिलज्याबन्धं मूत्वा मीलतु युद्धसंनाहमपहाय निषीदतु। अचिरात् रावणं मयि नीले वा सुग्रीवे वा विलीनं पश्य, 1. समुपागतः A. 2. sc says गृहीतास्त्रं पाणिं भूमौ निवेश्य प्रणम्यात्मनिवेदनं वीराणां स्वभावः,
,

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_MY says pahu प्रभो। millai मीलतु निर्व्यापारी भवतु । viraam विलीनं हतम् । युष्माकं धनुः कोटितः शिथिलज्याबन्धं भूत्वा निमीलतु । अस्मासु अन्यतमेन हन्यमानो दशमुखस्त्वया केवलं निरीक्षितव्यः.
Phidia is rendered as स्फेटित = उत्तारित by R; भ्रष्ट (K), R renders viraa as विशीर्ण.
___57. K and MY read समुच्छ्रितमपि सुरगजः for sama-thalim va vana-gac=समस्थली वा वनगजः (R), Their reading seems to be samysiam ui sura-gao. K says गुरुणि कार्ये कोपं कुरु । लघुनि रावणवधे अमर्ष मुश्च । सुरगजः तुङ्गं गिरितटं निपातयति । समुच्छ्रितमपि नदीतटं (नदीवप्रं chaya) न निपातयति. K chaya has खलु (na hu) for na a (न च) in the second line.
MY says गुरौ वधे इति शेषः निमित्तसप्तमो चेयम् । nisubbhar (for nisumbhai) अवपातयति । सुरगजो हि उच्छ्रितमपि नदीकूलं न निपातयति. अपि तु तुङ्गगिरिशिखरमित्यर्यः। पूर्व हीनतरो रावणस्त्वया न प्रतीद्वन्द्वोकर्तव्य इत्युक्तम्.
__Kula is corrupt, but he reads sura-gao, as he has ऐरावतः. He seems to read sama-tthalim like R, as ## appears in his gloss, sc says वप्रो मृत्कूट इति कुलनाथः.
58. K, MY and Kula read pulaiena (see below) for pecchienas प्रेक्षितेन (R). K and MY read tihuanam for vi tiuram = अपि त्रिपुरम् (R and Kula).
___K says अर्धलोचनविलोकनेन (विलोकितेन chaya) नयनस्यापाङ्गविलोकनेनैव समस्तं त्रिभुवनं दुग्धुं पर्याप्तस्य त्रिनयनस्य त्रिपुरदह नस्य साधनसंपादनात् आज्ञा (त्रिदशैः कृता) किं न श्रूयते । तस्मादस्मानेव रावणवधे नियुवेति वाक्यशेषः. K (chāya) has किमिव न श्रूयते आज्ञप्तिस्त्रिनयनस्य त्रिदशैः कृता. Kula says किं वा न श्रूयते.
___MY says camaltam (for °tham R) समस्तम् । addhacchi-pula. rena अर्धाक्षिप्रलोकितेन (Kula also).

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59. K (chāyā) has विलोकितनीलर विसुतः He says स्पष्टोऽर्थ R and Kula have प्रलोकित. MY says panaam प्रणतम्, but ms. B has vaanam वचनम्.
60. K and probably MY read
• जल्पितानाम् ( R and Kula). They read नाशङ्कते स्यति (R); आशंसति = संप्रत्येति, अवधारयति वा corrupt.
293
for jampiāṇam
for āsanghat = अध्यव
(SC). Kula is here
K says युष्मद्व्यवसितं व्यवसाय एव व्यवसितं युष्मदध्यवसितं निर्व्यूढसमरभारमित्यत्र मम हृदयं न शङ्कते ( नाशङ्कते chāyā) न संशेते । अथवा युष्मदध्यवसितमर्थान्तरं निर्व्यूढसमरभारमेव स्यात् । किं पुनः किंतु स्वयमेवानिष्ठापित दशसुखः अविध्वंसितरावणो मम भुजः भर इव भविष्यति. MY says मम हृदयं बह्वपदानदर्शनादेव त्वव्यवसायनिर्वहणं प्रति न संशेते.
Kula says निर्व्यूढं जल्पितं प्रतिज्ञातं यैस्तेषां युष्माकम्. R says मम हृदयं निर्व्यूढजल्पितानां निर्वाहितस्वप्रतिज्ञानां युष्माकं व्यवसितं कर्म अध्यवस्यति सिद्धत्वेन जानातीत्यर्थः .
61. K says वानराधिराजस्तावत् बलवत्तरं कुम्भं हतवान् । नीलश्च प्रहस्तं जघान । त्वमपीन्द्रजितमवधीः । एवं यूयमेकैकैः अपदानैः तुष्यत । मम मुखे पतितं रावणं मा हरत मापकर्षत । केसरिणः पुरोगतं वनगजमिव.
MY says tūsaha (for dūsaha found in R ) तुष्यत.
62. K and MY read व्युच्छिन्दन्निव for vocchindantassa = व्यवच्छिन्दतो (R). Kula has व्यवच्छिन्दन्निव MY says vocchindanto vva व्युच्छिन्दन्निव व्युच्छेदकरणाभिसन्धिनेति यावत्. Kula explains it as समापयन्निव.

MY reads oaggium for ummūlium = उन्मूलयितुम् (R) and expla ins it as अभिभवितुम् found in K ( chāyā) also. K says नात्र दुबोधमस्ति. Kula has अवकल्पितुमाक्षन्दितुम्, but is corrupt. If he
reads

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अववल्गितुम्, his reading is same as that of K and MY. SC Text has ovagglum rendered as आक्रमितुम्.
63. K and Kula read रावणस्य for dahamuhassa. K (chaya) has बाणपरिभ्रष्ट. K says...द्वयोरपि समसारं सदृशवीर्योत्कर्ष, बाणपथादपगतैः देवैः दृश्यमानमेकतरस्य द्वयोरन्यतरस्य मरणात् गुरुकं महत् युद्धं जातम्. R says बाणपथस्फेटिता बाणपातभिया बहिर्भूतस्थिताः. Kula says बाणपथात् स्फेटितैरपगतैः.
64. K chaya has करमिलत् (kara-milanta) for किरणघडिअ = घटित (R). Kula has मिलित. K says रावणेन चापं कुण्डलमणिकिरणमिलउज्याबन्धं यथा आकृष्य, i.e., आकर्णमाकृष्य (MY), रामस्योरसि शरः प्रथम मुक्तः. Kula says आकर्णाकर्षणात् कुण्डलमणीनां किरणैः मिलितज्याबन्धं चापं कृष्ट्वा .
65. K says उरसि वेगपतितेन तेन शरेण रामश्च धीरोऽपि अप्रकम्प्योऽपि तथा प्रकम्पितः । कथम्-अनेन कम्पेन हेतुना सकलं त्रैलोक्यमात्मनो निर्विशेषं यथा परिकम्पितम्. R says वस्तुतस्तु आत्मनो निर्विशेषमभिन्नमात्मस्वरूपं त्रैलोक्यं कम्पितम्.
66. K and Kula read milia for ghadia (R). K and MY read phidia for phudia = स्फुटित (R). K and MY read sala-duma for tala-vana (R and Kula). Kula reads. स्तम्भ ( khambha ) for khandha (स्कन्ध). He reads स्फटिक (phaliha) for phudia (see above).
K says रामस्यापि शरो रावणस्य पार्वे पतन् भुजपरम्परामनुपरिपाटि, परिपाटिरनुक्रमः, परिपाटिमनुबध्य मिलितभ्रष्टानि केयूराणि यथा भवन्ति तथा, पूर्व सप्तसालस्कन्धभेदपरिचयेन अतिगतः भित्त्वा अतिक्रान्तः । malla-pphidia इति वा पाठः । मृदितभ्रष्टमित्यर्थः 1, Our copy has मिलितभ्रष्टम्, but malia is मृदित.

