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Editors P. L. Vaidya D. D. Malranin H. C. Bhayan PRAVARASENA'S SETUBANDHA Translated into English with extracts from unpublished commentaries, critical notes and an Introduction Br Krishna Kanta Handiqui, M.A. (Cal.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 'Naisadhacarita of Srtharca translated into English and Yasastilaka 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 Mahakavya. 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 Saptasataka 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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6 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 Maharastri; what was the relationship of the stylized literary Maharastri with the colocquial speech of the Maharastra 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 Alamkara 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 "Vakataka' was corrupted beyond recognition. Krsnavipra has prakrtanam maharajah for vakatakanam maharajah and Krsnadasa has also vaakappa for vakataka. (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 Desisara 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 Mahakavya 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 Ravanavaha, 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 Ramadasa 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 Krsnavipra. 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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10 The translation generally follows Goldschmidt's edition based on the text of Ramadasa. 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 Ramadasa's readings only_when they agreed with those of his predecessor Kulanatha. 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 Ramadasa have been clearly shown as far as they could be ascertained. The Extracts include substantial portions of the important commentaries of Klnavipra, Madhavayajvan and Kulanatha 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 Ramayana V The Setubandha as a Mahakavya 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 Ramadasa of Rajasthan and Kulanatha of Bengal agree, differing herein from the South Indian commentators represented by Krsnavipra 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. Ravanavaha oder Setubandha Prakrt 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, Ramadasa'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, Ramadasa'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 Krsnavipra'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 Rama from the return of Hanumat from Lanka with the tidings of Sita to the death of Ravana, 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 Ramadasa's reading in tary of Latakanamisra,

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the eulogistic references in Dandin's Kavyadarsa and Bana's Harsacarita. The reference to Pravarasena and his Setubandha in one of the introductory verses of the Harsacarital 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 Bana. 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. Hanumat returns from Lanka with news of Sila. The martial hosts of the Vanaras led by Sugriva march to the shore of the Southern sea, accompanied by Rama, on their way to the Raksasa capital where Sita is held captive. Canto II. The Vanara host is paralysed with fear at the sight of the ocean which is elaborately described. Canto III, Sugriva 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 Sita. 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 Sugriva 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 param kapiseneva 1. Kirtih pravarasenasya prayata kumudojjvala / sagarasya setuna // Jain Education international

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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. Sugriva 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 Sugriva'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 Sugriva 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 Sugriva; and Jambavat suggests that they should

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request the Ocean to provide a passage to the other shore. Meanwhile Vibhisana arrives by air with his followers, and is presented to Rama, who extols him for his virtuous conduct in sharp contrast to his Raksasa origin, and then consecrates him as the future ruler of Lanka." Canto V. Rama 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 Rama's arrows. He is supported by his consort Ganga, 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 Rama'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 Rama's exploits during his career as Visnu. Nevertheless he declares that the unhappiness caused to Rama by his resistance grieves him more than the physical suffering inflicted upon him by the conflagration. He appeals to Rama 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 Lanka is by a bridge of mountains to be built across the ocean (vv. 9-17). Rama approves the idea; and at his command the Vanaras, 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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6 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 Sugriva 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 Lanka unopposed, with the result that the demons become remiss in carrying out the orders of their master Ravana, Canto IX. The Vanaras 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 Lanka under the shadow of the impending disaster. Canto XI. The evening has not proved as delightful to Ravana as to his subjects. He pines for Sita 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 Sita's favour, Ravana concludes that she might perhaps yield if she saw the severed head of Rama, 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 Ravana, the demons produce a severed head of Rama by magic, exactly like the real one, and proceed to the pleasure garden where Sita 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 Ravana. 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 Rama's head. v. 53 She shed no tears nor could even look at Rama'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. Trijata, a Raksasa woman who had befriended Sita, tries to console her in her grief. She lays stress on the divine character of Rama, and asks her got to judge him to be on a par with other men. How could she believe that the earth could hold Rama'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 Ravana'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). Rama will come to her before long. Soon wilt thou see Rama 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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Trijata 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 Trijata, 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 Trijata 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 b. 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 Sita 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. Rama 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 Ravana's character that makes him stoop to such meanness while Rama is alive (v. 127); and reminds Sita of his heroic achievements. Think not that the power of Rama'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, Lanka is besieged. v. 128 She relates her dreams presaging Sita's glory and the death of Ravana; 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 Sita is not consoled by Trijata's words until she hears the yelling of the Vanaras and Rama'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). Rama takes up his bow, and the Vanaras arm themselves with mountains and trees. The demons, awakened by the roll of Ravana'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 Lanka and completely encircle the city; they smash the moats and demolish the fortified gate. The moats of Lanka 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. Vanaras (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 Vanaras: Prajangha and Sugriva, Asaniprabha and Dvivida, Vajramusti and Mainda, Vidyunmalin and Susena, Tapana and Nala, Jambumalin and Hanumat, 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. Rama 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 Rama and Laksmana, which penetrate through their limbs, paralysing and binding them fast. Rama, followed by Laksmana, sinks to the ground. When Rama 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 Vanaras, anxious and bewildered, 'keep still as in a picture, their eyes fixed on Rama, and hearts smitten with grief.' Sugiiva, whose eyes are sprinkled with consecrated water by Vibhisana, sees the hitherto invisible Indrajit and chases * him to the gates of Lanka. Forgetting at the moment his grief for Sita, Rama bewails the fate of Laksmana and bids farewell to Sugriva.

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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 Rama, Sugriva asks the Vanaras to carry him and Laksmana 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 Vibhisana that the arrows are live serpents, Rama meditates on the mystic formula sacred to Garuda, the serpent-destroying bird that carries Visnu 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 Garuda (vv. 56-61). In an Hearing of the deliverance of Rama by Garuda, Ravana entrusts Dhumraksa 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 Dhumraksa'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, Dhumraksa'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 Kumbhakarna 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, Ravana 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 Rama, or even outdo him in his feat of withering the ocean (vv. 25-29). Meghanada hastens to the battle and routs the Vanaras, but is slain by Laksmana as he proceeds to the shrine of Nikumbhila to worship for victory. Smitten with grief and despair, Ravana attacks Laksmana 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, Laksmana approaches him with Nila 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 jaws (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). Vibhisana laments the death of Ravana (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, Vibhisana 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 Rayana and Kumbhakarna, 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 Setubandha 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 (sruti)

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16 that Anuraga is another name of the poet which he records in the concluding verse of each Canto. Anuraga is, in fact, one of the poets to whom a few verses of the Gathasaptasati 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. Krsnavipra's reference to the authorship of the Setubandha is more difficult to understand. He calls Pravarasena the Mabaraja of the Prakstas; and the phrase used by him is curiously like the peculiar expression employed in referring to the kings of the Vakataka dynasty in their inscriptions. He says at the end of his gloss on Canto 1: iti prakstanam maharajasrz-Pravarasenasya rajnah skandhakakhye kovye etc., followed by the remark: prakytanamiti nirdharase sasthi.1 Another commentator Krsnadasa makes exactly the same remark except that he uses the word madhye after prakstanam, making any grammatical observation unnecessary. Krsnavipra is a South Indian, and Krsnadasa appears to be the same. It is difficult to say what they mean by praksta. Besides, Krsnadasa goes on to say that Vaakappam is the name of Pravarasena's family (Pravarasenakulasya nama). The colophon at the end of the Setutattvacandrika commentary refers to Pravarasena as a 'Cahuana king'. The statement is obviously wrong, as no king of that name is found in any of the branches of the Cauhan dynasty, which, besides, belongs to a rather late period of Indian history. (1) Kielhorn, while editing the Balaghat plates of Prithivisena II (EI, Vol. IX, p. 267), remarks: 'Here and in the cognate plates the Vakataka kings have the title Maharaja followed by the word sri prefixed to their names, and before the title there stands in each case the genitive vakatakanam, e.g. vakatakanam maharaja-sri-pravarasenasya.. From the grammarian's point of view such a construction would be objectionable.' It was probably to meet such an objection that Krsnavipra thought it necessary to explain the nature of the genitive in the expression recorded by him.

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INTRODUCTION 11 Ramadasa who belongs to Rajasthan 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 Maharaja Pravarasena at the command of Maharajadhiraja Vikramaditya. 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 Ramadasa refers to the poem as 'composed by Pravarasena and made by Kalidasa' (siri-Pavarasena-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 Ramadasa. Another such report seems to have been current at the time, as Ramadasa says in his gloss on Setu 1.9 that, according to some, Pravarasena is Bhojadeva?. apparently the famous Paramara king and author of the first half of the eleventh century, an absurd date for the Setubandha. So far as Kalidasa 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 Yasovarman, who reigned in the last decade of the ninth century A. D. Verse 34 of this inscription says in praise of Yasovarman : Yena pravarasenena dharma-setum vivinvata 1 parah pravaraseno'pi jitah prakstasetukst 1,5 1 See NS edition. In Goldschmidt's edition the reference to Kalidasa 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 Kavya 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 prakstasetu, which at first sight means an ordinary bridge, but really means the Setukavya composed in Praksta. The fact that a distinguished king like Yasovarman, 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 Kalhana's Rajatarangini. The real name of the first was Sresthasena who was known also as Pravarasena and Junjina. The second was his grandson and a much more important ruler whose career is treated at length in Kalhana'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 Vitasta (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 Coedes, The Indianized States of Southeast Asia, p. 111 ff. Honolulu, 1968. 2 Rajatarangini 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 Rajatarangim 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 Kalhana 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 Vakataka 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 Vakatakas 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 Prabhavatigupta married to the Vakataka king Rudrasena II. It is also conjectured that Kalidasa, 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 Ramadasa. As we have seen, Ramadasa's statement seems to be based on a late tradition current in Rajasthan ; and whatever its value might be, it is impossible to accept the Setubandha as a composition of Kalidasa on stylistic grounds. Keith is, on 1 See Mirashi, Inscriptions of the Vaka 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 Bana, who lived only two hundred years after Pravarasena, and praises the achievements of the two poets in separate verses in the prelude to his Harsacarita. Among later poets, Krsnakavi, 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 Krsnakavi says jalasayasyantaragadhamargamalabdhabandham giricauryavyttya | lokesvalam kantamapurvasetum babandha kirttya saha kuntalesah 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 giricauryavrttya should also be construed as giri cauryavrttya. Similarly, jala'saya should also be taken as jadasaya acc. to the dictum da-layoraikyam. Cf. Bhoja (SK) 2.75. There is a similar play on jalasaya in the Avantisundari of Dandin in connection with the Setubandha. The citizens of Kusumapura in Magadha are described as na jalasayah 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 jadasaya (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, Krsnakavi 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. Krsnakavi's statement has, however, some relevance to the identification of Kuntala with Vidarbha by Rajasekhara in one of his works. In the Kavyamimam sa he mentions Maharastra, Vidarbha and Kuntala separately among the countries of Southern India?; 1 Pratisthana (Paithan) on the Godavari in the former Hyderabad State is twice mentioned as the capital of Kuntala in the Udayasundarzkatha 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 Maharastra where an early Rastrakuta dynasty ruled with its capital at Manapura, identified with Man in Satara District. An inscription found near Kolhapur describes the founder Mananka as the ruler (prasasita) 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 Vanavasi (Banavasi in North Kanara District) !are described as ruling in Kuntala in later inscriptions. The Kadamba king santivarman (circa 450-475 A.D.) is, however, called the lord of the entire Karnata region in an inscription of his nephew Visnuvarman. Moraes, Kadambakula, p. 29; The Vakalaka-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 Gadyakarnamota. Sastri, The Colas, 1955, p. 422 ; Introd. to Alamkarasarvasva, 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 (visaya) of the wide Karnata country. South Indian Inscriptions, Vol. I, p. 155. On the other hand, the terms, Kuntala and Karnata are used as synonyms to designate the kingdom of the Calukyas of Kalyana in Bilhana's Vikramankadevacarita written in the last quarter of the eleventh century. Buhler's Introd. to his edition, p. 28. Earlier than this, Somade vasuri, in his Yasastilaka (959 A.D.), mentions Vanavasi, Karnata, and Kuntala separately in the same verse (1.211). The commentator here explains Vanavasi as Girisopa (Gersoppa) and other towns, i.e., the territory round Banavasi. He explains Karnata as Vidara and other towns, an obvious reference to the territory of the Calukyas of Kalyana. He identifies Kuntala with Purvadesa, 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 Vanavasi nor Karpata, it can mean only some part of Maharastra. 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 Maharastra.' In the Kavyamimamsa2 he locates the city of Vatsagulma in Vidarbha; but in the Karpuramanjari 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 Vakatakas. So if Krsnakavi'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 Krsnakavi 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 Vakatakas 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 Maharastra.' In the tenth Act, as soon as Sugriva points out the country of Maharastra 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 Vakatakas defeated the king of Kuntala, which appears also among the countries overrun by his descendant Harisena, 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 Vakatakas. It was about three miles from the sacred hill of Ramtek, a well-known centre of pilgrimage, twentyeight miles from Nagpur. Ramtek is no doubt Ramagiri, immortalized by Kalidasa in his Meghaduta and described as being marked with Rama's footprints venerated by men. Ramagiri seems to have played a significant part in the cultural life of the Vakatakas. A land-grant of Prabbavatigupta, mother of Pravarasena II, was issued from the feet of the lord of Ramagiri'?, which seems to be a reference to the shrine of Rama at Ramagiri, or perhaps his padukas which are still worshipped at Ramtek. The grant was made in the nineteenth year of Pravarasena's reign ; and he, like his mother, no doubt venerated the shrine of Rama in close vicinity to the capital. It was probably from Ramagiri that Pravarasena drew his inspiration for writing a poem on the deeds of Rama, laying stress on the building of the great causeway described by him as 'the abiding symbol of Rama's fame.' Several early sculptures depicting scenes from the Ramayana have also been discovered at Pavnar, 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 Rama built at the new city.3 1 On Ramagiri see Mirashi, Studies in Indology, Vol. 1, p. 12 ff; Vol. IV. p. 42 ff. 2 Ramagirisvaminah padamulat, Mirashi, Inscriptions of the Vakalakas, p. 35. Padamula is a polite expression for pada. It is frequently used in the early Prakrit prose romance Vasudevahindi, e.g., samissa pasadena coram samipadamulam uvanemi, p. 39; jinasasanadhammam souna dalhacittassa payamule, p. 49 etc. The word mula is used alone to indicate nearness, e.g., mama mulam dhavamano agato, p. 44 ; visajjio me parijano gharam ammae mulam, p. 46 etc. 3 Mirashi, op. cit., p. 23 and Introd., chap. XI.

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24 INTRODUCTION It is noteworthy that Rama is presented in the Setubandha not as an incarnation of Visnu, but as Visnu himself, the latter's incarnations and functions being likewise attributed to him. The idea is clearly put forward in Brahma's address to Rama in the Ramayana 6. 105. 12 ff.; and Pravarasena has no doubt been influenced by the Ramayana in his identification of Rama with Visnu. This is particularly in evidence in the Ocean's address to Rama in Setu 6.10 ff. Besides, Ganga, the famous Visnupadi, is described as having issued from the feet of Rama, which are designated as 'the feet of Hari' (6.8). The ocean is said to have served as Rama's couch fat another epoch', and Laksmi mentioned as his 'consort at the epoch of universal destruction' (2.38). Rama is here identified with Visnu reposing on the all-pervading ocean for the purpose of recreating the world after its total destruction, as related in the Visnupurana I. 2.60 and other texts. Further, in Setu 11.89,96 Rama is assumed to be the Supreme Being, and called the primal support of the three worlds (tihuanamalahara), with which may be compared Visnupurana II. 13.2 (visnvadharam tatha caitat trailokyam samavasthitam). The emphasis with which Pravarasena glorifies Rama in the Setubandha might indicate that he was influenced by the cult of Rama at the familiar site of Ramagiri. The Setubandha throws further light on the religious tendencies of Pravarasena. As we have seen, he represents Rama as Visnu. Accordingly he devotes the first four of the invocatory verses of the Setubandha to Visnu (1.1-4), but reserves the remaining four for the glorification of Siva in the forms of Ardhaparisvara and Nataraja. 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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INTRODUCTION 25 he invokes Nataraja Siva might be an indication that, even though he venerated Visnu as Rama, his isfadevata was probably Mahesvara in his dancing form. His religious outlook appears to have been like that of Bhartshari, who says in his Vairagyasataka that he knows no difference between Mahesvara, the lord of the worlds, and Japardana, 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 Rama. Kalidasa's religious attitude is very similar. He invokes Siva at the beginning of the Raghuvamsa and the Abhijnana. sakuntala, but glorifies Visnu as the supreme arbiter of the universe in the hymn to that deity in the former work (10.16 ff.). The verses invoking Nataraja Siva 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. Kalidasa's mythological reference to Siva's evening dance in the Meghaduta 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 Siva 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 Natyasastra * 1 i.e., Siva. Verse 84, NS, ed., 1957. 2 The functions of Siva are explained as srsti, sthiti, samhara, tirobhava and anugraha. See Sivapurana, Vidyesvarasamhita, chap. 8.

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26 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 Siva'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 Mudraraksasa 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 Siva, tells us 1 GOS, Vol. I. 2 See his comm. on Natyasastra 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 Siva'. 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 tandava is occasioned by rapture born of Yogic contemplation (yogananda). 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 Tirumular, who has been assigned to the sixth century or thereabouts. The cult of Nataraja was wide-spread in the South ; and the mystic interpretation of the external symbols of the image of Nataraja as worshipped at Cidambaram already appears in Tirumular's poetical treatise Tirumandiram, which also enumerates different categories of the dance of Siva.' 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 Nataraja 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 Vaisnava cave no. 3. See Banerji, Bas-reliefs of Badami, Calcutta, 1928. There are statues of Nataraja in all the Brahmanical caves at Ellora, of which the most remarkable is that in the Ramesvara 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 Chaluk 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 Nagaraja at Cidambaram are roughly traced to the sixth century A.D. As regards sculpture, the figure of Nataraja 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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28 INTRODUCTION hand, was that here the dance of Siva 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 Visnu, 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 Visnu appears in greater detail in Kalidasa's Raghuvanga 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 Visnupurana to which both Kalidasa and Pravarasena seem to be indebted for their conception of the character of Visnu. The Purana, for instance, describes Visnu 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 (mulapraksti), known as pradhana, 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 avijnatah 10.20 ; yatharthyam veda kastava 10.24. Pravarasena says anaa-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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INTRODUCTION 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 Visnu in Setu 2.15: it moves back and forth within itself, even as Visnu 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 Visnu; 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 Visnupurana 1.2.57 ff.2. The remaining verses in praise of Visnu (1.2-4) extol the Man-Lion and Krsna 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 Visnu3. 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: tam tamavastham pratipadyamanam Raghu; brahmadyavasthabhirasesamurtih 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 Mahavalipuram, 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 Ramayana. (a) Pravarasena is one of the earliest writers to have composed a kavya exclusively on the subject of Rama in conformity with the Valmiki-Ramayana. 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 Krsnadatta who seem to have written poems dealing with the story of Rama. The verse from Nagaha describes the army of Ravana, 'dark as the water-filled, towering 1 Harivansa (Bhavisyaparva), 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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31 INTRODUCTION clouds,' rushing at the apes. The verse cited from Krsnadatta is spoken by some one urging Ravana to return Sita and appease Rama. A narrative poem on the legend of Rama was also written by the Apabhramsa poet Catur: mukha, who is cited by Svayambhu, and wrote also other works. It is not clear whether these writers followed Valmiki or the Jaina Ramayana ; but Caturmukha is known to have been a Brahmanical writer, and no doubt followed Valmiki? like Pravarasena. Svayambhu'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 Rama was probably the author of the Bhaftikavya, 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 Rama as related in the Ramayana ; and it is necessary to point out only a few minor variations in some of the episodes. There is nothing, for instance, in the Ramayana corresponding to the contents of the third and fourth Cantos of the Setubandha: the consternation of the Vanaras at the sight of the ocean, Sugriva's effort to inspire them with courage, his vexation at their unresponsive attitude and the consequent threat to destroy Lanka without their cooperation, followed by Jambayat's criticism of what he considers to be Sugriva's haste, obstinacy and lack of judgment. In the Ramayana, the army of Vanaras arrives at the seashore full of enthusiasm; and Rama 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 Ramayana 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 Sugriva and Jambavat in his poem. But in doing so he draws materials from a similar episode in the Kiskindbakanda (Cantos 63, 64). Here the Vanaras who had gone south in search of Sita are seized with fear on seeing the ocean. They are dumbfounded, and lo: k on in amazement; while their leader Angada, like Sugriva 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 Ramayana episode, when Angada offers to fly over to Lanka, Jambavat 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 Jambavat's discourse in the Setubandha 4,33,34. . In the Ramayana the suggestion that Rama should supplicate the Ocean to facilitate the crossing is made by Vibhisana (6.13.13); in the Setubandha it comes from Jambavat (4.48). The obstinacy of the Ocean leads to his chastis ment by Rama with his fiery arrows. The Ramayana 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 Ramayana speaks of the waves enveloped in smoke, and the billows towering up like the Vindbya and Mandara vahantana 1 vyapadesyakule jata) Ramayana 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 Rama's arrows. * In the Ramayana 6.15 the Ocean appears before Rama, 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 Ganga 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 Ganga 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 Ramayana, 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 Ramayana used by Pravarasena. It also throws light on the expression ekkavali-raana which has been misunderstood by the commentators, who explain it as ekavaltraina, a pearlstring of surpassing beauty.? It is, however, clear 16.14, 16 ff. 2 In the Rama story in the Mahabharata the Ocean appears in a dream and suggests the building of a causeway, and Rama 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 Lokanatha. 1941. 5 Lahuia-kotthuha-vira ham mandara-giri-ma hana-sambhame vi amukkam, tarekkavali raanam sasi-mairamaa-sahoaram vahamano // Setu 6.4. 6 ekAvalImadhyagataM taralaM pATalaprabham / vipulenorasA bibhrat kaustubhasya sahodaram / / 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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34 INTRODUCTION from the Kamayana verse that the reference is to a gem set in a pearlstring. In the Ramayana 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 Vanaras. 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 Ramayana, which has a longer description of the Setu than the other recensions, seems to put some emphasis on the shower of mountains (parvatavrsli) 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 Vanaras 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 Ramayana 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 Rama up to the arrival of his army in Lanka. 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, Rama-Legenden und Rama-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. Sugriva 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 Ramayala gives an additional verse closely resembling the Setu verse 8.43, which describes how Nala planted in the sea the mountains brought by Hanamat. It is probable that the verse was known to Pravarasena who puts the idea in a more elaborate form?. The Bhattikavya (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 Ganga. He appeals to Rama to save the waters that serve as a resting place for him as Visnu; and points out that even if the sea dried up, the slimy bottom would be impassable for the Vanaras. The Vanaras 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 a a stor ata 4 73: 11 P. 89 (crit. ed.) jam jam anei girim rai-raha-cakkapari-mattha-siharam hanuma / tam tam lijai nalo Vama-karutthamghiam raei samudde /Setu 8.43. 2 Another Sanskrit poet Kumaradasa (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 Rama is a good example of Pravarasena's masterly condensation of materials found in different parts of the Ramayana. In the Setubandha (Canto 11) Sita laments at the sight of the severed head of Rama; and Trijata, one of the Raksasa women appointed to watch over her, consoles her in her grief. In the Ramayana the aged Trijata first appears in the Sundarakanda, Canto 25, where she chides her companions for being harsh to Sita, and warns them of the coming danger by relating certain dreams in which she has seen Sita's glorious reunion with Rama and the destruction of Ravana and Lanka. After the landing of Rama's army Ravana makes a concerted attempt to force Sita into submission by showing her the severed head of Rama and his bow, produced by magic by a demon named Vidyujjihva. Sila laments Rama's death; and Ravana is called -away to an urgent session of his council. Sarama, a Raksasa woman, 'an affectionate friend' of Sita, appears on the scene in his Janakiharana (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 Kumaradasa'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 Sugriva in Setu 3.58 ff., Rama 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. Kumaradasa'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 Rama 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 Rama legend (Hikayat Seri Rama), which is, however, believed to be later than the Prambanan sculptures, Acc. to the Hikayat, Ravana 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 Rama has crossed over to Lanka, 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 Rama; but instead, at the request of Sita, goes and overhears the deliberations of Ravana with his ministers, and returns to report his decision to fight to death'. The episode of the severed head ends here in the Ramayana. In the fighting that ensues, Sita is brought by Trijata in the aerial car Puspaka under the orders of Ravana to witness Rama and Laksmana lying on the battlefield apparently dead, pierced by the serpent arrows of Indrajit. For the second time Sita bewails the death of Rama; and Trijata consoles her by explaining the signs indicating that they are alive'. Pravarasena makes a few modifications in the Ramayana narrative, and reshapes the materials into a coherent picture of the deception of Ravana, Sita's grief and Trijata's consolation to her. The course of events that had led Trijata to re her dreams in the Sundarakanda is outside the scope of the Setubandha, but the gist of the dreams appears in her comforting words to Sita is our poem (11.129, 130). In the Ramayana Ravana goes to the Asoka grove and tells Sila a concocted story of Rama 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 Sila the famous bow of Rama. In the Setubandha the magic head is quietly taken to the grove by the demons and left in front of Sita who is shocked at its sudden appearance. More conspicuous is the absence of Sarama and her kindly services. In the Setubandha her place is taken by the more familiar Trijata. Pravarasena 1 Ramayana 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 Trijata on that occasion in the Ramayana serves as a model for the role assigned to her in the episode of the magic head in our poem. It is noteworthy that Kalidasa also mentions Trijata 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 Ramayanal. Pravarasena deals with the topic in his own manner, and gives an appealing picture of Trijata's friendship and affection for Sita. Particularly touching is his reference to the mingling tears of the two women as Sita in her grief reclines on Trijata's bosom (11.101)?. Love for Sita is at the root of the patient humility that finds expression in Trijata's words of consolation. She asks Sita not to disregard her affectionate words because she is a Raksasa 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 Sita that she is not so much aggrieved on her account as at the change in Ravana's character, as seen in the mean trick played by him while Rama is alive (11.127). A noteworthy trait of Pravarasena's Trijata is that he makes her a mouthpiece of his religious views. Her argument that Rama 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 Ramayana Sarama calls him only a powerful hero, who will vanquish the demons with the 1 Trijata appears also in the Rama story in the Mahabharata which does not, however, refer to the episode of the magic head. 2 See Extracts 11.101.

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INTRODUCTION help of Laksmana, even as Indra does his enemies with the help of Visnu (6.24.29). It may be said on the whole that Sarama is depicted in the Ramayana as a younger woman who loves Sita, and is active on her behalf. Pravarasena represents Trijata 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 Ramayana 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 Ravana killed by Rama adds to the poignancy of her grief. 39 1 The expression manunnaa (manonnata) used in the verse is same as mana-pramsu 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 (manonnata-jati 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 Krsna's gloss on the verse in Extracts 11.115.

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INTRODUCTION Compared with Sita's utterances in the Setubandha, the laments in the Ramayana 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 Ramayana 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 Rama 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 Rama's virtues such as forbearance, self-control, charity and ahimsa; and appeals to Ravana to slay her and unite her with Rama in death. Nothing in Sita's lament in the Setubandha is so affecting as her reference to her early marriage with Rama in the Ramayana 6.23.20: kim mam na preksase rajan kim mam na pratibhasase i balam balena sampraptam bbaryam mam sahacarinim 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 Vanaras 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 Rama', he will kill Ravana, and pull down Lanka with Sita as the only survivor (3.62,63). Similarly, when Rama and Laksmana are paralysed by the serpent arrows he describes in magniloquent verses the chastisement he will inflict on Ravana, hewing down his heads and tearing out his heart attached to Sita in vain. Even in the Ramayana Sugriva says on that occasion that he will slay

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INTRODUCTION 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 Ramayana (6.4.34 ff.) they first cross the Sahya and the Malaya, and then reach the Mahendra hill from the peak of which Rama looks at the ocean. They then descend to the magnificent forest on the seashore (velavanamanuttamam) and establish their camp there. It is noteworthy that the Bengal and Northwestern recensions of the Ramayana 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 Rama, after reaching Kiskindha, which was certainly far south of the Godavari, and forming the alliance with Sugriva, would have retraced his steps to the north of the modern Vindhya, and separated himself from Sugriva by that immense distance." It may be added in support of Pargiter's conjecture that the Ramayana has a verse which says that the mountains Vindhya, Krsnagiri and Sahya are the constant haunt of a Vanara 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 Krishnagiri 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 Vanara 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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46 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 Tapti to the Nilgiris.' Of the remaining hills Pravarasena mentions only the Malaya in connection with the route followed by Rama'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 Anaimalai, the Elamalai known as the Cardamom hills,? Pirmed 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 Markandeya Purana, p. 285. It appears from certain references in the Kiskindhakanda 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 Sita are described as halting after their vain efforts on the slope of the Vindhya (4.52.16). Sampati 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 Lanka 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 Suparsva for tarrying on that hill where he had gone in quest of food for his father (4.58.10 ff.). After Sampati's departure, the Vanaras, encouraged by his words, proceed in a southerly direction (4.62.15) and reach the seashore. The references to the Vindhya in the Kiskindhakanda 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 Ramayana 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. elalatalingitacandanasu malayasthalisu Raghu 6 61. The Elamalai 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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INTRODUCTION 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 Koubala, 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-duddina) 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 Lanka (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 Ghats 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 Ghats 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; Vikramankadeva 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 sukstascasau seturmandara-samnibhah / malayattu samarabdho lankamule pratisthitah // Ramayana (Lahore ed.) 5.98.22.

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48 INTRODUCTION and Mahendra as the breasts of the earth (2.8). Landslide masses from the Malaya and the Mahendra are described as being carried by the waves to each other's slopes (8.10). Bana likewise says that the Mahendra joins the Malaya.' In the Ramayana (4.66.34 ff.) Hanumat jumps across to Lanka from Mount Mahendra; and Sampati tells the Vanaras how on one occasion his son Suparsva, while standing guard on the hill, barring the way to all creatures that were flying over to the sea, allowed Ravana to continue his flight with Sita when he begged him for passage (4.58.13 ff). The Mahendra hill mentioned in the Ramayana and the Setubandha is thus different from the hill of that name in the Ganjam District of Orissa. The Vamanapurana, in fact, mentions the Northern and the Southern Mahendra separately. The Arthasastra 2.11 refers to Mahendra pearls, i.e., those found in the streams of Mount Mahendra, situated on the seashore, as explained in the Canakyalika of Prabhamati (earlier than the middle of the twelfth century).3 The southern Mahendra is also described in the Bhaltikayya (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 mahendrah Har sacarita, 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, Ardhanarisvara is stated to be the presiding deity at Daksina Mahendra, and Somapithin or Somapayin Gopala 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 a, 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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INTRODUCTION 41 Ravana with his kinsmen, and bring back Sila (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 Sugriva-garjana, which greatly amplify the original statement, and are similar in tone to Sugriva's garjana in our poem. Such, for instance, is the declaration that, unaided, he will reduce Lanka to ashes and destroy Ravana, and that the world will that day witness his might and steadfast devotion to Rama. 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 Ramayana text known to him. The Setubandha (15.55ff.) has an episode involving Rama and Laksmana, which does not occur in the Ramayapa. After the presentation of Indra's chariot to Rama by Matali, Laksmana, accompanied by Sugriva and Nila, approaches Rama with the request that the easy task of slaying Ravana may be entrusted to one of them; but Rama 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 Ramayana narrative. According to the Ramayana 6.89.29ff. Laksmana on recovering from the effect of the Sakti missile, urges Rama to kill Ravana that very day, before sunset, as promised by him. Rama immediately goes forth to battle; and soon after Matali brings for him Indra's chariot and armour, and the dvairatha combat begins (6.90). Having urged Rama to slay Ravana only a short while before, it would be rather incongruous for Laksmana to request permission for himself or any of his companions to carry out the job undertaken by Rama. The lament of Vibhisana in the Setubandha (15.85-90) throws further light on the text of the Ramayana known to Pravara

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INTRODUCTION sena. In our poem Vibhisana piteously mourns the death of Ravana, and begs leave of Rama to pay homage to his brother; and Rama, moved to pity by his tears, orders Hanumat to perform the funeral rites for Ravana. The different recensions of the Ramayana have a special canto containing Vibhisana's lament, his request for permission to perform the last rites, and Rama's compliance with his wishes', but a subsequent canto of the Ramayana has another account, in which? Vibhisana refuses to perform the obsequies on account of Ravana's impiety; and Rama has to persuade him to do so by emphasizing Ravana's greatness as a warrior. The verse containing Rama'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 Ramayana (6.99.31ff.) adopts the latter account and gives the lament of Vibhisana in an Appendix. So far as Pravarasena is concerned, he seems to follow the Vibhisana-vilapa as given in the different recensions of the Ramayana; and was not probably acquainted with the verses describing Vibhisana's refusal to undertake the funeral rites. In any case Pravarasena is consistent in his portrayal of Vibhisana; and the lament attributed to him is in keeping with his character as conceived by the poet in the Setuband ha. In the Ramayana Vibhisana takes an active part in the battle and fights with Ravana together with Laksmana (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, Ravana 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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INTRODUCTION Vibhisana 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 Ramayana; and the lament of Vibhisana in our poem is no doubt appropriate to such a conception of their relations. Pravarasena differs from the Ramayana in describing the manner of Ravana's death. Acc. to the Ramayana 6.97, an arrow formerly fashioned by Brahma for Indra is discharged by Rama, hitting Ravana 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 Rama in the Mahabharata', Ravana 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 Ramayana, 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 Ramayana. 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 Rama. Nevertheless his close dependence upon the Ramayana 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 Rama as he lies on the battlefield, pierced by the arrows of Meghanada. 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 Rama in the corresponding portion of the Ramayana (6.39). It may also be noted that the word anuraga used in the concluding verse of each Canto of the Setubandha seems to be suggested by the Ramayana. 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 Ramayana which, for instance, speaks of the valour and devotion of Laksmana (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 Ramayana. In this connection his mention of the Vindhya range in Setu 1.54 needs comment. In the Ramayana Rama's expedition starts from Kiskindha, which is identified by Pargiter with the region around Bellary, with the Tungabhadra and Vedavati for its chief rivers? In our poem, on the other hand, the Vanara hosts marching to the sea first 1 Also ibid. 5. 33, 21; 63. 3 etc. 2 Pargiter, The Geography of Rama's Exile, JRAS, 1894, p. 257.

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INTRODUCTION 49 As we have seen, in the Ramayana, the magnificent forest on the seashore in which Rama's army stationed itself is located at the foot of the Mahendra hill. In our poem the Vanaras reach the Malaya range and then the seashore (vela) covered with Vakula and Tamala trees and blossoming cardamom groves (1.62 ff.) The Ramayana also makes a general remark that the Vanaras reached the roaring ocean after crossing the Sahya and the Malaya range (6.4.65). The forest on the seashore (velavana) mentioned in this connection in the Ramayana 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 Mahakavya. (a) A Mahakavya is a fairly long poem divided into sargas or cantos, and composed in Kavya style. The importance of the Nanguneri, 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 Himalayas 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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50 INTRODUCTION Setubandha lies in the fact that it is the only extant Mahakavya written in Prakrit, Bhoja in his Sragaraprakasa and Hemacandra in his Kavyanusasana speak of three Prakrit Mahakavyas current in their time : Harivijaya, Ravanavijaya and Setubandha. Of these the first two appear to be completely lost. Very little is known about the Ravanavijaya, 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 Vakatakas. 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 Ravanavijaya 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 Kalidasa, Bharavi and Magba. The Setubandha, on the other hand, was extolled by Dandin and Bana two centuries before the Harivijaya was appreciated by Anandavardhana; and it was evidently regarded as the best of the Mahakavyas 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 Svayambhu's Apabhramsa poem Paimacariu 1.3.7.2 According to the old gloss, the poems included in the reference are Kumarasambhava, Raghuvamia, Meghaduta and the two poems of i See below. Cf. Raghavan, Bhoja's Grigaraprakasa, p. 824. Madras, 1963, 2 Ed. Bhayani. Singhi Jain Series,

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INTRODUCTION 51 Bharavi and Magha. The explanation is obviously. wrong in respect of the Meghadata. At the time when Svayambhu wrote (8th or 9th century) the only other Mahakavya that could be placed by the side of the masterpieces of Kalidasa, Bharavi and Magha was apparently the Setubandha of Pravarasena. That it was included in Svayambhu's reference to the Mahakavyas 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 Svayambhucchandas. Skandhaka is the prevailing metre of a Prakrit Mahakavya; and Svayambhu 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 nisrenika2. The nomenclature is very unusual. A Canto of a Prakrit Mahakavya is usually known as asvasa 3 Generally speaking, a Mahakavya 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 Mahakavya may be had from a comparison of its structure with that of the Sanskrit poems of the same category composed immediately before and after. Kalidasa'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 yamakakayya, are known to have been styled asvasas. It is quoted in Vamana's Kavyalankaras atravytti 4.1.2. See Hemacandra, Kavyanusasana 8.6, Vol. 1, p. 461, Bombay, 1938.

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52 INTRODUCTION Raghuvamsa is far more extensive than that of the Setubandha. It recounts the careers of many kings of a dynasty including the entire story of Rama. As Saradatanaya 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 Rama. Secondly, the descriptions that are an essential feature of a Mahakavya are strictly subordinated to the narrative in Kalidasa'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. Kalidasa, 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 Himalaya in the Kumarasambhava. 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 Kalidasa. It may be noted that Kalidasa 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 abhisarikas playing their customary role. Nothing like this sequence of descriptions is found in Kalidasa. As regards the Mahakavyas later than Pravarasena, Bharavi's Kiratarjuniya and Magha's sisupalavadha deal with brief 1 vRttAntA viprakIrNAH syuH saMhitA yatra kovidaiH / al afgarafalen Tearit 1 $a: 11 Bhavaprakasana, 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. Bharavi's description of the fight between Arjuna and the Kirata, for instance, occupies more than three Cantos of his poem (15-18). Magha, 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 Bharavi and Magha, in spite of the greater brevity of their themes, have eighteen and twenty Cantos respectively. In the evolution of the Mahakavya the Setubandha thus marks the stage at which the descriptions begin to preponderate at the expense of the narrative, and illustrates the transition from Kalidasa to the poems of Bharavi and Magha. The topics introduced by Pravarasena into the tenth Canto of his poem appear in toto in Bharavi's Kiratarjuniya (Canto 9) in the same sequence as in the Setubandha. They were taken over by Magha from Bharavi, and expanded into two Cantos of the Sisupalavadha (9-10), and soon became stereotyped in the Sanskrit Mahakavya. Bharavi treats of these topics in his own manner, but sometimes betrays close acquaintance with particular verses of Pravarasena. For example, zaGkitAya kRtabASpanipAtAmIyayA vimukhitAM dayitAya / fanfaarifgafant stafa FH qatlara : 11 Bharavi 9.46 Sasai vimukka-mano bahalubbhinna-pulauggamena pianam/ purao-hutta-nisanno gaoniatta-hiao vilasini-sattho // Setu 10.77 LU0 /

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INTRODUCTION Bharavi's beautiful verse cittanivRtividhAyi viviktaM manmatho madhumadaH zazibhAsaH / saMgamazca dayitaiH sma nayanti prema kAmapi bhuvaM pramadAnAm / / 9.71 is based on Setu 10.82 : canda-arena paose nijjai maanena mahu-maena a samaal duram durarudho juvaina piesu bahu-raso anurao II Bharavi 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 Bharavi borrows also ideas from other parts of the Setubandha. His picture of Arjuna fighting the Kirata 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 Ganga, described by Bharavi (6. 14), is borrowed from the Setubandha, which presents such incidents in greater detail in connection with the sea. Pravarasena follows Kalidasa 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), Magha'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 Kavya. 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 Bharavi 17.60-62. Cf. Setu 13-89, 94; 14.74, 77, 78 etc. 2 Setu 7.54; 8-8, 63. 3 Cf. Vakpati 435.

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INTRODUCTION 55 this topic are found in two verses of the Setubandha(13.39,65). Magha 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 Magha 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). Magha 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 Parasarasmyti, 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 Magha 18-58-62. 5 Cf. arbat gat fa ITI TOTO walcyfram 15 ATE 3725T1377 377 317 at fact | Kuvalayamala, p. 51.

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56 INTRODUCTION 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 purana 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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INTRODUCTION 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 Mahakavyas, 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 Parijata tree from heaven by Kesna. Anandavardhana praises Sarvasena for introducing an element of rasa into the insipid mythological theme by representing Krsna's action as motivated by a desire to appease his wife Satyabhama%. But, in the absence of the text, it is difficult to determine how far Krsna'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 kavya literature. At the beginning of the Setubandha just after the invocatory verses, Pravarasena recounts the advantages to be derived from 1 Kavyanu'sasana, Vol. 1, p. 458. 2 See section on metres. 3 Dhvanyaloka (NS), p. 148. The Locana says affaget Frargatakwaa arftara gut faafqafafarET 22Hf. See also Vaidya's Introd. to Ramayana, Yuddha kanda, p. XXXV. + evaM sahajasaukumArya subhagAni kAlidAsasarvasenAdInAM kAvyAni dRzyante, tatra sukumAramArgasvarUpa a r Vakroktijavita, p. 71. Ed. De. Calcutta, 1961,

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58 INTRODUCTION 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 (bandhacchaya) 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 Kavyalamkarasutravrtti 3.1.4. Kuntaka calls it vakyavinyasa and gives a definition of the term: saubhAgyalA vagya paripoSakaH / vyApArazAlI vAkyasya vinyAso bandha ucyate // 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'sasana, Vol. I, p 286. 2 abhUtarasAcA yeNa ka vye kriyamANe nava svArthalAbho bhavati bandhacchAyA ca mahatI saMpAdyata iti, p. 239. Fcr other uses of the term see Dhvanyaloka, pp. 154, 218, 240, 246. NS ed. 3 vamanyasaNaM saMnivesasisirAo bandhariddha bho / avaramiNo AvaNabandhamiha Navara payayammi 192

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INTRODUCTION Pravarasena's remarks on poetry are interesting, because similar observations are not usual in the Sanskrit Mahakavyas. Hemacandra quotes a verse in praise of the insight of poets from the Prakrit Ravanavijayal but it is difficult to say whether it was usual to commence a Prakrit Mahakavya with similar observations on poetry. The Setubandha contains a considerable number of verses of ethical import; but we miss in it the many pithy savings found in the Sanskrit Mahakavvas, 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 Mahabharata.8 Pravarasena mentions several legends found in the Uttarakanda of the Ramayana, e.g., the victory of Ravana over Yama (15.86)"; tbe boon of immortality granted to Vibhisana (15.85); Ravana's attempt to uproot the Kailasa mountain (15,28.); 1 Kavyanusasana, Vol. 1, p. 456. 2 Setu 5.37, 51; 7.53 etc. See Ramayana 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 Hirapyaksa, scenting danger, declared war against the gods, but was killed by Visnu incarnate as Nr-varaha. Subsequently the wings of the mountains were clipped by Indra as a punishment for their mis. demeanour. Visnudlarmottarapurana, 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 dharadharaparit yakra dhara. 3 See Adiparva (Astikaparva). Cf. Magha 20-73. 4 Ramayana 7.21, 22; also 6,7:12, 13.

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60 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 Visnu occurs in Setu 1.21 where the god is described as having awaked in the autumn, though he had not been really asleep?. The Lokaloka 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 Magha 20.36 farqqasfa alatsit ... 4977471FTER ... 3 See f, n. to Trans. Cf. Bharavi 12.22; Magha 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 prajnaguna in Arthasastra 6.1: viz; susrusa (the desire to learn), Sravana (the effort to learn), grahana (comprehension), dharana (retention), vijnana (detailed knowledge), uha (conjecture based on reasoning), apoha (elimination), fattvabhinivesa (adherence to the truth). The Artha'sastra mentions the prajnagunas along with diverse other qualities that constitute the merit of the king. Cf. Kamandakiya Nicisara 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. Kamasutra 6.2.53; Raghu 17.6; Gathasaptasalt 5.49; 7.33 (NS ed. 1889). The Eran stone pillar inscription of a chieftain or noble named Goparaja, an ally of Bhanugupta, 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. Mahabharata, Virataparva (vulgate) 2.27; Drahyayana Gyhyasutra 4.3.6 and Rudraskanda's Comm. thereon; Kamasutra 6.2.44; Sainkhyasutra 4.9; Kadambari (Purvabhaga), ed. Kale, p. 70; Magha 7.30, 10.43, 13.41; Kumaradasa 3.41; Haravijaya 4.29, 17.8, 27.15 etc. Udayasundarikatha, pp. 41, 101; Naisadhacarita 12.35, 15.45; Kuvalayamala, ed. Upadhye, p. 8 : gama-juvaio iva ririya-samkhavalaya-kaya-maniya-sohao. 8 See f. n. to Trans. 4.63.

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INTRODUCTION 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 Vanausadhi (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-vanantammi. 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 ksiptam. This method of tempering iron is mentioned in the Ardhamagadhi canon, being called pajjana (payana). Abhayadeva in his comm. on Nayadhammakahao, chap. 7 (tikkhehim nava-pajjanaehim asiehim lunanti) remarks: navaM pratyayaM pAyanaM lohakAreNAtApitaM kuTTita tIkSNadhArIkRtaM punastApitAnAM jale nibolana aia: Nayadhamma ed. Vaidya, p. 86, Poona, 1940; Jnatadharmakathangam, Part 1, p. 126, ed. Candrasagar, 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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62 (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 Tadaka 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' (javitesa), meaning consort as well as the god of death. The imagery is complex enough in Kalidasa, but it is more complicated in Pravarasena, who describes the killing of Valin by Rama 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 Sugriva 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 Rupakas 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 Rupakas in the Sarasvatikanthabharana 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 parampararapaka and 1.22 as that of adharavat rupaka. See SK 4.29, 41. NS ed. 1925. 2 See Cantos 2,5,7,8,9.11,13,14,15.

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INTRODUCTION 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 Gatbasaptasati 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 Vakpati 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, Kouhala's Lilavai, Haribhadra's Samaraiccakaha 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, Bharavi has really long compounds only in a few verses (e. g., 12. 41,45; 13. 18; 18.4). Magha 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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64 INTRODUCTION 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 drstantokti, a variety of samyal. As examples of various kinds of Samkirna-rupaka Bhoja quotes Setu 1. 17, 19, 24, being combinations of Rupaka with U pama, Utpreksa and Slesa 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, Vibhavana with 1.15, Karanamala with 1 36, Atisayokti 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 Aprastutaprasamsa12. 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 Slista. rupaka, 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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9 INTRODUCTION Kavyanusasana and the anonymous Sahityamimamsa1. 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 Alamkara 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 Utpreksas 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 Vakatakas. The Utpreksa 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. Khantuna should be rendered as hewing to go with ukkinnam. Ramadasa rightly says yathA kASThAdikaM khanitvA pratimAdikaM kriyate.

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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 Latanuprasat; and Setu 5.19 under a variety of Padanuprasa. 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. Bharavi seems to imitate Pravarasena in the similar repetition of this particle in the Kiratarjuniyak. 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. Ramadasa calls it Srakhalabandha in his gloss on Setu 10,27. It resembles the Samdastayamaka illustrated by Dandin and employed in the 1 uahissa jasena jasam dhiram dhirena etc. 2 Fans FanS3TE HAS Ha-Af-fach-FISI rasai rasantAvatta bhijAi bhijjanta-pavvaaM uahi-jalaM // 5.65. Cf. 6-35,12.87. 3 gafa GHTUT-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 Bharavi 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. Magha 10-14. 6 ghaNa-viDavaTria-timirA timirAliddha-mailanta-muddha-kisalaA / 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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INTRODUCTION Bhattikavya 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 Sutrakrtanga 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 Slesa. It is also noteworthy that the Setubandha does not contain any example of Citrakavya. 1 The commentatators call it Kanciyamaka, but Bharata in his gloss on the verse points out that it is the same as the Samdastayamaka defined by Dandin in Kavyadar'sa 3.51,52. 2 Introd. to Samaraiccakaha, p. xxii. 3 See Kuvalayamala, ed. Upadhye, pp. 14,18,171. 4 kuvalayamala, pp. 60,96,112,118,134; Samaraiccakaha. pp. 79,423-24,449,478-99; Lilavat, vv. 353-55, 1323-26. ed. Upadhye. 5 . 8, dhUmAi jalai vihaDai ThANaM siDhilei malai malaucchaGga 5.70.

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(VI) Pravarasena as a poet, The Setubandha is one of the few Mahakavyas 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 Mahakavyas. The warrior, for instance, preserves his mana like a flower (v. 44), and his abhimana at the cost of his life (v. 35). Both the words are used in the sense of honour as in Bharavi's Kiratarjuniya?. Bharavi uses them also in the sense of self-conceit with which Pravarasena is not concerned. The latter refers to mana 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 (lajja) 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 aischune shame, dishonour; also, 1 Words like arete goodness,virtue. areiony better and aristos 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 Ares. 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 Rajatarangini 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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70 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 chaya by striking hard. Chaya lustre seems to mean here prestige as in Gathasaptasati 1,384. The word appears to have the same meaning in Setu 3.18 where Sugriva 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 Sugriva'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 Rama (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 Aischunes 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 (chahi=chaya) of her husband. Cf. Samaraiccakaha, p. 442 : atyo nAma mahantaM devayArUvaM / eso khu purisassa bahumANaM vaddhAvei, goravaM jaNei, 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 cchaya-rakkhanam kayam.) Pravarasena has chaa...rakkhijjaz. The expression chayabhamga likewise used to denote loss of prestige', 'dishonour', disgrace'. See Bhavisayattakaha of Dhanapala 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 Trijata'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 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 (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 Cakravaka 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 Kavya 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 Himalaya in the Kumarasambhava and Pravarasena's portrayal of he Suvela in the Setubandha. It redounds to the credit of Kalidasa 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 Ajanta 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 Yuddhakanda of the Ramayana 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 nayikas 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 Gathasaptasati itself was compiled. In any case there are some striking resemblances between certain verses of the Gathasaptasati 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. Ramayana 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 nayaka about the nayika : bahaso vi kahijjantaM tuha vaaNaM majjha hatthasaMdiha / Na suaM tti jampamANA puNaruttasaraM kuNai ajjA // 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 puTThapulauggamo tuha kaheI saMmuhaThiaM hiaaM / / 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., param 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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INTRODUCTION 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 nayikas hastened to greet the nayakas unreservedly whereupon their maiden friends stared them out of countenance for neglecting their advice to practise mana. The background of all this can be clearly understood by referring to the Gathasaptasati 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 Mahakavyas like those of Bharavi and Magha follow in this respect the lead of the Setubandha. VII Metres Not much was adequately known about ancient Prakrit metres until the publication of Virahanka's Vittajatisamuccaya and the Svayambhucchandas, both edited and elucidated by H.D. Velankar?, and his critical edition of Hemacandra's Chandonusasana 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 mana denied to a nayika who is elated at the very sight of the nayaka (5.65); sometimes she administers a mild rebuke to a nayika who is unable to practise mana (7.59); a nayika declares that the mana induced by her friends disappeared, like a paramour, at the sight of the beloved(2.44). Mana is viewed also from otherstandpoints. 2 Revised editions in Rajasthan Puratana Granthamala, 1962. 3 Singhi Jain Series 1961.

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INTRODUCTION lr halves of thirty-two (12+20) matras. Its older name is Aryagiti'. Svayambhu 1.1.32 says that there are eight Caturmatras in each half of a Skandhaka subject to the rule that at the sixth place they should have a Duimnatra 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. Svayambhu cites Setu 3.9 as an example of a Skandhaka : te viralA sappurisA je abhaNantA ghaDenti kajjAlAve / thoaccia te vi dumA je amuNia-kusuma-NiggamA denti phalaM // 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 Kavya 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 Svayambhu in their manuals of Prakrit prosody. Virahanka 4.89 ff. describes fourteen such metres, and Hemacandra 4.25 ff. twenty-four. The section of Svayambhu'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. Virahanka 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 Sutras in Prakrit, but we are unable to state the source utilized by him, Among our authorities Virahanka and Svayambhu composed their 1 Bryfoftrafreugts: Chandonusasana 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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48 INTRODUCTION works in Prakrit verse ; while Hemacandra's definitions are given in Sanskrit in the form of Sutras. Little is known about the meaning of the word Galitakal. Virahanka uses the term galia (galita), but galia and galiaa (galitaka) appear in Svayambhu; 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 Virahanka (about the seventh century A.D.), and the latter in the Janasrayz, 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 Arya and the like, and provided with Yamakas. Svayambhu 1.2.4 says that leaving aside the Dandakas 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 Gatha 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 Galita, Galita or Galitaka with rhyme as their special characteristic. On the other hand, the Kavidar pana", 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 nalyavi'se sa. The Galitaka of prosody is usually neuter. 2 The section of the Janasrayz dealing with the Prakrit metres is edited and discussed by Velankar in JAS Bombay, 1959. 3 Svayambhucchandas, ed. Velankar, Introd., p. V. 4 ed. Velankar. Rajasthan Puratana Granthamala, 1962.

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INTRODUCTION 79 may be contrasted with the rich variety of the Galitaka metres treated by Virabanka and others. This seems to be an indication that these metres had fallen into desuetude by the time of the Kavidar pana, and that they belong to a rather early period of Prakrit poetry. Virahanka 4.106 tells us how the leading poets (kai-vasaha) adjust the Yamakas to the Galias 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 Janasrayi 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 Janasrayi; 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 / tathA hi harivijaye IrSyAkupitasatyabhAmAnunayanapravRttasya hareH pArijAtaharaNavyApAreNopa krAntavipralambhasya varNanaprastAva galitakanibandhanarasikatayA kavinA samudravarNanamantarA gaDusthAnIyaM fargay Kavyanusasana, Vol. 1, p. 171. 2 The Galita of the Janasrayi corresponds to the Lalita metre of 22 matras defined hy Virahanka 4.60. Though it is not included in Virahanka's group of Galita 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 rAvaNavijayaharivijayasetubandheSvAditaH samAptiparyantamekameva chando bhavatIti / galitakAni na fa facratafit: fegarafa af et ad off. cit., p. 461

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80 INTRODUCTION likewise mentions this view in the Sragara prakasa, 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 Sugriva 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 Syngaraprakasa, p. 802. Madras. 1963. Krsnadasa merely reports the view mentioned by Hemacandra and Bhoja, and says skandhakakAvyamiti ekarUpeNa vRttena kRtaM kAvyaM vadanti / ataeva galitakA nAsyeti vadanti.

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INTRODUCTION 81 Visvanatha (14th cent.) says that a Prakrit Mahakavya 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 Catuspadis. Galitaka Hemacandra's treatment of the Galitaka group of metres begins with the so-called Galitaka metre (4.25), which corresponds to the Sampindita Galita metre described by Virahanka 4.89. Each pada has twentyone matras (5,5,4,4,3). Hemacandra 4.26 says that when the third and sixth matras 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 matras : malaa-candana-laa-hare sambharamanao. The line as read in the South Indian and Bengal recensions of the poem has, however, twentyone matras, and presents no metrical difficulty : malaa-candana-laa-haresu bharamanao. In Setu 9.49 the sequence of the matraganas is irregular in the third pada ; and in 9.72 the Trimatra at the end of the first pada is short of one matra. 1 prAkRtairnirmate tasmin sargA AzvAsasaMjJakAH / chandasA skandhakenaitat kvacid galitakairapi / Sahityadarpana 6.305. Laborc, 1938.

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82 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 (taia-cchattha....mupagaliam) seem to show that it corresponds to Hemacandra's Sanskrit definition of the metre. Lambita The Lambita metre consists of twentytwo matras. Acc. to Virahanka 4.96, each pada should contain an initial Dvimatra followed by five Caturmatras of which the second and the fourth should be madhyaguru. Acc. to a general rule laid down by Virahanka 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 Virahanka 4.98, is similar to the Lambita, with twentytwo matras consisting of five Caturmatras and a long letter at the end of a pada instead of a Dvimatra at the beginning. The fourth Caturmatra should be madhyaguru. Setu 6.68 is a complete example of Kumudini, which seems also to be employed in 6.59; but in the latter verse the fourth Caturmatra is madhyaguru in the first and second padas only. Lalita The Lalita metre, described by Virahanka 4.93, has twentyfour matras in each pada distributed in the following order : two Caturmatras, one Pancamatra (madhyalaghu), another Caturmatra, another Pancamatra like the previous

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83 INTRODUCTION one, and a long letter at the end of the pada. Mudamalla says in his comm. on Setu 3,46 that this and the preceding verse form a samdanitaka, 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 : vicchittia ccia lalita (a ?)...hina. It is noteworthy that Hemacandra 4.43 defines a Galitaka metre called Vicchitti which has twentyfive matras; while the Lalita has one matra less. This seems to be referred to in the definition cited by Mudamalla. Setu 3.45 and 3.46 are perfect examples. of the Lalita metre. Setu 3.48 illustrates the Visama Galitaka defined by Hemacandra 4.45, being a combination of Lalita and Vicchitti. The first two padas of the verse have twentyfive matras each corresponding to Vicchitti in which the sequence of the matraganas is 5, 4, 5, 4, 5, 2; while the last two padas have twentyfour matras each corresponding to Lalita in which the sequence is 4, 4, 5, 4, 5, 2. Ugragalitaka The Ugragalitaka, described by Svayambhu 1.2.3 and Hemacandra 4.35, has in each pada thirty matras consisting of an initial group of six matras followed by six Caturmatras, subject to the general rule that the Caturmatras 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 Svayambhu from a little known poet named Viddhamitra. It is in a mixed dialect with some Sanskrit words spoken by some one desiring a treaty with Rama. 1 See Svayambhucchandas, ed. Velankar, p. 163.

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84 INTRODUCTION Malagalitaka The Malagalitaka, described by Hemacandra 4.33, has -in each pada fortysix matras consisting of an initial group of six matras followed by ten Caturmatra Ganas, 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 matras being 5,3 owing to the presence of a long letter at the junction of the two Caturmatras in both padas. Sundara The Sundara metre, defined by Hemacandra 4.36, has thirteen matras 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 matraganas. 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 padas as a whole, the first pada agreeing with the second, and the third with the fourth. For example, asuravandisAhAraNa asurakhaM disAhAraNaM / sUraaM tamaNivAlaaM sUraantamaNivAlaaM || 950

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INTRODUCTION 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 Ramadasa and the anonymous Setutattvacandrika, 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. Ktsnavipra The extracts from Kisnavipra's commentary are given from a beautiful transcript of a Devanagari 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 Madhavayajvan and Devarata 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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86 INTRODUCTION The Oriental Mss. Library, Madras has another ms. of Krsnavipra'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 Devanagari transcript of another ms. of Kssna'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 Klsnavipra 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 Krsnavipra accu. rately. He frequently quotes the Vaijayanti of Yadavaprakasa who is identified with Ramanuja'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 Krona (3.61) bhrAmitau nivartitau should be... vivartitau which is the reading of B. 2 in the Extracts from Krsna (2.9) the explanation of sthiti prabhutam is incomplete. It is given in full in the Trivandrum ms. : sthitau maryadayam prabhutam paryaptam. 3 See Oppert's edition, Madras, 1893; and Introd. to Kalpadrukosa (GOS), p. XXVI.

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INTRODUCTION 87 Krsna's date. The lower limit is uncertain, and we shall consider it in connection with the date of his successor Madhavayajvan, Krsnavipra'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, Kssnavipra'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, Halayudha's Abhidhanaratnamala several times as well as Amarasimha and the Amarasesa. The latter work is obviously a supplement to the Amarakosa like the Trikandasesa of Purusottama. Aufrecht says that Amarasesa is another name of the Trikandasesa;' but our quotation does not tally with the corresponding statement in the Trikandasesa. It is therefore probable that the Amarasesa quoted by Krsnavipra is different from the work of Purusottama. There is another quotation in Krsnavipra's gloss on Setu 2.9 which purports to give the different meanings of pranayana, The Devanagari ms, gives the source of the citation as seva; while the Grantha ms. gives it as Akhyana. The Trivandrum ms. has Khyata. The correct reading is probably Akhyata, a work cited by Klsna in his gloss on Setu 8. 8.4. It appe 1 Cat. Cat. I sub voce. 2 See Extracts 8.102. 3 Krsna says tuSAraH zIkare'pi cetyamarazeSe. The printed text of Trikandakesa has tuSAra: A FEA 3.354. This appears also in a well-preserved ms. of Purusottama's work in the Madras Oriental Mss. Library (D 1600). 4 See Extracts 8.8.

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88 INTRODUCTION ars to be a work on verbs and their meanings.' Among works on poetics, apart from the Kavyadarsa of Dandin and Bhoja's sk, Ktsnavipra quotes a little known work called Bhavaviveka, 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 Devanagari 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 Bhavas. It is difficult to say how far it is an independent compilation, as no less than twenty-eight verses are reproduced from the Natyasastra2 without acknowledgement. Of the two verses quoted by Ktsnavipra from Bhavaviveka 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, Krsnavipra refers to the Visnupurana and quotes several verses from the Mabakavyas of Kalidasa, Bharavi and Magha, besides a verse from the Vikramorvasiya 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 Devanagari ms. It seems to be correctly given in the Trivandrum ms : que yAcA / 'nirmANamaitrIyAmAsu praNaye cAgnisaMskRtau iti (A)khyAte. 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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poet's difficult ideas.1 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 Krsnavipra'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 Setutatparyatika 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 sUrayoM bahavo hyasya vyAkhyAnAni pracakrire / na tairapyakhilairasya samyagarthaH prakAzitaH // bhAvaH pravarasenasya nigUDho ( gahano B ) na hi zakyate / prAjJairapi parijJAtuM mandaiH kimuta mAdRzaiH || 2 In his letter dated 19th March, 1968.

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90 INTRODUCTION 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 Dasarupaka2 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 Nayacandrika commentary on the Arthasastra. A portion of this commentary, edited by Udayavira Sastri from an incomplete ms., was included in the second volume of the Arthasastra edited by Jolly and Schmidt. The colophon at the end of each chapter of the Nayacandrika gives the name of the author as Vadikavicudamani Mahopadhyaya Srimat Madhavayajvamisra, 1 qyqamarafe ya raffa : in the gloss on Setu 11.16. See also Extracts 10.64. 2. svAdaH kAvyArtha saMbhedAdAtmAnandasamudbhavaH / vikAzavistarakSobhavikSepaiH sa caturvidhaH // 4.43; vIraH pratApavinayAdhyavasAyasattvAmohAviSAdanyavismayavikramAdyaiH / utsAhabhUH sa ca dayAraNadAnayogAt tredhA kilAtra matigarvadhRtipraharSAH / 4.72. The verses are imperfectly reproduced in Extracts 4,3 from our copy of ms. A. 3 See Extracts 10.75. 4 lajjA sakhIbhyastadvAkyaM vipakSeNAnukampanam / mAnoddIpanAnyAha dvAdazaitAni tadvidaH || The quotation is not very II well-preserved, and ends with the above verse. 5 See Pitambara's Gathasaptasati prakasika,ed. Jagdish Lal, Introd., p. 15, Lahore, 1942. 6 Lahore, 1924.

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INTRODUCTION 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 Vadikavi; but there is no doubt that the correct designation is Vadikavi, found both in the Nayacandrika and the Setutatparyatika. The Nayacandrika belongs to the same type of commentary as the Setutatparyatika described above. Shamasastry says in the preface to the second edition of his translation of the Arthasastra that the Nayacandrika 'is neither a word for word commentary like Bhattasvami'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 Arthasastra as far as they are known to us belong to Kerala." Madhavayajvan is later than Krsnavipra. In his gloss on Setu 3.61 he reproduces verbatim Kisna'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 Nayacandrika is based, was transcribed from the original in the possession of a resident of Chelapuram, Calicut. See Sanskrit Introd. to Nayacandrika, 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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INTRODUCTION Madhavayajvan might be earlier than Ramadasa 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 helaya vatah. This rather peculiar explanation seems to occur only in Madhava among our commentators.' If, by kascit, Ramadasa 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. Krsnavipra 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 Krsnavipra may have lived a few decades later; and if we are right in thinking that Rama. 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 Setucandrika are given from a transcript of an incom: plete Devanagari 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 Setucandrika 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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INTRODUCTION Mudamalla frequently quotes Hemacandra's Prakrit gra. mmar and his Desinamamala. He quotes also the Visvaprakasa.1 In his gloss on Setu 5.35 he seems to refer to Krsna. vipra's explanation of the verse. The word tanka in that verse is explained by Krsna as arrow; and this explanation is found only in him among our commentators. Mudamalla mentions it as the opinion of Kascit, and confines himself to elucidating the purport of Krsnavipra's interpretation. That he is later than Krsnavipra seems certain; but there is no definite clue to his date, He seems to be referred to by Latakana. misra whom we have placed about 1625 A. D. (see below). Krsnadasa An incomplete palm-leaf ms. of the commentary of Krsnadasa 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, Krsnadasa consistently follows the South Indian recension; and his text is, therefore, practically the same as that of Krsnavipra and Madhavayajvan. It is noteworthy that ten of I See Extracts 4.47. 2 See Extracts 5.35. Krsna says tanka(cche da) sabdena sarabhighata ucyate.

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94 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, Kanhadasa calls himself 'the eighth Rattha of the Srikumaras', also called the Kulakumaras, 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, Krsnadasa seems to be referred to in another commenttary on the Setubandha, the Setutattvacandrika compiled in Bengal. In Setu 2.1 the ocean is described as the youth of Rama'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 Valin, the youth the crossing of the ocean, and the old age the slaying of Ravana. 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 Krsnadasa in his gloss on the verse speaks of the childhood and youth of Rama's expedition. He says that the period from the alliance with Sugriva to the ascertainment of Sita's whereabouts, is, as it were, the childhood of the undertaking; while the period from Rama's arrival at the seashore to her recovery represents its youth. If the criticism mentioned above is aimed at Krsnadasa, the latter might be supposed to have written his commentary before the middle of the seventeenth century, which is the approximate date of the Setutattvacapdrika (see below).' 1 The statement in Extracts 2.1 that Mudamalla is criticized in SC was made before we had access to Krsnadasa's commentary. It now appears that the criticism levelled at Krsnadasa rather than Mudamalla.

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INTRODUCTION 95 Devarata The extracts from the commentary of Devarata alias Subrahmanya are given from a transcript of an incomplete Devanagari 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 Sridasa, 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 chaya 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. Devarata belongs to the Southern school of commentators, and sometimes follows Krsnavipra 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 Krsnadasa. These are usually introduced by the word athava; but at least in one case, in Devarata's gloss on Setu 4.26, the long quotation from Klnadasa is preceded by the words anye tvohuh. Smaller citations from Krsnadasa 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 Devarata in our Extracts are really citations from the commentary of Krsnadasa. In Extracts 2.15 the entire passage beginning with the words svamsabhute trailokye madhumathanamiva, attributed to Devarata, is a quotation from Ktsnadasa; so also

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96 INTRODUCTION the passage cited in Extracts 2.16. The citation from Devarata in Extracts 3.37 likewise belongs to Krsnadasa, Here the mis. leading expression samaramukha-vyavitta should be replaced by samaramukhavyapsta found in Krsnadasa. It may, however, be noted that the citations in Devarata often help correct mistakes in the Trivandrum ms. of Krsnadasa's commentary. Ramadysti This is a curious fragment in Devanagari 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 Visnutattva. After remarking that there are difficulties everywhere in Setukavya, 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. Kulanatha The extracts from Kulanatha'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.). Kulanatha is referred to as Upadhyaya in the colophon; and it is also stated that the pustaka belonged to Sri Raghunatha Vidyalankaracarya. The commentary is called Ravanavadhatika, but the title Ravanavadhapanjika 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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INTRODUCTION 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 Setutattvacandrika, mentioned above, has been of great use in preparing the extracts from the commentary of Kulanatha. Kulanatha, like Krsnavipra, is an important commentator, and is known to have written also a commentary on the Gatbasaptasati. There is reason to believe that the old commentary of Kulanatha 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 Setutattvacandrika appears to have been the result of this undertaking. It is compiled from different sources, but mainly from Kulapatha, 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 Laksmanasena Samvat 102 corresponding to 1222 A.D.2 Kulanatha refers to two earlier commentators of the Setubandha. In his gloss on Setu 6 63 he quotes a remark of Sriharsa to elucidate the purport of the verses; and the same is 1 Cf. Pitambara's Gathasaprasati prakasika, ed. Jagdish Lal Introd., p. 15. 2 Descriptive Catalogue, pp. X, 630. 3 See Extracts 6.63.

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98 INTRODUCTION found also in the Setutattvacandrika where Kulanatha's gloss on the verse is anonymously reproduced. Nothing is known about this Sriharsa, and it is difficult to say if he is identical with the commentator Harsapala, 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 Srinivasa, whom we have placed between 1150 and 1440 A. D. (see below). It is probable that Kulanatha had Srinivasa in mind when he referred to the explanation mentioned above as that of kecit. He is thus later than Srinivasa, but cannot possibly be placed later than the early years of the sixteenth century. Kulanatha cites a Desi 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 Desi lexicon seems to Occur in Kulanatha's gloss on Setu 6.38 3 In his gloss on 3.61 the Destkosa quoted by him explains the word addhanta as ekadesa, while the meaning assigned to it by Hemacandra is paryanta (DN 10,8). 1 surazcAsau gajazceti suragajo'tra gaNapatiriti kecit . 2 See Extracts. 3 See Extracts. 4 See Extracts.

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99 INTRODUCTION On grammatical topics Kulanatha 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 Krsnavipra, who usually follows Vararuci, seems in this case to follow Hemacandra, as he explains samatta as samasta.! Kulanatha's criticism might be directed at him, but we cannot be sure on the point, Setutattvacandrika The Setutattvacandrika, mentioned in connection with Kulanatha, 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 chaya and the commentary. Besides, the scribe Visvanatha 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 Kulanatha. The latter's gloss on numerous verses is anonymously reproduced, and occasionally supplemented by citations from other commentaries. There are also specific quotations from Kulanatha 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 Ravanavaha-mahakavyam, ed. Basak Calcutta, 1959.

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100 INTRODUCTION 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. Visvanatha'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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INTRODUCTION 101 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, kascit and anye. For example, 1.58 mahApathapadasya zmazAnavAcakatve'pi prahatapadasamabhivyAhArAnna doSa iti kazcit SC; mahApathazabdasya tu zmazAnavAcakatvaM na zaGkanIyam / prahatapadasaMnidhAnAt Ramadasa. 8.94 (95 SC) zailAkarSaNAt patitA iti kecit SC; zailasyAtikrameNAkarSaNena patitAH R. 9.35 (34SC) mRgatRSNA marIcikA tayA veSTitAn iti kecit SC; mRgatRSNayA~ AveSTitAn / mRgatRSNA marIcikA R. 10.5 dazavadaneti yuktapadaM yato na kutrApyavasthAne dRSTipAtaH parihRto bhavatIti kecit SC; dazamukhatvAt kvApyavasthAne dRSTipAtaH parihRto na syAditi R. 12.40 (39 SC) vijRmbhitAnana (ie, viambhianana ) iti kecit SC. The reading is against the metre, but found in Rama - dasa.1 12.69 (68 SC) zobhAyA vizeSato nidarzanaM dRSTAntamiti kecit SC; zobhAyA vizeSato nidarzanaM dRSTAntabhUtAM R 13.42 sarvatra sahopameti kecit SC; sarvatra sahopamA R. 13.63 patanti mriyanta iti kecit SC; patanti mriyante R. 13.79 zithilatA tyaktA iti kecit SC; zithilitA tyaktA R. 14.6 zareNAbhisaMhito vaJcita iti kecit SC; ditto R. There is at least one instance where SC seems to criticize Ramadasa. 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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ioz 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 murcchita.1 The conflicting character of the two sets of evidence mentioned above seems to suggest that the commentary of Ramadasa 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. Ramadasa The Ramasetupradipa of Ramadasa 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.? Ramadasa 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 Kacchavaha clan, like Raja Manasimha 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 Kulanatha, but the word vismapita found there is a mistake for vismarita, which is Kulanatha'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 Ramadasa's commentary containing the text and the chaya; 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 Ramadasa's reading painna (see NS ed.), and adopts the reading paalla from ms C. Trans. follows Goldschmidt, but Ramadasa's reading is well-supported. See section IX.

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INTRODUCTION 103 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 Jallaladindra (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 Puranas, and adored the Suo and practised Yoga; but probably exaggerates when he says that Akbar drank no other water than that of the Ganga. More interesting is his statement that he composed the Ramasetupradipa 'at the command of king Jallaladindra' to facili. tate the expounding of the poem in a learned assembly (parisadi), probably patronized by the emperor. Akbar's great interest in Sanskrit literature is well-known; and works like the Mahabharata and the Ramayana were translated into Persian at his command. Ramadasa's statement shows that he encouraged also the study of Prakrit literature. Apart from his literary activity, Ramadasa 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 Salim against the intrigues of Aziz and Man Singh; and his action in posting an adequate guard of faithful Rajputs over the treasury was a decisive step in the interests of Prince Salim. 2 The Ramasetupradipa is a useful but somewhat verbose commentary; and in the point of lucidity and insight Rama. dasa cannot rank with commentators like Krsnavipra and i t : qa xcute #A177 Hearforritut:' 3 Smith, Akbar, p. 322. Oxford, 1926,

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104 INTRODUCTION Kulanatha. He has utilized the work of previous commentators as shown by his many references to the views of kecit, kascil etc. Occasionally he refers to sampradaya or the traditional interpretation, but his effort to improve upon it, some times called by him madunnitah panthah, 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 Naisadhacarita (12.22) under 1.25, and a Samgitasara under 5.8. Among lexicons he quotes the Visvaprakasa frequently; and a few citations are also made from Sasvata, Dharani and the Haravali," Some of the explanations of Prakrit words and forms by Ramadasa are inaccurate. Ia Setu 15.58 he renders suvvai (or suvvasi acc. to some mss.) as srnosi. 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 Madhava'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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INTRODUCTION 105 ahileum as abhilavitum chettum cannot be right.' His rendering of samghaia as samghatita (13.61) is obviously wrong, and that of asampadanta as asampadyamana (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 Devarata. 3 Some of the explanations of Ramadasa are however important and noteworthy. The expression gharamani in Setu 10.52 is explained by Ramadasa 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 Krsnavipra, Madhava and Kulanatha 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 glhamani. 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 Kulanatha literally; while Krsnavipra and Madhava read bhinna for chinna. Ramadasa here quotes an unspecified Sanskrit verse which defines chinnakataka as a kind of particularly steep and precipitous mountain peak. It is noteworthy that chinna 1 See Extracts 4.53, to which may be added Latakanamisra's explanation of ahileum as abhiletum askanditum. His alternative explanation abhiledhum is, however, unacceptable. Ramadasa in his gloss on Setu 5.50 correctly explains ahile; as abhiltyate milati which is found also in LM. Cf. Vakpati 178 : ahilei expl. in the comm. as abhiliyate vyapnoti; 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 Hala 4.78. See also Lilavai (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 chaya, See HC 4.123 and Tr. 3.3.57(92). 3 See Extracts 1.26 and 10.68.

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106 INTRODUCTION kadaa is an old word occurring more than once in the early Jaina Maharastri text Vasudevahindi, pp. 248, 250.1 Latakanamisra No extracts could be given from the Bhavaprakasika of Latakanamisra, 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 chaya. The name of the author is given as Latakanamisra 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, Amaresvara being his father's name. He seems to belong to North, or perhaps North-east, India. The Bhavaprakasika 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 Ramadasa's commentary. For example, the word vikkhambha in Setu 3.14, variously explained by the commentators, is taken by Ramadasa as a dest word meaning vivara. Latakana, who explains it as avakasa, remarks: dest vivaramiti kvacit, which to be a reference to Ramadasa's explanation of the word.2 seems 1 cf. pavvayam ubhaopasa-chinnakadayam aikkam ta ibid. p. 149. The Jaina work sometimes writes kadaga for kadaa. Cf. also chinna-sela used in Vivagasuya 58, ed. Vaidya, and explained by Abhayadeva as a beetling crag (fo vibhaktaH avayavAntarApekSayA yaH zailaH) . 2 Ramadasa's remark fa fa of an anonymous citation found in the Visvaprakasa. is wrongly shown in the NSed. as part

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INTRODUCTION 107 Similarly, in Setu 3.44 (first line), Ramadasa reads anahia (anadhi), while others read anadhia (anadeta).' Here, Latakana has the majority reading anadita, a but mentions also the reading anadhi, which seems to occur only in Ramadasa among our commentators. The Setutattvacandrika, compiled about the middle of the seventeenth century, has at least two citations which seem to be from Latakanamisra's commentary. The expression chaavahana in Setu 3.6 is rendered by Kulapatha as chaya-vahana, taking chaya in the sense of lustre; and he also construes it as chayamapahantuti (i, e., as chayapaghna), taking chaya in the sense of shadow.3 SC which reproduces Kulanatha's gloss on the verse remarks that some here take chaya in the sense of dark. ness. - It is interesting to find that this interpretation is found in Latakana, who renders chaa-vahana as chayapaghna and explains it as timirapaharin. 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 vihana as vibhana meaning asad bhana. It is noteworthy that the rendering vibhana is found in Latakana, who explains it as pramada, which means the same thing as asadbhana. If we assume Latakanamisra to be later than Ramadasa and earlier than SC, he may be placed about 1625 A.D. Latakanamisra seems to refer to Mudamalla's interpretation of Setu 2.1 where the ocean is described as the youth of Rama's expedition. Mudamalla says that Rama's enterprise has three stages (avastha), the events from the arrival at the 1 See Extracts 3.44, also 3.20. 2 Latakana (text) has anadi which is a mistake for anadhia. 3 See Extracts 3.6. 4 fag ....aFATTER TH128fa' SC 3.7. 5 See Extracts 3.31.

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108 INTRODUCTION 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 Rama's enterprise. This is not a cogent explanation, and differs from that of commentators like Klsnavipra and Kulanatba. Lata. kanamisra 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. Srinivasa In addition to Kulanatha, four other commentators are quoted by name in the Setutattvacandrika. They are Srinivasa, Lokanatha, Sahasanka and Harsapala. Srinivasa appears to be referred to by Kulanatha, as stated above. A copy of his commentary called Setudarpana is known to have been made in 1440 A.D. by a scribe named Ratnesvara during the reign of Dhirasimha of Mithila. On the other hand, Srinivasa, quoted in SC on Setu 14.2, quotes the Visvaprakasat 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 Ratnesvara, or thereabouts. 1 Madhavayajvan has a similar explanation, but it is not so explicit as that of Muda. malla. Madhava says getPattarak4 vratafufa flaggda12145FITFAITIHFA madhye vartamAnaM samudraM yauvanAkhyamavasthAvizeSamiva uktasAdharmyayogAt apazyadityarthaH. 2 Latakana 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 Ravanavaha--mahakavyam, ed, Basak, p. XVII. 4 See Benares ed., 1911, p. 125.

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INTRODUCTION 109 Lokanatha Next to Kulanatha, the largest number of passages quoted in the Setutattvacandrika is from the commentary of Lokanatha. In the extract given in SC on Setu 7.15, Lokanatha quotes the Medini, which has been assigned to a date between 1200 and 1275 A.D.' Lokanatha, like Kulanatha, might be a Bengali; but we are unable to say whether he is identical with Lokanathacakravartin, who wrote a commentary on the Bengal recension of the Ramayana. This commentary contains numerous quotations from the Bhuri prayoga lexicon of Padmanabhadatta, who wrote his Prsodaradiyrtti in 1375 A.D.S. Lokanatha-cakravartin could not, therefore, have written his commentary on the Ramayana earlier than about 1400 A.D. If he is identical with Lokapatha, quoted in SC, the latter inay be placed between 1400 and 1600 A. D. Sabasanka There are only three quotations from Sahasanka in SC. In the extract from his commentary given in SC on Setu 12.73 (SC 72), Sabasanka quotes the Praksta Paingala 1.54. The quotation in SC is not well-preserved, but Sahasanka's meaning seems to be clear. He suggests that the reading paarantarie would be more appropriate than paarantaria 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 Sundarakanda and the Yuddha kanda, 1941. Lokanatha refers to Ramayana mss. belonging to Kamajupa or Lower Assam. He remarks in his gloss on Sundarakanda 32.45 : TETAS TE ada iti vyAkhyAtam. 3 See Introd. to Kalpadrukosa (GOS). p. X. 4 B. I. ed., p. 7 For Private & Personal use only . www.jainel

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110 INTRODUCTION question; but as it violates the metre, he cites the Prakrta Paingala to show that an ekara may sometimes be treated as short. It is well-known that the Prakrta Paingala mentions Hammira 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 Prakrta 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. Harsapala A few quotations from the commentary of Harsapala 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, Harsapala is identical with the commentator Sriharsa 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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INTRODUCTION 111. is represented by two important commentators, Krsnavipra and Madhava, and by Krsnadasa, Devarata and probably Mudamalla. In the fragment of Mudamalla's commentary that was available to us, he, as a rule, agrees with Krsnavipra in his readings, and follows the peculiar arrangement of Cantos 12-15 found in the Southern recension, as explained below. Kulanatha is the chief representative of the Bengal recension, and many of his readings are found in the text accompanying the Setutattvacandrika. The latter work, however, being a compilation from different commentaries, does not wholly conform to any particular recension of the poem. The commentary of Ramadasa 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 Latakanamisra and the extracts from Srinivasa 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 Ramadasa. 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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112 INTRODUCTION 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 Ramadasa. Almost all of them (1-13) belong to the South Indian recension, being included in the commentaries of Krsnavipra and Madhava and those of Krsnadasa, Mudamalla and Devarata 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 Kulanatha; and they are, in fact, included in the text accompanying the Setutattvacandrika.3 One of these verses forming part of Sugriva's speech in Canto 3 is reproduced below. garue vi samarakajje viasante cia rasaM lahanti samatthA / baddhapphalammi kusume volINo hoi mahuarANa avasaro // 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 Devarata, 3 See Calcutta edition of Ravanavaha-mahakavyam 3.6; 5.49, 72; 8.58. 4 Kronavipra reads guruammi. 5 Sugriva urges his followers to take an active part in Rama's expedition before it attains its objective without their cooperation.

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INTRODUCTION 113 found general acceptance. It is not explained by the South Indian commentators, nor by Kulanatha and Ramadasa. It is, however, included in SC 15 66' with the remark that it is omitted by Sahasanka and Kulanatha, leading one to suppose that it was probably explained by Lokanatha and Srinivasa, the two other commentators quoted by name in SC. The verse is also cited in a mutilated form in Bhoja's Sarasvatikanthabharana 5.139 and Narendraprabha's Alankaramahodadhi as an example of rasabhasa. But not a few commentators from different parts of India seem to have rejected it because of the unpleasant idea involving Sita 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 Ramadasa and Kulanatha, representing the Northwestern region and Bengal respectively. For example, South Indians Ramadasa and Kulanatha 1.1 avisaria avasaria 1.10 visappanti vidhappanti 2.23 ohamia4 obasia 1 pulaaMjaNenti dasakandharassa rAhavasarA sarIraaDantA / jaNaataNaApaoharaphaMsamagghaviakarajualaNibbUDhA / / 2 NSed. 3 p. 97. GOS. 4 Explained by Krsnavipra as abhibhuta. Cf. ohamiya-surasundari-ruvaisayam Samara iccakaha, p. 313. The comm. on Lilavai (204): vaya-parinamohamiya-layanna renders the word as sthagita. The original meaning seems to be slighted, humiliated as in 'jenam vo samanenam mahajanamajjhe ohamiya tam pacchannam jiviyao vavaroveha', Vasudevahindi, p. 88. Cf, lahuiam ohamiam Paiyalacchi 539. Patana ed. 15

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114 INTRODUCTION 4.23 khavei thavei 5.75 viambhia vilambia 5.85 uddbaanta rundavatta 6.12 khaa-dukkalanuaram khaa-kalanala-khaviam 6.37 vihuvvanta viijjanta 7.21 vilagga painna! 7.37 milijjanta maijjanta 8.3 ukkampa uppida 8.40 thama (also in 15.19) thaha? 8.104 galia-paava-khuhio pelavanattiaro 9.85 degkkhambhalia okkhambha-nialia3 11.95 uppaa upphala 14.51 Zaria asaia 15.31 sumbhanta muccanta 15.46 padhama-ppahara-mahio visahia-padhama-ppaharo While Ramadasa and Kulanatha 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 Kulanatha usually follows the South Indian readings, leaving Ramadasa practically isolated. For example, Ramadasa South Indians and Kulanatha 2.12 nipphanna nivvadia 3.20 ahia adhia 3.33 duranta turanta 1 This is also the reading of Lokanatha. See Extracts 7.21. 2 In 15.19 Ramadasa reads thama like the South Indians. 3 Goldschmidt (see his footnote on 9.85) rejects Ramadasa'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 Kulanatha. Goldschmidt's reading okkhambhallia is a conjecture based on stambhalina found in Krsna's chaya. The South Indian reading as recorded by Madhava is, however, okkhambhalia which appears to be rendered by Krsna as stambhalina. See also Extracts 9.85.

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INTRODUCTION us parinta 3.44 anahio anadhio 4.32 nivvalia-guno nivvudha-bharo 5.45 qaha-airalambe niraa-valambo (-valambe Kula) 5.62 thavaa theva? (also in 1.40; 12.21; 15.43, 78, 84.) 5.87 govia numia 6.53 paunam padanam 6.57 pavitta (also in 7,50; 9.68, 88.) 8.2 uvvatta uvvaa 11.60 anuv ajjha bajjhanta 11.70 sanusaa sanunaa 11.128 lanka-valaa lanka-malaat 12.26 Vama niaa 12 29 maja malina or maila 12.40 viambhia vimhia 12.97 mahiala nasahia 14.37 samlava mabhai 15.23 ugghadia ujjaaa or ujjagaa 15.45 pasa pantha 15.47 jiabbhahia jiabbhuaa 1 i.e., anadrtah, 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 Bharavi 14.10.: anAhatasyAmarasAyakeSu. 2 Kulanatha on 15.78 has stabaka like Ramadasa, 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 Uttaradhya yanasutra 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 sa vi nam savvao parii, p. 136; also jivo kasayavasago jaha pariti, p. 271. The expression is misunderstood by Kulanatha, but correctly explained by Krsnavipra and Madhava as referring to the Malaya mountain of Lanka, mentioned in the Ramayana 5.1.183; 5.66.27; 6.55.48 (crit. ed.). It is also mentioned in the Mahavamsa 7.68. being the central mountain region in the interior of Ceylon (Geiger, Trans., D. 60). Cf. Laikavatarasitra, ed. Nanjio, chap. 1: lankapurimalayasikhare; lankamalayaparvatam etc.

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116 INTRODUCTION In 14.48 Ramadasa reads parinamam, 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 Ramadasa reads vama, and the others niaa. Ramadasa's reading would mean that the twitching of Rama's left arm presaged his early reunion with Sita, a notion contrary to the prevailing Indian belief that the twitching of a left limb brought luck only to a woman'. Kulanatha and Kesnavipra, 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 Ramadasa; in any case it is the most dubious of the readings peculiar to him. It may be noted that Ramadasa 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, Ramadasa 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 Mallinatha on Meghaduta, vv. 100, 101 (ed. Pathak. Poona, 1916). Mahesvara says in his Nanapancamakaha written about the middle of the tenth century : purisassa dAhiNaMgaM phuriyaM iTThassa sUryaga hoi / vAmaM ca itthiyAe eyaM khalu jANae sbbo|| 6.68 (Singhi Jaina Series). Cf. Kuvalayamala, p. 157, 1. 1717. See Extracts 12.26. 3 Cf. Setu 15.76; Gathasaptasat i 2.37 (NS, 1889); Ramayana (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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INTRODUCTION 117 The extracts from Srinivasa in the Setutattvacandrika and specially the available portion of the commentary of Latakanamisra have enough material to show that there were probably several recensions in North India as a whole, which were akin to that of Ramadasa in some respects, but divergent in others. Some of the readings of Ramadasa found neither in Kulanatha nor in the South Indians occur, for instance, in Srinivasa : samvatta 10.22; sanusaa 11.70; ohianta or ohijjanta' 12.42; vihatta 12.79. Again, in 9.25 Ramadasa reads ovatta ?, explained by him as avavarsa, vrsti for oattha or ovattha (apa-or avavrsta) found in other commentators. Here, too, Ramadasa agrees with Srinivasa who reads ovalta and explains it as a desi word meaning meghajalaseka. Similarly, in 11.1 Ramadasa's reading cittavia is found also in Srioivasa; 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 Srinivasa's text. He is earlier than Ramadasa, 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., kaleuna (Lokanatha also) for tuleuna 5.20, paricala for parimala 9.68, and vajjanta for majjhammi or bhajjanta 14.81. In 15.4 he reads saha like the others for mahu found in Ramadasa; and in 15.74 reads pakkhante for the latter's reading panthaddhe. 1 The reading is found in this form in the extract from sriniyasa 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 Srinivasa. In SC the verse number is 24. DNI.152 has ova ha explained as meghajalaseka. 4 See Extracts 11.1. DN 3.12 has cittathia (v.r. cittavia) in the sense of paritosita. The Sadbhasacandrika of Laksoridhara (p. 178) gives cittaviaa among irregular forms in the same sense.