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NOTES - CANTO XV . MY says phidia भ्रष्ट । अतिगतः भित्त्वा गतः । प्रागेव सालस्कन्धपरम्पराभेदनाम्यासेन रावणस्य दश भुजानपि भित्त्वैव असक्तो गत इत्यर्थः Kula says अनुपरिपाट्या यथाक्रमम्. He has अभिगतः for अतिगतः, and says तालवनस्तम्भानां परिचयेन पूर्वानुभवेन अभिगतः विड्वा निष्क्रान्तः.
R says अनुपरिपाटयानुक्रमेण घटिता एकाभिमुख्येन स्थिताः, अथ च स्फुटिता बाणेनैव विद्धाः केयूरा यस्मिन् तमित्यङ्गदस्थान एव भुजानभिनदित्याशयः.
____67. K reads आकर्षणनमत् for aaddhia-niraa =आकृष्टनिरायतः (R and Kula).
K says रावणस्य वामभुजेषु एकं चापं संहितशरमभूत् । शरं संधाय रभसाकर्षगात् नमत्पृष्ठमन्यत् । अन्यत् धनुः मुक्तशरत्वात् लघुकृतोदरमभूत् । एवं सममेव ददृशे. Kula says अन्यत् शरलघुकृतोदरं मुक्तशरं समं युगपदेव रावणस्य धनुर्भवति.
MY says अन्यदत्र अन्यदन्यदिति वीप्सा द्रष्टव्या। तेन धनुषामुक्तन्यायेन व्यवस्थत्वेऽपि दशसंख्यत्वाविरोधः. Kula follows the same line of interpretation. R explains अन्यत् as अन्यावस्थम् , and takes the epithets to denote different aspects of the same bow. He says राक्षसपतेर्धनुः सममेकदैव भवति । कीदृशम्-संहितबाणं सत् अन्यत् अन्यावस्थं समकोटिद्वयस्वात् । रभसेनाकृष्टत्वात् निरायतपृष्ठमुत्थापितपृष्ठं सदन्यत् कोटिद्वयनमनात् । ....इति संघानाकर्षणत्यागानामेककालिकत्वेन शिक्षाकौशलमुक्तम्, sc says निरायतमदीर्घम्; 'contracted' (M-Williams). The word means also •stretched out', and niraa is often used in the sense of long' in the poem.
___68. K and Kula read मुक्तरवम् for mukka-saram (R). K says स्पष्टोऽर्थः. MY says एकस्यापि रामधनुषो युगपत् शरसंधानाकर्षणमोक्षणः त्र्यवस्थत्वं वेगवशाददृश्यतेत्यर्थः. Kula says सदा संहिता निर्यान्तः शरा यस्मात् ।....सदा मुको रवो येन । सदा मण्डलितं विकटं विशालम् (१) उदरं

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यस्य तत् तथाभूतं रामधनुर्दश्यते. R says सदा मण्डलितं मण्डलाकारं सत् विकटोदरं तुच्छोदरं त्यक्तशरत्वात्.
69. K reads fanfaa: (chāyā) for ņivadio = faufaa: (R and Kula). SC Text has nialio = निगडितः (chaya).
Ksays तयोः वामो हस्तः प्रसारित एव ददृशे । दक्षिणहस्तः शराकर्षणं कुर्वन् अपाङ्गदेशे (नि)गलितः लग्नः । चापयोश्च शरास्तथा निहिताः । एवं हस्ताश्च शराश्च लाघवातिशयात् एककरोपस्थिताः । तथापि तयोरन्तरालप्रदेशेषु अन्योन्यं मुक्ताः शरा दृश्यन्ते स्म । शराणां संधानाकर्षणविसर्गाः कथंचिदपि नोपलक्षिता इत्यर्थः.
MY says भुजाश्च चापानि च शराश्च लाघवातिशयेन निर्व्यापारवत् एकरूपा अलक्ष्यन्त । तथापि तयोरन्तरालदेशः शरनिरन्तरोऽदृश्यतेत्यर्थः.
Kula says चापेषु तथा मिलिताः संहिताः (शराः). His reading might be milia for nimia (argar: K; fatigar: R). It is possible, however, that K reads nihia. Cf. 2.19; 13.85.
____70. K and Kula read जनकतनयावियोगप्रतप्तम् for sia-vioasar-samtattam = सीतावियोगसदासंतप्तम् (R). K, Kula and MY read अमुक्तवेदनम् for amukka-dhram = अमुक्तधैर्यम् (R).
_K says सीतावियोगदुःखेन प्रतप्तम् , अतएवामुक्तवेदनं रामस्य हृदयं रावणमुक्तेन शरेण निघातात् प्रहारात् भिन्नमपि तेन न ज्ञातम्.
__MY says amukka-vianam अमुक्तवेदनम्. He explains nihaa as निखात (for निघात), and says रावणशरेण गाढभिन्नमपि स्वहृदयं सीता- . वियोगवेदनातिशयानुबन्धात् रामेण न ज्ञातमित्यर्यः. R says निघातः संघट्ट. विशेषः, Kula says गुरुप्रहारेण भिन्नमपि. - MY reads - pavvantam explained as क्लान्तम् for samtattam. Cf. Hemacandra 4.18 -म्लेर्वा-पव्वायो-वाइ पव्वायइ मिलाइ. .
71. K (chaya) has ललाटपट्टः (Kula also) in the second line. He says सुबोधोऽर्थः.