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118 INTRODUCTION We are better informed about Latakanamisra's text. The recension followed by him is in certain respects somewhat closely related to that of Ramadasa. In the first place, there is a considerable number of readings in which he agrees with Ramadasa and Kulanatha as against the South Indians. In the second place, some of the readings of Ramadasa not found in the other commentators appear in his work. For example, Latakana and Ramadasa Others 1.50 parinaha parimana 2.12 nipphanna nivvadia 3.8 Inialunnamanta nialonamanta 3,20 ahia adhia 3.33 duranta turanta 5.62 thavaa (also in 1.40) theva 6.57 pavitta parinta 11.62 bhajjanta tajjanta 11.70 sanusaa sanunaa Similarly, in 2.16 Latakana reads anunijjamana-(maggam) like Ramadasa?, while others have anuijjamana. Notwithstanding the affinities mentioned above, there are certain conspicuous differences between the texts followed by Ramadasa and Latakanamisra. In a considerable number of readings the latter agrees not with Ramadasa, but with the South Indians or Kulanatha or both. For example, he has the South 1 Latakana (Text) has nialonamanta, but his reading is clear from the chaya and the comm. : dhutAvamAnanigalonnamanmukhAnAM apasAritApamAnAnagaDena zRMkhalena unnamanmukhAnAM. 2 Ramadasa explains anunijjamana as anugamya mana, apparently deriving it from ni (HC4.162). Lata kana's explanation is ambiguous. He has anuniyamina in the chaya and anviyamana in the gloss, explained as anugamyamana. 3 Explained as anviyamana. See Extracts 2.16 and SC Text. Cf. annijjamana-magga, often found in AMg texts (Vivagasus a 9; 130, ed. P. Vaidya; Nayodhamma 16.113, 117, ed. N. Vaidya). Abhayadeva on Vivaga explains it as anviyamana, anugamyamana.

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INTRODUCTION 119 Indian readings ohamia (for ohasia) 2.23, se (for je) 4.36, viambhia (for vilambia) 5.75. Occasionally he agrees with Kulanatha, but in many other cases he has the readings followed by the South Indians and Kulanatha as against those of Ramadasa. For example, Latakana, Kulanatha Ramadasa and South Indians 1.47 samcara vikkheva 2.19 salila uara 3.56 nivvutta nivvudha 4 32 nivvudha-bharo nivvalia-guno 4.39 mujjhijjai vimuhijjai 5.64 vitthara pabbhara 5.87 numia 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 nihaam Similarly, the verse garue vi samarakajje, which, as stated above, occurs in the South Indian and Bengal recensions, but not in Ramadasa, is found in Latakanamisra's text after the verse 3.5 with slight variations. A few examples of Latakanamisra's readings not found in the other commentators may be given : viinna-vahu-laiaim 3.50; jattha aham paliuttho'=yatraham pratyutthitah explained as pratikupitah 4 50; samthavia for saccavia 5.25; uvvasic for 1 i. e. padiuttho. Latakapamisra invariably writes la for da, eg., pbula for phuda 4.40; paala for paada 4.42; ubbhala for ubbhada 5.9 etc.

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120 INTRODUCTION uddhaio 5.34; puria for vihadia 5.33; mana explained as mlana ksina for vaa 5.57; pulaiam for palattam 11.79. Some of his readings appear to be doubtful. In 10.65 he reads nivalia for padihaa, and explains it as bhita. 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 (abhikanksanti) which is an easier reading for ahilamghanti in the same sense found in Kulanatha 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 Kulanatha 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 Ramadasa, 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 Lokanatha. He reads ghatlavia 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-ditthi for ahittha -, aattha being ayasta, explained by Kulanatha 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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INTRODUCTION 121 Vedic language. There is, however, no doubt that it bas also the meaning assigned to it by Kulanatha; for instance, in Ramayana 6.46.402. In Setu 15.38 Kulanatha reads taila (probably neha ) for tuppa (ghee)". The verse is not found in the South Indian recension. Ramadasa'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 Maharastri, and survives in Marathi tup. Tuppa and its derivative tuppalia occur also in the Gathasa plasa ti"; and its use in an early Maharastri 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 Ramadasa; but it is difficult to explain how a word for oil could be substituted for it in the recension of Kulanatha, 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(Bharavi 7,32, cf. Magha 5.6); faat (Bharavi 15.7, cf. Ramayana 4.55.6). For other uses see Abhinavagupta on Na:yaSastra 21.106; Venisamhara 1.2 ; 6.9; Bharavi 16,50; Kayyalankara of Rudrata 11.30; Amarusaraka, verse 63. Poona, 1959 etc. 3 See Extracts 15.38. 4 See comm. of Gangadhara on 3.89; 6.28. Tuppia, same as tuppalia besmeared, is found in Amg texts, e.g. nehatuppiyagattam Vivrgasuya 37, ed. Vaidya. Cf. na ya loNaM loNijjai Na ya tuppijjai ghayaM va tellaM vA cited in Silanka's comm. on Sutrakytanga 1.4.1.18. Srigodi Parsva-Jainagranthamala, 1950. Murarigupta, a Bengali Vai pava poet of the sixtrenth century, says in one of his songs : ghrta diya eka rati jvali ail yugabati se konane raho ayogane. See Sen, A History of Brajabuli Literature, p. 31, Calcutta, 1935. 16

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122 INTRODUCTION the Bengal recension was here influenced by a verse of the Ramayana, of which the Setu verse 15.38 is a close imitation. Describing Ravapa's wrath and grief at the death of Indrajit, the Ramayana says tasya kruddhasya netrAbhyAM prApatannasrabindavaH / alarna ati af farea: 11 6.80.18 crit. ed. The Setubandha says in the same context soUNa indaivahaM muai sarosa dasANaNo bAhajalaM / Tayfgatel au furase gry a daqui aga 11 15.38 It will be seen that the Ramayana compares Ravana'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 Ramayana. In the last verse of the Setubandha (15.95) Kulanatha reads in the second line sakarna(saanna) for samattha which is the reading of Ramadasa. Krshavipra reads satrsna (saanha)'. Madhava has srotravat. Probably he reads saanna like Kulanatha. 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 inthabharana and sragaraprakasa and Hemacandra's Prakrit gram 1 This is also the reading of SC text. 2 Cf. tumam jovvanavati kalasu ya sakanna Vasudevahindi, p. 362.

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i23 INTRODUCTION mar point to the existence of a Western recension of the poem. There are thirtyseven quotations from it in the Sarasyatikanthabharana, of which all except one are found in Rama. dasa's text. About half of these verses does not contain any important variants. The remaining verses generally agree with Ramadasa and Kulanatha as against the South Indians. However, in Setu 1.1 Bhoja reads avisaria' like Krsnavipra for avasaria (R and Kula); in 11.58 vialia-vioa-vianam? like the South Indians and Kulanatha for visaria-vioa-dukkham (R); and in 1.56 nimmahia3 like the South Indians for nikkanta (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 avasanam, 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 Sragaraprakasa. In Setu 12.13, for instance, his reading pattaffha is different from that of Ramadasa and the South Indians, but agrees with that of Kulanatha. In Setu 11.27 he reads bhaam and in 12.12 pia 8 like Kulanatha and the South Indians for vaham and pai respectively found in Ramadasa. 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 Syngaraprakasa 22.25, ed. Yatirajasvamin. Madras, 1926. 7 See Extracts 12.13. The word pattattha 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 vaae 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. Kulanatha, however, reads manye, that is, mane, which occurs also in Gathasaptasati 2:11, 54.It is interesting to find that Bhuvanapala in his commentary on GS reads vane 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. Bhuvanapala, 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 Gathasaptasati 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 Jabalipura (Jalor) in Rajasthan. 1 See Extracts 14.43. 2 Cf. Setu 5.20, where the commentators take mane as manye. Ramadasa 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 Saptasatakam. Indische Studien, Vol. 16, pp. 7,63, 107, 125. S Acc. to Hemacandra, the indecl. vane expresses sambhavana, while mane conveys the sense of vimarsa (2.207). But he points out that mane is explained by others as manye. 6 iya jaM jaM kiMci vaNe sundararUvaM jaNammi sayalammi / giao a fac T ay OTOT feroh3th ll. 20

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INTRODUCTION 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 Ktspavipra and Madhavayajvan. 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 Kulanatha, and even with Latakanamisra 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 Ramadasa seems to follow a text long in use in Rajasthan, 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 Ramadasa'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 Ramadasa, which are not found in the other commentaries and fragments accessible to us. None of the commentaries utilised for this work seem to bAlo daMsaNasuhavo parivaDdato tavei kaha sUro / Haal lezza u au Fleque fH Frost 11 p. 61 NayaNAi~ imassa vaNe NivaDejjaMgesu kiM majhap. 163

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T 126 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 Prakrtasarvasva of Markandeya, 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 Ramadasa, but occurs in the South Indian and Bengal recensions. (ii) The line kim sisau jam thavei vaa-parinamo, 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 Markandeya. All our commentators read velavantam. (v) The phrase anuraa-padhuma-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 Latakanamisra whom we have tentatively called a North Indian. 2 Introd, to Prakytasarvasva, ed. K. C. Acharya, p. 25ff. PTS, 1968.

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INTRODUCTION 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 anurda cannot fulfil.' The materials available in the above citations are too scanty for determining the relation of Markandeya'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 Dandin tells us that the language of Mabarastra, i, e. Maharastri, is called the best of Prakstas in which works like the Setubandha are written. Bhoja in his Sragaraprakasa, chap. 3,4 speaks of six varieties of Prakrit : Samskrta-sama, Desya, Maharastra, Saura 1 See Extracts 1.24. Latakanamisra brings out the meaning of sohagga clearly : indradhanaH pramlAyati / kiMbhUtaM dhanu:-dizAmAzAnAM sarasanakhapadaM abhinavanakhakSatamiva / indradhanuSo dignakhapadatvena rUpaNAdanuktamapi dizAM nAyikAtvaM labhyate / vipulajaladharalagnaM, pravasajjaladasamayavitIrNa apagacchatA meghakAlena viracitaM saubhAgyaprathamacihna saubhAgyasya rAmaNIyakatAyA AdibhUtaM lakSaNam / nakhapadamapi pInapayodharalagnaM yiyAsatA puruSeNa dattaM saubhAgyasya priyAnurAgasya prathamacihnam. 2 Abbreviations : GS - Gathasaptasati with the comm, of Gangadhara, NSed. 1889: Gauda=Gaudavaho, ed. Pandit; KM=Kuvalayamala; Lila=Lilavai; SC= Setutattvacandrika; SK=Sarasvati-kap thabharana; Vasu= Vasudevahindi; GOMMaster, A Grammar of Old Marathi. Oxford. 1964; OMR=Tulpule, An Old Mara thi Reader, Poona, 1960. 3 mahArASTrAzrayA~ bhASAM prakRSTaM prAkRtaM viduH / ATTT: Carai TEST PHH || 1.34 4 ed. Josyer p. 102. Mysore, 1955. 5 Three main varieties (sahaja, laksita and slista) with two sub-varieties each. Maha. rastra and Saurasena come under laksita.

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128 INTRODUCTION sena, Paisaca, and Magadha. Of these he illustrates the Mabarastra Prakrit by quoting the first verse of the Setubandha. Ramadasa refers to Maharastra-bhasa more than once while explaining points of grammar in his commentary on the poem (6.19, 59; 8.36). Markandeya quotes the Setuband ha frequently to illustrate grammatical rules in the Mabarasti section of his Prukstasarvasva. Hemacandra does the same in his Prakrit grammar, but he calls the language treated therein by the generic name Praksta instead of Maharastri. He deals with six varieties of Praksit in his work : Prakrta proper (i. e. Maharastri), Saura. seni, Magadhi, Paisaci, Culika-Paisaci 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 Sauraseni, but found also in Praksta (i. e. Maharastri) contrary to the usual rule (4.277). The form in fact appears as adni (idanim) in Setu 11.121. Similarly, he observes that dialectal words like ahittha current in countries like Maharastra 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 desi. In his Kavyanusasana also Hemacandra means Maharasiri when he speaks of Praksta. He says, for instance, that a Katha is composed in all languages, in Sanskrit, Pruksta, Magadhi, Saurasens, Paisaci and Apabhramsa. Similarly, he refers 1 Hemacandra's classification of Prakrits is found also in the saabhasacandrika of Laksmidhara who defines Praksta as the Praksta of Maharastra : E TE HERTSIT Faci. See introductory verses, p. 4.

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INTRODUCTION 129 Praksta-bhasa in to poems like the Setubandha composed in Cantos called Asvasa'. Maharastri as the name of a Prakrit dialect seems to have become popular at a date later than Hemacandra. As we have seen, Dandin and Bhoja describe the Praksta of Maharastra as the language of the Setubandha. Very often, however, Iraksta means the Prakrta of Maharastra, i.e. Maharastri, even without any reference to its geographical extent, because it was regarded as the Praksta par excellence. Earlier than Hemacandra, Rudrata and Bhoja, for instance, refer to a sixfold division of languages comprising Sanskrit, Prakrta, Magadbi, Sauraseni, Paisaci and Apabhransa, where Praksta obviously stands for the Praksta of Maharastra, i.e, Maharastria. This is made clear by Rudrata's illustrations of the literary device known as Bhasaslesa, which consists in employing in a verse more than one language, e.g., Sanskrit and Praksta, or Sanskrit and Saurasens, simultaneously in the same sense, or with different meanings. Bhoja likewise illustrates what he calls pure Praksta (Prakstajatih suddha) with a verse from Kalidasa's Sakuntala, Act 3: tujjha na ane hiaam, which Markandeya 9.86 specifically mentions as composed in Maharastri because of the form tujjha. The Sahityamimamsa of Ruyyaka reproduces the above statement of Bhoja about pure Pra. ksta along with the example, but calls the language Maharastra-Praksta", probably for the sake of clarity. A reference 1 Vol. 1, pp. 461, 463. 2 Kavyalamkara with the comm. of Namisadhu 4.10 ff., SK 2.16 ff. 3 The illustration of the slesa of Sanskrit and Praklia in Rudrata 4.11 reads in Praksta as follows : 82-7a5 af at Am A10--AETA I THEAT - TUTTI - II 4 P. 92 (T.S.S.) 17

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130 INTRODUCTION to the Prakrta of Maharastra occurs also in Jayamangala's commentary on Canto 13 of the Bhaljikavya composed in tatsama Prakrta,' Such references are, however, rare, and it is usual to employ the term Praksta for Maharastri without any territorial association. Prakrit writers sometimes refer to Maharastri as the native or regional language of Maharastra (marahattha-desibhasa), or simply as the language of Maharastra (marahatthayabhasa). The author of the Lilava: (circa 800 A.D.) says that the poem is composed in marahattha-desi-bhasa (v. 1330), which turns out to be post-classical Maharastri influenced by Apabbramsa and the spoken language of Maharastras. The generic term praksta also occurs in an earlier verse which says that the story is being narrated in the Praksta language using very few desi 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 Praksta language, and furnished with descriptions of the type current in Maharastra's. The language employed in the work may be described as post-classical Maharasiri with Apabhramsa and Jaina features. It is written in a fluent style, and occasionally borrows a phrase from the Setubandbal. Another reference to 1 rINamityaprayogaH prAkRte mahArASTre tasyAprayogAt / 2 Mahesvara who wrote his Nanapancamikahao (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 Prakrta easily intelligible to all; actually it is written in Jaina Maharastri. 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#-gu 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 dajjai diTThI kAavvaM dAva hoi cira-NivvUDhaM.

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131 'the language of Maharastra' (marahatthayabhasa) is found in a verse praising it in the course of a natural description in the Dharmo padesamala-vivarana of Jayasimhasuri, composed in 858 A. D. in Jaina Maharastri. The expression marahatthaya-bhasa appears in its Sanskrit form in Bhoja's Srngaraprakasa, which tells us that certain small romances (ksudrakatha), like the lost Gorocana and Anang avati, belonging to a type known as Manthulli, are composed in Maharastra-bhasa or 'the language of Maharastra'. This appellation seems to be earlier than the name Mabarastri popularised by writers like Visvanatha3 and Markandeya (fourteenth-sixteenth centuries). INTRODUCTION Vararuci's Prakrtaprakasa does not refer to Maharastri 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 Paisaci, Magadhi and Sauraseni, starts with the remark that the language described in the work is Maharastri. 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 Prakrta 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 Maharastri, 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 salaliya-paya- saMcArA payaDiya-mayaNA suvaNNa - rayaNellA / marahaTThaya- bhAsA kAmiNI ya aDavI ya rehaMti // p. 4. ( Singhi Jain Series) 2 Raghavan, Bhoja's Syngaraprakasa, p. 623. 3 Sahityadarpana, chap. 6 (bhasavibhaga).

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INTRODUCTION in the text of Ramadasa, 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 Sauraseni, and its occurrence in a Maharastri 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 = ta (tavat) 3.10, 27; dava 3.26, 29, 56; 4.32; de 4.31, 33; 11.83, 92, 126; ramado 8.87. These are readings found in Ramadasa's recension. The South Indian recension seems to have read sarada for saraa (sarad) 1.16, as can be seen from Krsnavipra's comm. on the verse'. Further, the South Indians have dayaluta for rasantara in 5.24, and their reading seems to have been daaida (daaluda)". SC text reads raada for raaa 9.42. But it has mailaa for marlada 3.31;3 while Latakanamisra 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. Latakanamisra reads uvanida 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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INTRODUCTION 133 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 Praksta, i.e., Maharastri.1 His criticism is directed at Vararuci who allows this change in words like ttu, rajata, sarad etc., and recognises forms like those used by Pravarasena: mailada, ramado, de etc.?. Vararuci evidently draws his materials from an earlier phase of Maharasiri, 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 Gaudavaho and the Lilavai 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 Kayyanusasana". It may be noted that examples of d for 1, some of them admitted by Vararucis, are found also in the Gathasaptasatr, especially in the NS ed. with the comm. of Gangadhara: de 1.15; 6.53; 7.7, 53; aada 4.1; niggada 6.5; dava 1.90; 2.68; nivvudi 1.85; 3.29, 42; devada 2.94; necchadi 3.5; visada 4.43 etc. Weber adopts some of these forms: de, dava, 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 Mahara 1 379 oferee scarfag (cf. Vararuci 2.7) $carto4974: I Thalhalfaaz La ta sfa asta i asa fe #g: 3 33 etc. HC 1.209; Waal 767 prAkRte pINayA iti bhavati / pINadA iti tu bhaassaantre| teneha talo dA na kriyate ibid. 2.154. 2 See Vararuci 2.7; 4.10, 22; 5.6; 6.32 etc. 3 Cf, Upadhye, Lilavai, Introd., p. 83. 4 Vol. 1, Bombay, 1938, p. 361, quotation no. 550. 5 Cf. Vararuci 2.7; 6.32.

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134 INTRODUCTION stri verses in Kalidasa's dramas.' The occurrence of forms like those mentioned above in the Setubandha and the Gathasaptasati points to the fact that noninitial i occasionally becomes d in early Maharastri 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 Dhruva songs in the Natyasastra, which are composed in Sauraseni, have not a few examples in which medial t does not change to d, but is vocalised as in Mabarastri. It seems therefore that the vocalisation of consonants and the change of medial t to d have grown up as distinctive features of Maharastri and Sauraseny respectively in the gradual process of development of each language. A peculiar form dusaha (for tusaha = tusyata) occurs in Setu 15.61. Madhava reads tusaha, but SC text has dusaha like Ramadasa.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 (tosah) 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-vada Vikramorvastyam 2.13, ed, Pandit. A few examples of this are also found in the early Jaina Maharastri 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 diyadi p. 210, namida p. 230, Samvarida p. 226 (also samvariya), vaddhavida p. 152; also padi in nama-metta-padina p. 70. But as is usual in Jaina Maharastri, Vasu often retains d : madana, sadara. nadi etc. Natyasastra 32.440, ed. Ghosh (BI)=GOSed. 32.383. The printed text of SC has tusaha, but the editor's footnote shows that the ms, has dusaha.

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INTRODUCTION 135 api in one of the commentaries.' Dala for tala appears in compounds like gaanadala in Sauraseni?; and one such example is noticed even in a Maharastri text like the Gaudavaho (v. 815). The treatment of ks in Setu is in conformity with the practice generally followed in Maharastry works. Acc. to the grammarians, ks becomes kh except in a limited number of words in which it changes to ch. MaharastrI writers do not, however, follow a hard and fast rule in the use of kh and ch for ks,4 Pravarasena, for instance, writes peccha in all the derivative forms, but writes also anavekkhia (anapeksita) 10.80 and padikkhanti (pratiksante) 13.19. Gauda likewise has peccha throughout, but uses kh in the expression viyavekkh7 (v. 80). GS has pecchanta 4.73, pecchaa 5.98; but also uvekkhia 5.20, uppekkhami 5.45. Gauda 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, ucshitta often appears as a variant. Markandeya in fact allows both ukkhitta and ucchitta in Maharastri (3.42). Reference may be made in this connection to the word rukkha found in Setu 7,36; 10.51. The ks of vakla appears in Prakrita as ch in vaccha and as kh in rukkha. Acc. to Markandeya 9,17, rukkha alone is used in Saurasenl, not vaccha. But as he gives 1 BI ed., p. 541. 2 See Natyasastra 32.214, 216, ed. Ghosh (BI). 3 faut #-A36-af-CUT=FTATEclaassa Comm. 4. Ramadasa 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 Gaudavaho. 7 See Index to Lilavas, ed. Upadhye.

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136 INTRODUCTION rukkha and vaccha as alternative forms for vrksa in the Mahara stri section of his grammar (3.42), the obvious implication is that both the forms are allowed in Maharastri'. Accordingly we find rukkha used in outstanding Maharastri texts like the Setubandha and the Lilava2. It seems therefore that while kh for ks is normal in Sauraseni, Maharastri 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., pakhali (praksalita), pakhiru, khunavane (ksunatti), sarikha (sadrksa) 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 Maharastri language. Numerous examples of such expanded past participles are found in Maharastri prose in works like the Vasudevahindi and the Kuvalayamala, especially the latter. The Vasudevahindi has, for instance, forms like anielliya (p. 57, 21), 1 The word rukkha is also used by Markandeya to illustrate the declension of nouns in Maharastri (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 Ramadasa who reads mualla ia-(muhala). SC Text reads muallia-(pamuhala), and Latakanamisra muallia(muhalia) = mukayita-(mukharitah). cf. Extracts 5.41. Gauda 1206 has muyallia. 6 An expanded form of galatthia (galahastita) which also occurs in Setu 11.128 and 12.11. 7 Another formation of this kind: pasallaia (qaffa) occurs in Setu 9.77. Gauda 266 has pasalliya (fzalga).

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INTRODUCTION 137 haelliya (p. 56, 7 11) and dinnellaya (p. 30, . 25)'. The latter form is of particular interest, because the Kuvalayamala represen's the Marahatthas as using the expressions dinnalle 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 dinhala, 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 Maharastri, are probably based on the spoken language of Maharastra. 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 Maharastri, is uniformly used in Setu except in some doubtful cases. 1 ' tassa ya ikkeNa dhammamaiNA gihiNA khettaniyattaNaM diNNellayaM' (i.e. diNNaM ). KM has forms like jAyalliya p.6, 1.2, mayallaya p. 48, 1.14, miliellaya p. 55, 1.13, kayalliya p. 84, 7.14, dhariyallao 1.15 mAriellaya p. 112, 1.11, chAiellaya 1.10, jimiyallaya P. 151, 1.19 etc. 2 diNNalle gahille ullavire tattha marahaTThe KM, p. 153. 3 OMR, pp. 77, 88, 162; Upadhye, The Kuvalayamala, Introd., Notes etc., p. 145. 1969. 4 See Alsdorf, The Vasudevahindi: A specimen of archaic Jain Maharastri 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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138 INTRODUCTION It is noteworthy that it is also found in Old Marathi where the suffix is uni, una 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 Krsna, but visssta acc. to Ramadasa. Ahilta 2.16 is usually taken as an absolutive, but there is a variant reading ahilina. Anuhua 4.24 is taken only by the South Indians as anubhuya, but this is unacceptable. In Setu 11.133 sambharia is taken by several commentators as sansmotya, but Madhava disagrees and takes it as a past participle. In 11.92 the same word is construed by Krsna as samsmota, while Ramadasa 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 (vanditva), but such forms are rare in that work. Absolutives in ia are found in some of the Maharastri verses quoted by Svayambhu,3 Even GS 2.37 has sammilla (sammilya). Nevertheless una is the recognised absolutive suffix in Maharastri. Some of the forms in Setu are dauna 12.28, uppajuna 8.37, nauna 11.21, ukkariseuna 15.75, uauheuna 11.92, asaeuna 11.132, ahileuna 14.39, vodhuna 9.75, niameuna 4.55, jeuna 3.27 etc. Some of the gerundives used in Setu are samasasiavva 11. 95, rottavva 11.92, maavva 9.3, uaivva=upajivya 1.31, muneavva 4.24, soavva 2.10, bhareavva 9.3, laiavva 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), maavva 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., karuni, gheuni, gheuna, leuni, houni, houna etc. OMR, P. 80; GOM, p. 142, 2 See Extracts 11,133. 3 Svayambhucchandas p. 20, v, 45; p. 21, v. 48 etc,

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INTRODUCTION 139 paampiavva 5.50 (AFICI 7547 = 27-), ramiavvaa 5.61 (65767 = 3a), cumbiavva 5.65, rusiavva 5.66 (279), roiavva 4.48 etc. Gaida 58 uses visuriyavva as a noun'. Gerundives in anijja are vimhaanijja 4.39, lajjanijja 11.29, vaanijja 4.13, tavanijja 15.13 etc. But saania occurs in 12.25. The forms in anta properly belong to Sauraseni, but sometimes occur in Maharastri texts. Gaida has both ramanijja and ramaniya (602). Lila has ramaniya, sayaniya, asoyaniya (311) with nijja as a variant. GS 4.63 has dusahania. Apart from special forms, the passive is invariably formed with ijja: e.g., lakkhijjai 6.95, cintijjau 3.26, samkhohijjai 6.69, cakkalaijjanta 13.74, aamijjanta 10.7, suijjai 11.59, pahamijjanta? 7.69, khavijjai 3-25, munijjai 6.58, laijjai? 4.35, raijjanta: 8.87, nimmavijjai- 8.79, nivvavijjau(r) 11.76, viijjanta? 6.37, dohaijjaie 5.35 etc. The passive in ia, usual in Sauraseni, seems to be absent in both Setu and Gauda; while Lila (800) has an isolated form pariniyasi. It may also be noted that the suffix ija with which the Passive is formed in Old Marath1' is considered the successor of Pkt. ijjalo. Some of the special forms of the passive are vidhappanti 1.10, gheppai 1.30 (OM ghepe), disai (OM disell), nihammai 11.123, tirai 3.18, ukkhammanti 6.33, libbhanta 9.41, kirai 3.12, hirai 6.11, Sisail2 10.77 (majority reading for sasai), 1 cf. Vasu : dayavva 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., janije, pahije (3rd. sg.); pavijati (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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140 INTRODUCTION Sisau' 4.23, nivvubbhai 4.41, samappai 5.10, alokkanta 1.25, nisubbhanti2 7.61, dhuvvamana 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, purai12 8.54, osumbhanta13 4.54 from osumbhai' 14.71, nisumbhanta15 5.69 from nisumbhai 15.57, rumbhai! 8.62; 11.112, nivvannanta' 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. Nisudhijjanta 3.58 is taken by Ramadasa as nipatyamana, but Krsna explains it as bharavanamat, deriving it from nisudhai recorded by HC 4.158 in the sense of bharakranto 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). Krsna takes it as passive (kajjalikriyate), but his construction is somewhat artificial. In 5.8 dharijjai is taken by Ramadasa 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 nipAtyante 3 nidhIyamAna 5 mIyamAna 6 vibhidyamAna 10 1 ziSyatAM ( kathyatAm ) cf. GS 3.24; 4.38. 8 bhriyate 12 pUryate 17 nirvarNyamANa 18 AkramyamANa; abhibhUyamAna. 9 bhriyamANa 13 avapAtyamAna 21 'dhRG avasthAne' 22 pucchijjantI piassa cariAI AramyamANa 14 avapAtayati 4 adRzyamAna. 7 vidhUyamAna 11 udveSTayate. Cf. HC 4.223. 15 nipAtyamAna 16 rudhyate 19 prabhavati 20 prabhavat

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INTRODUCTION 141 pointed out by Gangadhara'. 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 AE-30-1 Here disihisi (draksyase) is used for draksyasi. 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 disihi 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 (dysyale) is sometimes used in active sense in Apabhramsa, and more than one instance of this occurs in Svayambhu's Paimacariu". The occurrence of disihisi in active sense in Setu 15.86 might be due to the influence of Apabhramsa of which there are other indications in the text followed by Ramadasa. Some of the infinitives used in Setu are ghettum 10.40, ahileum 4.53, loheum 11.27, langheum 12.80, niatteum 3.24, nivyodhum 1.93, kaum 4.36, appaheum 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 pijjai (4:10) as an active verb appears to be based on current usage. 2 vahiNi sahoyAra dasasayaNettaho / / kira sahu~ sahiyahi Dhukkai saravaru dIsai tAma sayaru TEATAE || fat fraaie ... 5.4.7 ff.; egye a fogtutte q$u$ I 1961 5 a stas (v. 1. glas) || 45.4.1: 3 Cf, GS 1.71. 4 Cf, srstar glez3 za KM p. 25; fps 7 afts Afra ibid. p. 199; 5 bhojjapejjaM dijjaumADhattA Vasu p. 64.

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142 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: nivvodhum hoi dukkaram kavva-kaha 1.9; dukkham kalassa janium parinamo 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 Uttaradhyayanasutra 19.42. Examples like glog 079778 TE 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, sahasu 11.76, pusasu 11.92 etc. Plural forms are avamannaha 4.24, parumhaha 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 Svayambhu's Paumacariu 35.8; 36.13 etc. Besides disihai and disihisi mentioned above, examples of the Future are hohii 11.26 etc, ehii 10.79, kahii 4.41, galihii 5.4, anumarihii 14,55, vasihii 4.50, uggabii 11.84, niattihii (nivartayisyati) 11.84, samappibii (samapsyate) 5.4. Cf, samappai (samapyate) 5.10, 9,83, 15.95. Other examples of the Future are dacchami, dacchimi (draksyami) 11.77, 85; and daccbama (pl.) 3.50. Decchiha 1 We have adopted both here and in the Trans. the reading parinamo of the Southern and Bengal recensions. Ramadasa's reading parinamam gives a different meaning. See Extracts 14.48. 2 Such use in Sanskrit is explained in Vanana-kavyalamkarasutravstti 5.2.23. Poona, 1927. 3 Quoted in Svayambhucchandas, ed. Velankar, verse 54, p. 23. Cf. & affin TI JE utrat * Cauoa 957.

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INTRODUCTION 143 (draksyatha) 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 (preks)'. Three other examples dacchihi (draksyasi) 11.93; dacchihi (draksyati) 14.55, and mocchihi (moksyati) 3.30, 4.49, 11.126 need comment, (a) dacchihi (draksyasi) for dacchihisi or dacchisi : The Future 2nd. pers. sing. ends in esahi in Apabhransa, sometimes without the e?; e. g., hosahi, lahesahi, pavesahi, jaisihi or jaesahi 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 Apabhransa influence. In that case dacchihi stands for dacchisi-. (b) dacchihi (draksyati) for dacchihii : The Future ending hii in 3rd. pers. sing. is often contracted to hi in Apabhramsa, giving rise to forms like hohi, kabi, 1 Bloch, Les Inscriptions d'Asoka, p. 91, f.n.11. Paris. 1950. 2 Cf. Introd. to Bhavisattakaha, ed. Jacobi (p. 41, para 36). Munchen, 1918; Introd. to Nayakumaracariu, p. LV, ed. H. Jain. Karanja. 1933. 3 Cf. Bhavisattayak aha 6.8, p. 41; 7.14, p. 53, ed. Gune, GOS; Paumacariu 19.7.5, ed. Bhayani; Yogasara, v, 70, in Paramatmaprakasa and Yogasara, ed. Upadhye, p. 386. 4 Dacchihi seems also to stand for dacchisi or dacchihisi in Vasu p. 135 : TIH erisaM me na diThapuvvaM, jai stha daTukAmA IhamAgayA dacchihi tti. Here the person addressed (i.e, the merchant Carudatta) 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.. amhe duve jaNoo tumaM vahAvehAmi F p. 144, 1.29; 37 qo pa 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 alajjihi tti p. 98, 1,27 camaDhijjihi seems to stand for camaDhijjihisi, although the subject is in plural. The variant 379 hit provides a grammatically correct reading.

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144 INTRODUCTION gamihi etc. Such forms are also frequently found in Jaioa Maharasiri, and sometimes in later Maharasirt texts like the Lilavar.' This hi appears also in a short form hi in Apabhramsa, e.g., hohi, jaihi, jahi etc. The hi form occurs also in Jaina Maharasiri. The fact that Jaina Maharastri 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 Maharastri, GS has, however, pavasiihi (pravatsyati) 1.46 and hoihi (bhavisyati) 2.87EUR; and Gauda 997 has samthavehi (samstbapayisyati). 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 Maharastri texts seems to be due to the infiltration of Apabhramsa 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, kahi, ehi, pesihi (vy. 158, 411, 225, 862) etc. 2 Alsdorf, Kumara palapratibodha, P. 100 and Glossar under hoi. Hamburg, 1928. 3 Prakyta-Paingalam (BI) 2.144. Jaihi is explained in the comm. as yasyati. 4 Cf, ta kimittu vi turau jahi tti cintevinu Sanatkumaracaritam 569. Ed. Jacobi. Munchen, 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 A TURUTE # ibid. p. 153; argaat AT PAYS TAT 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 Ramadasa in reading dacchihi (draksyati) in 14.55, but not elsewhere. In 4.49 Latakanamisra reads mocchihi (moksyati) like Ramadasa, 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 Ramadasa; and it is therefore probable that the recension of the Setubandha followed by bim has been affected to some extent by the influence of Apabhransa. Examples of the Optative are nejjami 3.55; dharejja 5.4; jivejja 5.5; paavejja 4.28; virahejja (virahayet tyajayet) 5.4; namejja 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 Ramadasa's recension, in a form unusual in classical Maharastri, but current in Apabbramsa. 1 See Extracts 11.93. 2 Cf. HC 3.179, 180 and Markandeya 6.18, 36. 3. See the verses cited in HC 4.351. 1; 4.395. 1 and Jacobi's Introductions to Sanat kumaracaritam p. 16 and Bhavisattakaha p. 41, 4. 0.8. jai ya purohito appaNo avarAheNa nivAsio mi tti payaNukAmariso hoto to bahU e armurerfor gheto ugotat p. 263. 19

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146 INTRODUCTION In Setu 5. 40, 42 Ramadasa reads uvahi for u ahi (udadhi). The va-sruti of which uvahi is an example is a prominent feature of Apabbramsa'. The form uvahi, for instance, is used through out the sea romance Bhavisattakaha of Dhanapala. It is also occasionally found in Jaina Maharastri, and used several times in the Lilavai3, the language of which has undergone considerable Apabhranga influence. We have no information about the reading recorded by the commentators other than Ramadasa, but SC Text and Latakanamisra 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 Apabhransa. Lavijjanta (lagyamana) for laijjanta in Setu 13.13 provides another example of va-sruti in our text (Ramadasa's recension). The verbal form laijjai (lagyate) occurs in Setu 4.354. Madhava and SC Text in fact read laijjanta 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 Apabhramsa texts, often with the va-sruti: e.g., layai, lavai (cf. joai, jovai see)5, lavabi (imper.), laijjau', laias etc, 1. Introd. (p. 25) to Bhavisattakaha, 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.; Cauppannamahapurisacariya (PTS), p. 9, verse 27; Nanapancamikahao (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' laia is rendered as lagita yojita by Ramadasa 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 Maharastri 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 padapuranas. Je is also found in Ardhama. 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 Apabhramsa that we find it freely used, often for emphasis.' The cognate form ji likewise frequently occurs in Apabhranga texts. 1. This is the reading of Goldschmidt and SC Text. NS ed. has doeha which is an error and against metre. 2. taha teNa vi sA diThThA tIa vi taha tassa pesiA dichI / jaha doNha vi samaaM cia POTEFT375F Fr3713 II The chaya has 721 grafo ha fatrat a. 3. Cf. ara fa gifera 3778 a fa faca Afga Nanapancainz 1.174. In the pre ceding verse donni appears with donna as a variant. See the editor's footnotes. 4. G@M, P. 102. 5. Nemicandra says the same thing in his comm. on Uttaradhyayanasutra 20. 31. 6. e. g.,jahA dukkha bhareu je hoi vAyassa kotthlo| tahA dukkhaM kareu je kIveNaM samaNattaNaM // Uttaradhya. 19.40; ibid. 19.39, 20.31, 22.21; Nayadhammakahao 9.90. 7 etc. 7. e.g. ekkaho je dukkhu ekkaho je sukkhu ekkaho je vandhu ekkaho je mokkhu / / ekkaho # 913 T#FET TIH #T hu giet FAE II Paumacariu 54. 7. 8, 9, Je is occasionally used in Jaina Maharastri, e.g.. evaMvihammi kajje ki juttaM manjha ettha #13 # Nanapancami 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 Apabhramia (see p.31, 1.26ff.). 8. Cf. HC 4.420 and Apabhramsakavyatrayi (GOS), pp. 17, 68.

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CANTO I TIT 1. Bow down to Visnu, 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 Parijata 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 Visnu and the slaying of Hiranyakasipu 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 Visnu. 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 Ardhanarisvara 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 Sugriva for her consort, after her proud and hostile heart, namely, Valin, had been pierced13 by Rama's arrow, Cupid's dart as it were;14 (at that time) Rama 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 Valin. 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 nayika hostile to Sugriva. Rama's arrow, fancied as Cupid's dart, pierces her heart, i.e., Valin, 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 Rama's life, the hindrance to Sita's tears, the day of Ravana's doom.17 17. The sky, a worthy sight for Visnu, 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 Mandara 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 Rama's warlike preparations for the recovery of Sita. 16. i.e., Rama 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 Rama's hopes and the success of his ally Sugriva and the destruction of Ravana. 18. i.e., the autumn sky was fit to be seen by Visnu 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, Visnu, 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. Visnu '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 Ramadasa'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) Rama'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 Sita). 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 Rama's hope that readily arrived as he thought of him. 37. Hanumat first conveyed the news about Sita with the expression of his face, revealed by his joyful eyes, and, then, in its entirety, in words. 38. The mighty Rama did not believe, when Hanumat 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 Rama's hand the jewel (sent by Sita): 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. Rama 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 abhisarika who goes out in the evening to meet her lover. 33. Lit. face. 34. To obtain news of Sita. 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 Sita. 43. Inflamed with wrath at the thought of Ravana, 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 Rama'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 Rama, was at that moment filled with elation, regardless of Ravana's pride, as if the heavy task imposed upon him had already been achieved. 40 47. The resolve to march (to Lanka) was implanted in Rama'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 Laksmana's face, like an adornment;41 on Sugriva'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. Rama's gaze moving from one end of the bow to the other is fancied as the bowstring. 40. i.e., Sugriva cheered up at the prospect of vanquishing Ravana and requiting his obligation to Rama. 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 Hanumat, 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, Rama 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. Kulanatha 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 vela (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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SETUBANDHA 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. Kulanatha 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 nayika, and the sea as a nayaka; 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 Visnu. 8. The Parijata 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 Vasuki 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 Visnu 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 Vasuki 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 nayikas, who repent having rejected the advances of their lovers, and subsequently go out to meet them. The readings followed are ahilia and osariahi. See Extracts, especially the interpretation of Kulanatha. 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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14 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 Visnu.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 Visnu 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. Vela (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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15 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 Visnu 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 Rama had appraised its magnitude with his eyes.30 38. Even at the sight of the ocean, his couch at another epoch, Rama, with his mind rivetted on Sita, 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 Sugriva, Laksmana remained calm even on seeing the ocean, as if he had not seen it. 40. Sugriva, 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. Sugriva, 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 Hanumat, 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 Rama to be not as formidable as it was imagined to be. 31. Rama is presented as an incarnation of Visnu, who periodically sleeps in the ocean with his consort Laksmi 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 Lanka.

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SETUBANDHA 17 44. After they had seen the untraversable ocean and Hanumat, 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 Ramadasa: 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 Visnu 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 Ravana 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. Rama is identified with Visnu. 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, Madhaya and Kulanatha. Krsna has 'you' for 'us.' 7. Or, 'occupying the same rank with.'

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19 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 Rama 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 Ravana'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 Ramadasa'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 Rama from the necessity of fighting. 11. Ravana'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 Lanka, and earn universal fame in a world dominated by Ravana's prowess. Cf. Kulanatha in Extracts. 12. Sugriva reminds his followers of their obligations to Rama. 13. This is a warning against weighing the pros and cons too much.

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20 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 Lanka), 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., Ravana. 15. Cf. Kulanatha in Extracts. The line is variously explained. Acc. to Ramadasa: 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 Lanka.

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SETUBANDHA .. 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 Rama its thunder, the lunar rays, destructive of happiness.18 28. 'Even an enemy, served with humility, becomes kinder than a kinsman; let alone Rama, 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 Rama'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 Sita will add to the sufferings of Rama as well as themselves, separated from their wives, and so virahins like Rama. 19. Trans. takes the first handhava in the sense of 'kinsman'. Cf. 11.55 20. Sugriva, recently installed on the throne by Rama, 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 Rama's indecision about what should be done to cross over to Lanka.

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SETUBANDHA 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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SETUBANDHA 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. "Rama will lament, and Sita lean her face on her elbows (in grief), and Ravana 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 Hanumat, 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. Devarata in Extracts. Acc. to Kulanatha, the animosities 'never shift to another person, just as the mountains do not move to another place:' that is, the enmity against Ravana shared by them with Rama 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 Rama against Ravana, and must not back out. 31. The reference is to his recent fight with the demons during the raid on Lanka. Sugriva speaks disparagingly of himself while admiring Hanumat. 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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24 SETUBANDHA 47, 48. 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 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 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? 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 Ravana to reckon with; and this my arm stands as his adversary!37 54. 'Let the army of apes cross over to Lanka 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. Sugriva implies that Ravana'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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25 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 Lanka. 41. i.e., without waiting for help from others. Or, 'before one looks about (for help). Cf. Madhava in Extracts. Sugriva 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 Raksasas. 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 Ramadasa's interpretation. Acc. to Krsna and Madhava, Sugriva 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. S. 4 www.jainelib

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SETUBANDHA 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, Sita,48 left over. 26 63. 'Frenzied by my devotion to Rama, I will crush Lanka as does a wild elephant a forest: (Lanka) that will be safe owing to the lion, Ravana, 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 Sugriva, 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 Lanka 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. Rsabharent 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 Aruna, 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 Susena 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. Sugriva, 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. Laksmana, confident of his strength and that of his elder brother, neither talked nor worried, utterly despising the sea as well as Ravana. 16. Rama'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. Jambavat 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 Sugriva, 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 Parijata tree; Visnu'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 Hiranyakasipu) as she followed the bleeding heart of the mighty demon, torn out by Visnu's nails, and held in his hands, as if it were her own lotus hand forcibly grasped by him.14 22. 'I remember how Hiranyaksa'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 Jambavat 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 Sugriva are likened to the sparks covering the mountain. 13. i.e., he existed even when the Parijata, 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 Hiranyakasipu killed by Visnu in his ManLion incarnation is fancied as the rosy hand of the demon king's Fortune seized by his victorious adversary. 15. The demon Hiranyaksa was killed by Visnu 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 Ramadasa: 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 Sugriva.