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__297 ___72. K pratika has to muccha. He reads ततो मूर्छागममुकुलः' for to se muccha-vihalo = ततोऽस्य मूर्छाविह्वलः (R). Kula has ततस्तस्य मूर्छया मृदुकः, i.e. to se muccha-matio. K seems to read to
mucchagama-maulo. He reads प्रलुठितः (palotto) for paatto = प्रवृत्तः (R). Kula's gloss is here incomplete. SC Tex has palotto.
K says ततो रावणस्य मुखसंघातः मूर्छागमेन मुकुलो मुकुलिताकारः, रुधिरनिष्यन्दघूर्णन्नयननिवहः (लोहितनिष्यन्दभरितलोचननिवहः chaya) सन् बाहुशिखरेषु पर्यायेण लुठितः (प्रलुठितः chaya) भ्रान्तः. Kula explains लोहित as रुधिरः.
73. K reads निवह for pamha = पक्ष्मन् ( R and Kula ). K says स्पष्टोऽर्थः. K (chaya) has ततः गतमोहोन्मीलितो नयनहुताशनप्रदीप्तपत्रनिवहम् ।....बाणम् ॥ R says पत्रणा पुतः तस्य पक्ष्माण्यप्राणि (रोमाणि Kula). SC says पत्रणायाः पक्ष्मरचनायाः पक्ष्माणि. Kula says उन्मीलितः प्रबुद्धः. R explains ummilla as उन्मीलितनयन,
74. The verse is not found in K and MY. Kula says निमग्नो नष्टः. SC Text has niunno for niuddo = निमग्नः (R). Further, it reads pakkhante (Terra) for panthaddhe (969181) i.e. spot afer found in R. SC says पक्षान्त इत्यनेन अकालग्रहोत्पातसूचनात् संनिहितो रावणविनाशः सूचित इति श्रीनिवासः. The corresponding reading is missing in our copy of Kula.
___75. K says रामोऽपि शरं सधैर्य तूणीरात उत्कृष्य आसन्ने संनिकर्षे शीघ्रमेव लवितव्यं छत्तव्यं रावणं रावणस्य मुखसमूहमित्यर्थः फुल्लं कमलाकरमिवापश्यत्. 1. Eplained as मूर्छागमेन मुकुलो मुकुलिताकारः, 2. sc remarks मूर्छया विह्वलः । पाठान्तरे मृदुको हस्तादिस्पन्दशून्य इति लोकनाथः. s...38

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... MY says ukkariseuna उत्कृष्य। asanna-laiavvam आसन्नलाव्यम्. Kula says संनिहितच्छेदनम्, He takes laiavva as a noun.
76. K says उत्कृष्टं शरं रामः संदधाति धनुषि संदधे । तेन रावणवधं निश्चित्य राक्षसश्रीः विभीषणान्तेन विभीषणसमीपेन विभीषणं प्रति वलते रावणसकाशात् परावर्तते स्म etc. MY says अन्तशब्दः पार्श्ववाची He reads vihtsaņa for vibhisaņa... ... 77. The verse is not found in K, MY and Kula.
78. K and MY read वर्धितरभसनिनादे for vaccha-bharantucehange=वक्षोभ्रियमाणोत्सङ्गे (R and Kula). K reads बिन्दवः for thavaa = स्तबकाः (R and Kula). See 15.43 above.
_K says वर्धितरभसनिनादे प्रवृद्धाकर्षणरभसनादे धनुषि रामेण कृष्यमाणे सति कृष्यमाणस्य रामस्य शरस्य पौरिव सुरवधूनां बाष्पबिन्दव इवोन्मृष्टाः. MY says रामेण संहितशरे धनुषि कृष्यमाणे तारध्वनिश्रवणादेव सुरबन्दीनां रावणविनाशनिश्चयात् अणि तत्क्षणात् व्यरमन् इति तात्पर्यम्.
Kula says वक्षसा विततेन हेतुना तेन भ्रियमाणोत्सङ्गे विस्तार्यमाणमध्ये, संहितबाणे धनुषि कृष्यमाणे etc. R says रामशरस्य पत्रणं पुलवर्तिपक्षाः तैरिव उत्प्रोञ्छिताः (Kula also) मार्जिताः. Kula also has पत्रण (pattana) rendered as 957 by K (chāyā and comm.).
79. K says स्पष्टोऽर्थः. MY says यो हि दशमुखस्य मुखसंघातः चन्द्रहासेनैकेन पर्यायशः छिन्नः स एवैकेन रामशरेण युगपदेव छिन्न इत्यर्थः. Kula says वारंवारेण क्रमशः, and explains एकमुखः as एकच्छेदमार्गः. R says एकं मुखमुपक्रमो यस्य स एकोपक्रमः सन् लनः । एकदैव छिन्न इत्यर्थः.
80. K reads सुविभक्त for avihatta=अविभक्त (R and Kula). K and probably MY read परिसंस्थितः for padiutthio प्रत्युत्थितः (R).
K says रामशरेण युगपत् छिन्नः, सुविभक्तैः कण्ठैः छिन्नशेषैः कण्ठप्रदेशैः गुरः, भुवि पतित्वा निजच्छेदैः परिसंस्थितो जीवदवस्थायामिव भुवि

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NOTES - CANTO XV
299
स्थितो मुखनिवहः छिन्नोऽपि भयङ्करोऽभूत् । कथमिति चेत् मायया भूयो धरणितलोत्तीर्णस्येव पातालात् धरणितलं भित्त्वा उत्तीर्णस्येव दृश्यमानस्य रावणस्य । राक्षसानामसुराणां च पातालनिवासित्वं प्रसिद्धम् ।
असुरा दानवा दैत्या दैतेयाः सुरशत्रवः । पूर्वदेवाः शुक्रशिष्याः पातालनिलयाः स्मृताः ॥ इति हलायुधः.
MY says निजच्छेदमार्गेण पृथिव्यां प्रतिष्ठितः अस्य मुखसंघातः पूर्वतो निर्विशेषतया पातालादुत्पतनशङ्कामकरोदित्यर्थः.
___Kula says अविभक्तैः स्कन्धेन सह छिन्नत्वात् अपृथग्भूतैः कण्ठैः गुरुकः अप्रधृष्यः, छिन्नोऽपि दशमुखस्य मुखनिवहो निजकेन छेदेन (छेद)स्थानेन पतितः धरणीतलात् उत्तीर्णस्येव धरणीतलं भित्त्वा निर्गतस्येव भयङ्करो भवति. Kula's reading might be पतितस्थितः (padia-tthio), cf. sc Text, for padiu° (R). See above. SC says निजच्छेदेन पतितस्थितः छेदानुरूपेण पङ्क्तीभूय पतित इत्यर्थः. R says निजकच्छेदेभ्यः प्रत्युत्थित इव पूर्ववत् पुनरुत्पन्न इव.
81. K says रणमुखे तस्य रावणस्य आत्मा जोवात्मा शिखाकरालोऽग्निरिव सर्वेषामभिमुखं प्रत्यक्षमेव दशभिरपि मुखैः निष्क्रान्तः. Kula says शिखाभिः करालो महान् हुतवह इव. R says करालः सच्छिद्रो दन्तुरो वा. Kula says तस्य राक्षसनाथस्य अभिमुखं रणमुखे हतस्य....सममेककालम्....
82. K reads समस्ते (i.e., samattammi) for samantao (R and Kula).
K_says अथ रावणे निहते त्रैलोक्ये चोच्छ्वसिते रामस्य वदने भ्रकुटिरुन्मृष्टा । रामेण चापं चावतारितम् अवरोपितमौर्वीकं कृतम्.
Kula seems to read samuppusiā for a uppusia as he has समुत्प्रोश्छिता.
83. The verse is not found in K and probably MY. The latter on verse 81 says गाथाचतुष्टयं स्फुटम् . The next verse he explains is 86.