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SETUBANDHA 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 Sugriva 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. Sugriva 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 Sugriva who had decried the idea of waiting for others to help in a danger. Cf. 3.56. Jambavat implies that Sugriva 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 Ravana, dost thou wish to displease Rama, thinking it would please him, eager as he is to slay him himself?'27 37. Having thus restrained Sugriva, the son of Brahma28 turned towards Rama; 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 Krsna 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. Jambavat . 29. Sugriva'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 Jambavat is likened to the smoke, and Rama to the sun. 30. The reference is to the Boar incarnation of Visnu with whom Rama 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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SETUBANDHA 33 task during the deluge, 33 and can endure even the submarine fire? 42, 43. Rama then spoke as he rubbed his breast, dark as the leaves of a Tamala 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 Jambavat 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. 'Hanumat hath almost achieved the task, the core of which was to know (the whereabouts of Sita). 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 Hanumat, 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 Sugriva. 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 Vibhisana to Rama, as if he were a second message from Lanka;44 (Vibhisana) whom he had seen there, and whose nature he had observed. 56. As he bowed down at Rama'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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SETUBANDHA 35 57. Vibhisana, pleased with Hanumat's confidence in him, intimated his resolve (to side with Rama). Sugriva, thereupon, embraced him, crushing the bees hidden in the garland of sylvan flowers on his breast. * 58. Rama 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. "Vibhisana, 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, Ravana hath brought Sita 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 Ravana, will yet be safe in the hands of Vibhisana who will soon replace him as the ruler of Lanka. 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 Nayadhammakahao in one of the verses quoted at the end of Chap. 17: ghanimdiya-duddamtattanassa aha ettio havai dosol jam nsahi-gamdhenani bilao niddhavai urago Il 6 ll, ed. N. V. Vaidya, Poona, 1940.

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36 SETUBANDHA 64. "The anxieties of the gods are dispelled and the wails of the captive maids have come to an end. Sita, held captive by Ravana, marks the end of the oppression of the world.'48 65. Rama, thereupon, poured consecrated water on Vibhisana'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. : www.jainelit

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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 Sita. 2. The sky, with the rising moon, swelled overmuch the waters of the ocean, wrapped in moonlight; while the beach, with Rama 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 Lanka. 4. i.e., tolerated the unpleasant moon, because it was censured by Sita as she pined for him. 5. i.e., by Ravana.

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38 SETUBANDHA 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 Rama'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 Rama's countenance, even as an eclipse overtakes the orb of the moon. 14. A frown came over Rama's firm and broad forehead, dark as a Tamala leaf, and streaming with sweat; like as a poison creeper clings to the solid and extensive slope of the Vindhya, dark blue with Tamala 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, Rama, although so gentle, assumed a fierce aspect, like the sun of the epoch of destruction, 6. Rama, 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 Rama's crossing over to Lanka. 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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SETUBANDHA 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. Rama 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 Rama 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 Rama, like a nayika meeting her lover. 13. Lit. the second base, i.e., second in relation to Rama'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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40 SETUBANDHA 25. Aiming the arrow with a long and steadfast gaze, Rama 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. Rama'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, Rama'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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SETUBANDHA 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 Kulanatha.. 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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SETUBANDHA 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 Lanka. 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. Visnu in his Boar incarnation while lifting the earth from the ocean. 32. During the churning of the ocean.

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SETUBANDHA 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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44 SETUBANDHA 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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SETUBANDHA 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 Rama'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 Rama'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 Rama through its waters.

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46 SETUBANDHA 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 Rama'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 Rama's arrows, looked higher while remaining the same in extent. 80-87. Thus did Rama 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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SETUBANDHA 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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CANTO VI 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 Sita, 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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SETUBANDHA 49 the flowers, and the precious gems worn by Ganga, slim as a creeper, were the fruit. 8. Thereafter Ganga, 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 Ganga 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 Ravana. 11 4. Rama is identified with Visnu from whose feet the sacred river is said to have issued. 5. i.e., Rama as Visnu. 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 Rama himself, considered as Visnu. 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 Visnu. 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 Visnu, pointing out the cruelty with which he was treated in each of them.

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50 SETUBANDHA 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 Ravana;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 Rama with his arrows, because the latter was wroth against Ravana, even as the invincible Valin was chastised in the presence of Sugriva; then Rama's command (to build a causeway), proclaimed by Sugriva, 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 Rama. 13. Lit. condition. 14. The ocean is the resting place of Visnu with whom Raina is identified. 15. The reading salila-nibbhara ccia is followed. See Extracts. 16. Lit. let the foot of the god of death rest on Ravana. 17. Ravana had cut off nine of his heads to please Siva, 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 Lanka 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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51 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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52 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 the nether regions even while they were 23. Supposed to uphold the earth. Cf. verse 19. 24. See Kulanatha 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. Rama's expedition took place in the autumn. 30. i.e., the earth seemed to rise along with the mountains,

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SETUBANDHA 53 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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54 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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SETUBANDHA 55 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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56 SETUBANDHA 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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SETUBANDHA 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 Ramadasa and Kulanatha. 56. i.e., while being uprooted. 57. Acc. to Kulanatha (Madhava also), 'deemed inferior (to others)'. Krsna 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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58 SETUBANDHA 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 Ravana'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. Ravana had only moved the Kailasa mountain with his twenty arms. 66. See next verse. 67. See verse 28. :

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SETUBANDHA 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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60 SETUBANDHA 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 Krsna 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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SETUBANDHA 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 Rama, their eyes beaming with affection for him. 78. Trans. follows Ramadasa. 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 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. 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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SETUBANDHA 63 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. SS. i.e., rose sky-high.

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64 SETUBANDHA 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 Sallaki 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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SETUBANDHA 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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66 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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SETUBANDHA 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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68 . SETUBANDHA frame had been damaged when trampled by Hanumat, 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 Camari 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. Sita was somehow absent from Rama'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 Rama'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. Hanumat had planted his feet on the Mahendra mountain to leap over to Lanka in quest of Sita. 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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69 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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70 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 Sita'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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SETUBANDHA 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 Lanka 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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SETUBANDHA 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 Vasuki.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 (Sugriva) 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 Rama's mighty bow be bent again.? 15. 'Wine, the young moon, nectar, the goddess of wealth, and Parijata, 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. Sugriva 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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SETUBANDHA 75 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 Lanka, 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 Rama's feet and to Sugriva; 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 Asoka 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 Lanka 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. Visvakarman, the divine architect. 17. See verse 2

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76 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 Hanumat 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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SETUBANDHA 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 Visnu. 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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SETUBANDHA 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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SETUBANDHA 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. Ramadasa 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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SETUBANDHA 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 Ravana's heart was rent asunder along with the waters of the sea. 48. In Lanka. 49. A variation of the picture given in verse 37. S. 11

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SETUBANDHA 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 (Sugriva), even though he was on the summit of the Malaya, standing beside Rama, 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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83 SETUBANDHA 87. Discontent, deep sighs, loss of sleep, pallor and weakness passed from Rama to Ravana 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 Ravana with his kinsmen. 89. Ravana'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 Himalaya, 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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SETUBANDHA 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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SETUBANDHA 85 105. While the host of apes was busy stationing themselves on the seashore, Death touched Ravana's head with his left hand.62 106-7. While Rama's power and that of Ravana, unparalleled in the region encompassed by the Lokaloka mountain,63 expanded and receded respectively, divided by the intervening wall of Lanka,64 and when Rama, 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 Ravana would be destroyed. 63. i.e., in the entire world. The mountain belt, called Lokaloka, is the circular boundary between Loka (the region illumined by the sun and other luminaries) and Aloka, the region of perpetual darkness. As the Bhagavata 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 Visnupurana, Bk. II, chap. 4 and Wilson's Trans, and Bhagavata 5.20. 34 ff. and the comm. of Sridharasvamin. Kalidasa refers to the mountain in a simile in Raghu 1.68. 64. i.e., Rama's power extended as far as the wall of Lanka, while that of Ravana 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 Kulanatha: When Rama, 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 (Vasuki), and held fast by Visnu 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 Vasuki 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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88 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 Rama 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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SETUBANDHA 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 Krsna as the branches of the all-giving Kalpa trees, See 14.74. $. 12 phant mangled by the lion. 20. Exnas to the belief that an elephant

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SETUBANDHA 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 Tamala 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 Visnu 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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SETUBANDHA 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 Yaksas. 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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92 SETUBANDHA 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 Ravana) 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 Raksasas 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 Krsna except in the last line for which see Kulanatha 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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SETUBANDHA * 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 Visnu36 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 Parijata tree, borne by the celestial elephants for a long while, were discarded after they 35. Cf. verse 47. 36. Visnu 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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SETUBANDHA 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 Parijata 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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SETUBANDHA 95 65. It carried a mass of Rama'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 Kirata 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 Rama 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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MO SETUBANDHA 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 Aruna 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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SETUBANDHA 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 Camara 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 Ravana 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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98 SETUBANDHA 89. As Visnu 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 Visnu,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 Tamala 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 Visnu. 53. The lunar spot is fancied as a hole torn by the cascades pouring down the mountain-side. 54. Visnu 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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CANTO X 1. Thereafter the host of apes stayed on the peaks of the Suvela as on their native mountains, confidently in separate groups, as if Ravana, 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 Rama cast a look at Lanka 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 Rama, Ravana, 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 Ravana, 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 Vasuki, coloured by the minerals of the Mandara mountain.5 1. i.e., for fear of Ravana. 2. The departing day is fancied as leaving the fearful presence of Ravana. 3. Lit. touch. 4. i.e., the coolness was not felt in the evening as during the day. 5. Vasuki served as a rope coiled round the Mandara mountain with which the ocean was churned by the gods and demons.

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100 SETUBANDHA 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 Ravana, 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 Ravana, 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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SETUBANDHA 101 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 Tamala 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 Cakravala birds supposed to separate at nightfall.

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102 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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104 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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SETUBANDHA 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 Lanka), overcome by passion, and beset with anxieties at the advent of Rama, 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 Malati 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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106 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 Rama 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 nayikas that the attitude of the nayakas was unfavourable. Cf. verse 79.

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SETUBANDHA 107 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 mana, 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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108 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. Ravana, frustrated in his passion for Sita, 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 Sita 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, Sita'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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110 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 Sita. 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, Ravana heard, but did not clearly comprehend the talk of his mistresses, accompanied by ironic smiles, as they ruled out the certainty of his winning Sita. 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 Ravana 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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SETUBANDHA 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 Sita, 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. 'Sita 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 Rama. 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 Rama; while he suffers frustrated in his passion for Sita. 6. The day lily closes at nightfall. Know the demiile he suffers at nightfall.

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112 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 Sita Rama'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 Rama, 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 Ravana'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 Sita, with her eyes terror-stricken at the sound of their footsteps making her fear that Ravana 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. . www

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SETUBANDHA 113 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 Sita, 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 Rama's arms. But when Ravana came to her mind, she was in a puzzle about what would come to pass. 50. She was abashed to see Rama 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 Rama. 52. They then placed before her Rama'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. 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 Rama'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 Rama'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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SETUBANDHA 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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116 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. Sita 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 Rama's head, she beheld it as her weary face leaned sideways, with her tresses moving in its wake, 74. Sita began to wail, venting her grief for Rama 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 Rama 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 Ramadasa'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 Raksasa 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 Rama, 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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118 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 Trijata25 raised Sita'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 Rama'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 Rama's death, how could Ravana'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 Rama 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 Rama's head, the cutting of which could not be imagined even by Siva, it would have burst in a rage, 25. A Raksasa woman friendly to Sita. 26. i.e., on account of his defeat by the demons. 27. i.e., had Rama 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 Rama is alive, and allows the forces of nature to function undisturbed.

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SETUBANDHA 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 Ravana's pride, with its trees prostrated by an ape that was but a servant of Rama?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 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.'30 99. 31 100. Stupefied as she hovered between life and death, and paying no heed to the admonition, Sita sank down upon Trijata's bosom with a confidence worthy of the latter's affection for her. 101. As she reclined sideways on Trijata's bosom, the mingled tears of their eyes32 issued in a stream from her tresses hard pressed by her cheek. 102. Sita, 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 Sita. 30. The mountain on which Lanka stood. 31. A variation of the preceding verse. Found only in Ramadasa. 32. Cf. Madhava in Extracts. Lit. tears accumulated owing to the contact of their eyes. Might mean also: tears accumulated on Trijata's bosom owing to the contact of her eyes with it.

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12C SETUBANDHA 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 Hanumat 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 Rama'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 Rama'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 Trijata 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 Kulanatha 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 Rama, 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, Sita addressed Rama as the son of Dasaratha, 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. Trijata 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. "Sita, despise not my affectionate words, because I am a Raksasa woman. Whether in a garden or in a wood, it is the fragrant flowers of the creepers that are culled. 120. 'Friend, if Raghava 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 Rama 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 Rama's death come about with the demons unscathed? 123. 'It is impossible. Rama 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 Ramadasa's reading. 41. Lit. body. 42. i.e., if Rama were really dead, it would be unnecessary to comfort Sita like an ordinary woman, because she would commit suicide as a matter of course. 43. Hanumat. S. 16

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122 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 Rama, who else hath confined Ravana within the walls (of Lanka), bereft of lustre, with sweat dripping form his face on account of shame? 126. Soon will Rama 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 Ravana, thus acting meanly, without shame, while Rama is alive. 128. "Think not that the power of Rama'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 land-track across its waters.46 On account of it, Lanka 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 Ravana, 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 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.' 44. Lit. moist. 45. Lit. the uneven parts. 46. Ref. to the causeway. 47. i.e. weeping. , w

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SETUBANDHA 123 133. Agonized by the mention in this wise of Rama'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 Trijata's words until she heard the yelling of the apes and the auspicious beat of Rama'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 Trijata). 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, Sita realised the meaning of Trijata'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. www.jainelibgary.org

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SETUBANDHA 125 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 Cakravaka 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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126 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. Rama woke, even though he had not really slept. The day had arrived for him to requite the wrong done by Ravana, and the time was ripe for letting loose his wrath; while the joy (of meeting Sita) was delayed only by the impending war. 23. Unequal in suffering was that night and the long time that had elapsed as Rama endured the grief of separation from Sita, 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 Rama. 14. i.e., the night preceding the battle that was to end in the recovery of Sita seemed to Rama to be longer than the years of separation from her.

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SETUBANDHA : 127 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 Tamala leaves just left by him. 28, 29. He directed his eyes, bedewed with tears, towards Lanka: 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 Sita, 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. Rama 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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128 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 Vibhisana were placed in the forefront of the army: they were conversant with the path to Lanka, 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 Rama took up arms, Sugriva became sad, being at a loss to requite his kindness, now that he was hasting to the battle;20 while Vibhisana grieved over the fate of the Raksasa race. 36. As Rama brandished his bow, convulsing the Suvela and rocking the sea, Lanka, with its wall and mansions quivering, seemed to tremble, Alinging its limbs about. 37. Sita was solaced to hear the sound of Raina'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 Sita's ears, confounded the people of Lanka, making the young women faint, and acting like a crash of thunder on the mountain that was Ravana'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 Rama, drowning all other noise, fainted away slowly as Ravana heard it with amazement and wrath. 41. Meanwhile, Ravana woke at the end of his slumbers, taking no heed of the host of apes, glorious in war, who stood encircling Lanka's wall. a . 20. The idea is, Rama's eagerness to fight deprived Sugriva 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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SETUBANDHA 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 Rama's bow, the remnant of Ravana'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 Ravana's war-drum began to be beaten, heralding the preparations for the battle; while the gods were perturbed as the Airavata 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 Ravana'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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130 SETUBANDHA 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 Trisiras (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 Ravana by Rama. 28. i.e., the armour fitted the back, but not the chest because of the swollen flesh. 29. See Extracts.

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SETUBANDHA 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 Airavata elephant that had glanced off the coat of mail31 (in the fight with Indra). 59. As the armour of Atikaya 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, Dhumraksa 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 Rama's irresistible arrows. * 64. Sarana 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 Kulanatha 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 Ravana's war with Indra. 35. Forced upward, acc. to Ramadasa's reading. 36. Ravana's minister. 37. Another minister of Ravana.

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132 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 Rama, closed in upon Lanka. 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 Lanka. See Krsna in Extracts. 41. i.e., hidden by the gigantic figures of the apes. Acc. to Ramadasa'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 Raksasas. 42. Those carried by the apes for use as weapons. See verse 32.

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SETUBANDHA . 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 Lanka 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 Ravana) 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. Krsna 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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134 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 Ravana'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-irame 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 Raksasa 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 Ravana. 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 Rama as their antagonist; those on chariots purposed to engage Sugriva and Laksmana; the horsemen chose Hanumat, and the foot-soldiers the host of apes. 49. A legendary animal with eight feet.

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SETUBANDHA 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 Lanka, 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 Raksasas in the impending battle. 53. Lit. (the army) with the chariot reins slackened. tion International

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136 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 Rama's terrible wrath and Ravana'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. Kulanatha in Extracts. 2. Lit. The ... army became both the adversary and the weapon.... S. 18

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138 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 yelled 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 Lanka 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. Krsna's reading (pahara) is followed. 5. Lit. innocent. See Ramadasa 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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SETUBANDHA 139 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 Raksasa 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 ucshitta (utksipta).

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140 SETUBANDHA 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 Raksasa 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 Ramadasa. 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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SETUBANDHA 141 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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142 SETUBANDHA 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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SETUBANDHA 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. Kulanatha in Extracts.

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144 SETUBANDHA 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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SETUBANDHA 145 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 Camara 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 Raksasa 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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146: SETUBANDHA 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 Ravana 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. o 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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SETUBANDHA 147 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 Sugriva with a Saptaparna 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 Vajramusti, 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. Vidyunmalin, who was elated by the prolonged fight, was held down by the angry Susena 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: aido 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. Samaraiccakaha, p. 194,. . 37. The flowers are fancied as the laugh of the tree, pleased with Sugriva's skill in hitting his adversary. 38. The architect among the apes who built the causeway.

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148 SETUBANDHA 86. Pierced by Jambumalin 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 Mandara 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 Meghanada and Angada, the son of Valin. 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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SETUBANDHA 149 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 Tara;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 Meghanada 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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CANTO XIV 1. Rama, with the day wasted, not having encountered Ravana as desired by him, became sad as he, looking towards Lanka, 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, Ravana doth not come out to fight.' 3. As Rama'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. Rama'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 Rama'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. Rama'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. Rama'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 Rama's arrows. 4. i.e., rendered superfluous. -

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SETUBANDHA 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 Rama'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 Rama's arrows, even as they were on the point of fleeing affrighted all at once. 13. In this wise Rama 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 Meghanada, 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 Brahma, 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 Laksmana.

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SETUBANDHA 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 Meghanada 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). Rama, 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 Laksmana, 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 Ramadasa, 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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SETUBANDHA 153 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 Rama'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 Rama 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 Rama fell, Laksmana 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 Rama 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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154 SETUBANDHA 35. The host of apes whose security depended on Rama lost heart as they looked at the directions that seemed to be empty. Paralysed with fear, and huddling together, they did not forsake Rama, even though he had fallen. 36. Dejected, disheartened and anxious, the host of apes kept still as in a picture, their eyes fixed on Rama, and hearts smitten with grief. 37. Even though Rama 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 Vibhisana, saw the demon, the son of Ravana,14 as he stood close at hand, armed with his bow, having performed the task assigned to him. . 39. Wrathfully lifting up a mountain, Sugriva sprang up all of a sudden and rushed headlong, and halted only after he had chased the demon to Lanka as he ran away in fear. 40. Gratified at the destruction of the scions of Raghu, as reported by Indrajit, Ravana cheered up, delighted to have found a means of winning Sita. 41. Thereupon brought to the battlefield by the female demons by Ravana's command, Sita 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, Rama beheld Laksmana and began to lament, forgetting at the moment all his grief for Sita. 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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SETUBANDHA 155 44. 'Or having sacrificed his life for my sake, Laksmana 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 Hanumat hath also accomplished an arduous deed of conspicuous renown in the world. 47. 'I could not bring royal fortune to Vibhisana 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 Rama. 50. 'Go, and carry Rama along with Laksmana 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 Ravana'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 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. 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 Madhava in Extracts. 17. Sugriva. 18. Kiskindha. 19. Lit. half brought down. 20. He had twenty of them.

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156 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 Sita in vain.22 55. 'After Ravana is thus killed by me even today, Sita, taken to Kiskindha, shall either see Rama alive, or die after he is dead.' 56. When Sugriva was held back by Vibhisana, saying: "These are serpent arrows', Rama 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. Rama beheld Garuda. The darkness of the night was dispelled by the pervasive brilliance of his golden feathers. The imprint of Visnu'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 Rama, and was beheld by him as he alighted on the ground and stood before him, the serpent arrows left the bodies of both Rama and Laksmana. None knew whither they were gone. 61. Delivered from the grip of the arrows, Rama 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 Visnu 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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SETUBANDHA 157 62. Thereupon hearing that the scions of Raghu were rid of the arrows, Ravana who apprehended danger from Garuda entrusted Dhumraksa 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 Dhumraksa, 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 Dhumraksa, reminded of Aksa's 27 death, covered Hanumat with arrows. 66. Thereafter the ape as he shook off the ineffectual arrows, stuck fast in the hair on his body, swooped down on Dhumraksa'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 Dhumraksa 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 Dhuraraksa 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 Dhumraksa fell, and the surviving Raksasa troops withdrew, Hanumat saw Akampana coming out of Lanka, directly commanded by Ravana. 26. The black colour of the demons is contrasted with the red hair of Hanumat. 27. Ravana's son killed by Hanumat during the burning of Lanka. 28. Hanumat.

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158 SETUBANDHA 71. Hanumat 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 Ravana to fight, Prahasta, who had escaped from a trial of strength with Hanumat 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 Nila 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. Nila 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 Nila 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 Nila, 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 Nila'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 Krsna and Kulanatha is followed. Acc. to Ramadasa'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, Ravana, 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 Ravana'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 Ravana, 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 Sita, Ravana long looked at Rama 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. Sugriva.

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SETUBANDHA 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 Rama. 13. The golden wall of Lanka 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 Ramadasa. 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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162 SETUBANDHA 20. His lofty head was then struck off in the course of the fight by Rama's arrow, drawn up to the ear, and encircled by flames, even as Rahu's head was severed by (Visnu's Sudarsana) 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 Kumbhakarna 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, Ravana 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 Meghanada 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 Raksasa race, because of a mere mortal, a son of Dasaratha? 28. 'Or perhaps thou dost not know thyself to be capable of withstanding all the three worlds together, thou that hadst forced 6. Cf. Naisadhacarita 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 Rama 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 Ravana, Meghanada, hasting to the battle as he heard the sound of Rama'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. Meghanada who thus kept Ravana 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 Ravana's palace and at the city portal as when he assailed the host of apes. 34. Meghanada 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, Hanumat and Nala. 36. Thereupon counselled by Vibhisana, Laksmana checked Meghanada who had routed the host of apes, and was seen to proceed to the shrine of Nikumbhila.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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164 SETUBANDHA .. 37. Laksmana struck off Meghanada's head with the weapon sacred to Brahma, 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, Ravana shed tears in anger that dripped at the moment, like the clarified butter of lighted lamps, touched by the flame. 39. When Meghanada was killed, Fate, turning adverse on the instant, smote Ravana with grief and despair at the same time, as if with both hands. 40. Even though left alone, with all kinsmen killed, Ravana 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 Airavata 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 Ravana). 43. When they saw him sally out, the Raksasa 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 Vibhisana, 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 Ravana. 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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SETUBANDHA 165 46. Thereafter Laksmana, who had endured the initial assault, and joined a formidable arrow to his bow, was pierced by Ravana 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 Hanumat, and began to fight with the demons, equipped with bow and arrows as before. 48-50. Rama 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 Matali as he held the reins in his left hand; and the hair of the Camara 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 Rama was about to greet him first with a cheerful countenance Matali, profoundly inclining his head, bowed to him reverently, conveying the high esteem of the gods. 52. He presented Rama 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 Rama's bosom wasted by the grief of separation from Sita. 54. When Rama mounted the chariot, Matali, alighting on the ground, enveloped the former's body in the armour that had always been fondly touched by Indra's hands. 55. Thereupon Laksmana, approaching Rama with Nila and Sugriva, 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, Matali 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 Ravana destroyed before long by Nila or Sugriva 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. Rama, his forehead covered with sweat in his wrath at the sight of Ravana, looked at Nila and Sugriva, and replied to Laksmana 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 Ravana away who hath chanced to come face to face with me, like a wild elephant falling a prey to a lion's jaws.' 62. Ravana'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 Ravana, 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 Sugriva, Nila and Laksmana. 26. i.e., he drew the bow up, to the ear.

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SETUBANDHA 167 65. Even though firm, Rama 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. Rama's arrow in its turn pierced through the cluster of Ravana'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 Ravana, one had the arrow fixed; another, drawn with force, was bent backward 29, and another rid of the arrow, all at once.30 68. Rama'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. Rama was unaware even when his heart was violently pierced by an arrow discharged by Ravana, because it was in anguish, being consumed by the grief of separation from Sita. 27. Rama is identified with Visnu 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. Ramadasa calls this utthapita. 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 Ravana 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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168 SETUBANDHA * 71. An arrow shot by Rama pierced Ravana'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 Rama, as does the orb of the sun in the jaws of Rahu. 75. Meanwhile Rama steadily drew an arrow from the quiver, and observed Ravana, as if he were a lotus pool in bloom whose flowers36 were to be cut before long. 76. As Rama joined the arrow to his bow the Fortune of the demons turned towards Vibhisana;37 while at the same moment Sita's left eye twitched,38 presaging the destruction of Ravana. 77. The left eye of Ravana twitched as did the right eye of Rama; while both eyes of Vibhisana throbbed, betokening the slaying of a kinsman39 and his own acquisition of a kingdom.40 78. As Rama 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 Ravana's heads, which he once struck off one by one with his Candrahasa sword, 42 was severed all at once by Rama with a single arrow.. 35. i.e., the arrow was drawn to the furthest limit. 36. Ravana's heads are likened to the flowers. 37. Ravana's successor on the throne of Lanka. 38. Considered lucky for a woman. 39. i.e., Ravana. 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 Ravana assured them of the end of their captivity. 42. While worshipping Siva with the exception of the tenth head. Cf. 6.17,

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169 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 Ravana 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 Ravana 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 Vibhisana'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 Vibhisana by Brahma, 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 Sita to Rama, S. 22

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170 SETUBANDHA 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, Vibhisana 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 summer's heat. 90. 'Sire, vouchsafe me leave to touch the head of the child Meghanada that is dead, after I have fallen at the feet of Kumbhakarna and Ravana 91. Moved to pity by Vibhisana's lament as he lay on the ground, distracted with grief, Rama ordered Hanumat to perform the funeral rites for the lord of the demons. 92. Ravana having been slain, Sugriva, confident of the recovery of Sita, saw the end of his services in return for Rama's kindness, just as he had seen the further shore of the ocean. 93. Having completed his mission on behalf of the gods, Matali, permitted by Rama in the presence of the apes, turned his chariot towards heaven, with the banner fluttering amidst the clouds. 94. Taking with him Sita, purified in the fire like a bar of gold, Rama reached the city of Ayodhya) to crown Bharata's devotion to him with glory. 95. Here ends the poem "The slaying of Ravana', marked with the word anuraga (at the end of each canto). It rejoices the heart because of the recovery of Sita, and is delightful to those who appreciate poetry.50 50. Lit. those who have a (good) ear (for poetry). The reading followed is saanna. See Extracts.

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Variant readings and Extracts from Commentaries, I K=Kpsnavipra MY = Madhavayajvan Kula = Kulanatha Muda = Mudamalla Deva = Devarata R=Ramadasa SC = Setutattvacandrika

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CANTO 1 1, K reado avisArita for avasaria aprasArita ( R and Kula) K says arvArdhata kenacit arvArdhatamapi tuGgam / svabhAvenaiva tuGga sarvonnatam / anena vizvavyApako virATsvarUpo viSNurucyate / avisAritavistRtaM kaizcidavisAritamapi vistRtam / anavanatagabhIram anavanatatve'pi animnatve'pi svata eva gabhIrabhagAdham / apralaghuka parikSaNa, pralaghureva pralaghukaH, apralaghutve'pi parizlakSNamattisUkSmaM, sUkSmalezalavazlakSNakSudradabhrakaNANavaH iti halAyudhaH / ajJAtaparamArthaprakaTam -- kaizcidapi avijJAtaH paramArthaH yAthArthyaM yasya sa tathoktaH / ajJAtaparamArthatve'pi prakaTam atiprakAzam | athavA AkAzavAyuvahnijalabhUmInAM paramAtmanaH samutpattikramo vedena samarthitaH / Atmana AkAzaH saMbhUta ityAdibhiH vAkyaiH / paramAtmA hi puruSottamaH / aa AkAza IzvareNa vardhita evottuGgo dRzyate / tenaiva vistAritA pRthivI vistRtA / tena nimnIkRtameva jalaM gambhIraM bhavati / atilaghureva sRSTo vAyuH susUkSmaH / jJAtasvarUpa evAbhiH prakaTo bhavati / etebhyo madhumathanasvarUpasya vyatireka ukta iti svAbhAvikavibhAvanAkhyazcAyamalaGkAraH / tathA sarasvatIkaNThAbharaNe samarthitam / vRttamAryAgItiH . MY says athavAvRddhatuGgamityanena ujjvalana svabhAvateno rUpatvamucyate / dvitIyena vizeSaNena pRthivImayatvam / tRtIyena toyAtmakatvam / caturthena vAyurUpatvam / paJcamena AkAzamUrtitvamiti bhagavataH sarvAtmakatvamuktaM syAditi . MY remarks parisUkSmamiti kecita . This explanation is found in Kula who says prakRSTo laghuH pralaghuH svArthe kan / na tathA pralaghuH / tathAvidhamapi pari samantAt sUkSmam / ajJAtaparamArthamapi prakaTaM jagadut * SC says anavakhAtagabhIrama...onaa - zabdaH avakhAtazabdodbhavaH / raara dezIya iti kecit Ramadrsti says na kenApyavanamitaM bhagAdhatAM na nItaM sagarasutAdibhiH samudrAdimiva tathApi gabhIramagAdham . S. 23

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174 SETUBANDHA pattisthitipralayahetuM viSNum / viSNuriti prakaTasyApyasya yat paramArtha . tanna ko'pi vettiityrthH| etena etaduktaM trailokye yat kiMcita .... sthUlasUkSmAdivastujAtaM tat sarva vizvamUtaH viSNoH svAbhAvikarUpam / ato vardhanaprasAraNAdeH loke siddhaheto. ranavasara (2) eveti . R has parizlakSNa-apralaghuko mahAMzcAsau parizlakSNaH kRzazceti tathA . Kula also says kizcAtra ...pnycmhaabhuutaatmkhrinmskaaro'pi...lkssyte| tathAhi prathamena pAdena AkAzam / dvitIyena pRthivI / tRtIyena jalam / caturthana pavanaH tasya mahAbalaparAkrama...indriyAviSayatvAta parisUkSmatA c| tvagindriyeNa sparzamAtraM gRhyate na vAyuriti nyAyamatam / paJcamena tejH| tathA ca vahniriti prakaTo'pi kimayaM devatArUpaH, kiM vA tejodravya(rUpaH).......... . __2. K_says danujendro hiraNyakazipuH / tasya vakSaHsthalavidalane pravRttasya yasya sphurati prathamaM vakSasi stanAMzukavat prakAzamAne nakhaprabhAsamUhe pazcAt tasya bhinnavakSaso rudhiralagne rudhireSu nimagne sati mahAsurasya tasyaiva lakSmIH stanAMzuke galite iva gupyantI vyAkulIbhavantI viplaayitaa| taM praNamateti pUrveNa saMbandhaH / ayamarthaH-mahAsuravakSaHsthalanivAsinI dAnavazrIH prathama nijastanAMzukavat prakAzamAne narasiMhasya nakhaprabhAvitAne sadya eva bhinnahRdayasya daityasya vakSorudhiranimagne sati apahRtastanAMzukeva paryAkulIbhavantI devasya puraH sthAtumasamarthA lajjAtirekAt niyamANaM bhartAramapi parityajya zIghraM prayAteti / uttarabhUmau hi striyaH paridhAnIyamiva stanAMzukaM saMtataM dhArayantIti prasiddham . 3. K says ariSTo nAma vRSabhAkRtiH kaMsAmAtyo mhaasurH| ariSTazabdasya AdyakSaralIpaH / pInatvAt durgraham atimeduratvAdanyaiH grahItumazakya, yasya kRSNasya bhujAyantreNa bhujadvayamaNDalena niSTuramatidRDhaM parigRhIta, viSamavalitaM bhRza vivartitam ariSTasya kaNThaM jIvitaM tasya jIvaM duHkhena atikRcchrAt atikrAntamatI tya gatam / vastravat kaNThaniSpIDanAt vakrIkRtena kaNThanAlena kathaJcit nirgatamityarthaH. MY remarks. viSamavalitatvaM nIvitasya duHkhenAtikramaNahetuH, Kula

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SETUBANDHA 175 says kaNThaM karmabhRtaM jIvitaM kartR. The verse is quoted.in Sarasvati. kanthabharana 3.49 with the remark : atra jIvitaduHkhAtikramaNe kaNThasya valanaM, valanasya niSThuragrahaNaM, niSThuragrahaNasyApi pInatvena durgrAhyatvaM heturiti pratIyamAnakAraNatvaM kAraNamAleti ahetubhedaH. 4. K and MY pratika has ovahia (avagADha MY) for oahia (R). Kula is uncertain, but he has avagADha* . __K says drumaH pArijAtaH / pArijAtayazasoH saamymucyte| yazaHzabdasya 'nasAntaprAvRTazaradaH puMsIti' (Vararuci 4.18) puNlinggtaa| apagADhamahIveSTaM vyAptamahImaNDalam / prarohapakSe antrvyaaptmhiitlH| prarUDhaguNamUlalabdhasthAma prarUDhAH prasiddhAH guNA eva mUlaM kAraNaM tena labdhasthAma labdhasthairyam / athavA prarUDhaguNamUlatvAt lbdhsthaam| anyatra mUlaM ziphA, guNAH kssudrshiphaaH| adhaHprasRtaguNamUlatvAt labdhasthAmA / evaMbhUtaM mahendrasya yazaH drumamunmUlayatA nandanavanAduddharatA yena truttitmucchinnm| kimiva-praroha iva / praroho nAma plakSanyagrodhAdInAM zAkhAmukhAdhastAt prasRtAH paadaaH| tat kalpavRkSasyApi saMbhavatIti evamuktam / prarohazabdasya samRddhayAdigaNatvAdAkAraH . ___Kula says yena kRSNAvatAre satyabhAmAyAH prasAdanArtha dvAravatyAmAnetuM drama pArijAtamunmUlayatA praroha iva zAkhAzipheva mahendrasya yazaH khaNDitaM taM namateti / ... prarohastu prarUDhA guNAH tantavo yasya mUlasya tena labdhasthAmA .. 5. K says yasya nRtyato mahezvarasya parito dikcakramevaM pratibhAti / taM ca namateti sNbndhH| kIdRgaMbhRtam - sphuritATTahAsaM pratiphalitATTahAsam , ata eva sphuTaravaM, kaNThacchAyAghaTamAnanayanAmizikhaM cakranRte kriyamANe devasya kaNThaprabhayA saMyujyamAnanayanAgnijvAlaM, paritaH prasarantyA kaNThaviSatviSA ghaTamAnanayanAgneH zikhA yasya tattathAbhUtam / tadAnImUrdhvapradIptatimiramiva UrdhvamuparibhAge prajvalitaM timiraM * Hemacandra 4. 205 gives ovahai as equiv. of ogahai.

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176 SETUBANDHA yasya tattathA / pradIpAdayo hi adhaHprasRtatimirA bhavanti / dikacakramapi tadvadUrdhvaprajvalitatimiramiva sphuratIti / jvalanakriyA ca dhvanimatI bhavatIti sphuTaravamityuktam . MY says dikcakramUrdhvapradIptatimiramiva pratibhAti / yatra kASThAdivat timiraM dahyamAnordhvapradezamiva dRzyate tattathoktam . ___6. K has pulakAJcita for pulaaia pulakAcita . He says yasya vAmAmevaM bhavati taM nmteti| militAGgatve'pi gADhopagRhanamukhakAntidarzanacumbanAdInAM zarIrapRthagbhAvasulabhAnAm ananubhavAt viprayoga iva kAmAturaM bhavatIti bhaavH| prathama satrIliMta vepate / vIlaiva brIlitam / bhAve niSThApratyayaH / patyuratisannikarSAt savrIlaM bhUtvA sAdhvasAdvepate / ayamabhiprAyaH-AlambanavibhAvabhUtasya devasya sannidhAnAdavataratA ratyAkhyena sthAyibhAvenaivam AkulIbhavatIti / anantaramanubhAvaiH sAttvikaizca pulakAJcitastanakalazaM pulakapUritastanakalazaM bhUtvA valitumicchati / icchateH mhshbdaadeshH| calitumicchati bhAvapariNAmAnurUpaM kiMcita cessttitumicchtiityrthH| anantarakSaNe vyabhicAribhiH trayastriMzatA rasatvena pariNamatA bhAvena premasvabhAvavimohitam / prema / praNayotkarSaH / yathoktaM bhAvaviveke "itaretarasaMyogaprarUDhamadahitam / yad gAtrANAM sukhakara praNayaH sa nigadyate // sa eva pracayAdvastuprayukto vivaza naram / saMtataM tatsamIpe tu kSipan prematayoditaH // " iti / tatsamIpe patyuH samIpe prerynnityrthH| evaMlakSaNasya premNaH svabhAvena mohitaM kRtyAkRtyavivekarahitaM bhUtvA dvitIyapArzvagamanotsukam ardhAtmanA pRthagbhAvamasahamAnamIzvarabhAgamapi vyAptumutsukaM bhavatIti . MY says gatabhUyiSThatve'pi lajjAyAH savizeSatayA valituM parAvRttya avasthAtumicchati / athavA premavazAt kSaNArdhamapi vyApyAvasthAtumabhilapatItyarthaH .

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SETUBANDHA 177 Kula says ardhanArIzvararUpamAha / yasya vAmA stryAtmakaM dvitIyAvakAze puruSAtmakadakSiNArdhe gamanotsukaM yat valituM vAnchati taM namata / svayamabhigamanecchayA satrIDaM kalaGkasAdhvasavazAcca vepate / bhAvavazAt pulakAcitastanakalaza........ / strINAM snehadharma evAyaM yadanurAge'pi vAmyopadarzanam / etena subhagatvastutiriya devasya . 7. K, MY and Kula read fassat (disa-ada) for disa-ala diktala (R). ____K says nRtyato yasya hasitacchedAH aTTahAsavibhAgAH evaM bhavanti / naM namateti sNbndhH| kathaMbhUtAH-dizAM paryantA diktaTAH teSu pratiskhalitAH aNDakaTAhabhitto pratihatA iti yAvat / ata eva sphuTapratizabdAH vijambhitapratidhvanayaH zazidhavalAsu rajanISu jyotsnAmayAH kallolA iva / hAsasya dantaprabhAmayatvAt evamuktam / nabho vilaganti Arohanti / lagatiratra sakarmakaH / sandhyAsu nutyato yasya evarUpA hAsavibhAgA jyotsnAlaharya iva nabhaH pUrayantIti / athavA zazidhavalAsu rajanISu jyotsnAkallolA yathA digantAn pUrayitvA nabhaH pUrayanti tadvadihApi yasyATTahAsAH nabhaH pUrayantIti yojyam . ___MY says yasya vA dhavalatarA hasitacchedA diktaTapra(ti)skhalitatayA sphuTapratizabdatayA ca jyotsnAyAM kallolavat pratibhAsamAnA vRddhivazAt nabho vilagantItyarthaH . Kula reads valagganti Arohanti (Hemacandra 4.206) for vilagganti. He remarks taTapratiskhalanaM........nabholacanaM ca kallolasAdharmya hasitacchedAnAmuktam / ___8. K reads uvRtta (uvy.itta) for ubbhanta ubhrAnta (R), and jalahara for Jala-rad-rayAH (R), -ravAH (Kula).