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84. K reads विभीषणेन चाशून्यहृदयेन for vibhrsanassa vi antohiaammi=विभीषणस्यापि अन्तर्हृदये (R and Kula). K and Kula (?) read बाष्पबिन्दवः for baha-tthavao = बाष्पस्तबकः (R). See 15.43 above. Sc Text has baha-ttheva = बिन्दवः.
K says तदानीमशून्यहृदयेन च । हेतौ तृतीया। धैर्यात् कथंचित् अशून्यहृदयत्वेन हेतुना अविनष्टसंज्ञत्वेन इत्यर्थः । सुबोधमन्यत.
____85. K (chaya) has अथ निहते दशमुखे for nihaammi a dahavaane (R and Kula).
___K says रावणे भ्रातरि हते विभीषणो निन्दितामरत्वशब्दः, वरप्रदानसमये ब्रह्मा विभीषणाय प्रसादात् अमरत्वं दत्तवानिति प्रसिद्धम्, तस्मात् भ्रातरि हते सति आत्मनो मरणाभावात् निन्दतीत्यर्थः । मरणादपि अभ्यधिकेन दुःखेन . दत्तायासं यथा परिदेवितुमारब्धः. K (chaya) has दत्तायासः.
86. K says स्पष्टोऽर्यः. In K (chaya) jo ccia is tendered as यत एव. R has य एव. In the second line K (chaya) has पार्थिव कथम् (i.e., patthiva kaham) for kaha nu patthiva (R). Kula also has only कथम् like K, and says तमेव यमलोकमिदानी कथम् 'अशेष'जनसामान्य द्रक्ष्यसि. Kula seems to read saala (सकल) for sesa like ms. C of Goldschmidt.
___MY reads dicchihisi (द्रक्ष्यसि) for disihist (R). Ms. B of MY has dasihisi which seems to be a mistake for disi'. SC Text has dacchihisi. MY and SC Text have enhim for io. (इदानीम् ).
87. K reads निहतेन रणमुखे पुन: for sama-nihanena ranamuhe= समनिधनेन रणमुखे (R and Kula). He reads अनुसदृशम् ( anusarisam ) and कृतम् (kaam) for padimukkam (प्रतिमुक्तम् ) and tuham ( तव) found in R and Kula.
K says हे राक्षसाधिप ते त्वया अवधीरितोपदेशेन । अहं च कुम्भकर्णश्च त्वयावधीरितोपदेशो जाती। त्वया हृता रामपत्नी पुनस्तस्मै प्रदीयता

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मित्युपदिशन् अहं च कुम्भकर्णश्च त्वया पूर्वमवज्ञातौ । ततोऽहं भवन्तं परित्यज्य राममाश्रितः । त्वयावधीरितोपदेशेनापि त्वामपरित्यज्यरणमुखे निहतेन कुम्भकर्णेन एकेन केवलमनुसदृशं कृतम् । भ्रातृस्नेहसदृशं कृतम् । मया तु नृशंसमनुष्ठितमित्यर्थः .
My says पूर्व हितमुपदिशन्नपि त्वयावधीरितः कुम्भकर्ण एक एव त्वदर्थ रणे मुक्तजीवितो यशः कृतवानित्यर्थः .
Kula says त्वया पूर्वमवधुत हितोपदेशेनापि तेन कुम्भकर्णेन केवलं रणमुखे समनिधनेन समकालप्राप्तनिधनेन तव प्रतिमुक्तं सुकृतं शोधितमित्यर्थः. Kula seems to read_avahua-biovaesena (अवधुत हितोपदेशेन) for avahtrio° (अवधीरितोपदेशेन ) . '
R says ते तव अवधीरित उपदेशो येन । पूर्वं प्रतिक्षिप्तभवदाज्ञेनापि स्वतन्त्रत्वात्.
88. K reads ganijjar ( गण्यते ) for ganijjat = गण्यताम् (Rand
301
Kula).
K says समसुखदुःखैः बान्धवैः सर्वैः अमुक्तं त्वां मुञ्चन् अहं धर्मप्रधानो यदि धर्म एव प्रधानं यस्य स तथा स्यां यदि अधर्मप्रधानानां मध्ये पूर्व को गण्यते । जगति अधार्मिकाणामग्रणीरहमेव हि गणनीय इत्यर्थः .
MY says ham अहम् | tumam त्वाम् | ahamma - pahāṇāṇa (adhamma° A) अधर्मप्रधानानाम् । purao पुरतः प्रथमत इति यावत् । समदुःखसुखेषु बन्धुषु अमुश्चत्सु त्वां पितृतुल्यं मुञ्चन् अहं कथं धर्मप्रधान इत्यर्थः .
It will be seen that MY reads adhamma or ahamma for dhamma", violates the metre, The sense, like ms. C of Goldschmidt, but it however, requires it; and the other commentaries appear to construe dhamma-pahānāna as ( a ) dhamma° (अधर्मप्रधानानाम् ). It may be noted that ms. A of MY actually reads adhamma-pahuṇāṇa2 (for not give प्रधान. ° pahana), which suits the metre, but pahuna does
1. Cf. SC Text which, however, has avahaa (अवहत ) . 2. Our copy has nānām which is a scribal error.

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302
There is a desi word pahana1 in the sense of (D. N. 6.5) which is not suitable either. SC Text has adhamma-pavanana (अधर्मप्रवणानां ) which looks like an attempt to avoid the metrical difficulty, but mars the antithesis between धर्मप्रधान and अधर्मप्रधान.
विसर्जय
SETUBANDHA
89, 90. The verses are not found in K and MY. Kula has माम् in verse 90. R has विसृज.
91. K reads दत्तमन्युस्तम्भम् for jaanuampena = = जातानुकम्पेन (R). Kula has दत्तानुकम्पेन, K reads आज्ञतः (ānatto) for pavana-suo (R); and आरब्धः (ādhatto) for anatto = आज्ञप्तः ( R and Kula) K reads संस्कारः (MY also) for (sakkāre संस्कारे (R). Kula's reading is same as R's, but he says सत्कारे अग्निदाने.
2
K says महीतलपतितविसंस्थलस्य विभीषणस्य विलापैः दत्तः कृतः रामस्य मन्युस्तम्भः कोपप्रशमो यथा भवति तथा रामेणापि आज्ञप्तः रावणस्य अन्त्यः संस्कार आरब्ध: Kula says विसंष्टुलस्य व्याकुलस्य विभीषणस्य विलापेन.
MY's readings appear to be same as those of K. He says . विभीषणादिषु भयादप्रार्थयमानेषु अपि अस्य संस्कारो रामेण स्वयमेवाज्ञापित इत्यर्थ: Ms. A of MY gives सत्कार as the equivalent of sakkara. Cf.
Kula above.

92. K says रावणे हते रामस्य सीतालाभोऽवश्यमेव सिद्ध इति विश्वसता सुग्रीवेण MY says āsamghantena आशंसमानेन निश्चिन्वता.
93. K reads for rahuvai (R and Kula). This shows that he reads visajjiena for o° (R). K and MY read नीतः (nio) for
1. K and Muda in their gloss on 36 construe chāā vahana as छायाप्रधान Muda explains the form pahana by referring the word प्रधान to the उत्खात group mentioned by Hemacandra 1.67 (ukkhāa, ukkhaa etc.) but प्रधान is not included in that group.
2. Some words are missing in Kula's gloss on the verse.

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NOTES - CANTO XY
303
kao - कृतः (R and Kula). K (chāya) has जलधरयुक्तध्वजपटः for jalaha. ra-guppanta-dhao found in R and Kula (गुप्यमान Kuia; व्याकुलायमान R). K does not explain the verse, and says स्पष्टम्.
94. K has गृहीत्वा च जनकसुताम् for ghettuna janaa-tanaam (R and Kula).
95. K, MY and Kula read हृदय (hiaa) for राम (R) in the first line. K reads सतृष्णसुख ( saanha-suha ) for samattha-jana = समस्तजन (R).
K says रामस्य सीतालाभेन अभिषेकोत्सवादपि अभ्यधिकेन जनितहृदयाभ्युदयं जनितरामहृदयाभ्युदयम्, अनुरागशब्दैरुच्छ्वासान्तेषु अङ्कितम् , सतृष्णानां सुखं सुखकरो निर्वेशः अनुभवो यस्य, 'निर्वेशः संमूर्छने स्यात् कर्मभृत्युपभोगयोः' इति वैजयन्ती, रावणवध इत्येतत् काव्यमत्रैव समाप्यते । नातः परं वक्ष्यत इत्यर्थः.
Kula says सकर्णानां सुखहेतुः निवेशः (निर्वेशः ?) अनुभवः' यस्य तत् तथा. He seems to read saanna-suha. MY's reading appears to be same as Kula's. He says श्रोत्रवतां कृतप्रबन्धांशमात्रेणैव सुखहेतुत्वात् हृदयोद्वेजनाजनकत्वाच्च इत्यर्थः । सीतालाभावसानिकतया हृदयोत्सवहेतुत्वाच्च इत्यर्थः (अत्रैव समाप्यते).
___R (MY also) explains nivvesa as निद्वेष. R says समस्तजनस्य द्वेषशून्यं सीतारामसंबन्धित्वेन अनुरक्तसर्वजनमित्यर्थः. Cf. MY above-हृदयोद्वेजनाजनक. 1. our copy has अनुतनो, but the sense is clear from K's gloss. 2. Corresponds to far which is the reading of Kula Ms. A of MY has
श्रोत्रवतां कवीनां प्रबन्धांशमात्रेणैव etc.

Page #797

Appendix
I
As pointed out in the Introduction, section V, the South Indian recension of the Setubandha contains some verses which are not found in Ramadasa. Four of these verses are, however, found also in Kulanatha, showing that they are common to the South Indian and Bengal recensions. They are included in the text accompanying the Setutattvacandrika commentary compiled in Bengal at a later date, and reproduced below with extracts from the commentaries.
The verse numbers are those of the Calcutta edition of the Ravaṇavaha-mahakavyam with the above-mentioned commentary.
गरुए वि समर कज्जे विभसन्ते चिचभ रसं लहन्ति समत्था । बद्ध - फलम्मि कुसुमे वोलीणो होइ महुअराण अवसरो 11 3.6
K_pratika has guruammi. He says गुरुणि समरकार्ये विकसत्येव रसं लभन्ते समर्थाः रसं विजयसुखास्वादं लभन्ते । अत्रोदाहरणमाह- कुसुमे बद्धफले जातफले सति मधुकराणामवसरो मधुपानामवकाशः अतिक्रान्तो भवतीति तद्वत् अन्यैः सेवकैः निर्वर्तितप्राये सति कार्ये समर्थानां पराक्रमावसरोऽतिक्रान्तः स्यादिति यावत्. Kula's gloss on the verse is anonymously reproduced
in SC.
जल - पहाणुविद्धं आवत्त-भमन्त - पव्वअ - दुमालग्गं ।
संबद्ध-रण- पुप्फं फुरइ फुरन्त-पह पवाल - किसलअं ॥ 5.49
K says आवर्तेषु भ्रमतां पर्वतानां द्रुमेषु आलग्नं ज्वलनप्रभयानुविद्धं, संबद्धरत्नपुष्पं, स्फुरत्प्रभं प्रबालकिसलयं विदुमकिसलयं स्फुरति स्म । रत्न मौक्तिकं, तदेव वृक्षाणां पुष्पमिवासीत् । विद्रुम एव किसलयमभूत् । इदं विशेष्यपदम्. Kula says ज्वलनप्रभया तुल्यवर्णयानुविद्धं सत् स्फुरत्प्रभं स्फुरति राजते. बाणोसारिअ - सलिला थोउब्भिज्जन्त - पाअडिअ-सिप्पि-उडा | विअसन्ति विअसिआअव-वसुआअन्त-मणि-गभिणा पुलिण वहा ॥ 5.72

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APPENDIX
305
K seems to read thoöbhijjanta for thoübbhio in the first line. He says स्तोकमीषत् अवभिधमानो विदीर्यमाणः प्रकटितः शुक्तिपुटो यत्र । अन्यत् स्पष्टम्. MY says vasuaanta शुष्यत् । gabbhina गर्भिताः। पुलिनानां विकासो जलक्षयात् विस्तारः. Kula has स्तोकोद्भिद्यमानप्रकटितशुक्तिपुटाः.
आइद्ध-महिहर-णिहं उअहि-जल-पलोह-मेह-अड-पब्भारं। पडइ व पुरओहुत्तं टङ्क-च्छिण्णं व सेउ-बन्धस्स णहं ।। 8.58
This is Kula's reading of the verse. The South.Indian commentators read the second line differently. K (chaya) has पततीव पुरतोऽभिमुखं टङ्क छेदे सेतुबन्धस्य मुखम्, Kula's gloss on the verse is missing in our copy. SC says सेतुबन्धस्य पुरतोऽभिमुखं टङ्कच्छिन्नमिव नभः पतति । टङ्कः पाषाणदारणे इति नभसः पाषाणसादृश्यं समाहितं टङ्करूपेण सेतुना छिन्नं यत् पुरोऽभिमुखं पततीवेत्यर्थः ।....उदधिजलपर्यस्ता मेघतटप्राग्भारा अर्थात् गिरिशिखरप्रेरिता यस्मात् । एतेन मेघानां टङ्कच्छिन्नस्य नभसोsवयवसाम्यमुक्तम् ।....प्रक्षिप्तमहीधरनिर्भ नभ इत्यर्थः.
K says टङ्कः पाषाणभेदनः । आविद्धधहीधरनिभं पृथविभिन्नपर्वतनिभं समुद्रजले प्रलठितं मेघतटजालं पर्वतैः सह पतितमेघजालं विरराजेत्यध्याहार्यम् । अत्रोत्प्रेक्ष्यते-सेतुं विरचयतो विश्वकर्मतनयस्य टङ्कच्छेदे पर्वतघटनार्थ टङ्कच्छेदे पर्वतघटनार्य टङ्कच्छेदे सति पुरोमुखं सेतुबन्धस्य मुखमपतदिवेति । मुखशब्देन पर्वतखण्ड उध्यते. MY says उदधिजले प्रलुठितो मेघतटप्राग्भारो यत्र तत्तथा। माविद्धः रभसक्षिप्तः' महीधरो यस्य तदाविद्धमहीधरम्, तत्सदृशमेवभूतं सेतुबन्धस्य मुखं टङ्कच्छेदे सति पुरतोऽभिमुखमपतदिवेति वासितक्षणच्छेदमन्वभूदिवेत्यर्थः. Deva reads मुखे for मुखम् and says...मेघतटप्रागभारं सेतुबन्धस्य मुखे यः टकच्छेदः पाषाणसन्धिः तस्मिन् विवरे पततीव. 1. विक्षिप्तः A
s...39