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178 SETUBANDHA ___Ksays yasya nRttArambheNa kSubhitAH pAdAbhighAtacalitamahItalatamA kSubhitAH, bhayovRttaiH bhayAdUrdhvamuccalitaiH matsyaiH prahatameghAH makaragRhAH samudrAH salile nAtivRddhana utthApitatvAt (chaya has salilotthApita) pUritatvAt dhUmAyamAnavaDavAmukhA bhavanti / taM namateti yojanA . ___Kula says bhayenodbhUtaiH (1) matsyaiH timiprabhRtibhiH prahatajalaravAH........ salilaiH dhmAtatvAt dhUmAyamAna etc. He seems to read saliladdhumaia for salilu,- like ms. C of Goldschmidt. sc says salilenAdhmAtA ApUritAH santo dhUmAyamAnA vaDavAmukhA vaDavAnalA yeSu . 9. K, MY and Kula read pratiSThApitA for pari - (R). K says pUrvamabhinavena rAgeNa abhinivezena ArabdhA, tataH pramAdaskhaliteSu anavadhAnAt zabdeSu artheSu vA skhaliteSu vighaTitA zithilA punaH pratiSThApitA samAhitA, pramukha ArambhAvasthAyAM rasikA sarasA kAvyakathA kAvyasya kathanaM racanA nivoDhuM nirvartayitu duSkaraM yathA syAt tathA bhavati / avicchedena nirvrtyitumshkyetyrthH| kimiva- maitrIva / (sA) ca kayozcita pUrvamabhinavena snehena prArabdhA pramAdAparAdheSu vighaTitA punaH sthApitA pramukha sarasA nirvoDhuM duSkarA bhavatIti / duSkaramiti sAmAnyanirdezAt napuMsakam . Kula says kAvyakathA maitrI ca duHkhena samApti nIyata ityarthaH , MY says rAgasya abhinavatvamatizayavatvam / paditthavia pratiSThApitA ........niveshitruupaantraa| pamuha-rasia pramukharasA kAvyakathA kAvyArUDhA kathetyarthaH . R says cukka - zabdaH pramAde dezI iti kecit , 10. K reads visarpanti for vidhappanti aya'nte (R and Kala). K says kAvyasya zrotRNAM prathamaM vijJAnaM parivardhate zabdArthavimarzasaMskAreNa vijJAnaM bhUyo vrdhte| yazaH saMbhAvyate janaiH / tathA guNAH zikSAguNAH : www.jainelibrary.o

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SETUBANDHA evaM cisarpanti loke prasaranti / supuruSasya kathAnAyakasya caritaM zrUyate / kAvyAlApAH kAvyakathA yena vastunA na haranti mano na haranti tat kiM na kiMcidityarthaH . Kula says dharmArthakAmazAstrArthajJAnaM tasyAGgatvena nibaddhaM tadadhyetRRNAM vijJAnabuddhirbhavatIti bhAvaH / saMbhAvyate yazaH kAvyAbhyAsena kavitvalAbhAta kAvya ........labhyate / zauryAdayo labhyante kAvye zauryAdiguNastutidarzanAt tadupAjanarasaH .. ..bhavatIti bhAvaH / ......kAvyAlApAH kAvyamiva Alapyanta iti kAvyazabdavAcya prabandhA ityartha: : guNAH Kula). 179 MY says na haranti nAkarSanti na svazravaNe pravartayanti / tadanarthahetutvarUpaM vA nimittaM kiM na kiMcidityarthaH . 11. K reads saMpAdyate for sambhavijjat saMbhAvyate ( R and kimiva - icchayA K says abhinaghA pUrvairanuktA arthagatiH abhidheyapaddhatiH bandhacchAyayA saMdarbhazobhayA duHkhaM kRcchrAt saMpAdyate / AnukUlyaM saMpAdaH / samudrasadRzasya kAvyasyArthasamRddhyA saMpAdaH kadAcidapi na bhavati / abhinavaH arthavizeSo labdhazcet zabdaracanAguNena samyagavadhArayituM na zakyata ityarthaH / AzayA dhanasamRddhiriva / arthavibhUtirAzayA saMpAdayituM yathA tathA yauvane labdhA zrI: abhijAtyeva / abhijAtiH abhijaH vaMzaguNaH / anena vinayAdaya ucyante . MY says dhanardhdayAdayaH icchAdibhiH saha duHkhaM klezena virodhamApAdyante puruSeNeti vAkyArthaH . na zakyate / Kula says apUrvavastupAdAnAt abhinavAnAmarthAnAM prameyANAM gatiH prasthAna bandhAnAM mRdusphuTonmizradharmaprabhavatayA dvividhAnAM chAyayA zobhayA duHkhaM yathA syAt tathA saMbhAvyate yojyate / tathA dhanaRddhiH (iva) icchayA / vibhavo durlabhaH / yauvanameva tAvata madahetu:, tena labdhA tu icchAnurUpo hi zrIH sutarAmeva /

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180 SETUBANDHA ataH sA yathA abhijAtyA kulInatayA(1) (tadAtmanAcAreNa duHkhaM yojyata* ityarthaH. R says saMbhAvyate saMbadhyate . 12. K says cihna ndha iti dhAdezaH (Vararuci 3.34) which shows that he reads anuraa - cindham or indham for -- inham. MY says AyughRtamitivat rAvaNavadhasya tatsAdhanatayopacArAt tridazavandImokSAdirUpatve vivakSite tadabhidhAya tasyAsya kAvyasyApi tattadvizeSaNasAmAnAdhikaraNyamupapannamityakseyam . 13. K says athazabdo vAlivadhasya AnantaryamAha / atra sugrIvo nAyakatvena kalpitaH rAjazrIzca nAyikAtvena / tasyA abhisAraNadharmA ucyantI / vAlyeva hRdayaM vAlihRdaya, pratipannavirodhe sugrIvaM prati baddhavirodhe, mAnAbhyadhike vAlimayahRdaye rAghavamanmathazareNa viddhayA rAjazriyA sugrIve abhisArite sati / mAninIhRdayaM ca bhartari prAptavirodhaM mAnAbhyadhikaM ca bhavatItyuttaratra saMbandhaH . Kula says rAghavo manmatha iva, tasya zareNa prahRtatvAt(?) vAlI hRdayamiva, tasmin vidvayA rAjazriyA sugrIve abhisArite kRtAbhiSeke sati |...prtipnnvirodhe ityabhisArikAhRdayasya vAlinA tulyaM vizeSaNam . 14. K says ghanasamayo varSAkAlo dAzaratheH kathaM kathamapi gataH atikRcchrAdatItaH / kathaMbhUtaH-vyavasAyaraveH rAmasya kAryavyavasAyasUryasya pradoSabhUtaH etc. sc says vyavasAyaH kAryodyamaH . ___15. K says ye kadambavAtAdayo virahiNAM mahAnti pramAdasthAnAni rAmeNa tu dhairyAtizayAt kathaMcit atikraantaaH| tathApyAgacchataH zaratkAlasya asahyatvAt jIvita prati vizvAso nAsIt / AsaMghazabdo dezIti vizAsaparyAyaH . MY explains the word as AzaMsA--nizcaya ityrthH| virahAnalasaMdhukSa * Our copy has muhate . |

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SETUBANDHA 181 NAnAM kadambavAtAdInAM gamitatve'pi nAsya jIvite nizcayaH virahAnneH pUrvato nirvizeSatvAt . Kula says rAgasya tIvratamatvAt tatprazamahetoH sItAlAbhasya rAvaNavadhasya ca sandigdhatvAta . 16. K says haripateH sugrIvasya yazaHpathaH rAmakAryapravRttasya sugrIvasya yazaHprasAraNamAgoM yAtrAkAlatvAt / rAghavajIvasya prathamo hastAlambaH, sItAyAH bAppavicchedakArI, dazamukhasya vadhyadivaso vdhaarhdivsH| ahe kRtyatRcazcetyahAthai yapratyayaH / evarUpitA shrdupaagtaa| zarado da iti dakArAdezaH . It will be seen that K reads sarado for sarao following Vararuci 4.10. ___Kuli says rAghavajIvasya prathamo hastAvalambaH, kAryAnuguNatvAt zaratkAlasya tamAlambya sthairyalAbhAt / sItAbASpavighAtaH, vihanyate aneneti vighAtaH . 17. K says prAkRteSu laDantAni padAni bhUtArthAni draSTavyAni / nabhastalamazobhata / kimiva--pitAmahotpattipaGkajamiva nArAyaNanAbhikamalamiva / kI hagabhUtam -ravikarakesaranivahaM ravikiraNamayakesaranivahayuktam / ravireva karNikAtve kavinA kalpita iti boddhavyam / dhavalAni abhradalAni meghazakalAnyeva dalasahasraM tena parigatam / nAbhisamutpannatvAt madhumathanadarzanasya yogya pitAmahotpattikamalaM bhavati / nabhastalamapi tadAnIM zaradi yoganidrAvirAmAt madhumathanasya darzanayogya bhavatIti . MY says ravikarANAM kesaratvavarNanAta tadvim karNikAtvena sidhyati / nabhaso maghumathanadarzanayogyatvaM tasya tadAnI prabodhAt / paGkajasya tu tathAtvamAbhimukhyena nAbhyAmavasthAnAt . Kula says adhomukhapadmAkAratvena pratIyamAnatvAt prasiddhavibodhasya madhumathanasya darzanayogyam / suptotthitAnAM hi mahatAM zaGkhAdarzapadmAdiprazastadarzanamucitam / ........... ......mahattvAt pitAmahotpattipaGkajamiva gaganatala rAjate . S. 24

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182 SETUBANDHA 18. K says dinamaNimayUkhaiH sphuritaM jalazIkaramitraiH dinakararazmibhiH udbhUta, dhanalakSmyA meghazriyo ratnarazanAdAma, Rtureva madanaH tasya bANapAtraM tRNIraM, nabhomandAravRkSasya navakesaramindradhanuH galitaM meghebhya iti zeSaH . MY says moha mayUkha / ravikiraNasphuraNAta ghaneSu AvirbhUtam / athavA dinameva maNistasya mayUkhasphuraNam / Rtureva madanabANastasya patraM nirvAhakamityarthaH . Kula says dinamaNeH sUryasya mayUkhAnAM sphuritaM ravirazmervikAsa evendrdhnurityrthH| nAyikAyA iva dhanalakSSyA nAnAratnamaya kAJcIdAmeva / RturvarSAkhyo madana iva tasya bANAnAM pAtraM sandhAnayogyam . 19. K says ghanasamaya iti kazcit puruSa ucyate / nabhomayasya pAdapasya zAkhAbhUtA dizo ghanasamayena AkRSTAH saMkocitAH ata eva avanatAH meghacchannatvAdAnatAH tataH zaradi vimuktAH, dhutameghamadhukarAH vidhutameghAkhyabhramarAH bhUtvA nijaM sthAnamAkarSaNAt pUrvAvasthAna pratigatatvAt bhaprakAzAH zaradi meghApAyAta prakAzA dizaH kavinaivamutprekSitAH . Kula says namasaH pAdapasyeva zAkhA iva dizaH dhanasamayenAkRSTAH sadyo'vanatA iva saMnihitAH kRtAH pazcAt vimuktaaH| ato ninasthAnaM pUrvasthAna pratigatA iva meghAvaraNApagamAt dUre tAsAM pratIyamAnatvAt / vegena gamanAta dhutA meghA madhukarA (iva) yAsAM tAstathA . The verse is quoted in Sarasvatikaothabharana 4.47 with the remark : atra pAdaparUpeNa rUpitasya nabhaso yadetat dizAM zAkhArUpeNa rUpaNa meghAnAM ca madhukaraprakareNa tadubhayamapyanyapadArthaSaSThIsamAsayorabhidhIyamAnena sAvaravaM niravayavaM cetyutprekSayA ca saMkIryamANamubhayasaMkIrNarUpakavyapadeza labhate . 20. K says darazabdaH iissdrthH| nirmitamajjanasukhAH varSajalena kRtasnAnasukhAH, ata eva abhinavasnigdhAlokAH abhinavasukumAracchakyaH / AsAro varSam / atItena AsAreNa uddezeSu dRshymaanjlshklaaH| snAtAnAmapi aGgeSu

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183 SETUBANDHA kacit jalabindavo dRzyante / evaMbhUtA divasA idAnImAtapayogAt ISacchoSaNacchavimavahana iva / zuSyatidhAtoH vasuAdezaH . ___ Kula says abhinavasnigdhAlokAH pratyagracikkaNAH,.......uddezeSu ekadezeSu AsArasya vegavarSasya dRzyamAnajalalavAH,......etena kRtasnAnasya snigdhadayuteH hRdayAdipradeze dRzyamAnajalakaNasya puruSasya dharmA divaseSu samAhitAH . 21. K says yathAsukha saMmAnitayoganidraH, nidrAyamANasyAtmano viraheNa spRSTasya samudrasya kRtotknntthH| prathamameva vibuddhayA zriyA devyA sevitH| strINAM patyuzcaramaM svApaH prathamameva prabodha ityaacaarH| madhumathanaH asvapannapi yoganidrAyA nagatakAryacintAvazAt asvapannapi vibuddhaH nidrAmudrAmatyajadityarthaH . MY says asvapannapIti yogamayanidro'pItyarthaH . Kula says nimiSahetunA yogasulabhena sukhena samAnitA nidrA svanetrasthA* caNDIrUpAkSazaktiyena . . sc says nidrA svazaktirUpA yoganidrA . 22. K says gaganamayasamudre rajanireva velA tIraM tatra lagnaH, rajanisamayalagna iti ca dhvanati / vizuddhakiraNaH, sphuTavighaTitaiH sphuTabhinnaiH meghazuktimukhaiH muktaH tArAmauktikaprakaraH zobhate sma . Kula says sphuTavighaTitaiH vyaktimupagataiH sphuTitamukhaiH zuktisaMpuTairiva(meghaiH) muktaH . ___23. K (chaya) has lagati skhalati hRdaye . He says saptacchadakusumAnAM gandhaH abhinavatvAt hRdaye lagati sma hRdyo'bhvdityrthH| kadambAmodastu ciraparicitatvAt skhalati sm| kalahaMsAnAM kalaravo hRdaye tiSThati sm| pariNatatvAt zikhinAM mayUrANAM virutaM hRdaye nAtiSThata . Kula say. skhalati kadambAmodaH pariNata iti yojyam / na tiSThati pariNataM zikhivirutam / pariNato hi pravANatAM gato na mano haratItyarthaH . MY says samthai saMtiSThate / upasargo'narthakaH . * Our copy has nidrAmu nevasthA . .

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184 . SETUBANDHA 24. K says varSavigamAdindradhanuH prAlAyati sma / kIdRgbhRtam-dizA pIneSu payodhareSu megheSu lagnaM, pravasatA apagacchatA jaladasamayena vitIrNa, saubhAgyasya kAntivizeSasya prathamaciM, sarasanabhaHpadaM sarase savarSe nabhasi padaM sthAnaM yasya tattathA / atra pravAsaM kurvatA dayitena preyasInAM staneSu kRtaM nakhapadaM ca sphurati / tathAhi digaGganAnAM pIneSu staneSu lagnaM saubhAgyasya prathamacihnaM sarasaM nakhatraNamiti. R says saubhAgyasyAnurAgasya prathama jJApakam . The verse is quoted in Sarasvatikanthabharana 4.48 with the remark : atra sarasanakhapadAkArasya indradhanuSa utpannasAdRzyAdabhedopacAreNa rUpaNe yo'yaM sarase nabhasi padamasyeti vyutpattyA zliSTarUpeNa tadvizeSaNaprakAro yazca zobhAyAH prathamamagrya cihna saubhAgyasya ca prathamaM cihna pInapayodhare meghe stane vA lagnamityAdivizeSaNavizebyabhAvaH tenedaM zleSeNopadhIyata iti zleSopahitaM nAma saMkIrNa rUpakebhayabhUyiSTharUpakabhedaH . 25. K and probably MY read amukka for vimukka (Ranid Kula). K says paryAptena salilena dhaute, dUramAlokyamAnAvasthAyAM nirmale gaganatale amuktaparabhAgatvAta prakaTam amuktaH parabhAgI varNaguNotkarSoM yasya, AkAzasya nIlimnA svena dhavalatvena ca prakaTaM zazibimbam atyAsannamiva sthita hastaprApyamivAtiSThat . MY says paryAptanirmalatayA nabhasazca bhUpathAdupari api atidUramAlokyamAnatvAt zazibimbamAtmanaH parabhAgalAbhena prakaTatvAt ca AsannamivAlakSyatetyarthaH . Kula says varSAsu yatheSTadhautatvAt nirmalaM dRramAlokyamAnaM ca yat tasmin gaganatale vimuktaparabhAgamiva uparipradeza (vimucya ?) lambitamiva prakaTaM vyaktam , athavA meghanIhArAdyAvaraNAbhAve ativispaSTaparabhAgaM prakaTitazobhAtizayam , ataH(2) prakaTaM zazibimbam atyAsannamiva* sthitam . R says vimuktaH parabhAgo'nyabhAgo meghAdisaMbandhastena prakaTamativyaktam . * our copy has aSTasiddhamiva ..

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SETUBANDHA 185 26. K and MY read kusuma for kumua (R). Kula has kamala. K says mAnasasaraHpradezAt cirakAlAta pratinivRttaM, dikSu ghUrNamAnena vAyuvazAt prasaratA kusumarajasA vyAkulIkRtaM kamalaparAgazaGkayA vyAkulitaM, kamalAkarasya darzanotsukaM haMsakulamabhramaditi . MY reads velaian (explained as vaJcitaM vyAkulitamiti vA) for vellaviam (R). He says pUrvadRSTakamalAkarANAM ciravismRtapradezatathA rajoliGgena unnetukAmA haMsAH tadanyakusumarajIbhiH kacyamAnAH tadanveSaNaparA babhUvurityarthaH . Kula reads a (a) laddha for aladdha. He says ASTFEL velavian prabhAvita pralobhyAbhimukha kRtmityrthH| labdhAsvAdaM pUrvamupabhuktarasatvAt satRSNaM, cirakAlanivRttatvena prasmRtapUrvAnubhUtakamalAkarasthAnatvAt tadanusArArtha kamalAkaradarzanotsuka amarakulaM ca bhramati / cakAraH samuccaye . Kula seems to read bhramara for haMsa, but it might be a mistake. 27. K. and Kula read antaritarUpAH for-sohao (zobhAH ) found in R. ___K says candrAtapena dhavalAH candrAtapavat dhavalA iti c| sphuraddhiH divasaratnaiH antaritarUpAH vyavahitarUpA nizAH saumye sundare zarada urasi madhyapradeze muktAvalizobhA vahantIti(?) . ____Kula says saumye manohare zarado nAyikAyA iva urasi madhyabhAge candrAtapena jyotasnayA dhavalA nizAH sphuranto ravikiraNayogAt prakAzamAnA divasA ratnAnIva tairantaritarUpA ekAntaragrathitamuktAvalIvibhramaM vahantIvetyarthaH . 28. K and MY read karNa for sannam - saMjJaM (R and Kula).

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SETUBANDHA nalinaM pratyabudhyata K says atra samAdhyalaGkAraH kavinA vivakSitaH / vikasati sma / kazcit prabhuH nidrAM mumoceti ca sphurati / bhramararutAya dattakarNa, vaitAlikagItAya dattakarNamiti ca / padma karNazabdaprayogaH puruSasamAdhivazAt kRtaH / ghanarodhavimuktasya dinakarasya kare: spRSTaM, kutazcita nirodhAt vimuktasya puMsaH kareNa praNayAt spRSTamiti ca / jalanihitanAle jale magnanAladaNDam | kasyacidutsaGge sparzasukhAyamAnamiva karasparzena sukhamanubhavadiva pratyabudhyata / nihitacaraNamiti ca / anenaiva vizeSaNena samAdhiH sphuTIkRtaH . 186 MY says AptajanakaraspRSTaH tatsparzasukhamanubhavan pAdapIThanihita caraNo yathA rAjA prabhAte pratibudhyate tathA. * Kula says bhramararutena utiSTheti dattA saMjJA yasya tat nalina pratibudhyate / snigvajana karatalavibudhyamAnasya karasparzasukhamanubhavato dattasaMjJasya puruSasya dharmAH kamale samAhitAH 29. ---- K says kamalavanapraviSTAnAM kalahaMsAnAM haMsavizeSANAM kalaravaH zrUyate smA kIdRzaH- - manmathasya svavaze bhuvanaM kartumudyatasya dhanuHzabdabhUtaH / haMsaravasya madanoddIpanatvAdevamuktam / kamalavaneSu skhalantyAH savibhramaM calatyA lakSmyAH nUpurazabdabhUto, madhukarIvyAhRta nalinIprati saMlApaH / nalinI padmastambam | naliyA madhukarImukhena vyAhRtaH pratisaMlApaH prativacanaM yasya sa tathA MY says madhukaryA vyAhRtAyA nalinyAH svAgata praznA dirUpapratisallApaH / athavA ciraproSitasaMgatAnAM haMsAnAM madhukarIsakhImukhena nalinIbhiH svAgatAdiprazne kRte taduttararUpo haMsakRtaH pratisallApa ityarthaH / tadAnIM vyAhRteti kartari kta iti draSTavyam . 30. K reads mahuara for mahuari He says jalapakSibhiH khaNDitatpatitamRNAlAM nalinIM zithilavalayAM priyAmiva dRSTavA rAmeNa madhukaramadhurollApaM madhukarANAM

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SETUBANDHA 187 madhuraH ullApaH zabdI yasya tat kamalaM svata eva tAnaM kamalaM madhumadAtAnaM mukhamiva priyAyA mukhamiva agRhyata jJAyate sma / gRhyata ityanena pIyata iti ca sphurati / mukhamapi madhurAlApaM bhavati . MY says haMsAdibhiH truTitotplAvitamRNAlAM nalinI priyatamadarzanAliGganajanitakutuhalaramasahitazarIrAvayavatayA tatkSaNasphuTitazaGkhavalayAM priyAmiva dRSTavA tasyA madhukarIvirutamukharaM kamalaM, madhukararutAnukArimaNitargarbhamadhumadatAmramukha yathA gRhyate cumbyate priyeNa ityekatra, anyatra jJAyate janairityarthaH anusaMdheyaH . ___Kula says haMsAdinA khaNDitamutpATita mRNAlaM yasyAH tAM nalinI prazithilavalayAM priyAmiva habTavA tasyA lohitakamalaM madhumadAtAnaM mukhamiva gRhyate arthavazAta pathikaiH smryte| madhukaryA madhura ullApo yatra / priyAmukhamapi madhurAlApaM bhavati . apasarata 31. K and Kula read pasaranta for osaranta (R), and kusuma for kumua (R). ___K says paripUrNakamalagandhaH, madhvAH prasaradbhiH navakusumarajobhiH upetaH, bhramaNazIlaiH bhramaraiH AsvAdyaH, tadAnIM mattAnAM gajAnAM dAnazIkaraiH sahitaH vanavAtaH saMcarati ma . Kula says paryAptaH yatheSTaH . 32. K says mugdhavadhusamAdhiH nlinyaamaahitH| kaNTakitagopitAjI kaNTakitaM jale gopitaM cAGgaM yasyAH sA tathA / pulakitacchAditAGgIti ca sphurati / stokastokena zanaiH zanaiH apasaranmugdhasvabhAvA, kamalasya maugdhya mukulabhAvaH, evaMbhUtA nalinI ravikareNa cumbyamAnaM spRzyamAnaM kamalaM mukhamiva na nivartayati sma / yathA navavadhUH mauDhyasya zanairvigamAt priyeNa cumbyamAnaM mukhaM na nivartayati tadvaditi . R says utprekSate-mukhamiva / yathA padminI nAyikA ratikaro nAyakastena cumbyamAnaM etc. MY says numiamgi guptAGgI jalAMzukeneti shessH| navavadhUriva mukhaM

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188 SETUBANDHA nalinI nalinaM na nivartayati . Kula says na vivartayati pratyuta savikAzamarpayati. 33. K says bhramarakulaM gajasya daanpngkmunmmaarj| kIdRgbhUtam- muhUrta majasya karNacAmarabhUtam / katham -parighUrNamAnam itastataH paribhramat ata eva skhalitamanavasthitaM, saptacchadakusumAnAM dhavalai rajobhimizritam dhvliikRtm| tasmAt karNacAmarabhUtam / evaMbhUtaM bhramarapaTalaM gajasya dAnapata mamAti . MY has khasia explained as khacita / rUSitamiti yAvat for khaia, Cf. Hemacandra 1.193. Kula says gajakarNacAmaramiva, tacca muhUrta, na ciraM, kSaNAntareNa madamalinasvAt . He remarks on the verse : etena vijigISujanotsAhahetuganamadodayajanakatvaM zaradaH kathitam . ___34. K says hasitakumudasarasi vikasitakumudaM saraH yatra tatra / bhaTImukhapaGkajAnAM viruddhacandrAloke / zarata samaye bhaTAnAM yuddhodyogo bhavati, atasteSAM strINAM mukhapaGkajAnAM candrAlokaH candrasya darzanaM, zaradi hi candraH prakAzate, paGkajAnAM ca candrAlokaH candraprakAzo viruddha iti / sphurttaare| rAghavaM prati lakSmyA jayalakSmyAH svayaMgrahAya abhisAraNAya navapradoSe zaradi jAte jAtAyAmityarthaH / zaradaH puMstvaM prAgevoktam / pradoSo hi candrAlokanakSatrasphuraNayukto bhavati / uttaratra saMbandhaH . Kula says ityevamuktaprakArAyAM zaradi jayalakSmIsusaMgrahAya navapradoSAyAm / navapradoSazaratkAlayoH sAmyama h| prahasitaM kumudasaro yatra.........proSitabhartRkasvAt bhaTImukhAnAM paGkajAnAmiva viruddhaH pratyanIkaH candrAloko yatra tasyAM zaradi ___ * our copy has jaladalakSmI ............Further, susaMgrahAya seems to bea mistake for spayaMgrahAya..

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SETUBANDHA mAtAyAm . Deva says lakSmIsvayaMsAhanavapradoSe pradoSe hi nAryaH bhabhisaraNena svayaM gRhantIti lakSyAH svayaMgrAhadarzanAt zaradaH pradoSatvAropaH . 35. K says sItAM prati AzAbandha iva ciragate cirAya gate hanumati adRzyamAne etc. Kula says kAryasAdhanAhaH ayamiti pratyAzA yatropAye badhyate sa AzAbandhaH . MY says AsthitabASpam anuparatabASpamityarthaH . K seems to have asthitabASpaM nipatadvASpam . Kula says asthitabASpamavizrAntAnalamapi punaH ruditamiva roditumArabdhaM mukham / viSAdabhareNAdhikyadarzanAt utprekSeyam . ___36. K says atha rAmo yathAsamarthitaM gamanasamaye samarthitaM yat saMkalpita tasthAnatikrameNa tadanurUpameva nirvartitakAryatvAt nirvyajyamAnacchAyaM prakAzamAnazobha mArutatanayaM preksst| kathaMbhUtam-cintitamAtre sukhopanatam akRcchAgataM manorathameva bhUtam / rAmasya hanumadAgamanameva tadAnIM manorathatvena sthitam / tasmAt tadAgamanena manorathaH pUrNo'bhUditi . Kula say: yathA samarthita saMpradhAritaM tathaiva nirvartitaM yat kArya tena niSpApamAnA chAyA zobhA yasya tam . MY says nivvadanta pRthagbhavat / pathA mantrasamaye nirUpita tathA nirvartitena kAryaNa pUrvavilakSaNopajAtollAsa mitra rthaH / kadA nu kRtakAryo'naghazcAsau AgamiSyatIti evNruupvaanch|vissyruupH san mAra tireva tadAnIM manoratho rAmasya / manoharazca acintitasukhopasthito loke sarvaprItihetunA * sc says svayaMgrAhasya abhisArasya (nb)prdosse|..........prdosse yathA kAntAbhisarati tathA lakSmIrapi zaradIti pradoSatvena zarado nirUpaNam . R has nivvalanta. Hemacandra 4.62 and 128 gives nivvadai pRthaka spaSTo vA bhavati; and nivvalai niSpadyate (cf. Kula', glois). R says nirvalantI itaravAnarApekSayA pRthagabhavantI chAyA mukhAdikAntirvakhatama. s.25

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too . SETUBANDHA mupari gaNyate / taM manorathabhUtaM mArutim acintitopasthitamapazyaditi prItyatizayasUcanArthamuktam . . 38. Kula says zocati svAmityukte tasyAmapyavasthAyAM mAmeva zocati nAtmAnamiti nAtanirvedena ruditam . ___ 39. K says sItayA preSitaM taM maNiM ca tasya kare samarpayAmAsa / kathaMbhUtam-veNIbandhanamalinam / virahe strINAM triguNabandho dIrghaH kezanivezo veNI / dhUsarAyAM veNyAM vandhanena malinam / tadAnIM cintAhataprabhamiSa kadA nu la detyA rAmeNa saha saMgatiH syAditi cintayA naSTaprabhamiva, khedaniHsahaM niSaNNamiva niHspandatvAt khedena niHsahamatidurbalaM bhUtvA sthitamiva, tathA zokena klAntamiva ityutprekSate . MY says nisannam niHsaMjJam . Kula says zokenA#Fafa. He seems to read soakkantam for soa-kilintam... 40. K says tasya karatalAJjaligataH, bASpabindupahatatvAt avasIdanmayUkhaH dAzaratheH nayanAbhyAM dRSTo nu| athavA snehAtizayAta pIto nu| kavalitaH san sItAyAH pravRtti pRSTau nu| ayamutprekSAnvitaH sNshyo'lNkaarH| tathA ca kirAtArjunIye--anuvRtta (anuyukta ?) iva svavArtamuccaiH parirebhe nu bhRzaM vilocanAbhyAm (13.34). iti . It will be seen that K reads dAzaratheH for dasarahina. Kula's reading is the same. . MY reads osianta (avasIdat) for osihanta ; and theva (explained as pUra) for thavaa stabaka (R). K has bindu (see above), and his reading is same as MY's. DesInamamala 5.29 gives theva in the sense of bindu . Kula's reading is uncertain, but see 5.62, 14.75 and 15.43 below. __MY says nayanAbhyAM dRSTo maNiH pIta iva, pRSTa iva AlakSyata ityarthaH .

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SETUBANDHA 191 : ... 41. K says raghupatiH viralAbhiraGgulIbhiH aGgulIrandhaiH galitakiraNamayadhArAprakara, vimalodyotaM vimalaprakAzaprakaram , smRtAH prakAza Aloka udyotazca samAstraya iti halAyudhaH, taM maNim ISat ruditvA pazcAt salilAJjalimiva vadane nikSipan (niminvan chaya) zocati sm| aho tvamevaMbhUto'sIti taM maNim azocat ceti . Kula says vadane salilAJjalimiva nirmuJcan , .. _42. K says tata dayitAyA abhijJAnaM rAghaveNa yasmin apyaGge na nikSipta (vinyastaM Kula) tenApyanena sItayA spRSTeneva romAJca UDhaH . 43. K says tataH dazamukhacintayA dazamukhasmaraNena vijRmbhamANAmarSa tasya vadanaM bASpamalinamapi jaraThAyamAnaravimaNDalamiva madhyAhne tIvrAyamANaravimaNDalamiva duHkhAlokaM duHkhena atikRcchreNa bhAloko darzanaM yasya tata tathA jAtam . 44. K and MY read nibhRta (athua) for kuvia kupita (R and Kula). K reads nihitA (athitra) for nisanna (R and Kula). ___K says ciramadhyasthe yuddhAbhAvAt ciraM madhyasthe udAsIne nirvyApAre, tadAnIM nibhRtAyAH prajAsaMhArasaMnAhAbhAvAta niSpandAyAH kRtAntabhUlatAyA yamasya bhralatAyAH pratirUpe sahaze, dRSTasthAni pUrvameva dRSTasthaya dhanuSi (tasya dRSTiH) nihitaa| kAryadhureva kAryanirvAha iva / kAryasyApi tadAyattatvAt / kajja-dhureva hiae iti ca pAThaH. Kula says nijake dhanuSi kAryadhureva niSaNNA dhanuSaiva voDhavyatvAt / kAryadhurApi dhanuSi samAsaktA . . 45, K ays kSaNaM dhanuSo mUle AbaddhayA, pazcAt nirvarNa yat dhanuHsvarUpaM vIkSamANaM yathA tathA masRNaM mandaM samArUDhyA rAmadRSTayA dhanuH anavanamadapi anamramapi sajvamiva nAtam / . dhanurmUlAdArabhya yAvaddhanuSkoTiparyantaM nayanarazmivyAptatvAt sadhyamiva AsIditi . K quotes Vararuci 3.66- jyAyAmIditi IkArAdezaH. sc explains anonamantam as anabanamyamAnam .

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192 SETUBANDHA MY says nivvanganta - masanam nirvarNayantI ca masRNA ca yatha svAt tatheti kriyAvizeSaNam . Kula says kSaNa mUle bhaSo'nyAm bhAvaddhamA, nirvarNayantI nirUpayantI ca sA masRNaM zanaiH samArUDhA mukhAnIM gatA ceti tathA tathA ... dhanuH sajyamiva guNasahitamiva gRhItabalArambhamiva jAtam B days nirvarNyamAne sati dhanurguNakAryavicAre sati masRNaM mandaM yathA syAdevaM parAmaTanimArUDhayA rAmadRSTyA. SC says paranipAtAt masRNanirvarNyamAnaM yathA syAditi zrInivAsaH, taccintyam. The paranipAta makes the construction regular, but spoils rAmadRSTyA ...... the meaning. 46. K says tadAnIM sugrIvasya hRdayamapi samucchrusitam Azvastam / katham --zarat kAlAnukUlyAta rAghavasukRtasya rAmeNa kRtasyopakArasya pratimocane pratikriyAyAM satRSNam, agaNitadazamukhadarpa, tatkSaNameva nirvyUDhabharamiva nirghartita - kAryagauravamiva Azvasta miti . * MY thas_padimuncana for padimoans, and says pratimocanaM pratyupakArakaraNam . Kula says rAghavasukRtAt rAmakRtarAjyadAnopakArAta AtmanaH pratyupakAreNa pratimocanAyAM satRSNam, . nirvyUDhabharamiva nirbartita sItAnayanarUpa kAryabharamiva . 47. K and Kula read saMcAra for vikkheva vikSepa (R) K reads labdhArthe and rase for laddhattham and rasaM ( R and Kula). K says dhanurAlokanAnantarameva rAghavahRdaye gamanaM nihitam / gamanasya vyavasAyo nihita ityarthaH / kathaMbhUte - cintitalabdhArtha iba cintitamAtra eva labdhaH arthaH prayojanaM rAvaNavadhasvarUpaM yatra tattathAbhUta iva vartamAne, alatA saMcAreNa sUcitAmarSAtizaye / viSamiva rAkSasajIvitaharaM gamanaM nihitamiti gantumudyato rAmaH sugrIvAdIn tadanurUpamAlokayAmAsa ityAha- (see next verse) .

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SETUBANDHA . 193 Kula says kathaM rAvaNaM hatvA sItAmAnayAmIti cintitaH arthaH labdha iva yasmin gamane tat cintitalabdhArthamiva / etena sotsAhatvamuktam / bhrUsaMcAreNa bhrukuTiracanayA sUcitAmarSarasaM gamanaM rAmahRdaye.......viSamiva nihitaM rAmeNa hRdi kRtamityarthaH . 48. K says tadAnIM tasya rAmAlokanasya bhAvavizeSAH kecidabhUvan / katham -tasya dRSTiH lakSmaNamukha zobheva praap| ativAtsalyAta snigdhA dRSTiH zobheva Arohati sm| tayA dRSTayA lakSmaNamukha prasannamazobhatetyarthaH / haripateH sugrIvasya vikaTamuraH vanamAleva praap| sAhAyyakaM kariSTayatastasya vakSaHsthalaM vanamAleva alNckaaretyrthH| vIrapuruSasya vakSa eva bharasahamiti vakSaHsthala sNbhaavyaamaas| vanamAlA nAma kusumavAn vIrudvizeSaH / pavanatanayaM kItiriva praap| kRtakAryamiva AgataM hanUmantaM kIrtiriva bhUtvA vyApnodityarthaH / balAni vAnarasainyAni AjJeva gamanAjJeva prApat / sA dRSTireva sainyAni gantumAjJApayAmAsetyarthaH / evamAlokanAnantarameva tairiNitajJaiH saha rAmaH prayANamakarodityAha-(see next verse). MY says ekApi dRSTiH tadviSayarUpabhedena anekarUpeva vyalagadityarthaH . ___Kula says rAmasya dRSTiH lakSmaNamukhaM valaggai (for vilaggal) Arohati / lakSmaNamukhamanena avalokitamityarthaH / lakSmaNasya ca gamanotsAhavataH prathama dRSTayA saMbhAvitasya mukhaprasAdodayAt dRSTiH zomeva bhavati / tato'bhimatAnuvacanAta sAnurAgA dRSTiH vanamAleva...... sugrIvasya vikaTaM sauhArdAyatanam Tharo(byAnoti !) / sA ca tasya vanamAleva hRdayollAsahetutvAta * / kAryamidamanena kRtaM kariSyate ceti prasAdavizadA guNotkarSa khyApayantI kIrtiriva pavanatanayam / sajjIbhaveti AjJeva (balAni), dRSTipAtadarzanA(nantara)meva teSAM gamanodyamadarzanAt . - Jagaddhara in his comm. on Sarasvati - kanthabharana 4.19 where this verse is quoted says sugrIvasya vistIrNamuraH sA vilagati vanamAleva pauruSAdhyavasAyanimittama ,....... ....vanamAleva pramANAvasare prabhuNA sugrIvAya prasAdIkRteti bhaavH| ApAdapravaNAM mAlAM vanamAleti tAM viduH' iti zAzvataH.

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194 SETUBANDHA 49. K says tataH sa rAmaH kSubhitasamudrAbhimukho vicalitaH / kapisainyairAkulitavana vistAraH, ata eva saMkSobhita mahImaNDalaH mathanArambhe mandara iva calitaH / devatAtmA mandaro mathanArambhe yathA kSobhitamahImaNDalo bhUtvA samudrAbhimukhaM pracalitaH K chaya has mandara iva vicalitaH . tadvaditi. He seems to read mandarovva vicalio for via calio. Kreads saTodaghAtaM 50. K pratika has caliam a (for ca). K, MY and Kula read parimANaM read dinakareM for dinaarassa (R for sadujjoam ( R and Kula) * for pariNAhaM ( R ). K and MY and Kula). K says tasmin rAme calati vAnarabalaM calitam / kathaMbhUtam --calasarasodghAtam / kesarAH zirasijAH, saTAH zmazrUromANi udghAtaH saMghAtaH / gamanarabhasAt caJcalakesarasaTodghAtaM gRhItadiparimANaM vyAptadigantaM, dinakare calite sphurata mayUkhajAlamiva / tadapi gRhIta dikparimANaM bhavati . dizAM parimANaM gRhItaM yena tattathA / sarvadigvyApakamityarthaH . MY says Kula says calo vilasan kesarasaTAyAH skandharoma stabakasya udghoto yasma tathA vistAreNa gRhIto dizAM parimANaM paryanto yena tat / tathA dinakarasya mayUkhanAlamiva sphurat / ekamutsAhazavatyA, abhyat zubhAzubha tat / rUpatvena . " 51. K says tataH sa kapilokaH vardhate sma bhUyo bhUyaH pravRddhaH abhUta | kathaMbhUtaH ---- laGkArUpAyA vanarAjeH vanadavaH vanavahniH |........ * mArgAnugataH anyonyeSAM gamanamArgamanugataH, pUrvaM gacchatAM mArgAvicchedena anugcchnnityrthH| agnirapi MY says mArgoM laGkAprAptayanu tathAvidhaH prasarati / evaM bhUtvA vardhama guNaH / tamanugata ityarthaH .

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SETUBANDHA 195 52. K, MY and Kula read saaddhia for aaddhia AkRSTa (R). Hemacandra 4.187 gives saaddhai in the sense of karSati. K says sa rAmo vrajati c| kohagabhUtaH-caTulAbhiH kesarasaTAbhiH ujjalAlokaiH vAnaraiH parikSiptaH, sarvadigbhyaH svAkRSTaH pralayavAyunA suSTu AkRSTaiH pralayapradIptaH pralayAnalapradIptaiH giribhiH saMkulaH samudra iva / yugAnte mahAvegena pralayavAyunA tatastata unmUlya samAkRSTaiH pralayapAvakapradIptaH giribhiH vyAptaH pracalan samudra ivetyrthH| vAnarAH sarve svarNavarNAH parvatavaduttuGgAzca / tatastadevamupamitam . MY says eaaddhia samAkRSTa / laGkAyA nAzahetutvAta gambhIratvAcca rAmaH pralayasamudra iveti / mahattvAt vAnarAH tatpreryatvAcca giraya iva cetyuktam / pralaye vRddhimataH samudrasya mahApRthulimAkrAma(ka)tvakrameNa vrajanamapi....... bhavatIti dRSTAntatvopapattiH . Kula says parikSiptaH privRtH| sarvAbhyo digbhyaH samAkRSTAH pralayapradIptA ye girayaH taiH saMkulo vyAptaH samudra iva vrajati c| piGgalojjalasaToyotaH pralayAmiriva, vAnarA giraya iva, rAmaH samudra ivetyarthaH . 53. K says dizaH sphuradivasakaraprakaTitarUpA, ata eva nirmalAH, tasya rAmasya darzitamArge'pi zaratakAlena darzito mArgaH kAryapatho yasya tasmin tathAbhUte'pi hRdaye zokAndhakArite sati ghUrNanti bhramanti sm| zokAndhakAritahRdayatvAt rAmasya dizo yathAyathaM na prakAzanta ityarthaH . MY says ghUrNanaM vizeSato nAkalanam / prAcyAdayo dizo rAmeNa na vyajJAyanta . Kula say. dizaH darzitamArge'pi upadiSTadigvibhAge'pi tasya rAmasya hRdaye ghUrNante bhrAnti kurvanti / hetumAha / zokAndhakArita iti / sItAvirahazokAkulatvAt tasya diGmoha ityarthaH .

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196 SETUBANDHA 54. K and MY pratika has aloanti (Alokayanti) for aloei Alokate (R and Kula). _K says te gatvA vindhyamAlokayan / kiMbhUtam-dhanuHsaMsthAnasya sAgarasya bharasaham / dhanurAkArasya sAgarasya dakSiNasyobhayapArzvaghaTitaM jyAbandhamiva sthitam / vidhyaparvato hi pUrvAparasamudrAvavagAhya tiSThati / kathaMbhUtaM jyAvandham - bharasahaM zarAkarSaNabharasaham / vidhyaH bhuudhaarnnbhrshH| saMhitanadIsrotAMsyeva zarAyasya tattathAbhUtam / jyAsthAnIye vindhye saMhitanadIsrotaHzaramityarthaH . MY says dhanuSa iva saMnivezaH asyeti dhanuHsaMsthAnaH (tsy)| sAgarabharasya dhArakaM samudrAvagADhopAntaM vindhyamAlokayan ityarthaH . Kula says vakratvena dhanuHsaMsthAnasya sAgarasya bharasahaM pIDAsaham / ubhayapArzvaghaTitaM pUrvapazcimasamudraparyantayoH aTanIdvaye yojitaM jIvAbandhamiva / saMhitAni nadIsrotAMsi zarA iva yatra taM vindhyamAlokate ca . ____55. K pratika has masania. He reads vivara for kuhara (R and Kula). R says vAnarANAM helayA'nAsthayApi pAto gamanam,......... utphAlAdavapatanaM vA. K says vindhyena vAnarANAM helApAto'pi, lIlAvizeSo helA, helayA pAto helApAtaH so'pi na soDhaH / kathaMbhUtaH- masRNitazikharotsaGgaH kssoditshikhraagrprdeshH| vidhutanitambavanatvAt nirastanitambavanatvAta prakAzitatujataTaH . "Kula say: bhagnazilAtarulatAdibhiH bhRtAni kuharANi yena sa vAnarANAM helApAto'pi sAgarabharasahenApi vindhyena na soDhaH pUrvarUpApagamAta . MY says helayA vAto'pi na punaH avaskandanabuddhyA ityAzayaH . R says helAvAto helayA vAtaH pavanI jaGghAdisamuttho na soDhaH.........ityapi kazcita . |

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SETUBANDHA 197 _56. K_says zIkaraiH meghasyaiva jalazIkarairAhate dhAtuzilAtale niSaNNAH dhAturAgeNa raJjitAH jaladA yatra / nirjhareNa prahasitAta nirjharasya dhAvalyena dhvaninA ca prahasitAt darImukhAt nirvAnto vakulakusumAnAM madirAmodo yatra tam / darISu badhUdharmaH adhystH| yathA prahasitAt vadhUmukhAta vakulakusumagandhasadRzo madirAmodo nirgacchati tadvaditi / evaMbhUtaM sahyaM ca parvataM prAptA vAnarA iti / keralaviSayasya sImAparvataH shyH| sa vindhyAt dakSiNataH prAcInaH prasRto dRzyate . K seems to read ravia (fata) for raia (ifaa). Cf. Hemacandra 4.49-ravei raijei. MY, however, says rata rabjita . Further, he has nivvahia (nim mahia ?) nirgata for nikkanta (niSkrAnta). K_bas nirdhAnta . Kula says vakulakusumAnAM madirAyA iva bhAmodo yatra tam . 57. K and Kula read saMkaTa for saMkula (R). K says te sadyamatikAmanti sma / kiM kurvANAH - pratimArUpeNa saMkrAntadhavalaghanasaMghAtAn , tadAnIM sphuTasphaTikazilAsaMkaTena sphaTikazilAsaMmardaina skhalitatvAt pratibaddhatvAta sphaTikazilAsaMkaTasyopari prasthitAniva nadIpravAhAn pazyantaH . Kula says pratimayA saMkrAnto dhavalo ghanasaMghAto yeSu tAn girinadIpravAhAn sphuTaM vyaktaM sphaTikazilAnAM saMkaTeSu gahaneSu skhalitAn upariprasthitAna prekSamANA vyatikrAmanti ca / pratibimbitadhavalameghasamUhasya sphaTikazilAnivahasAmyamanena darzitam . It will be seen that Kula reads giri for via (iva). vyatirikta (vairikka) for pairikka pratirikta 58. K has (R). Cf.2.15. S.26 |

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198 SETUBANDHA K says vAnarANAM dhAvatAm ApAta eva AkramaNa eva mahAnadIsrotAMsi jalapravAhAH evamabhavan / katham-dalatpAtAlagalajjalavyatiriktAH pAdAghAtaH dalati pAtAle adhaHsthale galatA nalena riktA ityarthaH / bhagnaH taTaprAgabhAraiH taTavistAraiH pUryamANAni evaMbhUtAni mahAnadIsrotAMsi prahatAnAm aticirapracAreNa kSugNAnAM mahApathAnAM sahazAni jAtAni . Kula says ApAta eva kapInAmApatanamAtra eva AkramaNabharavizINa: taTaprAgabhAraiH taToccadezaiH bhriyamANAni, dalatA bhidA gacchatA pAtAlena nitambabhAgAdhobhAgena galitaH jalaiH praviviktAni* tucchAni, athavA galitanalatvAt vizIrNAni, prahataH kSuNNo yo mahAn vizAlaH panthAH tannibhAni mahAnadInAM srotAMsi nAtAni . .59. K_says jaladharaiH rnidAvAntam nirdAvaH antaH pradezo yasya tam / pAdapakubjeSu ziziraM yathA nidrAyamANaM nidrAyamANamiva / sadAdurdinatvAta zyAmIbhUtalataM malayaM praaptaaH| bhagnadhutacandanarasAH, rasA hi bhUmiH, bhagnadhutacandanabhUmayaH prAptA iti / pAdAntayamakametat / ziziranidrAyantramiti vA pAThaH / rajjubhirUlabaddhA khaTvA nidrAyantram . MY says pAdapagahaneSu ziziranidrAyantram / anena nidrAjanakam . Kula says jaladharaiH nirdAvaH vanAmizUnyaH anto yasya / pAdapAnAM gahaneSu ziziraH zItalaH, ata (?) eva nidrAvantam / sadAdurdinatvena zyAmalaka svAthai kan / bhagnAzcandanA dhutA rasA bhUmizca yaiste bhagnadhutacandanarasA malayaM prAptAH . 60. K says te vAnarA malayaparvate candanapAdapalagnAna candanapAdapeSu nimagnAna , mahAbhujaGgAnAM veSTanamArgAn suciraM candaneSu lInAnAM pazcAdapagatAnAM * This seems to be a mistake. SC which reproduces Kula's gloss on this verse al most verbatim bas gfaffia. :

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SETUBANDHA 199 mahAbhujaGgAnAM bhogaveSTanamArgAn pazyanti sma / kIdRzAn--truTitodveSTitAnAM traTitasrasitAnAM latAnAM parimalacchAyAna parimardasadRzAn / saMbaddhanirmokAn / parimarde'pi parimala iti vaijayantI . ___Kula says mahAbhujaGgamAnAM veSTanamArgAn / khaNDitAH satya udveSTitA unmocitA yA latAH tAsAM parimalasya vimardasthAnasya chAyA zobhA yeSAM tAna ... R reads uvvelia (udvelita). The reading of K and Kula might be uvvellia (udveSTita). Hemacandra 4.223 has uvvellai uvvedhai. R says udvellitA udghATitA sphoTiteti yAvat evaMbhUtA yA latA. ____61. K reads kusuma for niaa nijaka (R and Kula). K and MY read rammattana - dappa-vahe for ramma-ttana-dippa-vahe ramyatRNadIprapathAn (R and probably Kula who has dIpta). K says te girinadIpravAhAn asevanta / kathaMbhUtAna-tIravardhitAbhiH kusumabhareNa apavRttAbhiH candanalatAbhiH candanazAkhAbhiH spRSTAn / candanavRkSasya kusumAni na santIti lokavAdaH atra viparIto dRssttH| athavA tIravardhitakusumabharApavRttacampakalatAspRSTAniti paatthH| ramyatvena darpavahAna vayameva ramyA iti darpadharAn / banagajadAnaH kaTukAn surabhIn / kaTutiktakaSAyAstu saurabhye'pi prakIrtitA iti halAyudhaH . Kula says yAH candanalatAH tAbhirAzliSTAn / panthI avataraNamArgaH . 62. K reads suandhiara for suandhi-raa (R and Kula). Kula reads dara for jala . K says tataste taruNaiH zuktisaMpuTaiH ISadarzitaH jale nihitaH muktAprakaraH yasyAM taam| patrabahulavakulAM, gajadAnavat sugandhitarA navAH elAH yatra tAM velA samudratIraM praaptaaH| elAphalAni ganamadasadRzagandhIni iti prasiddhiH .