Page #799

II
Extracts from the commentary of Krşņadāsa.
1.1. नमतेत्यनेन तावत् समस्तप्रपञ्चव्यतिरिक्तरूपस्य भगवतो मधुमथनस्यासाधारणेन प्रपञ्चव्यतिरिक्तरूपेण निर्देशः क्रियते ।........अथवा पञ्चापि भूतानि मधुमथनस्यैव रूपाणीति भवन्ति । तत्र तावदवर्धिततुङ्गमित्यनेन मधुमथनस्य गगनरूपत्वमुक्तम् ।....गगनं ह्यवर्धितमहत्त्वं भवति, मधुमथनोऽपि तथेति । अविसारितविस्तृतमित्यनेन देवस्य पृथिवीरूपतोक्ता पृथिवी केनाप्यविसारितविस्तृता, मधुमथनोऽपि व्याप्तः । अनवनतगम्भीरमित्यनेन सलिलात्मकता । सलिलं युद्धतगम्भीरं च भवति, मधुमथनोऽपि तथा । यदप्यज्ञातपरमार्थप्रकटत्वं पृथिव्यादिषु सर्वेषु भूतेषु अप्यविशिष्टं तथापि तेषु विशेषगुणाभिधानात् अनेनास्य तेजोरूपत्वमुक्तं, मधुमथनोऽपि तथा । किं मधुमथनस्य भूतानि रूपाणि दृश्यन्ते इति चेत् भूतारब्धत्वेन दृष्टस्यापि जगतो मधुमथनमयत्वेन प्रदर्शनायेति ।
____ 2.1. अथ रामः समुद्रमपश्यत् स्वकार्यस्य यौवनमिव स्थितमिति । सुग्रीवस्य सख्यादारभ्यं सीताधिगमनं यावत् रामस्य कार्य तत् समुंद्रदर्शनात् प्रागंचिरजातं शैशव इव वर्तते । समुद्रदर्शनादारभ्य तत्संबन्धं यावत् यौवन इव द्वितीयावस्थायाम् । अतः समुद्रो यौवनत्वेन वर्तते । यौवने वर्तमानस्य पुरुषस्य दोषशतानि भवन्ति । तथा समुद्रसंबन्धितया स्थितस्य तरुणरूपस्य कार्यस्य प्रतिबन्धकदोषशतानि भवन्ति । तेन चटुलत्वादियुक्तत्वेन समुद्रो यौवनत्वेन वर्यते इति । समुद्रो हि चटुलस्तिमितिमिगिलादिभिर्दोषशतैर्दुःखेनातिक्रमितव्यः । सारभूतेनामृतरसेन गुरुः । यौवनमपि चपलेन षुरुषेण युक्तं कामेनार्थक्षयादिभिदोंपशतैर्युक्तममृतरसायमानेन कामस्य भोगादिसारेण युक्तं चेति.। कस्यांचित् प्रतिहतो सत्यां रामस्य रघुतनयादिभिर्व्यवहारो भवति । अन्यत्र रघुनाथरामादिभिरिति ।
2. 8. बहुशो वेलामतिक्रम्य तरङ्गैर्महीमप्याप्लाव्य निवर्तमानं समुद्रमिति । पार्श्वस्थिता वेला मही च समुद्रस्य भायें इव । तदा महीपार्श्व गच्छन्तं समुद्र

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APPENDIX
-
307
मध्येमार्गे वेलालिङ्गति । तयालिद्गय मुक्ते पश्चात् स्वपार्श्वमागते तरङ्गकरैरात्मानं स्प्रष्टुमारब्धे समुद्रे असहमाना मही धुतवनराजिकरतला भवति । तथा कुपितायामिव मह्यां सत्यां समुद्रोऽपि भयेनैव भरितमपसर्पति । आशयेव' पुनरुपसर्पति । पुनस्तस्मिन आगते मही पूर्वमिव भवति । अथाप्यभिमतपुरुषस्पर्शागतेन रसेनामा॑ भवतीति मह्यां स्त्रीत्वनिर्वाहाय मलयमहेन्द्रस्तनीत्युक्तम् ।
2,16. उद्धतेन पुरुषेण प्रथमं प्रतिहतत्वात् प्रतिनिवृत्तगतिभिः, तस्मिन् अन्तः प्रविष्टे त्वरितिनिवृत्ताभिः नदीभिः अन्वीयेमानं समुद्रमिति । स्त्रियो हि झटिति पुरुषेणानुगम्यमानाः स्वयं पराङ्मुख्यो भवन्ति । पश्चात्तस्मिन् उपेक्ष्य गते अनुशयविलोलास्तस्य गृहं स्वयमेवाभिसरन्ति । एवं समुद्रेण यदाभिलीना अभिगतास्तदा पराङ्मु ख्योऽभूवन् नद्यः । स यदा स्पृष्ट्वा तत्रालब्धसुखोऽपसृतस्तदा अनुशयविलोलाभिरिव वेपमाननिवृत्तपस्थिताभिर्नदीभिः समुद्रोऽन्वीयमानमार्ग इति ।
4. 23. विषादादयो हि धैर्यादीनि नियतं नाशयन्ति । एवं वयःपरिणामोऽपि यत् गृहीतपक्षो नियतं नाशयन्ति । एवं वयःपरिणामोऽपि यत् गृहीतपक्षो नियतं नाशयति तत किमुच्यतां न किंचिदपीत्यर्थः ।
___7. 50. जले मज्जन्त: प्राणिनो हि नासाप्रविष्टजला म्रियन्ते । तथा सति मजन्तो गजाः स्वनासारूपं करं जलाप्रवेशायोद्धरन्ति । 1. Citation in Devarata has आशयेन 2. Citation in Devarata has पुनः प्रविश्यमानं.

Page #801

III An extract from the Rāmadrsţi fragment. - 1. 1. अप्रलघुपरिश्लक्षणम्-एवमुक्तनीत्या प्रलघुकम् । लघुरल्पः, अल्पेऽपि स्याल्लघुरित्यमरः, तदन्यमनल्पमपि परिश्लक्ष्णं सूक्ष्मम् । आकाशादपि अतीव प्रतनुकमिति भावः । यदुक्तं बृहद्वासिष्ठे
गगनाङ्गादपि स्वच्छे शून्ये तस्मिन् परे पदे ।
कथं सन्ति सरिन्मेरुसमुद्रगगनादयः ॥ .. इति व्याप्तत्वेऽपि सूक्ष्मत्वादेव नोपलब्धिविषय इति भावः नन्वेवं तर्हि एवंभूतस्यात्मनोऽस्तित्वे कि प्रमाणमित्याह-अज्ञातपरमार्थप्रकटमज्ञातपरमार्थम् उक्तनीत्या अननुभूतयाथार्थ्यमपि प्रकटं प्रकाशं सर्वेषामपि प्राणिनामहमिति स्वसंवेदनसिद्धमिति भावः । यदाहुः
गोपालकुम्भदासीनामप्यसौ प्रकटः सदा ।
रुद्रोपनिषदप्येवं स्तौति सर्वात्मकं शिवम् ॥ इति सर्वेषामपि संवेदनसिद्धत्वमेवात्मनोऽस्तित्वे प्रमाणमिति भावः । अत्र एवमीश्वरस्य प्रकटत्वे सति कथं प्राणिनां संसारित्वमिति शङ्कायाः नावसरः अज्ञातपरमार्थ इत्युक्तादेव हेतोरिति ।........
अत्र पञ्चभिर्विशेषणैः साक्षात सत्यज्ञानादिलक्षणमनन्तानन्दसागरं निष्कलं परमात्मानं प्रतिपाय पुन मधुमथनशब्देन तद्विवर्तभूतं रामाधवतारनिदानभूतं
अस्त्यनन्तविलासात्मा सर्वगः सर्वसंश्रयः । चिदाकाशोऽपि नाशात्मा प्रदीपः सर्ववस्तुषु ॥ स्पन्दास्पन्दसमाकारस्ततो विष्णुरजायत ।
स्पन्दमानरसापूरात् तरङ्गः सागरादिव ॥ इत्यादिना बृहद्वासिष्ठे प्रतिपादितं विष्णुतत्त्वमुच्यते ।

national

Page #802

Errata
28 90 32 35 »
ground
„ $94d
INTRODUCTION page
1 footnote 1. read und for and 18 read Juñjina
for Ju...... the time of Rajasekhara , the time to R... corporeal
corporal
grouud achievement
achievment 43 » the remaining portion of ......of story
the story 48 put 5 before the last footnote at the bottom of the page. 57 read various
for varolus 58 footnote 2. read hea
Astika , Āstika „ Inscriptions Inscription , pharmassein „ pharmassien , baphe
» baphe 498-99
» 478-99 1. , aristos » aristos timönta
timonta insert is
after chāyābhamga. 71 read description
for descrition 79 footnote 4. read op. cit. , offi. cit. 80 put 2 before the last footnote. 81 footnote 1. read fafia
for निर्मते 87 read Akhyāna and Akhyāta „ Akhyāna and
Akhyata 94 footpote 1. read is
after criticism.
in ottfrid

www.jaineli

Page #803

310
98 read
128
""
130 footnote 6. 132 read
117 XI. 84
157 XIV. 68
verse number
13 read
5
45
48
3
10
13
16
22 26
39
"9
99
* * *
""
91

73
در
5 read
44
61 (last para) read
در
در
ERRATA
DN 1.8
dāņi
read दिज्जइ
rare
TRANSLATION
read thy
,, having pressed his neck down
EXTRACTS
Canto I
37407
समारूढया
करिष्यतस्तस्य
शाश्वत
K says निष्यन्दः
वोडया
विद्रुमस्य
JE
गुरुकः
दररूढ
Canto II
Canto III
29 (footnote) read अभिमानमववल्गति 32 (p. 279)
Muda says
Canto IV

for
""
""
"
""
23
در
for उच्यन्ती
समारूढ्या
करिष्ट्यत...
در
""
23
22
for
""
""
""
"
""
""
....10.8
adņi
दज्जइ
rate
for गुरक
by
having pressed down...
शावत
Kula says
fourg:
व्रीडिया
fache
गृह
रदरूत
येत्र
....मववलाति Kula says

Page #804

ERRATA
52 (footnote) read आदेशो 62 Insert
तत्त्वज्ञानं
for before
3 atent 7 styju:
Canto V
for भितेन " अवाशुन्वदिति
"
....वादेव
41 read
क्षुभितेन
अवाशुष्यदिति 49 (footnote) , मुखलग्नमौक्तिकत्वादेव
प्रागभाराः विश्रमितु.... शैघ्याच्च ucchalanta अन्यदा तु परिस्फुट रत्नोद्दयोतः
Canto VI
प्राग... वित्रमितु शैध्याच्च ucchalauta अन्यदा पतु रिस्फुट
, रत्नोद्योतः
ņāha
2 read विजम्भितस्य
for विजम्भितस्य omit for before ada and add for before dadha : 13 read
for nāha तदिति
तदति apari.
, apario avari.
avario शेषस्य
रोषस्य विषममुच्छ्वसितान्
छवसितान uţthei
, utthei kkampam
» okkampam भुवनो... यत्रादृश्यत
दृश्यते संवेल्ल्यते
संवेल्यते oannanti
,, oao...... bhajjantā
, bhajjana ovaia
, ovaa (सुखवार्तB)
, (सुखवति B)
, नभुवनो

Page #805

312
ERRATA
सालो परियत् मुञ्चन्तीति niravekkham visajjia
साली परियत मुच्च .... ...vikkham v sajjia
,
86
" 89
-kkhudia विश्लिष्यत्तट turiam chio
,, kkhd.... , विरिल... 2, ...chị.
Canto VII
5 read
for
रौद्रय afte प्ललगैः
इयत
शघ्रय after पवगैः इयत् ऊर्वनुन्न valantojjharāvali जलसंगताः आशीविषाणां हठादपवृत्त सहितानि जानकी एन स्यन्दारुणं दये
39 (footnote),,
नुन्न: valanta ojjha.... संगता; ...विषाणा
....वृत » सहिताति " ...एवं , स्पन्दारुण , दूये
Canto VIII
for सान्तात्
मृद्वी पर्व
श्रान्तात् मृदवो पूर्व pasammai सुखीभवेत् दढ-सारुद्ध R, Deva
, pasam....
भवेत दृढ-... K. Deva
36 (first line),

Page #806

56 read
64
33
63 (p. 78),,
65 (p. 79, last para) तूरं
67
70
73
23465
47
66
68
72
25 read
80
85
88
88888
89
94
60192
29
"
11
""
25
31
"

""
"
27
"
(footnote 2.),,
"
"
""
""
""
"
(footnote 2.)
"
6 read
"
"
">
"
97
>>
""
siharo
'for utthamghia' विशेषितानां
ukkitta
visama
स्तोक
K and Kula
ovaṭṭa
यक्षाः
कन्दराः
विहृत्य
BRRATA
श्रूयमाण
"gghu
from
गजेन्द्रैः
रोदारेषु
nimei
भ्रमता
परिमल लिङ्गम्
विशेष
पवनाहत
वल्गन्ति
वलति
तम
विरामे
Canto IX
Canto X
paḍiutthia
गात्रेणोद: पर्वत
for sihara
"
">
""
33
"
""
>>
"
""
for ovoṭṭa
यक्षा
""
""
"
"
"3
"
""
"
""
27
29