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200 SETUBANDHA Kula says taruNaiH zuktisaMpuTaiH taruNatvena niviDAsandhitvAt sahasA niHzeSa muktAjAlamamuzcadbhiH daradarzitaH daranihitaH muktAprakaro* yasyAm / ganadAnavat sugandhirajaso navA elA yatra tAM velAm . Muda fragment bas (su)gandharajAH navA elA ca dravAlAkhyo gandhavRkSo yasyAM tAm . 63. K says phullairelAvanaiH surabhim , anyatra phullailAvanavat surabhiM gajendradAnadhArArekhAmiva sthitAM prAptAH iti pUrvatra saMbandhaH . Kula says vikasitaiH tamAlaiH, vikasitatamAlavacca nIlAm . Muda says parimRSTAM spRSTAm . 64. K say. phenameva viSamaH prabhUtaH aGgarAgo yasyAstAm / vidramamayena dantavraNena AnItamukhazobhAm / mukhazabdena velAyAH samudrasaMnikarSasthAnamucyate / evaMbhUtatvAt paribhuktasya kRtasaMbhogasya samudrasya parimala suratasaMmadaM vahantImiva . MY says paribhutta kartari ktH| athavA strINAmapi kacit rAgAtizayavivakSayA vA bhoktRtve sati puruSasya bhoktRtvamapi syAt iti samudrasya velAparibhuktatvApattiH . Kula says sthAneSu sthAneSu sthitaH phena eva viSama aGgarAgo yasyAstAm / vidrumaiH pravAlamaNibhiH dantavaNairiva AnItA mukhacchAyA yasyAH / mRditaM vanasya kezasyeva kusumaM ysyaaH| etenopabhuktanAyikAyA dharmA velAyAM samAhitAH . Kula reads paryuSita (parivuttha, cf. sc Text) for parihutta (paribhukta). so he says paryuSitaH sambhogAya rAtrAvavasthito yaH samudro nAyakastasya parimalaM suratabimadamiva vahantIm . * The words farasis are restored from SC which anonymously reproduces Kula's gloss on the verse. SC, however, says taruNatvena karkazasandhitayA ISaddarzita ISannihita iti kulanAthaH . This may be a clarification of Kula's meaning. + R says viSamaH parirambhaNAdinA kvacit kacit vilulitaH. www.

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SETUBANDHA 201 65. K says latAgRhAbhyantareSu parivardhamAnam , anurAgeNa anyonyAnurAgeNa pratiSThApitaM gAndharvazAstravidhinA kRtapratiSThaM kinnarANAM codgItaravam AkarNayantImiva / zuktipuTameva mukulitamakSi yasyAstAM velAmapazyanniti . Muda says anurAgeti rAge rAge pratiSThApitam , anurAgeNa vA . Rand Kula havo * Our copy of Kula has pariSThA -. Cf. Kasika on Panini 8.3.65.

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202 SETUBANDHA CANTO II 1. K says atha raghutanayaH samudraM pazyati sma / kathaMbhUtam - caTulaM caJcalam / doSAH makarAdayaH teSAM zataiH duHkhena laGghanIyam / amRtamayena sAreNa antarvartinA amRtarasamayena sAreNa gurum / kAryArambhasya rAvaNavadha rUpasya yauvanamiva pratibandhahetumityarthaH / yauvanamapi caTulaM calasvabhAvaM doSazataiH paraklatrAbhilASAdibhireva duHkhena atilaGghayitavyam / amRtarasazabdena zRGgAraraso lakSyate / sa eva sAraH tena gurukam / evaMbhUtatvAt kAryArambhasya yauvanamiva niHzreyakarmArambhasya pratibandhakamiti . Kula says kAryArambhasya ( yauvanamiva ) / yathA yauvanaM kAmakrodhAdidoSasaMkulatvena dustaratvAt puruSArthasiddherantarAyaH syAt, evaM trailokya kalyANa hetu rAvaNavadhArambhasya durlatvAt samudro'pi antarAya ityarthacchalam / amRtaM nalaM tasya raso vIryaM tasya sAraH surAsudhAMzukaustubhAdayaH taiH gurukam | yauvanapakSe amRtamiva yo rasasAraH zuGgArarasasAraH tena (gurukam) | athavA amRtasya raso mAdhurya sa evotkRSTatvAt sAraH tena gurukam / yauvanaM hi virUpAdInapi viSayAn madhurIkarotIti madhura mityAzayaH Muda says kAryazarIrasyApi tisraH avasthAH / taraNAntA madhyamAvasthA yauvanasthAnIyeti yauvanamiva ityuktam . is criticized by SC - kecittu kAryArambhasya ....... yauvanaM samudrataraNaM. vyAcakSate, tanna samudrataraNasya hi yauvanatvena samudrayauvanayoH sAgyamAha . kAryArambhasya...... yauvanaM madhyabhAgamiva / kArye AdyantabhAgau sukarau, paraM duSkaratvamityarthaH . 2. K (chaya) has maNita limaM. tatra samudraprAptiprabhRti This explanation * iti R says madhyabhAgasya *.*...

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SETUBANDHA miva / K says svacchatva sUkSmatvavizAlatvAdibhiH gaganasya pratibimbamiva pratinidhigharaNyA nirgamasthAnamiva samudreNa veSTitasya bhUmaNDalasya nirgamasthAnamitra / tatraiva diGmaNDalasya vistAradarzanAt dizAM nilayamiva Alayamiva / bhuvanasya tribhuvanasya vihArArthaM maNikuTTimamiva indranIlamaNisthalamiva / talimaM kuTTime talpa iti vaijayantI / pralayazabdena ekArNava ucyate / tasya jalasamUham avazeSeNa sahitamiva / jagatplAvanopayogasya avaziSTena nalena sahitaM pralayArNavajalamiva ityarthaH MY says pratibimbazabdenAtra pratibimbasthAnaM lakSyate / tena samavRttatayA yanmudrAdisaMkrAntisthAnaM tadvadityarthaH / mudrAderapi tatsaMkramaNasthAnamadhikaparimANaM dRSTam / evaM ca pRthivyAdibhyaH tannirgamAdInAM vivakSitamAdhikyamatrApi nirvyUDhaM syAditi na rItibhaGgaH / sindhoH saMkrAntisthAnAdibhiH saha sAdRzyaM gaganAditazca Adhikya mityubhayamapi anusaMdheyam . 203 Kula says gaganasya pratibimbamiva yaddarzanAt gaganabuddhirbhavati / nirgacchati asmAditi nirgamaH / vistArAtizayAt dharaNyA nirgamamiva / .......... bhuvanasya bhuvananivAsisakalajanasya yugapaccaMkramaNociMta maNitanimiva maNikuTTimamiva / pralayasya sAvazeSaM samagraM jalanivahamiva . vAsagRhaM vA. talima . Muda quotes Desinamamala 5.20, and says talimeti zayyA also as one of the meanings of D. N. mentions 3. K says bhramadbhayaGkara kallolaM, candrasya sthUlaiH karaiH razmibhiH AhatatvAt diGmukheSu vistAritasalilam (bhavastRta chaya) / zAzvatamRgeNa zazinA zAzvatamadena diggajeneva kSobhyamANam / kara zabdo digagajespi yojyaH / pazyatIti saMbandhaH .

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204 SETUBANDHA Kula first says diGmukheSu vistRta (avastRtaM ! ) vitataM, and then says diGmukhAni avasthagayatIti diGmukhAvasthaga salilaM yasya tam . He explains sasaa in the case of the moon as sAzrayaH labdhavasatiH mRgo yatra tena zazinA . R has svAzrayamRgeNa . MY says sasra - maena sAzayamRgeNa zAvatamadena ca . K and MY read appunna (291907 K and Deva ; AkrAnta MY) for apphunna AkrAnta found in R and Muda who refers to Hemacandra 4.258. Kula has AkrAnta . SC Textagrees with R. K has pratiSThitAn for paditthire paristhirAn (R). For Kula's reading see below. K and MY read saMghAta for samkhaa saMstyAna found in R, Kula and Muda. Cf. Hemacandra 4.15. K, MY and Kula read mUDha for gUDha (R and Muda). _K says ApUrNavidrumavanAn , adyApi saMghAtalohitAniva ghanIbhUtarudhirAn mandarasya manthanasamaye mUDhapahArAniva, adarzitatraNaH prahAro mRDhaprahAraH, evaM dRzyamAnAn vyAkulapatiSThitAn jalakallolAn vahantam . MY says samghaa saMstyAna . Kula says mUDhapahAraH asphuTito gia: . He seems to read afardaig (pavitthie, SC Text), and says AkrAntaM vidrumavanaM yaistAn, vidrumavanaskhalanAt gupyamAnapravistRtAn vyAkulIbhavatpravitatAn , vistRtatvena svacchatAyAM satyAM prakaTavidrumAlokatvAt saMstyAnalohitAn piNDitarudhirAna (partly corrected from sc). 5. K says AtmavinirgataM pUrvamAtmano vinirgata jalanivahaM yaza iva pibantam / kathamiti-mukharaiH dhananivarhaH tata eva gRhItvA viprakIrNamabhivRSTa,

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205 SETUBANDHA pUritasakalanabhomahIvivaraM, pravRddhanadImukhaiH paryasyamAnam Atmanyeva pAtyamAnam / yazo'pi mukharaiH prazaMsAparaiH puruSaiH ghanaM viprakIrNa loke khyApita, bharitasakalamahIvivaraM, punaH keSAMcit yAcakAnAM mukhaiH paryasyamAnaM purataH prakAzyamAnaM yazasvinA pIyata iti . R says natimukhena yAcakena paryasyat dizi dizi gacchat (mazaH), and nadImukhena nadIpravezasthAnena paryasyantamitastato gacchantaM (jlnivhm)| samudrataraGgAbhighAtAditi bhAvaH . He also says vyAptAkAzamahIpAtAlaM (yshH)| vivaraM pAtAlam . MY says atrodaarrsikraajsmaadhiH| apazlokanaparaiH kavibhiH vistAritamazeSalokavyAptamAtmIyamaudAryAdiguNanimittaM yazo vArastrIbhiH gIyamAnaM yathA rAjA zRNoti sadvadityarthaH . Kula. says paryasyat Apatat . Muda says paryasyamAna kSipyamANam / natimukhaiH yAcakaiH . 6. K says cinirgatayApi amRtamathanavelAyAmeva nirgatayApi zriyA idAnImamucyamAnam / zrIzabdo lakSmyAM ca vibhUtyAM ca vartate / parayA vibhRtyA yuktamiti prmaarthH| zobhAvibhUtyAdayo'pi lakSmIsvarUpANItyevamuktam / kathamivajyotsnayA ciranirgatayApi mRgAkamiva / jyotasnAdibhiH mRgAbAdayaH zazvadamucyamAnA eva bhavanti . Kula says zriyA ciranirgatayApi amucyamAnam adyApi nAnAratnasampatteravicchedadarzanAt .. 7. K says zalyamiva vaDavAmukhAgniM vahantam / kathaMbhUtam-kAlAntare yugAnte jIvaharaM nalasya dAhakam / kAlAntare prANaharamiti c| gatena punarapi nivartamAnena pavanena ghaTTayamAnam AhanyamAnam / zalyamapi gatAgataM kurvatA prANavAyunA ghaTyate / dehalagnaM jalamaye dehe lagnam / anyatra dehe marmaspRzi lagnam / vikaTam bhatisphuTam . s. 27

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208 SETUBANDHA __Kula says kAlAntare pralaye jIvAn prANinaH, athavA jIvaM jIvana haratIti tam , pakSe maraNakAle prANaharaM, gatApanivRttAbhyAM gamanAgamanAbhyAM pavanena vAyunA zvAsavAyunA ca ghaTTayamAnaM cAlyamAnaM zalyamiva dehe pAtAle zarIre ca lagnaM vikaTaM vizAla vaDavAmukhAnalaM vahamAnam . Muda says jIvo jalaM prANadha / ghaTTa calane . 8. R reads malaa - mahinda - tthanora - sollana * suhiam which he construes as malayamahendrastanoraArdIkaraNasukhitAm (pakSe suhitAm). Kula's reading is sanme, but his interpretation is different. See below. K, MY and Muda read-tthanim (-stanIM) separately followed by rasa. K reads rasArdrita, i. c. rasollia. Oilia is used several times in the poem (8 8, 90 etc.). Muda reads rasollana explained as rasenArdIkaraNam . K reads AliGgita for alimgana. K says samudrasya velA ca mahI ca naayikaatvnopaate| tatra saMnikRSTayA velayA samAliGgitatvAt samudreNa muktAM mahIM spRSTApasRtaiH vRddhikSayayoH krameNa sparzanerapasaraNaizca vyAkulayantamiva / kathaMbhUtAm-dhutavanarAjikaratalA sparzasamaye dhutavanarAji karatalAM, malayamahendrAkhyastanI, rasena jalena AtitvAt sukhitAM kndlitviirudhmityrthH| anyatra rasena rAgeNa AdI sukhitAM ca / velAmAliGgaya sparzasana janakriyA tasya parihAsa iti mantavyam / ata evamapi vyAkulatA bhavati . MY reads laDita for (A)liGgita . He says rasaH zRGgAro jalaM c| suhiam sukhitAmiti striipksse| nAtasauhityAmiti mahIpakSe / spRSTAvasRtaiH vaJcayantamiva vyAkulayantamiveti vaa| velAyAm avasaralAbhe sati AdaracumbanAdinA lavitAM punarasahanatayA vimuktAmiti / anyatra velAyAM tIradeze lacitAM punarvimuktAmiti / AliGganAdyasahanAyAmapi antarupajAtarasAyAM striyAM kAminaH tadAvarjanasamAdhiratrAnusaMdheyaH .

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SETUBANDHA Kula says mahIsAgarayoH nAyakanAyikAdharmAn samAdadhadAha / mahIM kupitanAyikAmiva spRSTApasRtaiH (?) vyAkulayantamiva pralobhya AvarjayantamivetyarthaH / strIsvabhAvena vAmyopadarzanArthaM dhutavanarAjikaratalAM, rAgajananArthaM velA ambuvikRtiH tayA...... * yadAliGganaM tena muktAm / rAgavRddhiM sUcayannAha / malayamahendrau stanAviva, AbhyAm urasi sollagena (?) sukhitaM samudraM sukhitAM mahIM vA. SC renders sollana as bhadrakaraNa, but Hemacandra 4.90, 143 gives soliai in the sense of qafa and fayfa. ............................... Deva says malaa-mahinda - tthanorasollana subiam fa kecit, i.0. malaya mahendrassanAliGganasukhitaM (sukhitAM ?). The last word is not elear. Then he says ura-solanam ( -lla- ? ) AzleSaH Deva seems to refer to Kula's reading. 207 * R says malaya mahendrAveva stanau yatra tAdRzaM yaduraH svamadhyadeza: saraGgeNa tadAdikaraNena sukhitAM zaityamAsAdayantIm . 9. K says sthAne nibhRtAvasthAne'pi sthitiprabhUtaM paryAptam / sthAnamaryAdayoH sthitiriti vaijayantI / pralaye bhUmaNDalespi aparyApnuvantam / tadAnIM praNayadvAmanatanum / praNayanaM yAcJA nirmANa maitrI / yAcJAsu praNaye cAgnisaMskRtAviti zevaH (1) / praNayanAvasthAyAM vAmanatanuM pazcAt krAmatA dehabhareNa pUritalokaM harimiva . MY says panaanta prArthayamAna / idAnIM dRzyamAnaM mahattvamapi hareH vAmanatanutvavat laghutaramevAsya bhAvivijRmbhaNApekSayA ityAzayaH . Kula says sthAne'pi pratiniyata nijadeze'pi sthityA maryAdayA prabhUtaM, pralaye mahImaNDale'pi asaMmAntam / arthibhyo dAtuM pratijJAtaH arthaH paNaH / vAmanatanuryasya tam / athavA praNayantI paNAya paNagrahaNAya kAntA manoharA pratiprahArtham upasarpantI vAmanatanuryasya taM.......harimiva .

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208 SETUBANDHA Muda says sthAne sthitivelAyAM sthityA maryAdayA vahuttam paryApta paricchinnamapi kalpAnte sarvasminnapi bhUmaNDale amaantam adhikIbhavantam . 10. K, Kula and Muda read paribhujyamAnam for ua - (upa) found in R, Kula says dRzyamAnAvasthAyAm abhirAmam / zrayamANamapi mahimAtizayAta bhavitRSNa yathA avigatatRSNaM yathA bhavati tathA zrotavyaguNam / paribhujyamAnamapi puMsAM mahAratnapradAnaH zAzvatasukhaphaladam / sukRtasya pariNAmamiva puNyasya mahataH pariNAmamiva / sa ca paribhujyamAno'pi sukRtasya atimahattayA zAzvatasukharUpaM phalaM dadAti . MY says sukRtasya pariNAmo nAtyAyubhoMgarUpo vipAkaH . Kula says sukRtasya yAgAdikarmaNaH pariNAmamiva phalaniSpattimiva / zAzvatam avicchinnaM zubhaphalaM maNimuktAdikaM yasya / pakSe zubhaphalaM dadAtIti tathA tam . _11. K says utakhAtamaM mathane devaiH svayamevodhRtavRkSam udgRhItapArijAtaM, tadA zailamiva / zailo'pi janaiH dArukriyArthamucchinnadramo bhavati / tathA lakSmIvimuktaM nArAyaNagRhItayA lakSmyA vimuktam / tadAnIM himahatakamalAkaramiva / himopahatasya padmAkarasya nahi lakSmIH na zobhAsti / tathA daiteyaH pItamadiram , madirA mathanotthitA varuNasya AtmajA, caSakamiva / caSakamapi strIbhiH pItamacaM bhavati / bahulapakSapradoSamiva mugdhacandreNa paramezvarAya bharpitena candreNa virahitam (mugdhena manohareNa kalAmAtrAzeSeNa candreNa virahitaM bahulapradoSamiva kRSNapakSarajanImiva Kula)| durvAsasaH zApenopahatAnAM devAnAmevamAtmasaMbhavaiH pArijAtalakSmImadirAcandrakaustubhAmRtaprabhRtibhiH dravyaiH svAsthyaM kRtavantamityarthaH / idamaudAryalakSaNamuktamAcAryadaNDinA- na stuyase narendra tvaM dadAsIti kadAcana / svameva matvA gRhanti yatastvaddhanamarthinaH // iti / atra kecidanyathApi vyAcakSate / tad yathA utkhAtadrumam / vazelaM vazA svavazA ilA bhUmiyasya tam / himahayakamalAkaram / himazandena candra ucyate /

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209 SETUBANDHA haya uccaiHzravAH / kamalA zrIH teSAmAkaramutpattisthAnam / balacchidvimuktaM balacchit devendraH tena vimuktam / parvatapakSacchedasamaye parvatAH sapakSAH kecit samudraM prvissttaaH| tadA tena devendreNa parihRtaH samudra iti / pItamadiramiti c| svayaM pItamadiramiva caJcalatvAdevamuktam / bahulapradoSa bahulAH prakRSTAH doSAH timiGgilAdayo yasya tam / vamodadhRtaM vamanaM vamaH, agastyena pItasya punarvamanAt uddhRtamityarthaH / davirahitam / du upatApa iti dhAtuH / davanazIlAH davirAH dAnavAH teSAm bhAvAsatayA hitam / ayamarthaH parikliSTatvAta naatismaasH| pUrvokta evArthaH sAdhIyAn . It will be seen that in the artificial interpretation of the verse K reads vamuddhaam (vamodadhata) 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 bacA pRthivI sana zete yastama , i... bacAzayama . ____12. K, MY, Muda and probably Kula read nivvadia for nipphanna Pacqua found in R. K says nirvyaktaH jalAt pRthak prakAzamAnaH sukho dRSTipriyaGkara AlokaH kiraNaprakAzo yasya tam / vimalasya jalasyAbhyantarasthaleSu sthitaM, karAvalambitakaram Adityasya karaiH avalambitarazmisamUham / karazabdena hastazca vivakSitaH / raviNA kiMcidAkRSTamiva dRzyamAnaM ratnasaMghAtaM vahantam . Kula says nikaTamiva upalakSyamANatvAt darAkRSTamiva raviNA karairavalambitAH karA yasya taM ratnasaMpAtaM (saMghAtaM !) vahamAnam . MY says nivvadia prathagabhUta (Kula also). Muda refers to Hemacandra 4.62 (nivvadai pRthaka spaSTo vA bhavatItyarthaH). Muda (chaya) has spaSTasukhAlokaM . K, MY, Muda and Kula read verses 9 - 12 after worse 2.

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210 SETUBANDHA 13. K, MY, Muda and Kula read va vahantam for vahama. nam (R). K says mathanAyAsena Atmano mathanaklezena vimuktamudgIrNam uddhRtAmRtasvAt viSapratibandhabhUtasya amRtasyoddhArAt vizRGkhalAminivahaM, baDavAyA mukhakuhare pujitaM vAsukermukhanibyandaM vahantamiva / vaDavAmukhe puJjitaH amiH na tatsaMbhavaH, kiM punarvAsukiviSaninyandaH tatra puJjita ityutprekSitam . MY says uddhRtAmRtarasatayA svairajvalitadahanaM vAsukiviSaM sarvatra vyApya sthitamapi vaDavAkuhare puJjIbhUtamiva lakSyamANaM vahantam / athavA vaDavAmimadhyasthitamiva jvalaninajvAlAparItaM vAsukiviSaM vahantamityarthaH . Kula says mathanakRtena AyAsena vimuktamudgINa, samudrasya udadhRtAmRtasvAt vizRGkhalaH analanivaho viSAmisamUho yasya taM, mathanarajjUkRtasya vAsukeH mukhanibyandaM mukhapracyutaviSaM vaDavAmukhakuhare puJjitamivaM vahantaM vADavAgmivyAjAta vAsukiviSakUTamiva vahantamityutprekSA . 14. K and Muda read jAlama for loam lokama (R and Kula). K says timiH mahAmatsyaH / timinivahamiva sapakSaM parvatajAlaM vahantam / samudrasthAH timayaH sapakSaparvatasahazA ityarthaH . MY says atra ivazabdAH sahArthAH sAdRzyArthAzca . 15. Pairikka is rendered by R as afafaa. Muda reads it as vairikka and quotes Desi - nama. mala 6.71 which gives pairikka in the sense of vizAla, ekAnta and zunya . The word is taken also as salafo. Cf. 1.58. ___K says trailokyasya ca samudrarUpasya ca saamymucyte| pAtAlodaraiH pAtAlAntarAlaiH gmbhiire| samudrapakSe pAtAlodaravat gambhIre / mahIvyatirikta

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SETUBANDHA 211 vikaTe mahImaNDalAta vizeSeNa atiriktavizAle adhika vipule* / mahIvalaya saMvezAta antarikSaM vizAlaM bhavati / tataH svarge vizAlaH tato maharlokAdayaH / yathAha zrutiH - uravo ha vai nAmaite lokAH ye pareNAdityam / atha haite varIyAMso lokAH ye pareNAdityamiti / pareNa parastAdityarthaH / samudro'pi mahImaNDalAt vizAla eva dRzyate / nabhasi nirAlambe | nabhasaH zUnyatvAt tatra kasyacidAlambana na syAditi / amarAvatI vimAnAdayaH tapaH prabhAvena dhiyante / ubhayatra samAnametat / evaMbhUte trailokye madhumathano yathA gatAgatAni avatAraiH karoti tadvat evaMbhUte svAtmanyeva gamanaM gamanakriyAM kurvantam . MY says pAtAlodaravat gambhIreM, mahItalavat kevalavikaTe, nabhovat nirAlambe iti Atmanyeveti samudravizeSaNatAyAM yojyam / vizeSaNatve tu pAtAlodare gabhIra ityAdirUpeNa saptamIsamAsaH / pairikka - viade kevalavikaTe / aa gatAgate trailokyAtmano bhagavata AvirbhAvatirobhAvau . pAtAlodaravat gabhIraH lambe Muda says paaloaragahire - samudrastAvat tathA mahi - vairikka - viade mahIzUnye vikaTe ca / tathA naha - nirabhakta nirAlambe | trailokyamapi pAtAlodare gambhIraM mahyAM vizAlaM vikaTaM (ca) / yadvA mahIvyatiriktaM vikaTam / nabhasi nirAlambam / viSNurapi pAtAlodaravat talasparzavirahAt gabhIraH / tathA mahIvyatiriktaH prapaJcabahirbhUtatvAt / nabhovat nirAlambadha | uktaM ca-- - sarvAdhAramanAghAramiti Muda remarks trailokyasya viSNoH samudrasya ca zliSTANi vizeSaNAni . Deva says saca sakalajagata svarUpI bhagavAn virbhAvatirobhAvarUpagatAgatAni karoti / svAMzabhUte vikaTe bhayAnake / * R says mahIpratirikte bhUmizUnye khAte .. kodRzi trailokye - mahIpratirikte mahyA vyatirikte kandarAdau vikaTe zUnye . trailokye sargapralayAdyAtrailokye madhumathanamiva + R says yathA madhumathanaH trailokye gatAgatAnyAtmanyeva karoti .

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212 SETUBANDHA Atmanyeva gatAgatAni kurvANa samudramiti / samudrasya ca trailokyasya ca zleSaH / samudro'pi pAtAlodaravat gabhIraH, mahIzUnyatvAt vizAlo, nabha iva nirmalaH / trailokyamapi pAtAlodareNa gambhIraM, mahyAdibhyo vyatiriktaM vizAlaM vizeSeNa vizAlaM, nabhasi nivAraNam (nirAvaraNam ? ) iti . Kula's gloss on this verse is missing in our copy. 16. R reads _ahilia_paramuhihim abhilIya parAGmukhIbhiH .. 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 abhilIna, which is found also in Kula and Deva. SC Text has_ahilina K and Kula read apasRtAbhiH ( osariabi) for apasRtaiH (R, MY and Muda). osariehi K says pUrvaM samudramabhilIya bhaliGgaya jalavRddhisamaye parAGmukhIbhiH, tadAnImanupatatA samudreNa spRSTApasRtAbhiH punaH samudrajale prakRtiM bhajati sati anuzayAta vilolAbhiH, ata eva vepamAnanivRttaprasthitAbhiH nadIbhiH dayitAbhiranvIyamAnamArgam / samudrasya hi nadyaH paramyaH tasmAt nAyikAdharmA nadISveva darzitAH MY says abhilIMnaparAGmukhIbhiH patyuH samudrasya rabhasopagamena pratipatha gatAbhiH, puna: smRSTApasRtAbhyAM nivRtte tasmin anuzayAdiva vilolA mirata eva vepamAnAbhiH nivRtta prasthitAbhiH nadIbhiH priyAbhiH anvIyamAnamArgamiti (Muda also). Muda says striyo hi puruSeNAbhiyujyamAnAH prathamaM parAGmukhyo bhavanti / tasmin upekSya gate pazcAttaptA bhavanti / tato durvArasmarapIDitAH tadgRhaM yAntIti sthitiH / tadetat samudrapatitvena madISu Aropyate .

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SETUBANDHA 213 Kula says prathama vegAt nadIbhiH strIbhiH rAgAdabhilInAbhiH pazcAt samudrAmbupratIghAtAt svayamabhigamatrIDiyA ca parAGmukhIbhiH, spRSTAzca tA apasRtAzceti tathA tAbhiH, vepamAnAzca nivRttAzca prasthitAzceti tathoktAH tAbhiH, ato dayitAvadhoraNAt bhanuzayena pazcAttApena vilolAbhiH punarAgamanakAMkSiNIbhiH nadIbhiH anvIyamAnamArgam / etena kalahAntaritAnAyikA lkssyte| tathoktam-cATukAramapi jIvitanAtha, kopataH samavadhIrya gatA yaa| tapyate'nuzayavahnivitAnaH, kathyate'tra kalahAntaritA sA // iti . sc reproduces all this with a slight difference in the quotation, and remarks nadInAmeSa svabhAvo yat samudre nipatantyo vardhamAnatadambubhiH pratIghAtAta pratIpagAminyo bhavanti, punazca nivartamAne samudrAmbuni vegavazAta vepamAnAH tatra nipatanti . Deva reads ahilia (abhilIna) and says-chiviosariehi prAptayapasaraNAbhyAM hetubhRtAbhyAmAtmanaH abhivrIlitaparAGmukhIbhiH / vrIlitamahelAsamucitaparAGmukhatvadarzanAt nadInAmapi vIlitatvAropaH . Here he takes abhilIna or ahilia in the sense of abhivrIDita . The word is recorded in Desi-nama-mala 1.57, but with the meanings abhibhava and kopa . In an alternative explanation Deva explains afsta as abhigata . Deva (chaya) reads spRSTvApasRtamiva, i. e., chiviosariom va, taking chivia as an absolutive. Explaining the verse according to this reading. he says abhilInaparAGmukhIbhiriti...........(pratihatatvAt pratinivRttagatAbhiH tasmin antaH praviSTa tvaritanivRttAbhiH nadIbhiH punaH pravizyamAnaM samudramiti / riyo hi jhaTiti puruSeNa (abhigamya)mAnAH svayaM parAGmukhyo bhvnti| pazcAt tasmin upekSya gate anuzayavilolAH svagRhaM (tadgRhaM !) svayamevAbhisaranti / evaM samudreNa yadAbhilInA abhigatAH tadA parAmukhyo'bhUvan S.28

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214 SETUBANDHA nadyaH / sa ca (?) spRSTvA tatrAlabdhasukhaH apasRtaH / tadanuzaya vilolAbhireva vepamAnanivRtta prasthitAbhiH nadIbhiH samudraH anvIyamAnamArga iti . R who reads chiviosarichi says spRSTApasRtaka rUpavyApAraiH abhilIya milanaM kRtvA parAGmukhIbhiH nadIbhiranugamyamAnamArgam . R on verse 8 says spRSTa|pasRtakairAliGganavizeSavyApAraiH . 17. K, MY, Muda and Kula read mathana (mahana) for salila (R). K says mathanotpannayA dhanadUrdhyA / dhanazabdena kaustubha - pArijAtAdaya ucyante / manotpannayA ca vAruNyA maMdirayA ca etAbhiH jIvavat gurvIbhiH, athavA jIvitAdapi gurvIbhiH / icchAparyAptasukharasAbhiH icchAyAH paryAptaH sukharaso yAsAM puMsAm AzAparyAptasukhapradAyinIbhiH ityarthaH / adyApi lokaM madayantaM prINayantam / amRtasyApi upalakSaNArtho vAruNIzabdaprayogaH . (madayantam ) for maentam. MY has mayantam, i e. maantam Muda says vizeSaNatrayaM tisRSu pratyekaM yojyam . 18. K says tridazairuddhRta ratnamapi, ratnaM zreSThadravyam, ratnaM zreSThe maNAvapi iti vaijayantI, sArAmyadhika sAraH prazastavastusamUhaH tenAbhyadhikam / mathitamapi abhagnam (anavarugNam chaya ). Muda has amlAnam . He seems to read_anullaggam for anoluggam (anavarugNam) as he says ullagga mlAna. This seems to be a desi word. Cf. ullukka explained as afta in Desi-nama-mala 1.92. R_says ta raGgAdinA caJcalamapi sthityA maryAdayA sthiraM velAnatikrAmakam . 19. K, Muda, Kula and Deva read salila for uara udara (R).

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SETUBANDHA K says paryAptaM ratnamayaH garbho yeSAM tAn / nabha eva taruH nabhastaruH tasmAt paryastAH adhaH prasRtAH candrakarA eva prarohA yeSAm / salilAbhyantare zailAn vahantam / kimiva - surapati DimbanihitAn nidhIniva / Dimba upaplava Apat / Damaro Dimbazva viplavaH kathita iti halAyudhaH / surapatinA Dimbe upaplave sati nihitAn / anyatra surapatinimittena Dimbena pakSacchedAtmanA nihitAniti yojanA | aprasiddhaprarohANAM tarUNAM prarohotpattiH adhonihitaM nidhi sUcayati iti prasiddham . For branch-root' see K and Kula on 1.4 and 7.18. Kula says paryAptAni prabhUtAni ratnAni garbhe yeSAM zailAnAM nidhInAM ca te tathA tAn / nabhaH taruriva tataH paryastAH patitAH candrakarAH prarohA iva yeSu tAn / yatra nidhistatra tarupraroho lambate* iti zruteH / salilAbhyantarasthitAn zailAn surapateH sakAzAta Dimbena viplavena nihitAn nidhIniva vahantam . MY says DimbaH kSobhaH / nidhigameM bhUtale tadupari prarUDhAnAM taruNAM ( prarohAH) prAdurbhavantaH adhastanaM bhUtalamavagAhamAnAH zithila saMsthAnaM kurvanti / tadvat candrakarAH apyavagAhamAnAH samudrasalilasthitizaithilyApAdakatayA prarauhatvena rUpitAH / na tu sUryakarAH teSAm atathAbhUtatvAdityavaseyam . R, like MY, in the sense of ordinary roots. He says praroha: ziphA, and remarks samudro bhUmistadantargatAH parvatA nidhayastadupari cihnavRkSo gaganaM tatprarohAH 1: candrakarA iti bhAvaH . takes 215 20. K and MY read paviambhiam (pravijRmbhitam ) for parifor ujjoe udyote Alo (R and Kula). K and MY read (Rand Kula ) . *SC has which gives the correct meaning. Our copy of Kula has labhyate .

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216 SETUBANDHA __Kula says upagate candrodyIte parijRmbhitaM, vyatikrAnte ca nivRttacaTulasvabhAvaM navayauvana iva kAmam / dayitaH spRhaNIyaH samAgama eva sukhaheturyasya candrodyotasya tasmin / dayitasya samAgamena sukhayatIti yathokte navayauvane , K says strINAM dayitaiH samAgame sati sukhabhUte candrAloke upagate pravijammitaM pravRddham . MY says dayitasamAgamasukha iti candrAlokena saMyogAta yat sukhaM jAyate tat samudrasyAmimatamiti tathoktaH cndraalokH| yauvane tu dayita iSTajana iti mantavyam . 21. K, MY and Kula read tbhinna for phudia sphuTita (R). K and Kula read prakara for niara nikara (R). Ms. c of Goldschmidt has motta - vaaram. K reads zeifa for ucchA __K says darabhinnAta zuktisaMpuTAt pralaThito vigalitaH zaGkhAnAM mukhena bhRtaH muktAprakaro yatra tam . MY says zuktInAm ISabhinnatayA krameNa ekamukhanirgatAbhiH muktAbhiH pUritazaGkhamapi / anena zuktigataM muktAbAhulyaM kalAdibAhulya cobhayamuktaM bhavati . Kula agrees with K. R says pariNatamuktAbharAta ISatsphuTite zuktisaMpuTe muktAbubhukSayA praluThitaM yat zaGkhamukhaM tena bhRto dhRto muktAnikaro yatra tam / zuktipuTAt zaGnAkRSTA muktAstadabhyantare pravizantItyarthaH . and Deva geaffaa for uddhaia taken as 22. Khas Jigifaa uddhAvita by R and Kula . K says marakatamaNInAM prabhAbhirAhatatvAt haritAyamAna zyAmAyamAnaM naraThaM pariNataM pravAlakisalayaM yatra tm| suragajagandhena yadRcchayAgatasya suragajasya gandhAt madagandhAt utthApitasya utplutasya karimakarasya AsannadattameghamayamukhapaTam /

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SETUBANDHA 217 mukhapaTanivAraNe sati gajaH zAntasaMrambho bhavatIti bhaavH| dattaM nipatitamityarthaH . ___MY says haritAyamAnajaraTheti haritAyamAnatayA naraThavat pratibhAsamAnamityarthaH . Kula says......jaraThaH prauDhaH pravAlAkuraH yatra tam / prauDhatvena yutimattA suucitaa| suragajasya gandhena uddhAvitasya karimakarasya Asanne madhye datto megha eva mukhapaTo yena tam . Deva says krIDAsamavanatasuragajagandhotthitajalagajavadananikaTavartI jaladaH suragajayuddhodyatasya nijagajasya datto mukhapaTa ityutpreksste| pratigajAbhimukha dhAvataH saMnikRSyato madagajasya mukhaM nivAraNArtha paTenAcchAdyate / evaM suragajaM saMnikRSyato nijakarimakarasya dattamegharUpamukhapaTaM samudramiti : R says jaraThAH cirantanAH pravAlasya vidramasya pallavA yatra tam . 23. K reads ohamia (abhibhUta) for ohasia (bhavabhAsita R; avahasita Kula). Deva has nyakkRta which shows that his reading is same as that of K. Our copy of MY has racin which seems to stand for nyakkRta . K says maNIn pAlayatIti maNipAlakam / ohAmiazabdo dhAtvAdezaH abhibhvaarthH| tIralatAgRhaprabhAbhibhUtaramyanRpAlayam / ghanAnAM vAripradam / caTulamapi velAliGgitena (velAliGganena chaya) mahIlaGghanAt vAritam . MY says ana svastriyAmeva niratasya parastrIprasaGgavimukhasya zIlavataH samAdhiranusaMdheyaH . Kula says tIralatAgRhaprabhayA avahasito nirtasito ramyo nRpAlayo hAdiyena tam / ghn| eva tAvat vAridAH, tebhyo vAri dadAtIti mahAmahimetyarthaH / caTulaM caJcalam , ato velAliGganena jalollAsAzleSeNa mahyA yat laGghanam AkramaNa

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218 SETUBANDHA tena (tasmAt !) vAritaM sthitikAriNA hariNeti shrutiH| tIralekhAyAH priyAyAH AliGganena mahIlaGghanavAritam . ivAliGganena . athavA velAyAH sc has priyAyA 24. K, MY, Deva and Kula read dhIraM (dhIrakaM Deva) sadA mukharajalada-for dhiraam sai muhala - ghana-dhairyakaM (dhIrakaM vA) sadA mukharaghana-(R). K, MY and Deva have vaDavAmukhAnala for valavanala (R and Kula). ____The beginning of K's gloss on the verse is missing. (K chaya) has zazimayUkhapatipIDanaprakSubhyantaM, saMcaraddharaNidharapakSobhrAntakam . MY and Deva also have pratipIDana . R has paripreraNa . K says......pakSaiH udghAntajalaM, dhIraM sadAmukharajaladapIyamAnapayasam / atredamanusaMdheyam / prAkRteSu samAsAnAM padaprayogo vyutkrameNApi ghaTata iti| evamuttaratrApi draSTavyam / sadAmukharaiH jaladaiH pIyamAnajalam / asthitaM caJcalaM ca / vaDavAmukhAnalapratApyamAnam . ___MY takes paa in the third line as vaa, and says jaladA eva vayAMsi pakSiNaH . He takes atthiam as AsthitaM, or asthitaM, and says Asthitam ajasraM caTulamiti vA / tadAnIM dhIramapi caTulamiti virodho'bhipretaH . Kula says taraGgollAsapreritAnAM zazimayUkhAnAM atipreraNena (prati-2) prakSobhyamANam / saMcaramAnAnAM dharaNIdharANAM pakSasbhrAntamudagataM (ka) alaM yasya tam / mukharaiH garjitaiH jaladaiH sadA pIyamAnam / ... ........vaDavAnalapratApyamAnaM tathApi dhairya (i. e. dhiram, cf. 4.23) dhairyAdhika mahAmAhAtmyakamityAzayaH . R says dhairyakaM dhairyasvarUpam . * Kula explains asthitaM as anAhataM . which might be the correct reading. sc has anavarataM,

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SETUBANDHA 25. K reads upari for pari, and gata for gal (gati) * He says nijaviSAnalena pratApitatvAt muktAnikarasyopari bhramadbhujaGgam / mInAnAM gatamArgeNa prakaTaH prakAzamAnaH zaivAlaiH avamalinaH maNizilAsaMghAto yatra tam . MY says zaivAlAvamalinAnAM maNInAM mInagatimorgeSu gharSaNena sphuraNaM jAyata iti Kula says nijakena viSAnalena prataptAH tApazAntaye muktAnikare parighUrNamAnA viSadharA yatra tam / mInAnAM gatimArge prakaTaH zaivAlA malino maNizilA saMghAto yatra tam . bhAvaH * 26. K reads_mahilalaam ( mahilAlayam and mahIlAlakam ) for mahilaiam (mahIlA gitam and mahilAyitam ) . 219 iti halAyudhaH / K says saridbhiH saMkulaM, madhumathanavallabhAyA lakSmyAH sArasya utkarSasya sadRzaM kulaM janmagRham / AvAso'vasatho gRha ca bhavanaM sthAnaM nizAntaM kulam mahilAnAmaGganAnAm apsarasAmAlayaM pUrvanivAsam / nadImukhaiH prasthitaM vRddhisamaye nadImukhaiH prayAtaM pazcAt apanivartamAnAvasthAyAM velAmadhyA velAbhuvaH lAlakaM saMbhAvayitAram . R says Kula says saridbhiH saMkulaM vyAptaM mayAM lAgitaM jalaskandhakasyopari mahyAH sthApitatvAt / nadImukhena prasthitayA (apa) nivRttayA, velayA ambuvikRtyA mahilAyitaM nAyikayeva AcaritaM yatra tam | zabdacchalena nadIti sakhI sucyate / tanmukhena prasthitA pazcAdapanivRttA veleti velAyAM mahilAsAdharmyam . mahyAM lAgataM yojitamarthAdIzvareNa / evaM nadImukhena prasthitA samudrAbhimukhI athApanivRttAtattaraGgAbhighAtena pazcAdabhimukhI velA jalaM mhilaayit| mahilAvadAcarantI yatra tam . MY says nadImukhapasthitApanivartamAna velA mahilA yitam mahilAvadAcaraNaM yasya tamityarthaH / athavA velAkhyayA mahilayA itaH prAptaH (tam) * * R says sAro dhanaM tena sadRzaM yogyama . ....