""
for
""
"
'for uttamghia'
विशेषितां
"
""
तूरः
ukhitta
visama
स्तीक
R and Kula
कन्दरा
विहत्य
भ्रमतो
परिमललिङ्गम्
विशेष
सूयमाण
ogghu°
form
गजेन्द्रः
रोदरेषु
nimei
पवनाहृत
वलन्ति
बलति
तम्
विरमे
padiii...
गात्र...
पतोन्तरित
313

Page #807

314
45 read
46
47
57
61
68
3
6
15
23
24
48
59
74
75
78
80
81
82
""
72 add B
77 read
79
88888
89

===
1 read
""
>>
>>
"
"
"
"
"
""
"
"7
"
33
""
""
"
222
nivviṭṭha
piraa
निस्ते
रामागमनावेगात्
उन्मीलित
velaviam
ERRATA
after footnote 2
SIsai
iham
प्रावृत
pariņāha निजकशरीरे
यापनीय
सोढं
न्यूनायां dūrukkhaṇḍia parimusai विजृम्भिका
anna
in the same sense nihaam
राजश्रीश्च
इदानीमपि
Canto XI
जाते
कथं तावत्
अमङ्गलाशङ्का प्रत्याशायामसत्यामपि
इदमेवं -raṇa-dhuram
विह्वल

""
""
"
"
""
for ni....
ni....
निःसृते
for न्यूनानां
""
"
>>
"
23
"
"
"
">
""
33
"
"P
ܕ
""
""
>>
""
""
"
23
गमनवेगात् separately velaviam
Sisal
iham
duru....
puri
विज...
aņa
in the same
niham
प्रावृत्त
parinaha .... शरीर
यामनीय
सीं
राजसीश्च
इदानीमयि
जति
कथं यावत्
शक्या
.... मयि
इदमेव
vana....
विह्नय

Page #808

90 read
-93
94
95
102
106
108
113
23742888
13
14
49
52
60
63
,"
66
69
70
72
"
"
22
""
2 read
aücchami
115
aņusarisam
"
121 (last line) add न लभ्यते before न युज्यते 125 read
binduijjanta mauia
126

""
"
"
"
"
"
"
"
"
""
22
دو
"7
""
22
22
""
""
">
अनुद्वृत्ततला
निर्वृतम्
"
uggaam कृतमङ्गविक्षेपमिव
upphālam ...वेणीमुखा
वक्षसः
व्यथया
विश्लिष्टस्य
ERRATA
नयनया
and उक्वा
पर्वत स्रुतैः न खशेष
Canot XII
रुन्त
वचनीयं
क्लान्त
विषममसम्यक्
श्रुतेन
vabaṇahi
विवृत्त
-tthiam प्रतिस्वीकरोति
K says
दुःसहा...
K and MY
K says
for अनुदवृत्तला
निवृतम्
uggam
.... भङ्ग...
upphālām
""
""
""
"
22
"
در
""
"3
39
""
33
""
for bindujjanta
muülia
"
"
for .... श्रुतैः
न त्वरोष
संत
वचनीय
बलान्त
विषमसम्यक्
सुतेन
""
"
""
"
"
"
""
""
"
""
>>
मुखी
वक्षासः
व्यथधा
लिश्लिष्टस्य
"
नयना
उक्ता

auchami
...sarisam
vähaṇahi
विवृतं
-ttihiam प्रतिस्वीकारोति
R says
दुःख सहा....
R and My
R says
315

Page #809

316
ERRATA
76 read
79
विघटिता virikka स्वरायित रथा parinta purenta construed अघटमानोऽउत्तम्भ माता parivaddhai mabiala (R) गृहीतानुरागम्
for विघटता » vtrikka
स्वरायत
रया » parintar
purenta constured अघटमानाs
उत्तम्भ , मातङ्गः ___...vaddar
mahlala (a) ...राग
पंद
पद
पव स्वीकृतरणानुराग
....राग सोढ
, सोद Canto XIII
purilla निपातित aiñcia
for pnrilla
निपतित
alņcia
In
Gn
avi... लभ्या ...
उन्न
lavijjantam लभ्यमानमपि उन्नत न तु स्वमरणम् तदभिमुख अभिनव वलयः sukkha partly rasomalia
न तु स्मरणम् तदाभिमुख अमिनव वलयः sukka party rasomlia
» »

Page #810

29 read
30
222347 SCORE?
35
45
64
65
69
70
27 ∞ 2+28 RED
8
19
24
29
30
मूलच्छिन्नं निजकस्थानात् nibbbia
रथसमूहो
75
मोदित
79 (footnote),, farfar
"
70
"
"
"3
75
""
2 read
"
22

"
"
23
""
"
""
"
33
42 add
53 read
55
59
69
"
"
""
"
39
71 (footnote 1 . )
"
""
"
majjhanta for majjhant
दष्ट
पराह्नानानि
सत्त्व
परचक्र
मूर्च्छया
lahua
ERRATA
from
has
बिल
""
phulinga
जीवित
संहित
सादृश्यं
प्रमृष्टः प्रमुषितो वा
गुर्वीभि:
jlam va
lancla
व्यापारितौ
संमुखाज्ञप्त
is from SC
chea
""
Canto XIV
""
"
""
"
"
"
""
""
"
""
""
for form
haa
विल
""
"
""
""
""
"
दृष्ट
पराहानानि
सत्व
परचक्र
मूर्च्छया
iahua
"
after pamhuṭṭho
for गुर्वाभिः
», jiam va
olañcia
व्यापरितौ
""
मल....
निजन...

nibbhi
.... समहो
मोहित
शिथिलता
phulinga
जीवत
सहित
सादर्श
संमुखज्ञप्त
in...
hea
317

Page #811

318..
ERRATA
___for पूर्यमाणा
read
Canto XV 1 read
पूर्यमाण 16, 17 Insert found in R and SC. after The ___verses are not found in K, MY and Kula. छेदानन्तरं
for छेदान्तरं otthāmo
otthāmo thāha
thāhā ukkhudiam „ ukkhdiam pakka
pakkha समरभारो
...भारी 38 (footnote) ,, ņeham
neham valai
valai रथचक्रेण
रथचक्रे जीविताभ्युदयः
....द्यः । sama-tthalim ....thalim न खलु
खलु प्रतिद्वन्द्वी...
प्रती.... omit the visarga in
आकृष्टनिरायतः read लघूकृत
लघुकृत Text रुधिर
रुधिरः स्पष्टोऽर्थः pahāņāņa
pahāņa
APPENDIX 307 Third line. read त्वरित
for भरित , 2.16 , त्वरित
, त्वरिति ,, अन्वीयमानं
, अन्वीयेमानं 4.23 omit the second sentence : एवं वयःपरिणामोऽपि नियतं नाशयन्ति ।
, Tex
....र्यः
"
भारत

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