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220 SETUBANDHA ... Muda says mahIlAgitaM, nadImukhapasthitApanivartamAnavelAmahilAcitam / prasthitApanivartamAnA gamAgamau kurvANA velAkhyA mahilA strI tayA mahilayA AcitaM vyAptam / yadvA mahilayA ayitam / ayatergatyarthAt karmaNi ktaH . Deva says velAmahilAjitam , and remarks kAsucit kAntAsu svatantraH kayApi kAminyA baddhaH ko'pi vivakSyate . ___27. K says nadIsahasrasya paricumbanena jJAtarasaM, tataM vitatam / pralayameghadhvanisamadu.sahanAdaM yathA bhavati tathA zabdAyamAnajalam / pelavena mRdunA pavanena madhuraM saMcAritaM saMcalitam / tadAnIM madhurasaM madyarasaM cArita bhakSitaM pAyita, madhumadena skhalantamiva pAyitamadhutvAt madhumadena skhalantamiva saMcalitamiti yojanA . It will be seen that K reads madhumada (Muda also) for maua-maa mRdumada (R and Kula). Muda says jJAto rasasya antaH kASThA yena tam / madhuraM yathA syAt tathA saMcAritamAndolitam . Kula says nadIsahasraparicumbanena jJAtaH anubhUtaH rasasya kRtyAkRtyasya ca antaH paryanto yena tam / ......mRdukena. mandena madena skhalantaM ghUrNamAnaM puruSamiva / so'pi duHsahaiH nAdai rasati / bahustrImukhacumbanarasaM ca jAnAti, mRdumadatvAt ghUrNate .. ___28. K says kRSNamaNInAm indranIlAnAM chAyArasena prabhApravAheNa rajyamAnAH upari pariplavamAnAH phenA yasya tam / antaH zayAnasya hareH nAbhipaGkaje pratihataiH zeSasya mukhanizvAsaiH janitavizAlAvartam . MY has parippaanta pariplavamAna : Kula says kRSNamaNInAM chAyA dyutiH saiva rasau nIlikAdava iva tena rajyamAna upari pariplavamAnaH pheno yatra tam / etena kRSNamaNiprAcuryamuktam / 29. K_says sataraGgaM, vidrumapallavaprabhANAM ghUrNanasya bhramaNasya nartanasya zAzvataraGga nRttasthAnam / dharaNitalamiva raviNA rAjitaM virAjitam / mathanasamaye

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SETUBANDHA mandarAkarSaNe dUraM bhRzaM virAvitaM dhvanitam It will be seen that K reeds ghUrNana ( gholana) for gholtra ( ghUrNanazIla) . MY says vidrumaprabhAghUrNanazIlazAzvataraGga vidrumaprabhANAM nartakInAmiva sadADolAyamAnaraGgam . ...................... Kula says sataraGgaM kaM pAnIyaM yasya tam / sataraGgatvAdeva vidrumapallavaprabhayA ghUrNanazIlaH prasRmaraH zAzvato'nazvaro raGgaH rAgo yasya tam / raviNA raJjitaM razminikareNa visAriNA bharitavivaraM, mandarasya AkarSaNena tatkoTare dUraM vilAyitam / dharaNItalamiva... vilIna samAnArthI vivAsa ( ! ) ( viraa - viraia 2) zabdo It will be seen that Kula explains viraia as vilAyita . Cf. K and Kula on 9.45 below. Hemacandra 4.56 gives virai vilijjai 1 dezIyaH " . (vilIyate) . 221 " Muda renders saaramgaam as zataraGgakam . He reads ravia for raia, and says ravirajitam ranje rAvAdezaH (cf. Hemacandra 4.49), raviNo haMsAdayaH / dUramatyarthaM viraviam zabdAyitam / dharaNItalapakSe sakarAGgakam / karo rAjagrAcam / vidrumANAM pallavaprabhAghUrNana (zIla) svAzrayaraGgakam / mandarAkarSaNadUravizatiMta (virAditaM ?) vizAritam . fully by R--sakarAGgakaM saha kareNa rAjaprANa tathA bhUmau karasattvAt / viziSTo drumo saMbadhyamAnaH svAzrayaH svaniSTho raGgo yatra tat / kan / evaM raviNA rAjitaM dIpitam / tadutpATanena bhUmervidIrNatvAdityarthaH . vidrumaH This is explained more vartate'GgaM zarIraM yasya tat / tatapallavaprabhAbhiH ghUrNamAnaH talauhitya saMkramAta / prazaMsAyAM mandarAkarSaNena dUraM vyApya vidAritam / * SC says virazabdo dezIyaH, which is a mistake for viraa or viraia rendered as vilInAyita in case of the earth - dharaNItalamiya mandarasya AkarSaNena utpATanena dUraM vilInAyitaM nikhAtama. This seems to be the missing sentence of Kula's gloss. S. 29

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222 SETUBANDHA _Deva says kaThinataladharaNIsamAkarSaNena yathA dhvaniH tathA mathane'pIti vivakSA . 30. K's gloss on the first line is missing in our copy. He says vistIrNaM , pralayodvelasalilaiH helayA lIlayA mRditAyAm u0mAstIrNa vitataM karmakartari . R says pralaye udvelamucchalita yat salilaM tasya helayA saMcAreNa mRditayA urtyA styAnaM kAThinyAt kardamIbhRtam . Kula and Muda have styAnaka or styAnaM like R. Hemacandra 1.74 gives thinna as an equivalent of styAna. Deva renders thinna as AstIrNa like K. Kula says pralaye udvelairullasitaiH salilaiH helAmRditayA urtyA styAnaM ghanIbhUtaM kardamitaM kaM pAnIyaM yasya tam . With regard to the first line, MY says tridazebhyo dattajIvitasukhasya amRtasyotpattyA uddhatam . Muda says uttAlamunnatam . Kula says uttAlam udbharTa prakhyAtamityarthaH . 31. K, MY and Muda read Agame for samae (R and Kula). SC Text has paana for pavana, and raa for rava, .. K and Muda render nihariantaam as nihAdamAnam -gajentam (K). K says madhumathanasya nidrAgame sati vizrAmapradam / yugAntadagdhaM pazcAt nirvANaM zAntaM talaM yasyA uAH sA pralayadagdhanirvANatalo: yathA zyAmA bhavati tadvat zyAmaM kRSNam . Kula says maSImalinotilasadRzamityarthaH / Kula says ciraprarUDhAni zaivAlAni yAsu zilAsu tAbhiH haritaH antaH yasya tam / pavanena bhinnaravaM vistAritadhvani dAruNaM duHsahaM nirhAditaM yasya tam / tataM vistRtam / madhumathanasya viSNoH nidrAsamaye vizrAmadam . K_says zilAbhirantargatAbhiH haritAyamAnaM zyAmAyamAnam . MY has haritAntam and niIdantam . R says nirdadat zabdAntarotpAdi kaM nalaM yasya tam .

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SETUBANDHA 223 32. K and MY pratika has ovdana for ovadana (avapatana). SC Text has vihadia (vighATita) for vihattia (vighaTita), Ms. c of Goldschmidt has vibalia. K says pAtAlaM pravizatAm asurANAmavapatanena vighaTita jalavivaraM tadusthitaH rasAtalasaMbandhI aSmanivahaH nAgaviSoSmanivaho yatra tam / mathanavazena mathanarabhasena bhinno bhramitaH dUrato nirasto dvIpAntare lagnaH mandarataTasya khaNDo yatra tam . Kula says vighaTitasya jalasya vivareNa utthitaH rasAtalasya etc. 33. K says tamasA caturdizaM catasRSu dikSu bhAvita rUSitam (MY also) iv| ratnAdiguNaiH prabhAvizeSaiH mahAghaH sAro yasya sa tathA tam / ata eva vasudhArakSArthamAnItaM ratnapradAnaiH vasudhArakSArtha vidhAtrA saMpAditamityarthaH . MY says guNaiH zla dhyAH sArAH candrAdayo yasya tam . Muda says sAraH sthairyam : Kula says eSo'mRtarasasya saMbhavaH prabhava iti saMbhAvitaM sAdaraM khyAtam / svacchazyAmavitatatvAt nabhonibham , ata eva tamaseva caturdizaM samantato bhAvitaM ranjitam / nijayazonidhAnamiva sagareNa AzvamedhikaturagAnusAribhiH putraiH khAnitam / 34. K, Muda and Deva read Abhogam (ahoam) for ucchamutsaGgam (R and Kula). gam K says pavanena udagRhItena ut kSiptena jalalavanivahena prahanyamAna mukharaM tIratAlavanaM tIrasthaM tAlavanaM yasya tam / tRNarAnaH kathyate talastAla iti hlaayudhH| zazimayazailasya mayUkhanijharaiH parivardhitena salilena mRditapulinavistAram . MY says uggahiam udgRhItam / svAthai Nic ukSiptamityarthaH . Muda says ugrAhitamUva nItamityarthaH / talastAlaH (Kula . also).

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224 224 SETUBANDHA 35. K_says mandarAkhyena meghena kSobhitena zazimayena kalahaMsena muktasaliloparibhAgam . Muda remarks kalahaMsA hi meghakaluSaM jalaM hitvA mAnasasaro (yAnti). K says maratakasya zaivAlasya(ca) upari niSaNNAni tuSNikAni maratakazaivAlayorandhakArasadRzavarNatvAt rAtrizaGkayA tRSNIbhUtAni saMbhogamapAsya niryApArANi mInacakravAkayugAni yatra tam . MY says mandarameghakSobhitazca zazikalahaMsamuktabdha jalotsaGgo yasya tam / maratakameva zaivAlaM tasyopari niSaNNaM prabhAbalacchannatayA parasparAdRzyamAnatvena(?)....... mInacakravAkayoH yuga yatra tam / kacit cakravAkakulamiti paatthH| athavA maratakazaivAlayorupari mInAtmakayoH cakravAkayoH mithunaM yasya (tm)| tayoH maratakazaivAlayoH zyAmatayA rAtrizaGkayA virahabhayena tRSNIkatvamiti . Muda says. mInacakravAkayugalamiti rUpakamiti kecit . Deva says mInarUpacakravAkaH kUjitumazaknuvan maratakavat parimRditazaivAle tiSThati / athavA maratake zaivAle ca niSaNNo mInazcakravAkazca tatprabhArUSitatvAt anyonyamajJAtau tRSNImAsAta iti . Kula says marakatAH zaivAlAnIva teSAmupari niSaNNAni tRSNIkAni(?) mInAnAM cakravAkAnAmiva yugAni mithunAni yatra tam . sc Text has seala for sevala. RJ says mandaraparighaTTanabhiyA tRSNIbhUya mInAH pAtAlamUle sthitAH etc. 36. Kand Muda read mag ga for majjha (R and Kula). K, Muda and Kula read calia - timi - vaham for cala - timi - nivaham found in R who says calaH calitaH timinivaho yatra tam . They read visama - masi for masi - rasi (R); and kaddamia for kajjalia (R), -

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K. SETUBANDHA Ksays pUrNa nadIsrotaH saMnibhena nalamArgeNa jJAyamAnaH adhaH calitasya timeH panthA yatra tam / vaDavAmukhamUlAt samapasarantyA adhaH patantyA viSamayA pracurayA maSyA kardamitapAtAlam / vaDavAmukhAgneH indhanIbhUya dagdhasya bahulena kajjalena mizreNa kardamitapAtAlam . Muda also takes punna as pUrNa like Kula says puNyanadyA gaGgAyAH srotaH saMnibho dIrghavizAla vizadatvAt jalamadhye jJAyamAna: calitAnAM timInAM panthA yatra tam / vaDavAmukhamUlena samapasarantIbhiH vividhajalajantu dAhasaMbhavAbhiH viSamAbhiH gADhAbhiH (maSabhiH) maSIrAzibhiH va. 6. mitaM, kanjalitaM vA, pAtAlaM yena tam . 225 37. Khas calitaH ( uccalitaH 1 ) for ucchalio (ucchalitaH ) . He says tataH plavagabalAkAnte mahItale Urdhva calitaH, ata evodghATita mUla: prakAzitamUlaH, dRSTasArazdha dRSTagAmbhIryAdibaladhdha samudraH dRSTyA tulitaH paricchinna iti jJAyate sma / pArzvasthairiti zeSaH . MY says tulita iti laGghayituM zakyatayA paricchinna iti rAghaveNa dRSTyA tulita iti pArzvasthairajJAyata Kula says balAkAntena mahItalena UrdhvocchalitaH, ata eva udghATitamUlaH prakAzitatalaH, ataH jJAtasAro dRSTatadvalaH samudro dRSTayA rAghaveNa tulitaH parikalita iti jJAyate / iyAnevAsya sAraH, sulaGghaya evAyam ityevaM rAmeNa tulita iti dRSTiprasAdenaiva jJAyate (?) ityarthaH . Muda says rAghaveNa samudraH tulita iyattayA paricchinnaH ajJAyate tyarthaH . . 38. K says kAlAntare avatArAta pUrvasmin kAle paribhuktam Atmano mahodadhimayaM zayanaM dRSTvApi rAmo janakasutAyAM baddhamanaskatvAt pralayakAle gRhiNIM zriyaM na sasmAreti . Kula says kAlAntareM saMhArakAle / vipatkAlasya aparityaktaparicaryAM zriyaM na saMsmarati . pralayagRhiNImiva

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226 SETUBANDHA ___ 39. Ksays ISat samudrajale preSitAkSa yathA, vihasadavasthAyAM vitINoM dattaH plavagapatau sallApazca yathA, lakSmaNena udadhau dRSTe'pi adRSTa iva dhairya na muktam . MY says sAgarAnAdareNa vihasatAnena vitIrNaH plavagapatinA sAdha sallApo yathA syAt tatheti kriyAvizeSaNam . Kula says zakya evAyaM lavitumityavajJayA ISajjalapreSitAkSaM yathA syAt tathA, vihasatA vitIrNaH plavagapateH saMlApaH ayamanyaiH sAgaro dRSTo yo'ntarAya iti zrUyate ityevamAdivyavahAro yatra tad dhairyam adRSTe udadhau yathA na mukta tathA dRSTe'pi na muktaM lkssmnnenaapi| na kevalaM rAmeNa ityapizabdArthaH . R says vihasatA arthAta svena vitINoM dattaH plavagapataye saMlApaH parasparabhASaNa yatra tat (dhairym)| sasmitaM sugrIveNa saha kathAM kurvANena ....... kadAcit samudro'pi kaTAkSita iti etc. __40. K and Muda read zobhate (sohai) for pekkhai (R and Kula). ___K says harSeNa nirAyataM yathA unnamitatvAt pInatarAlokamatipInadarzanaM prakaToparibhAgaM ca prakAzoraHsthalaM ca, ata eva ardhotpatitamiva samudralaGghanArtham ardhana utpatitamiva sthiraM zarIraM rudava, prakRtiM gamayitvA plavaGgAdhipo'pi azobhata / samudradarzanaharSAt unnAmitanirAyatapInataradarzanaprakaToparibhAgam evaMbhUtatvAta laGghanArtha kiMcidutpatitamiva zarIraM nirudhya rAjetyarthaH . MY says niraa dIrgha / pInataratayAlokyamAnaH ata eva prakaTa uparibhAgo yasya tat zarIraM tathA rumbhiuna rudvA samudradarzanAt svayameva utplavanodyatamiva deha nirudhyetyarthaH . Kula says harSaNa lavanavazena nirAyataM yathA syAt tathA unnAmitatvAt adhikavitatahRdayatvena pInataro vizAlaH, Alokena sphuradrUpatayA prakaTa uparibhAgo yasya tat AtmazarIraM samudralaGghanArtham ardhotpatitamiva ruvA, plavagasainyasaMbandhabalApekSayA niyamya iti bhAvaH, plavagAdhipaH sugrIvo'pi prekSate samudramiti prakRtatvAt .

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217 41. Kula says garuDeneva samudralaGghanamanasA vAnarapatinA sugrIveNa kanaka piGgalatvAt, (pakSe) kanakamayatvAt, jvalananibhamubhayapArzva prasRtaM kapisainyaM pakSavitAnamiva vitataM pakSadvayamiva puiniam pralokitaM hRSTam . pakSapaTalamiva (vitAnamiva chaya) Muda says dRzeH pula and refers to Hemacandra 4.181. SC Text has garulena for --dena. SETUBANDHA . MY says 42. Kula says sahasA tatkSaNaM sAgaradarzanena trastAH / taste hitthazabdo dezIyaH / pUrvaM bhayAdapasRtaM lajjayA pazcAdAkSiptaM vepamAnaM zarIraM yaiste tathA / likhitA iva nirvyApAratvAt citranyastA iva Ksays pUrvamapasRtaM tata AkSiptam apasaraNAta nivartitaM vepamAnaM zarIraM yeSAM te, AkSiptApasRtaM bhayena haThAt gRhItvA pazcAdapanIyamAnamiva vepamAnaM zarIraM yeSAM te / niraa dIrgha Kula says aho dustaro'yaM samudra iti vismayAt niSpandAni darasaMkucitatvAt (?) nirAyatAni dIrghANi locanAni yeSAM te kapi nivahAH sthitAH . R explains nirAyata as visphArita * * K says AdezaH, 43. MY says sagauravam IdRzo'pi samudro'nena laGghita iti sabahumAnamityarthaH Kula says pUrvamananubhUtatvAt apUrveNa vismayarasena stimito nizcalo locananivahaH .....hanumati nipatitaH . 44. K, Muda and probably MY read zoka for moha (R and Kula). K, MY, Muda, Deva and probably Kula read mUDha for (R who gives the other reading as a variant), Kula says udadhimalaGghanIyaM dRSTvA tamatikramya gatAgataM mArutatanayaM ca dRSTvA sim teSAM vAnarANAM mohena viSAdakRtavaicittyena andhakAriteSu pratipattizunyeSvapi hRdayeSu mRto ( mUDho ?) nizcayarahitaH utsAhaH nalanidhilaGghanAdhyavasAyo bhramati asmajjAtIyena laGghito'yamiti bahulAndhakAre khadyota iva dRSTanaSTo vicarati . says sim eSAm / gatAgatahanumaddarzanAt utsAhaH sannapi samudra MY

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228 SETUBANDHA darzanajanitaviSAdAndhakAritatayA hRdayeSu mRDha evAbhUdityarthaH . Deva says samudradarzane tvazakyamidamArabdhamiti prtibhaati| hanumadarzane punaH zakyamiti c| ataH kiMkartavyatAmRDhaH evaM gamanotasAhaH teSAM hRdayeSu bhramati sma . ____45. K and MY read tam (tat) for 10 tataH (R and Kula). Muda has tam, but bis chaya has aa: . ___K says teSAM tat ninamAtmIyaM prakRticaTulatvamapi vigalitam / kathaM vigalitam-hatacchAyaM hatA chAyA zobhA yathA bhavati / zikhAzabdo dIpApekSayA pryuktH| nishcllocnmityrthH| anyatra nizcalajvAlam / proSitapratApaM proSitapauruSaM ythaa| anyatra proSitoSNam / evaM teSAM kApeyamapi galitam / kimiva -AlekhyapradIpAnAmiva / citrapradIpAnAM yathA caTulatvamevaM na bhavati tadvaditi . Kula says nizcalAni locanAni zikhA iva yatra / poSitaH pratApaH prabhAvo dAhazaktizca yatra tad yathA syAditi sarva kriyAvizeSaNam / AlekhyapradIpAnAmiva nijakamAtmIyaM nityaM ca prakRticaTulatvamapi vigalitam . ___46. K says plavaGgAH samudradarzanaviSAdavimuhyantam , ata eva galitagamanAnurAgaM, pratipathe pratinivRttimArga nivRttalocanamAtmAnaM svAmibhItyA hanumaddarzanena ca kathamapi sthApayAmAsuriti . Kula says kathamapi.......kRcchAdAtmAnaM samudradarzanAta viSAdena vimukhI kriyamANaM yApayanti dhArayanti / yena pratinivRttya gRhaM gamyate sa pratipathaH tena nivRttaM calita locanaM yasya tam , MY says samudradarzanatrastamanasAM pratipathaM jigamiSatAM kapInAM tatrAvasthAnamapi azakyamAsIt kiM punaH tallaGghanamityAzayaH . It will be seen that Kula, like ms. C of Goldschmidt, reads Javenti (cf. SC Text) for thaventi sthApayanti. Deva mentions the former readiog as a variant. He says javenti 9197-a at, cf. Hemacandra 4.40.

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229 SETUBANDHA CANTO III 1. K, Kula and Muda read bhamia for bhavia (R). K says tataH rUDhena alaviz2ambhitena viSAdAkhyamadena bhramitAvamIlitAna nimIlalocanAna , AlAnastambheSviva zilAtalasthiteSu bAhuSu niSaNNAn kRtAvalambAn* kapimAtaGgAn kapizreSThAna kapirUpAn gajAniti ca / AbhASate sugrIva ityuttaratra saMbandhaH . Kula says bhramitAn ghUrNitAn ataH avamIlataH : Muda says bhavamIlanto nizcaSTAH tAn . MY reads anala for alana (R). Both Hemacandra and Vararuci comm, cite the word anala - kkhambho. Muda cites the relevant rule. Cf. notes on 8.59. MY remarks viSAdasya madatayA rUpaNa lajjAvivekAdizUnyatApAdakatayeti grAhyam . R says viSAda eva madaH tena bhAvitAn saMbaddhAn . ... 2. K says sugrIvaH nijakaravAt sphuTaniyaMdayazonirghoSa, yazo lokaprazaMsA, ghoSamayameva hi yazo bhavati, svadhairyAdapi sAreNa guru, arthagauravaM sAraH, dantodyoto dantaprakAzaH, tato'pi nirmalArtha vacanamAbhASate sm| ucyamAneSu vAkyeSu ete guNAH kramAt draSTavyAH . MY says yazonighoMSo yazaHprakAzaH . 3. K says pUrva dharaNidharaNe madhumathanasya bhujA eva sahAyA Asan / bhujabAhulyaM ca vedena pratipAditam / uddhRtAsi varAheNa kRSNena zatabAhuneti etc. * nyastadehabhArAna Kula. S. 30

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230 SETUBANDHA 4. K says yazasazca sajjanasya ca sAdharmyamucyate / abhimukhaM yazaH mA prarunddha mA nivArayata / asmAsu niSkAraNopakAriNo rAmasya pratyupakAranirvartanAt AgamiSyantI kIrti viSAdaviklavA yUyaM mA nivaarytetyrthH| kathaMbhUtaM yazaH-zAzvatazauNDIyaM, zauNDIraH samarthaH tasya bhAvaH zauNDIryam , zAzvataM kalpAntarAvasthAyi zauNDIyaM yasya tat tathAbhUtam / sujano'pi tathAvidha eva / kathamapi nivartamAnasaMmukhasaMsthApitapadam / iyamasya yojanA- prathamamabhimukhaM bhUtvA yuSmAkaM samudradarzanasamaye nivartamAnaM parAGmukhIbhavata , punaryuSmatsAmarthyAvagamAt kathamapi saMmukhamabhimukhaM saMsthApita padaM padavinyAso yasya tat tathAbhUtam / Agatamapi vitarkayat punaH saMzayAnam / kimiva--praNayantaM yAcamAnaM sujanamiva / sajjanastu dAridrayAt kiJcit dAtAraM prArthayitumudyataH prathamaM katicit padAni gatvA punarabhimAnAt nivRttAnyapi padAni gatyantarAbhAvAt abhimukhasthApitAni kRtvA punaH saMzayAno bhavati tdvdityrthH| praNayaH syAt paricaye yAjJAyAM sauhRde'pi ca iti vaijayantI . MY says vitthakkantam vyAkulIbhavantam / vitarkAkrAntamiti kecit / ma parumbhaha mAvamanyadhvam / mAparundha iti vaa| sasaa - sodiram zAzvatazauDIyaM sujanasya svAbhAvikaM nairapekSyarUpaM zauDIyaM, yazasastu svahetutayA |...........aagtvyaakuliibhvntN tadarthodyogenAgatam , apArasamudradarzane zithilIbhavat / praNayArthamAgatasyApi sujanasya tadbhaGgabhayAt vyAkulIbhAvaH sphuttH| Muda says yazo mA rumdhvaM mA nivArayatetyanvayaH . Muda (chaya) has AgatavilambamAnaM . He says vitthakkantam phakka niicairgtau| phakkaH thakka ityAdezaH (cr. Hemacandra 4. 87, 259) / tiSThatervA vilambamAnamityarthaH (cf. ibid. 4.16). "

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231 SETUBANDHA Kula says praNayantaM prArthayamAnaM sujanamiva yazaH mA parAGmukhayata / sujanayazasostulyaM vizeSaNamAha / zAzvatazauTIya sthiragarva, sItAnveSaNapreSiteSu (kapiSu) vRthAnivRtteSu nivartamAna, hanUmatA jJAtAyAM sItAvArtAyAM kathamapi saMmugvasaMsthApitapadam / sujano'pi yAcanAlajjayA nivartamAnaH kuTumbabharaNAdinihAlocanayA kathamapi saMmukhasthApitapado bhavati / rAmeNa saha ripunigrahArthamAgateSu (asmAsu) AgataM bhavadviSAdodayAt vitiSThamAnam (ref. to yshH)| sunano'pi prArthayamAna Agato'pi kathaM mayA dehIti vaktavyamiti vitiSThamAnaH syAta . 5. K (chaya) reads the second line as prathamameva racito yuSmAn pazcAdahRdayena tulito bhara iva vilagnaH . K seems to read raio vo paccha for rahuvaina uvarim raghupatinA upari (R). MY and Kula agree with K, but MY has asmAn and Kula asmAkam . Muda has raghupatinA like R. ___K says rAkSasavadhena durvAhyo dunirvahaH, samudralaGghanena gururaya kAryArambhaH / evaMbhUto'pi prathamameva racito bhavadbhiH kalpitaH, pazcAt hRdayena tulitaH tolitaH zakyo na zakya iti parIkSitaH / tataH yuSmAn vilagna ArUTaH bhara iva bhAra iva / bhAro'pi prathamameva racitaH pazcAt tolitH| tataH zirasA dhAryata iti / tasmAdidAnIM viSAdo na yukta ityarthaH . MY says racitaH buddhyA puurvaaprbhaavenaavsthaapitH| ne asmAna / hRdayena tulitaH zakyatayA nirUpitaH / asmAn voDhavyatayA praaptH| prathamameva tolayitvAtibhara iti buddhvaivAropitaH / kimatra apUrvavat vicAryata ityarthaH . Kula says rAkSasavadhasya duSkaratvAt tena durvahaH, samudrAvanena guraka kAryArambho bhAra iva prathamameva kriyAkaraNapuraHsaraM maitrIsamaya eva no'smAkam asmabhyaM racito na cedAnImiti bhaavH| sa ca pazcAt vAhyatayA(?) hRdayena tulitaH, idAnIzca anuziSTatvAt vigalitaH (dilagitaH 1) gRhItaH . Kula reads ne like MY.

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232 SETUBANDHA ___Muda (chaya) has prathamameva raghupatinA anantaraM hRdayatulito bhara iva vigalitaH (1). He says pUrvameva zrIrAmahRdaye tulitvA pazcAt asmAsvAropita ityarthaH . 6. K and Muda read aruNacchAyApradhAnAni ( aruna - cchaa - vahana ) for aruno chaa-vahano chAyAvahanaH (R and Kula) , ____K says eSa kAryArambho yuSmAkameva bhrH| mama prabhutvazabdaH aajnyaamaatrphlH| tathAhi kamalasarAMsi aruNacchAyApradhAnAni aruNaprabhA pradhAnabhUtA yeSAM tAni Atmanaiva svayameva hi vizadaM spaSTaM vikasanti . , Muda says pradhAnazabde utakhAtAditvAt hrasvaH (cf. Hemacandra 1.67). Muda reads appano for appana (R), and quotes Hemacandra 2. 209 calling it an 37579. H. c. quotes this line with appano. MY says kamalAnAM vikAsavat yuSmAkameva ullAsarUpaH svAmikAryakaro yuSmAsvevAyatta ityrthH| aruNena svaprameva kevalamA va mayA pravartanIyA ityAzayaH . Kula says yuSmAkamevaiSa bharaH, prabhutvazabdaH prabhutvena vyapadezaH AjJAmAtraphalaH, AjJApayati paraM prabhuH bhRtyA eva kurvata ityrthH| etadeva prativastupamayA darzayati / aruNo raviH chAyAM zobhAmAvahatIti chAyAvahanaH paraM, vizadaM yathA syAt tathA kamalasarAMsi svayameva viksnti| athavA chAyAmAtaparodhinImapahantIti vyAkhyeyam . sc Text reads appana like R. ___8. K reads nigalAvanamatasukhAnAm for nialunnamanta * muhanam (R) nigalonnamanmukhAnAm * . *R says dhutaH tyakto'pamAna eva nigalastena unnamat mukhaM yebhyasteSAm .

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SETUBANDHA - 233 K says asadRzaiH anucitaiH hInapauruSaiH samaM zIrSabandhanasya kezabandhasya vimokSANAM vimocanAnAmayaM kevlmvsrH| uttamAnAM sevakAnAM madhyamaiH saha vetanakalpanaM zIrSabandhanazabdenocyate / vakSyati ca-Kai-samasisa......... rana bhare (12. 53) iti / kathaMbhUtAnAm - cirakAlakAMkSitAnAmuttamaiH cirAya kokSitAnAM, dhutAvamAnanigalAvanamatsukhAnAm avamAna eva nigalaM nirastAvamAnanigalasvAt AsIdatsukhAnAm / idAnIM yuSmAsu yaH samudra lakSyati tasya vetanAdhikyamavazyaM bhaviSyatItyabhiprAyaH . ___MY reads onamanta rendered as upanamat , cf. H.C. 1.173. He says navara kevalam / samazIrSabandhanam ekajyAropaNam . R says samazIrSa spardhA . ___Muda (chaya) has dhutAvamAnanigalopanamatsukhAnAm . He says asadRzaiH saha yat samazIrSabandhana tulyatvena mAnanAdikaM tasya vimokSAH tebhyaH utHafazantzit: . The reading of K, MY and Muda appears to be the same except that the last two render onamanta as upanamat . Kula seems to read dhuavamananialo namanta - muhanam. He says asamAnajanasamIkaraNalajjayA namanmukhAnAmityarthAt nyUnatvAta , asadRzena hInajanena yA samIkaraNaM spardhA bandhanamiva tadvimokSANAM cirakAlakAMkSitAnAmeSa 'Navara' kevalo'vasaraH, zUrANAM kAtarANAJca vyaktiriti bhAvaH / kiMbhUtaH samayaH-dhRto'pamAnanigaDo yenAvasareNa sa tthaa| dhUta ityAzaMsAyAM bhUtavat ktaH / athavA dhruveNa nizcalena apamAnanigaDena avanamanmukhAnAmiti yojyam . 9. K reads kAryakalApe or kAryakalApAn (kajja - alave) for kajjalave kAryAlApAna (R and Kula). ___ * Ramadrsti says dhutena nivRttena avamAnena asazasamazIrSabandhanAkhyenaiva nigalena avanamanti prahrIbhUtAni sukhAni aGganAdisaMbhAvanotpannAni yeSu teSAm ..

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234 SETUBANDHA __K says iha loke te satpuruSAH viralAH bahavo na snti| ye abhaNantaH (Kula and Muda also) svAmine akathayantaH tasya kAryakalApe kAryajAte ghaTante pravartante / ghaTa ceSTAyAmiti dhAtuH / athavA kAryakalApAn ghaTayanti sAdhayanti / ye ajJAtakusumanirgamAH santaH phalaM dadati te drumA api stokA eva alpA ev| yUyaM punaH kAryAdhyavasAyamadhye viklavIbhavatha ityupAlambhaH . ___Muda reads kAryakalApAn like K, and says nidarzanAlaGkAraH . Kula says kAryAlApAna kAryamityAlapyante iti kAryazabdavAcyA ye vyApArAstAn ghaTayanti kurvanti / atra prativastupamAmAha-ratokA eva te'pi dvamA ye ajJAtakusumanirgamAH kusumenAsUcitaphalAH phalaM dadati . R says kAryAlApAna AlapitakAryANi . 10. K remarks asmAsu tiSThatasu virahapIDito rAmaH cApacyApAra kariSyati cet tat atyantamayuktamityarthaH . MY says viraha khinne rAme tUSNIMbhUya sthite yuSmAbhirevaitat sarva nirvahaNIyamityarthaH . MY .has ma a (for da) mA tAvat . Muda says tAvat rAmo mA dadAtu iti triSvapi vAkyeSu saMbadhyata iti madhyamadIpakAlaGkAraH . 11. K says yuSmadyazaH lacitasamudrANAM yuSmAkaM yazo dazAnanasya pratApAkhyena pArthivena parigRhItaM, vilulitA zithilitA samudramayI razanA yasya tam , nabha evaM antaHpurabhavanaM yasya taM digvadhUnivaham abhibhavatu / dazAnanapratApapArthivasakAzAta Acchidya svakze karotu ityarthaH . MY says oaggau abhibhavatu / yuSmAbhiH samudre nistIrNamAtre rAvaNapratApo'bhibhUto bhavedityarthaH . Kula says dazAnanasya pratApaH pArthiva iva tena parigRhItaM svIkRtaM, nabho bhavanamiva tadevAntaHpuraM nivAsasthAnaM yasya taM, dizo vadhva iva tAsAM nivahaM yuSmAkaM

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SETUBANDHA 235 yazaH vilalitA vidrutA samudrarasanA yathA syAt tathA avavalgatu* rasanAmiva samudra vidhya AkrAmatu / laGghayatAM samudro, rAvaNapratApamabhibhUya yuSmAkaM yazaH sasvipi dikSu prasaratu ityarthaH / ___Muda says diza eva vadhvastAsAM nivahaM yuSmadyazo vyAmotu aakraamsvityrthH| prAkRte yazaHzabdasya puMstvAt pratinAyakatvadhvaniH .. 12. K says prANabhayAt bhavadbhiH sAhasaM na kriyate cet akaraNe'pi yUyaM mRtakalpA ityAha-puMsA sAhasaM na kriyate yat tat dayiMta jIvitaM dayamAnena rakSatA kil| deG rakSaNa iti dhAtuH / dayitaM nIvaM parirakSatA puMsA tat kriyata ityrthH| kilazabdo'nyathAtvaM prakaTayati / kuta ityAha--yaH pumAn apratimuktasukRtaH pUrva sukRtakAriNAmakRtapratyupakAra ityarthaH, so'pi jagati jIvanmRtaH gaNyata iti . Ramadrsti says sAhasamazakyakaraNam . Kula says yat sAhasaM na kriyate tat kila dayita priya nIvitaM dayamAnena rksst|| tadapi vRthaiva, yato yo'pratimuktasukRtaH pratyupakAreNa aparizodhitopakArarNaH so'pi jagati jIvAmRto gaNyate jIvatkAryAkaraNAta / tasmAt rAmapratyupakArArtha sAhasamevAzrayata iti bhAvaH . Muda says adhIgartha ityAdinA karmaNaH zeSatvena vivakSAyAM SaSThI / atra tu zeSatvAvivakSayA dvitIyaiva . __13. K (chaya) has kimiva na nAnItha . Kula has kiM vA na jAnItha . K_ says pariNAme nirvahaNe. Kala says paraM saMmohaM kAryAnizcayaM mUchoM ca dadAti . Deva says kArya mRdyamAnaM cedatyantaM vicAryamANaM cet . * This word is restored from sC. + Ramadrsti reads vasanaM for-rasanam-yuSmAkaM yazaH digvadhUnivahaM vilulitaM marditamAkSiptamityarthaH samudra eva vasanaM yasmin tathA abhibhavatu bandImAvamAnayatu ityrthH| atra hetuH, dazAnanasya pratApenaiva pArthivena parigRhItam / pratibhaTastrIparibhavo yukta iti bhAvaH .

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236 SETUBANDHA 14. K, Kula and Muda read samarthaH and nayati in the singular. They as well as MY read vigalita for vihadia vighaTita (R). K says samartho vighaTamAnamapi evaM samudrAdibhiH pratibandhaiH zithilIbhavantamapi vyavasAyaM kAryAdhyavasAyamanyaiH puruSaiH durgamaM panthAnaM padaM nayati / divasakaraH vigalitaikacakratvAt vighaTamAnaM rathaM yathA bhuvanAntarAlavistAraM nayati tadvaditi / Adityarathasya prasiddhamekacakratvam . ___MY says vyavasAya vyavasitArtham / panthAnamupAyabhUmim / yathA ravivigalitaikacakramapi rathaM bhuvanasya madhyAvakAzaM sarvagaH sarvato nayatItyarthaH . Kula says vyavasAyaM kAryam . R says bhuvanAntaraM nabhastadeva viSkambha vivaram / viSkambho vivare dezyAm : Muda says samarthoM visAmagrIkamapi udyogamanyapuruSadurgamaM mArga nayati / tatropamA bhuvanetyAdi / viSkambho vistAraH . Kula says ekasmAt bhuvanAdanyat bhuvanAntaraM tasya viSkambhamantarAlaM vigalitaM vizRGkhalamekaM cakraM yasya taM rathaM divasakara iva . Deva says yathA divasakaraH vigalitakacakraM ekacakratvAdeva vikalaM svaM rathaM bhuvanAntaraviSkambhaM bhuknAntarasandhipradezaM yathA nayati tadvaditi . 15. K says anuttAlazramAn anuttAlaH anunnataH zramo yeSAM tAn , tAlasamAn dIrghAn bhujAn acirAt kRtakAryAn pazyata / kiJca nibhRtaH bhaprakAzamAno bhavatAM rAjasabhAvo rAjasatvamapaitu apgcchtu| rajoguNaviz2ambhaNenaiva hi saMrambhaH syAditi bhAvaH / api ca pratipakSasya zatroH rAjasvabhAvazcApaitu . Kula explains nihuo as nidhRtaH (nidhutaH !), and says nidhRto niHzeSeNa dhRtaH (dhutaH 1) pratipakSasya ca rAvaNasya rAjasvabhAvo rAjatvamapaitu apgcchtu| rAgasahAyaH, rAgaH kAmAsaktiH sahAyaH sahacaro yasya / athavA rAjasvabhAvarUpeNa vyapadezAt nibhRtaH channo rAjaso bhAva ityarthaH ,

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SETUBANDHA 237 Muda has anuttAlazramAn like K and Kula. The latter says tAlatarusamAn bhujAn anuttAlazramAn anubhaTAyAsAn acirAt kRtakAryAn prakSadhvam . Muda says rAjasabhAvaH rAjasatvaM rAvaNasyApaitu apayAtu / kIdRzaH-rajJA svabhAvaH prakRtibhUtaH . R says rAjaso bhAvo rajoguNaviz2ambhita maraNAdibhayam . ___16. Kreads yuSmAn for ne asmAn . K_says laGghanarabhasena saMkSobhitasamudraH, saMbhrAntaH atisaMtrasta udvRtto vepamAnazarIraH dRSTo rAkSasaloko yena sa hanumAn velAtaTa eva muhyato yuSmAn hRdayena hasati atha hasati nUnamityarthaH . ___MY says uvRttatayA dRptatayA dRSTo rAkSasanivahaH saMbhrAntaH kRto yena sa tthaa| aha asau| ne asmAn . Kula says saMbhrAntaH saMvignaH / aba ne ayamasmAn . Muda says aheti adasaH prathamaikavacane rUpam , and quotes Hemacandra 3.87 where Pravarasena's line is quoted. sc says uddhRttaH parAvRttaH . R says udbattA itastato gAminaH . 17. R and Kula read maha - Raina. The others have this in singular. __Ksays kacidapi avyucchinnaprasRtaH, sphuritazUracchAyaH sphuritA prajvalitA zUrANAM chAyA zobhA yasya saH subhaTAnAmutasAhaH viSameSu evaMvidheSu skhalitaH san adhikamuddhAvati pravardhate / kimiva-mahAnadyAH srota iva / nadIpravAhazca avyucchinnaprasRtaH, sphuritasUryacchAyaH sphuritasUryapratibimbo viSameSu skhalitaH san adhikamuddhAvati / tadvaditi . s.31

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238 prakAzazca MY says phuria - suracchao sphuritazUra prazastiH, SETUBANDHA . Muda has a like K, whose pratika is avvucchinna for avvo - (R and Kula) avyavacchinna . Muda and Kula render uddhai as UrdhvAyate . Kula says subhaTAnAmutsAhaH avyavacchinnamavirataM prasRtaH pravRttaH, viSame duSkare kRtye skhalitaH pratihataH san mahAnadInAM srota iva adhikamUrdhvAyate / mahAnadInAM sroto'pi viSame pronnatabhUbhAgAdau (?) skhalitamadhikamUrdhvAyate / ucchalitatvAdeva sphuritasUracchAyaM pratiphalitAdityaprabhaM bhavati. sphuritasUrya Muda says sphuritA zUrasya vIrasya chAyA kAntiryatra / sphuritA surasya sUryasya chAyA pratibimbaM yatra. Deva says pratibaddhaM cet adhikamuddhAvati bandhamullaGghayati taduparibhAgenaiva gantumicchati tadvaditi. 18. K and Muda read pratiSThApitA for pari ( R and Kula ) . K says pUrvaM kulaparipATIghaTitA kulasya vaMzasya paripATyA AnupUrvyA ghaTitA saMpAditA, mAnena pratiSThApitA sthairyaM gamitA ninacchAyA vIrANAM sahajA dIptiH pareNAbhibhUyamAnA satI pazcAt anena chAyAvatA puMsA cintayitumapi na zakyate / AtmapratApasya paraparibhavamupaiti cet tataH svIkartuM na zakyata eva paribhavaH prAgeva pariharaNI iti yAvat / zakestaracayatIrA iti karmaNi tIrAdezaH (Vararuci 8.70 ). R says nijakacchAyA nijapratiSThA. srotaH pakSe Muda says tIrai iti zakezcayataratIrapArA iti (Hemacandra 4.86 ) tIrAdezaH / chAyA kIrtiH pratibimbaJca / pratibimbapakSe mAnaM pramANaM, kulaM dehaH / 'sajAtIyajane goSThe dehe'pi kathitaM kulam' / 'mAnaM pramANe prasthAdau mAna cittasamunnatiH'. Deva says AtmAbhimAnena pratiSThApitA ninakacchAyA. *

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SETUBANDHA My says mAnena abhimAnena rAjasatkAreNa / kulaparipATyA putrapautrAdikrameNa saMbaddhA | nijacchAyA zauryAdinA kRtaM nijarUpam . SC Text has ohuvvanti (avadhUyamAnA ) for ppa -. Kula also has avadhUyamAnA . 239 19. K and Muda read alpo'pi punaH for appatta - guno aprAptaguNaH (R and Kula ) . K says bhaTatvasya vAcakaH zabdo bhaTazabda ityarthaH / so'lpo'pi ayaza:krAntatvAt apasRtazcat vigalitaraNamatsaraiH raNaM prati vigalitamatsaraiH vIraiH punarduSkaraM kRSyate atikRcchrAdAkRSyate / tasmAt pUrvamevAyazaH pravezaH pariharaNIya ityarthaH . Kula seems to read parimita for vialia. He says duSkare'pyarthe pari samantAta vardhamAnaH zRNvatAmapi utsAho yena sa tathA parimito raNamatsaraH samarAmarSo yeSAM taiH aprAptaguNaH, nAmamAtrodAharaNenApi zatrusaMkoca hetuH pratApavizeSaH evaMbhUto yo bhaTatvazabdaH subhaTatvakhyAtiH ayazasA krAntaH samapasRtaH palAyitaH duSkaraM kRSyate na zakyate punarAnetumityarthaH . 20.K,Kula and Muda read adhia for ahia Ahita ( R ) . Muda says adhia iti Ahate diriti Dhi: (Hemacandra 1.143). The word is recorded in Desinamamala 1.74 with the meanings iSTa, gaNanIya, apramatta and gADha. K says AhatasamarAgamanAH, vyasane utsave ca samarAgaM samAbhinivezaM samaprakAraM mano yeSAM te samarthAH avazAgata: yadRcchAgataH viSamo dustaro'rtho

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SETUBANDHA vastuvizeSo yeSAM te tathAbhUtAH saMzaye'pi Apadyapi dhIrA eva bhavanti na viSIdanti. Kula says adhiam gaNanIyaM samarAgamanaM yeSAma. 240 Muda says avazo'nAyattaH ato daivam . viSamArthA dhIrA eva bhavanti prANasaMzaye'pi samarthAH (avasaia, cf. SC Text) for avasaaa * athavA avasannIkRto viSamaH artho yaiH . He mentions the other reading and explains it : avazo'svatantraH Agato viSamo duSkaro'rtho yeSu / avaza daivam apratikriyatvAt tasmAdAgato viSamo'rtho yeSAm / athavA avazAt daivAt Agate viSame tiSThantIti tathoktAste samarthAH sandehe'pi dhIrA eva " bhavanti * = MY says pratipathadaivAgata Kula reads avasAdita (avazAgata ) - avasAditaH R says AhitaM samarpitamarthAt svasmin samarasya AgamanaM yaiH / saMgrAmo'pi kartavya iti kRtanizcayAH . He 21. My says vyavasAyena sapipAsA vyavasAyarUpapipAsAvantaH . reads na pavanti for na pahenti (qrafa), and says na prApnuvantIti vA . Muda says pahenti pAsyanti / pibateH pAtedha fafta Kula says rUpam Ms. C of Goldschmidt has hi (SC Text also). vyavasAye sapipAsAH satRSNAH SC Text has sappiasa for va-, 22. K says utkhAtadaMSTrA viSadharAH ciraM dharanti jIvanti / akhaNDa.... tavyavasitAH kvacidapi akhaNDitavyavasitArthAH samarthAH pratihatazcit kSaNamapi na jIvanti MY also says dharanti jIvanti Kula says priyante avatiSThante. Muda has "dharanti ( priyante chaya) for dharenti. He says dhRG avasthAne / jIvantItyarthaH Kula remarks akhaNDitavyavasitA iti khaNDitavyavasitAstu pUrvamapi soDhatvAt sahante'pi .

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SETUBANDHA 23. K and Kula read (phuda) for padi found in R. K says evamakRtArthAH pratinivRttAH yUyaM priyAmukheSu saMmukhAlokanamAtreNa sphuTaM saMkrAntaM darpaNasthaleSviva sthitaM nijaM viSAdaM kathaM drakSyatha / bhavatAM viSAdo yuSmAbhiradRzyamAno'pi preyasInAM mukheSu spaSTaM draSTavyaH / kiM tataH kaSTamityarthaH / tasmAta kRtakAryaireva nivartitavyamiti yAvata * Kula says kRtakAryAgatAH svAmina iti prathamaM prasAdayogAta darpaNataleSviva nirmaleSu priyAmukheSu saMmukhAlokamAtrasphuTasaMkrAntaM ninamAtmIyaM viSAdaM sthitamakRtArthapratinivRttAH kathaM drakSyatha / nijakalatrairapi garhaNIyAH kiM punaranyairiti bhAvaH Muda seems to read mukha- or sukha-saMkrAntam . and ms. C of Goldschmidt read damcchiha for decchiha, 241 Kula says 24. K says nadIsrotAMsi ciraprayatnAta pratipathaM nIyante . cirapravRttAni nadIsrotAMsi like R. Muda renders nijjanti ( nIyante others ) as niryAnti . MY reads tiranti for tirenti (zakyante). He reads asamavia ( asamApita ) for asamania rendered as asaMmAnita by K and R who explains it as aniSpAdita Kula and Muda have asamApita, but the latter reads asamania, as he says samApeH samana ityAdezaH Cf. Hemacandra 4.142 who equates samanai with samavei. " SC Text 25. K and Muda read volijjai ( atikramyate ) for langhijjai laGghayate (R, Kula and MY). K, Muda and Kula read bhaNyate for bhannau bhaNyatAm (R). K and R explain wia-parihao as uditaparibhavaH . MY and Muda say ucita paribhavaH paricitaparibhavaH . Kula says uditaH paribhavo yasya / athavA ucitaH abhyastaH paribhavo yena sa udadhiH .

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SETUBANDHA Muda says lavagAnAmiti sAbhiprAyaM saMbandhamAtrasya vivakSitatvAt SaSThI / yathA kimeSAmasti duSkaramiti . K, MY and Muda put this verse after verse 26. 26. K (chaya), Muda and Kula read fa for imam ( R and K comm.). K, Kula and Muda read ca (ie. a) for vi api (R) . K, MY and Muda read bhavet for hoi (R and Kula ?). 242 kuvyapadezakSama K says idaM tAvat cintyatAm / kimiti cet, vaMzakathanayogyaM vaMzapravAdAnurUpaM yazo vahatAM puMsAM lajjAyAH samudrasya ca dvayorapi atikramituM kiM duSkaraM bhavet / samudrAdapi lajjA dustaretyarthaH hojja bhavet . MY says Kula says kulabhyapadezakSamaM vaMzakIrtana yogyam / samudralaGghanamevocitaM na tu lajjAlaGghanamiti bhAvaH . Deva says kulavyapadezakSama kulaprasiddhi yogyam . * 27. K says candrAkhyaH zAradameghaH tAvat bho vAnarAH zailavat sasAratamAn atyartha sAravato yuSmAn jitvA rAvaNavadhodyuktAn adhaH kRtya sukhasya nAzanIM kila kiraNAzaniM raghusute mA muJcatu . MY remarks zakyatve sati yuSmAbhiH devIvirahaduHkhaM rAmasyAvazyaM nirasanIyam / .... - zailaguhAgatAnAmazanibhayAbhAvAditi bhAvaH . Kula says ma da iti mA tAvat tubbhe yuSmAn jitvA, ArabdhakAryavimukhAn kRtvA ityarthaH, candraH zAradamegha iva dhavalatvAt kiraNAn azanimiva duHsahatvAt sukhasya kila nAzanIM vimuJcatu | anatikrAntAyAmeva zaradi zIghraM niSpAdyatAM kAryaM, rAmo'pi nirvRtiM labhatAmiti bhAvaH SC says yuSmAn .

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SETUBANDHA 243 jitvA prArabdhakAryAsamarthAn matvA . R says candraH kiraNavajrapAtena virahiNo yuSmAnabhibhUya ativiyoginaM rAmacandramabhibhaviSyatIti sarvato'nucitamiti bhAvaH . 28. K reads praNayena for vinaena. Kula says nanu upakriyamANo'pi vijAtIyatvAt para evAyaM rAmaH / tat kimetadartha niyojayasItyAzaGkayAha / paro'pi zatrarapi vinayena senyamAnaH sana bAndhavAt snehenAbhyadhiko bhavati, kiM punaH niSkAraNasnigdhabAndhavaH kAraNa vinaiva asmAkamupakArakaH kRtopakAraH upakAreNopagRhItaH / etena ya evaM mahAtmA zatraM nirjiya rAjyadAnAdasmAkamupakartA sa pratyupakRtaH kimivAbhISTaM na karotItyarthaH . Ksays paro'pi yaH kazcit praNayena sevyamAnazcat bAndhavasnehAbhyadhiko bhavet / pUrvameva kRtopakAro niSkAraNasnigdhabAndhavo dAzarathiH praNayena sevyamAnaH kiM punaH asmAkaM kiM na kuryAdityarthaH . 29. K says rAghaveNa dattA mameyaM zrIH aciraprarUDhA lateva bhavantI yuSmatsamarotsAhe RtAviva phalapradAyini grIpmAdAvRtAviva vilambamAne sati adyApi mukulayatyeva (Muda also ; mukulAyate R and Kula) / phalaM na darzayati / yathA latA phalaM na darzayati tdvditi| rAghaveNa pratipAditA rAjyazrIH tasya pratyupakAre kRta eva me bhogyA syAdityarthaH .. Muda says yathA Rtau vilambamAne latA mukulitaiva tiSThati na phalati tathA zrIrapi asmAsu yuddhamanutsahamAneSu na phalati / vAlinamivAsmAn utkhAya anyasmai rAmo rAjyazriyaM dAsyatIti bhAvaH . 30. K says evaM visaMvAditA evaM devena pratikUlitA sthitiravasthA kiyacciramAtra vA rAmaM na mokSyati kiyantaM kAlAvayavaM na mokssyti| acirAta miikssytiityrthH| atra dRSTAntaM vyatirekeNa Aha-kamale samutpannApi zrIH rajanISu tata kamalameva na muJcati kim / kimiti prshne| muzcatyeva / punarudite surya

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24A SETUBANDHA tadeva kamalaM prApnoti / tadvadeva sItA na cirAt rAmaM prApsyatIti vyatirekoktiH / asyAM duravasthAyAmeva rAmasya asmAkaM pratikartumavakAza ityabhiprAyaH . ___Muda says rAmasyaiSA durdazA...........sthitirdazA. He and MY seem to agree with K. Kula's interpretation of the verse is different. He says evamiti pratijJAtA karaNena visaMvAditA vighaTitA sthitimaryAdA kiyaciramAtra vA kiyantaM kAlaM rAmaM na mokSyati / kamale samutpannA lakSmIstadeva kamalaM kiM rajanISu na muJcati / etenaivaM visaMvAdanAt asmAneva tAvadayaM prathama haniSyatIti bhAvaH . Ragrees with Kula--sthitiH dhairyamevaM bhavatAmavyavasAyena visaMvAditA vicAlitA satI etc. / tathA sati adhIro bhavan sarvAnapi no nihaniSyatIti bhAvaH / (vi)saMvAdo vicalatvam . 31. K says vidhAnena vidhinA patitApi malinatA sadoSatA satpuruSe ciraM na tiSThati / kathaMbhUte-sakalamavikalamuDhyotitavasudhe virAjitabhUtale, smstjiivlokprsrtprtaape| kimiva-evaMbhUte svau vidhAnapatitA vidhAnena prakAreNa patitA malinatA meghasaMparkabhavA yathA ciraM na tiSThati tadvaditi . ___MY reads maulana for mailada, and explains it as malinatA satpuruSa vyasanaM, ravAvuparAgaH . Muda also says yathA sUrya uparAgaH . Kula says samastajIvalokavistIryamANapratApe satapuruSe ravAviva vidhAnaM daivaM tataH patitA malinatA zokAdikRto viSAdaH, pakSe prabhAtaM, tatra patitaH sandhyArAgo na ciraM tiSThati . Muda says vidhAnamitikartavyatA tatra patitA (mlintaa)| ravipakSe vihanam prAtaH . 32. K reads this verse after verse 27, and MY after 33. K, MY and Muda read prakaTasatapuruSapathaM . K and Muda read bhavedvA na vA tasya samaM for hojja va na hojja va samam bhavedvA na bhavedvA samaM (R and Kula).

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SETUBANDHA 245 ____K says rAghaveNa prakAzitasatpuruSasvabhAvaM prathamamasmAsu yat kRtam asmAbhiH kRtamapi tasya sukRtasya samaM bhavet vA na vaa| bhakriyamANaM tu kiM punaH . Muda says asmAbhiH pratyupakAralezo'pi na kRta eveti bhAvaH . Kula says nanu asmAbhiH sItAnveSaNena pratyupakRtamevAsya ityata Aha / satpuruSasya prakaTaH prakAzaH panthAH vipaduddharaNalakSaNo mArgoM yatra tat yat prathamamasmAsu rAghaveNa kRtam upakRtam , tasya rAvaNavadharUpaM pradhAna kArya kRtamapi samaM bhavet vA na bhavet cA, kiM punarakriyamANam / ____33. K, MY, Kula and Muda read tvaramANa for duranta dUrAnta (R). K says rAghaveNa prArthyamAnaH yuddhArthamabhiyujyamAno dazamukhaH kiyantaM cirakAlamUrdhva tiSThan darziSyate (dakSyate others) / abhiyogAnantarameva vinthytiityrthH| tasmAt dazamukha yuddhArtha didRkSumiH tvaramANaireva prekSitavyaH sa zikhare patanmahAzaniH vanadruma iva . Kula says yaH satvaraM pazyati tenaiva paraM yadi drakSyate . MY says tiranta - pecchiavvo svaramANaprekSitavyaH AzutaravinAzItyarthaH . ef. Hemacandra 4.171. Muda says prArthyamAnaH abhiyAsyamAnaH saMrudhyamAno vaa| 'abhiyAne ca yAjJAyAM prArthanA kathyate budhaiH' / 'prArthitaH zatrusaMruddhe yAcite'bhihite'pi ca' iti vaa| yathA-vizulaH prArthyatAmiti . Deva says prArthyamAnaH yuddhArthamAhUyamAnaH . ___34. K says dhutatAmrAlAtasphuliGganivahaprabhaM dhutAnAM tAmrANAm ulmukAnAM sphulinivahasadRzam / ata eva bAlAtapamiva yAntaM (1) kapisainya S.32

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240 SETUBANDHA rajanicarAH prekSitumapi na samarthAH / tamaH zakalanikarA yathA bAlAtapaM draSTuM na zaknuvanti tadvaditi . Kula says rajanyAM carantIti tamoreNavo'pi rajanI carAH Muda says entam Ayat Agacchat 35. K, MY and garuammi vi (Rand Kula), (MY and Kula also). Muda read gurAveva ( garue ccia MY ) for bhavanti nivAraNamatilaGghayanti / K says pratipakSe gurAveva mahatyeva bhaTAH vAritAH santo'dhikaM pratikUlA pratigajagandhena AviddhA bhAhatA gajendrAH UrdhvAvAri Gkuzena ruddhamastakA api yathA pratikUlA bhavanti tadvaditi MY says tAstu adhika pratikUlA bhavanti / subhaTA gajA ivetyarthaH 36. K says viSame'pi vipattAvapi aviSaNNaH dhuraMdhara eva samartha eva dhuraM kArya dhArayati . Kula says dhuraMdhara eva bhArodvahanakSama eva dhuraM bhAraM kevalaM dhArayati . 37. Kand Muda read viTapA: for nivaha ( R and Kula). They render oharia as apahRta (ava - R ) . K says muktavarSA naladharAzya, abhinavadattaphalAH pAdapaviTapAzca, samaramukhe prayuktakhaDagA bhujAzca laghavo'pi kRtakAryatvAt guravo bhavanti / apaharaNaM prayogaH . MY says oharia utkaNTha (?) / bhujAnAM lAghavaM saMskAravaizadyodbhUtaprabodhaH / gauravaM tu zlAdhyatA Muda says avahRtamavapAtitamityarthaH / etena kAryavazAt lAghave'pi gauravamityarthaH . Kulasays samaramukhe raNopakrame oharia - mandalagga vyApAritakhaDgA bhujAH Deva says samaramukhanyAvRttamaNDalAgrasya bhujasya lAghavaM tu jADyapratiyogi vaizadyameveti . .

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SETUBANDHA 247 38. K, Muda and Kula read muJcanti (muanti) for sahanti (R) . MY says K says bhavatAM bhujAH darpa na muJcanti darpavanta eva / dhiyante bhavatiSThante dhRG avasthAne. kisa_kasmAt (Muda also), Kula says pratipakSaH kiM gauravaM nIyate durjayatvakhyAtiM prApyate . R says kimiti gurutvaM nIyate . kArye yuddhe sulabhA yogyAH . K and Deva say praharaNa 39. K reads gurbImapi dhuraM for garuam pi bharam (R and Kula ). He and Kula read taventi ( tapanti ; tApayanti ) for khavenri kSapayanti (R and Muda). K says vyasaneSu dhairyaM parirakSanta eva supuruSAH kevalaM gurvImapi dhuraM dhArayanti nirvahanti / tathAhi ravikiraNAH sthAnaM svAvasthAnabhUtaM maNDalamamuJcanta eva niHzeSaM tribhuvanaM tapanti . Kula says sthAnatyAge raviM tyananto jvAlA iva nirvANA akiJcitkarAH syurityAzayaH Muda reads dharanti for reand says dhRJ dhAraNe . Kula says sthAnaM ravimaNDalaM dhairyasthAnIyam . dhairya nAma kRcchraprAptAvavyagratayA pUrvasthAnAparityAga eva . MY says (R) . 40. K says supuruSAH kAtaraiH bhIrubhiH pratimuktadhuraM nijabalaM nijasainyaM prasthAnena prayANena avagAhanena laGghitAmaskandhAH laGghitaH bhAkrAntaH amarakandhaH sainyasyAgravyUhaH yena te tathAbhUtAH jayanti svavaze kurvanti / prathamamAtmanaH senAM saMsthApayanti pazcAt prahArai: ( praharaNai: Kula ) pratipakSa jayanti . kAtareNa pratimuktA dhUrapresaratA yatra tanninabalaM svasainyam . Kula says K, Muda read pravartate for pavaddhai 41. .. mahIdharAH ....... and Kula

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248 SETUBANDHA K says satpuruSe pratipakSoddharaNAya prasthite sati maGgalAni kalyANAni manuyanti / zrIH vijayazrIH Azrayati / purato yazaH pravartate / prasthitA yUyamapi maGgalAdIni mA parAGmukhAni kurutetyarthaH zatruvadhAya aliai prApnoti Muda says MY says annanti (for anne-) anuyAnti / pratyudgacchatItyarthaH . Kula says AlIyate samAliGgati zrIH . upasapairallibha ityAdezaH . Cf. Hemacandra 4.139 which gives alltat found in_R_who renders it as AlIyate - milati . Cf. H C 4.54. 42. Muda reads verabaddha for - bandha (R and Kula). K says vairamAbadhnantIti vairAbandhA vIrAH / kRSTAnAM subhaTA sipatrANAm, asipatramasidhenuH khaDgavizeSaH, kozAdAkRSTAnAM zatrubhaTAsipatrANAM pathi prahAramArge ApatitAH, atibhUmiM yuddhasya kASThAM vrajanto vairAbandhAH kevalaM dvitIyaM na calanti prathamAvasthAnAt punardvitIyaM na calanti padAntaraM na prApnuvanti / kimiva- lUnapakSA mahIdharA iva / zatrupakSamavagAhya praharantaH prahatAzca vIrAH sthAnAt sthAnAntaraM gacchanti / tatraiva zatrUnutsAdayantItyarthaH . bhUmim / viiam MY and Muda ( chaya) read aribhUmi for aibhumim (atibhUmim ) . MY says bharibhUmiM zatrUNAm AsannatAM dvitIyAM bhUmimityeva tano'nukarSaH / navara kevalam / sAdhAraNyaM kevalazabdArthaH / kevalazabda calatyevetyarthaH . calanasya jayaparAjayaevakArArthaH / na athavA Muda comm. has atibhUmi, He says viam iti kriyAvizeSaNam / calituM na pArayati kimuta samantAt baddhaH as anantaram . * but the meaning is not clear. vaireNAbaddhAH / baddho hi padamapi Muda (chaya) renders navara

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SETUBANDHA 249 Kula says subhaTAkRSTA sipatrapathApatitAH santaH, atibhUmiM prakarSa vrajanto vairAbandhA dvitIyaM puruSaM kevalaM na caranti na yAntyeva taireva (?) samApyamAnatvAdityarthaH / lUnapakSA mahIdharA yathA dvitIyaM sthAnaM na yAnti / ato yuSmAbhirArabdhaH kAryabhAro yuSmAbhireva nirvartita: zobhata iti bhAvaH . R says AbadhyamAnavairANi dvitIyaM puruSaM na calanti tatra na saMkrAmanti . * vA / Devarata says atibhUmiM paramakASThAM gacchantaH vairabandhAH kRSTAnAM kozAkRSTAnAM subhaTAsipatrANAM kSurikANAM pathi dhArayA na kevalaM patitA bhavanti dvitIyaM ca prayoga cali Then he says vairAnubandhAH zatravaH zAtrava vairAnubandhAH pratibala dUramavagADhA: samare atibhUmiM vrajanto nAre sthitvA sarvaM sAdhayanti / pratibhaTena utkhAtAsisaccaramArgagatAH tadAnIM smRtena vaireNa sthirIkRtAH supuruSAH tato nivRttya dvitIyaM padaM na calanti / tatraiva sthitA bhavanti / yasmin deze kRttapakSA mahIdharAstatraiva sthirA bhavanti punarnAnyatra gacchanti . na * 43. K says dazamukhazca tAvat dharati jIvati yAvat vo dhairyaM viSAdena tulyate adhaH kriyate . MY says tulijjai tolyate cAlyata ityarthaH Kula says tAvacca dhiyate svarUpeNAvatiSThate dazamukhaH yAdavo yuSmAkaM dhairya viSAdena tulyate Akalayyate . Muda says dhriyate jIvati / dhRD avasthAne / yathA - dhiyate yAvadeko'pi ripustAvat kutaH sukhamiti SC says tulyate utkSipyate . Rsays sadRzIkriyate / utU kSipyate vA " 44. K, MY and Muda read anAhata: for anahio (R) rendered as anAdhiH . Rsays mama punarAtmA anAdhirbhavadbhirvinA kArya kathaM sidhyediti antarvyathA zUnyaH * SC says thaM prati yena yadvairamaGgIkRtaM tenaiva vaireNa sa tena vyApAdayitumucitaH, na tu tasmin bhagnodyame tadvairamAdAya anyairariniryAtanaM kartumucitamityarthaH . *

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250 K reads praguNa manaH anyadanyaprakAraM bhavati / for rUDha (R and Kula), and says anyasya yuSmAkaM mano na jAne / mamAtmA anAhataH* tyaktumadhyavasitaH / kathaMbhUtasya - darapraguNamIpa dropitaM vraNameva prasAdhanaM yasya tamimaM hanumantaM nirvarNayataH pazyataH / samudramullaGghaya rAvaNaM haniSyAmi tena hato vA bhaviSyAmItyarthaH . Muda says hanUmantaM pazyato mama madhye cAnAdaro Ata ityarthaH . Their reading seems to be anadhio, found also in Kula and SC Text. Kula says hanUmantaM nirvarNayataH (mama) AtmA anadhio agaNanIyaH, asminneva bahumAnaH na tu Atmani iti bhAvaH See notes on verse 20. SETUBANDHA 45. R reads asaentaenam (AsvAdayatA and AsAdayatA). 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 (pratipakSasya lakSmIm AzAtayatA vinAzayatA, nijakakulasya ca kIrtim AsAdayatA svIkurvatA ) . Muda has pratipakSasya lakSmImAzAsAnena zatroH zriyamAtmana nijakulasya kIrtimAzvAsayatA kulasya ca kIrtimAzvAsayatA bhaglAnAM Khas bhAzAsatA ISacchAsatA nigRhNatA and AzvAsayatA pratipakSasya ca lakSmImAzaMsamAnena, nijakulasya (ca) kIrtimAzvAsayatA . K and Muda omit a- (ca) in the first and second lines, MY has rarUDha * Kula has labdha and K and MY read labdhuM and jIvituM . jIvita like R. Muda has and jIvituM . K says nayasya nirmANakena saMpAdakena nayapraNetrApi ( ucitakAriNAMY ) nirmAnena maraNamapi puruSeNa labdhuM varaM yogyaM ciraM jIvituM na varam / evaMbhUtasya puruSasya He explains * Deva says ahamAtmAnaM zarIramanAhatavAniti . ISaducchUna . as icchatA / kurvatA .

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SETUBANDHA 251 jIvitAdapi maraNameva zreyasa ityarthaH . Kula says nayanirmANako nIti-- prayoktA, tena maraNamapi baraM labdhaM, na ca nirmAnakena mAnahInena ciraM mIvitaM labdham / puruSastAvadevAsau yAvat mAnAt na hIyata iti bhAvaH . R on verse 46 says mAno'haMkAraH . Muda says nayasya nIternirmAtrA puruSeNa maraNamapi labdhaM varaM mAnarahitena ca ciraM jIvituM na vrmityrthH| nimmanaenam iti nirmANakenetyarthaH / nimoM NimmANaNimmavAviti NimmANAdezaH (Hemacandra 4.19, i. e.nimmanai) 1 asaantaenam iti pAThe ekatra AsAdayatA AzAnAM dadatA vA / anyatra AsvAiyatA(?) ityarthaH . 46. K and MY read ityapi for ea (eka) in the last line, R, Kula and Muda have evamapi . The yamakas kesara -lacchiae and ke sara.; and samarasamanaamni (2) are explained differently in the commentaries. K says saralAkSyA sarasAkSyA zriyA lakSmyA evaM dRSTA api, tasyAH karakamalasya kesaralakSmyA kesarazobhayA spRSTAzca, evaM kiSkindhArAjyaM prApya sAkSAt lazyA dRSTAH, viharantyAH tasyAH hastakamalakesarazriyA spRSTAzca ke puruSAH savijJAnAH santaH samarasaMmAne samare saMmAno yasya tasmin , samarasaMmAnake iti vA samaraM bahu manyamAne , samarasamAne raso vIrarasaH samau rasamAnau yasya tasmin mayi itItthaM bhaNatyapi muhyanti na ke'pi muhyanti / evamatizrImanto vijJAnavantazca pAvasthe svAmini mayItthaM vadatyapi kathaM mulathetyarthaH . Kula says evamapi mataprasAdAt zriyA saralAkSyA praguNadRSTayA dRSTAH, zriyaiva karakamalasya ca kezaralakSmyA kiJjalkanikareNa chikkaa spRssttaaH| anena lakSmyA darzanasparzanakathanena madhyamottamasampadaH mayA yUyaM vibhaktAH, na tu ke'pi nikRSTA iti sUcitam / evaMbhUte mayi sama yathA syAt tathA rasamAnI

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a vaka ....... Y .... . 252 SETUBANDHA anurAgasatkArau dadati / punaH kiMbhUte-samarasya saMgrAmasya samAnake zatruvadhAta kRtasatkAre / etena vizeSaNadvayenAnugrahe kSamatA sUcitA . __MY says raNayogya zaratsamayaM sahakAriNaM ca labdhvA ko'tra mujhet prekSAvAnityAha-evamapi zriyA dRSTAH, kesaralakSmyAH karakamalasyAkSeptAra:*, ke zaralakSmyA muhyanti savijJAnAH, smrsmaande| ityapi mayi bhaNati samarasamAne yuddhasamAne vikrameNa tulya ityarthaH . Muda says samau raso vIrarasazca mAno yasya tasmin (see K) / samarasya samApake pAraprApake mayi evaM bhaNati sati sacetanAH ke vA mudyantIti / na ke'piityrthH| kIdRzAH-pakSmalakSyA zriyA dRSTAH zriyA anugRhItAH zrImanta ityrthH| tathA zaralakSmyA vANasamRddheH karakamalena spRSTA yuddheSu zarakSatAGgA ityrthH| karakamalasyeti tRtIyAtheM sssstthii| samApeH samANa ityAdezaH (Hemacandra 4.142, see notes on verse 24) / agrimagalitakena saMdAnitakam / evaMzabdasya mAMsAdiSu ceti malopaH . R says samarasya samApake nirvAhake . 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 rahava (R). Kula says duHkhitake rAmahRdaye, i.e.duhiae rama-hiae. K and Kula road himAvarugNA for samoluggaa samavarugNA (R). Muda has samArugNA. *i. e. zriyaH karakamalasya kesaralakSmyAH AkSeptAraH. After this our copy has sadRzecchAbhimAne which seems to be an alternative explanation of the phrase construed as samarasa-mAne. Only ms. A is available for this canto.

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K, MY and Muda have himAvarugNe in verse 48. himadagdhe like R. SETUBANDHA K says rajanIsAre rajanyAH sArabhUte bhavaSTambhabhUte candre meghamalinita iva, rajoniH sArake, rajaH parAgaH tat niHsArayati nirgamayatIti rajoniH sArakaM NvulpratyayAntam, adhiSThitaiH bhramarairapavRtte avikAsite tasmin kamale himAvarugNa iva, bhramarogAta bhrama eva rogaH tenArte rAmahRdaye duHkhite sati / uttaratra saMbandhaH / pramlAna iva. duHkhitA sItA lokena janena mA zocyatAm / asmAsu tiSThatsu duHkhitAM sItAM prati loko mA zocatu ityarthaH / kathaMbhUtA - zItAlokena candreNa himapIDitA nalinI yathA zocyate manena tathA rAvaNena duHkhitA sIteti / kiJca rAmasya hRdaye * kAmaklAnte duHkhite sati malinAnte malinasvarUpe jIvite abhilobhitA abhilASitA kA / evaM rAme sItAyAM ca duHkhitayoH kazmale jIvite lobho na kartavya ityarthaH . 253 Deva says bhramaraiH apavRtte tadbhArAtizayenAdhomukha evaMbhUte kusume Kula bas Kula says pavvaae zuSkeM. . amareNApavRtte vimardavazAdAvartite kusuma iva (verse 48 ). Most of this phrase is omitted in K (comm.). K (chaya) has however kusuma iva pramlAne bhramarApavRtte . Kula says dhikkAra malinAyamAne jIvite kA abhilobhitA atitRSNA na yujyata iti bhAvaH Muda has atilobhitA . Explaining 3.47 he says prathamArdhasya pUrveNa (1. e. 3.48 ) saMbandhaH / uttarArdhaM pRthagbhUtaM vAvayam / kAmaklAnte rAmahRdaye ******** * Kula's attempt to explain duhiae rama-hiae as durhRtkRtavairAmathite is a tour de force not in conformity with the style of the poem, See SC. S. 33

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254 SETUBANDHA duHkhite sati malinIbhavati jIvite kA tRssnnaa| evaM sati jIvite tRSNA na karaNIyetyarthaH . At the end of 3.48 he says sItA lokena mA zocyatAmityuttareNAnvayaH . Deva says malinAnte azobhanAvasAne jIvite............ anavasthite jIvite praNayo na kartavya ityarthaH . ___49. K says viraheNa viraciMta daurbalyameva prasAdhanam , tadvattayA ujjhitAbharaNAni, nizvAsavazaprapUrNitaH lambaralakairmuditaH pakSmalaH pulakitaH kapolo yeSAm / alakasya sparzapAruSyAt pulkH| uttaratra saMbandhaH . Kula reads milita for malia (mRdita). 50. K and MY read vipula (viula) for pthula puthula (R, Kula and Muda). K, Muda and Kula read taTa (ada) for ala as (R). K and Kula read fafamilof for vivainna fagfitot (R). SC Text bas viniinna . K says vipule nitambe skhalitAH, prazithilaiH karasya kAryAdatyartha zithilaivalayaH vinikIrNAH parityaktAH bAhulatA yeSAM tAni / kanu mAM tvadadhInajIvitAM vinikIrya kSaNabhinnasauhRda iti kumArasaMbhave (4.6) 1 evaMbhUtAni priyANi kalatrANi vayaM kadA nu drakSyAmaH / kathaMbhUtAH-parijanastutena kRtapreSaNena kRtena preSaNena rAghavasyAdezena ljjitaaH| stotrazravaNAt lajjA . ___K 'seems to read niamba - ada - khalia - pasidhila. Kula and Muda have zithila . cf. R (text). R com. has prazithila . Kula says pRthulanitambataTaskhalitena virahazithilena valayena vinikIrNA vinirmuktA bAhulatA yeSAM tAni . .. Muda reads raNapreSaNa . He says parijanena uccaiH stutaM yat raNapreSaNam , anena yuddhe evamevaM kRtamiti tena saMjAtalajjAH kadA nu priyakalasrANi ikSyAma ityanvayaH .

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51. niccettham parizrAntam . SETUBANDHA K and Muda read AkarSaNa nizceSTa K says evaM sugrIveNa bhASyamANa (bhaNyamAnaM chaya) cintAbhareNa hRdayaduHkhagauraveNa avasIdaccharIraM kapisainyaM paGkamagna janairAkRSTatvAt parizrAntaM kulamiva dRzyamAnaM yadA na calati yadA na parispandate tadA sugrIvaH punarapi jalpati ityuttaragAthayA saMbandhaH ... Kula has paGkakSiptaM gajakulamiva for aaddhana AkRSTaparizrAntaM (R) . Kula has AkSiptamAkRSTaM sat AkRSTa is aaddhia, but MY says aanthia (aatthia ?) AkRSTa | yUthapatineti zeSaH / kapisainyasya tu AkarSakaH sugrIvaH Cf. sanjivant 7.8 kathaM karSatItyasya kaTTha iti / ucyate evamanye'pIti bahulagrahaNAta pakSe ThAdezasya pravRtteH but SC has pratyAzA ripusainye'pi dazamukhaH etc. 255 52. K says sphuTazabdaM yathA utthApitena utthitena vanadavena bharitagirikandarAsadRzAsyaH Kula says UrdhvAyitena vanAminA bharito yo girikuharastadAkAraM mukhaM yasya . Muda has sphuTazabdordhvASita udghAvita . R bas Muda renders asamgha as saMbhAvanA Kula says nAmazabda: . 53. K says parijane sevakajane iti evamasthirasAmadhyeM anyasyApi ko vizvAsaH / yathA mama yuSmAsu vizvAso nAbhUt evamanyasyApi rAjJaH sevakajane vizvAsaH kIdRzaH / tatrApi zatrupakSe'pi dazamukho nAma dazamukhaH kevalamavaziSyate / mamaiSa bhujastasya pratibhaTaH sthitaH / kimidAnIM yuSmAbhirityarthaH . Kula is here corrupt, saMbhAvanAyAm / tatrApi

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256 SETUBANDHA, 54. K, MY and Muda pratika has avahovasa. K and Muda read yAvannivartate (java niattai) for ja na............yAvanna.......(R and Kula ), __K says ubhayoH pArzvayoH mama hastatalAhatatvAt dalan vidIryamANaH prasthitasalilaH udadhiryAvat nivartate tAvat vAnarasainyamatikrAntaM bhavatu / samudrasya AdhArabhUtena sthalenAtikAmasvityarthaH . 55. K, MY and Kula read bhariam for dhariam (R and Muda). K says athavA candanavRkSaiH ahInAM tuSTikare malayagireH zikhare bharitAM paritAM senAmahaM hasan guruNA bhareNa zaktigauraveNa vizadaH prakaTaH aMso yena tena bhujena yojanazataM nessyaami| ahitAnAM tuSTihare iti vA chaayaa| zatraNAM toSahare yazohare ityarthaH . MY says tosi - hare toSadhare tuSTikaretyarthaH / ahInAM toSadhare bhRtAM etc. MY also has vizadAMsena . Muda has mahInAM toSigRhe in chaya, and says ahianam iti svAthai kH| toSayatyavazyamiti toSi tatra candanatarubAhulyAt , tacca tat gRhaM ceti krmdhaaryH| gRhasya gharAdeze ghasya hatvam / toSidhare iti vA vyAkhyeyam / toSiNazcandanataravaH tAn dharatIti . _Kula says ahitAnAM zatrUNAM tuSTihare, athavA surabhizItacandanAlayatvAt abhikAnAM kAmukAnAM tuSTigRhe, kiMvA mahInAM sarpANAM toSiNI dharA bhUmiyatra tasmin malayagireH zikhare bharitAM senAM guruNA bhareNa vizadaH unnamitatvAt vyaktaH aMsaH skandhI yasya tena bhujena yojanazataM neSyAmi / samudrasya zatayojanatvAta utpAraM prApayiSyAmItyarthaH .

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SETUBANDHA 257 56. K, MY, Muda and Kula read nivRttam . (nivvuttam, ct. SC Text) for givvadham niyUMDham (R). ___K says saMmukhamilitaikaike, ekazca ekazca ekaikaH anyonyamityarthaH, Abhimukhyena militaparaspare mizritadvandve AsannasaMzaye AsannaprANasaMzaye, yuddha ityadhyAhAryam , tatra kaH kila sahAyaH / na ko'pi sahAyo bhavitumarhati / kuta iti cet , yAvanna dRSTirdIyate sAhAyya kartukAmena dRSTiH yuddhAya yAvanna dIyate tAvat asya kartavyaM ciranirvRttaM cirAya sAdhitaM bhavatIti . MY says AsannasaMzaye Asanne prANasaMzaye yAvanna dIyate dRSTiH sahakAriNeti vA, sahakAridhviti vA zeSaH, tAvat kartavya kArya ciranirvRttaM bhavatIti yojanA . Muda and Kula have bhavatu for hoi. Kula says yAvanna dIyate dRSTiH prekSakaiH ityarthAt , tAvat kartavyaM zastragrahaNAnurUpaM ciraM nirvRttaM bhavatu . SC Text has tava for dava. R says Farago Faggi hafa . 57. K says huttazabdo'bhimukhavAcakaH / ahameva zatraM haniSyAmItyuktam / tatra vipratipattimAha- athavA zatruvadhArtha mahArNavAbhimukha mahArNavamullacayituM pratiSThamAnasya plavamAnasya mama gaganaM na prabhUtam / mama zarIravistArAya gaganaM na paryAptaM bhavet / athavA yathAkathaMcit gatvA sapatnaM zatru hatvA nivRto vasAmi vatasyAmi / vartamAnasAmIpye vartamAnavadveti laT / kIdRzaM sapatnaM-rudhiravasAmiSAta vRttaM jIvanaM yasya tam / rAkSasA hi puruSAdAH . K (chaya) has hatvA vA nivRtaH etc. (MY also). MY says rAvaNavadhoyuktasya mama samudrAbhimukhaM gacchato mArgabhUtaM ggnmprbhuutmityetaavt| pratibandho vA syAt / rAvaNavadho niSpratibandhaH sidhyedeva vaa| na tu pratibandhAntarazaGketyAzayaH .

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258 SETUBANDHA ____ Muda renders patthantassa as prArthayamAnasya . He says prArthanamabhiyAnamiti pUrvamuktam . Muda and MY render vattom as pAtram like R. Muda says patraM vaa| rudhiravasAmiSaM pibantIti kapratyayaH, tAn trAyata iti punarAto'nupasagai ka iti kapratyayaH . Kula says athavA mahArNavAbhimukha gamanaM (for gaganaM) prArthayamAnasya mama na prabhutvaM vAcyameva* ca na syAta . R seems to refer to this interpretation-kecittu athavA mahArNavAbhimukha prArthayato gamanaM mama na prabhutvamiti saMskRtya api tu prabhutvameva ityarthamAhuH . Kula then says (sapatnaM zava) kiMvA sapatraM savAhanaM, sapAtraM sasacivaM vA hatvA nivRto vasAmIti yojyam . 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 tato'bhimukhasalilaH (i.e. tattohutta-salilo) for tatto nama saalo tato nAma sakalaH (R, Kula and Muda). MY's reading is same as K's except that he has salilaM . K. MY, and Muda read palotai for paattau pravartatAm (R). Kula seems to read palottau (cf. SC Text) explained as prasaratu . sc chaya has pralaThatu . K says athavA mama saroSacaraNAkrAntaM mama saroSaM yathA caraNAbhyAmAkrAntam Ahatamataeva adhaH bhajyamAnabhumaGgaM (nistruTyadbhujaGgaM chaya) mahItalaM yato namati yatra namati tato'bhimukhasalilaH bhUtvA udadhiH praluThati / avanate tasmin mahItalapradeze jaladhijala sarva patiSyati / tato bhavantaH sthalenaiva gacchantu / yUyaM ca mA muddhata svasthA eva tiSThata . * Our copy has vAdyameva . national

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SETUBANDHA 259 MY says nisudijjanta (K pratika also) avapAtyamAna / palottal (our copy has palotthai) praluThati / mahItalaM yato namati tato'bhimukhasalila prltthtyuddhiH| tadA sthalenaiva gantuM zakyata ityarthaH . ___Muda has nisudhijjanta (bharAkAntanamat). He says bhArAkrAnte kartari nameH NisuDhAdezaH, and quotes Hemacandra 4.158 which gives nisudhai. He has pratyAgacchatyudadhiH, and quotes H.C. 4. 166, which gives palottai paccagacchai. Kula says AkramaNabharapIDayamAnapAtAlasthapannaga mahItalam . 59. K, Muda and Kula read vatthe (pRSThe) for majjhe (R who mentions the other reading asha variant). They read utpATita (uppadia) for ummalia (R). K says athavA mayA utpATitAnItena mahodadhipRSThe yugalastambhAbhyAmiva mama bhujAbhyAM dhAritena vindhyamayena saMkrameNa setunA kapibalaM samatyetu bhatilaGghayatu . My says o ut| samaiccau samatyetu . Muda says gameraicchAdezaH (H. C. 4. 162 which gives aicchai) | samaicchau samyaggacchatvityarthaH . Muda (chaya) has saMgacchatAm . R has samaichau samatikAmatu . Kula also has the latter meaning, but his reading is not cloar. SC Text agrees with R. It has anienam (AnItena) for aienam (R). 60. The verse is not found in K and MY. Muda gives only the chaya, and remarks keSucit pustakeSu dRzyate . The cbaya shows some variations, the pratika being aisudhijjanta for vivalaanta (bharAkrAntanamabhujaGgamurtitanalacaraM calanmahIdharam etc).

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260 SETUBANDHA Kula has atha mAruta-for muha - marua (R). He says atha / mArutena vidhUtajalam utsAritapAnIyaM ratnAkaraM karomi . K and probably 61, K and MY have this verse after 8.23. MY rad ghaTita for sesa (R, Kula and Muda). ___K says madhye jalAdhAratalasya madhye karatalANa laTitvA chittvA unmUlito, bhujAbhyAM bhrAmitau nivartitau, punarvimuktau ghaTitau ardhAntau yasya taM samudram / ataeva itomukhasuvelaM tatomukhamalayaM ca karomi kim / ayamarthaH-malayasuvelayoranta. rAle malayayuktamuttaraM samudra suvelayukta dakSiNaM ca samudra dvidhA bhujAbhyAM madhye chittvA dvAvapi samudrakhaNDau bhujayoH bhramaNena viparyastau vimucya ghaTitacchedamArga samudra karomi kimiti / malayasya tatomukhatve tu prayojanamidaM pazyAmaH / uddhRtasya malayasya sthAne suvelasya mAnItasya sthApanaM bhivediti . MY says dakSiNottarataTAvasthitasuvelamalayasahitaM prAk pratyagarvAk cAtivistRtatayA saMbhAvani madhyabhAge prathamamekakhaNDatayA truTitamathonmUlitam , athottarataH suvelo dakSiNato malayazca yathA syAt tathA bhujAbhyAM bhrAmitam , atha truTanAvakAze kSiptamatha pratisaMhitaparyantaM (pratisaMhita) - truTanamArgam , ataeva itobhUtasuvelaM tatobhUtamalayaM ca karomItyarthaH / ......pahuppantam prabhUtamitivat iabutta iti itobhUta iti, tattohutta iti tatobhUteti ca grAhyam / hutta ityasya abhimukhArthatve valitapadamubhayatrAdhyAhAryam . ___* Corrected from MY who reproduces K's explanation. Ms. B of MY has bhujabhrAmaNena . + SC refers to an interpretation similar to K's, but with the reading sesa-kecittu unmUlita utkhAtazcAsau bhujAbhrAmitazceti sa tathA, anantaraM madhye utkhaNDita ekadezabhagnatvAdeva vimuktazeSArdhAntaM yathA syAttathA ..........IdRzaM samudraM karomIti......kriyAvizeSaNatayA upapAdayanti .

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SETUBANDHA 261 K (chaya) has kimitomukhasuvelaM, for etto - hutta - suvelam (R). ___Muda has ito'bhimukhasuvelaM tato'bhimukhamalayaM karomi samudram like R. 'Muda says bhamadiam (for bhamaia) amitam / bhramayateH bhamADetyAdezaH (Hemacandra 3.151)| addhanto perante (ie. paryante) iti dezImAlA (1.8) 1 hutto abhimukha iti dezI (Desinamanala 8.70) 1 pUrvAdha kriyAvizeSaNam . Kula is somewhat corrupt, but he reads ukkhalia explained as utakhaNDita for-kkhudia khaNDita (R). He says addhanta - ekadezavAcI (iti) dezIkoSe uktam .. The sense of the verse acc. to K and MY is brought out by MY's introductory remark-athavA atraiva zatrubalasahitasuvelopasthApanAt kapisainyasya anapekSitottaraNaM samudraM karomItyAha . Kula says athavA malayameva bhavadbhiH saha samudrapAraM nayAmItyAha / bhujAnAmito bAhunA mathita., mathanotsAritanalatvAt madhye utkhaNDitazcAsau unmUlita utakSiptAdhastanajalabdha, madhyabhAga eva ArabhyamANajalatvAt vimuktazeSArdhAntaH tyaktapUrvapazcimaparyantadvayazceti taM tathA / ato mUlajalodgamena unmUlitatvAt bhramajalarayeNa bhramitatvAJca ito'bhimukho malayadezAkramaNAbhimukhaH suvelo yetra taM, tato'bhimukhaH suvelAbhimukhaH malayo yatra taM samudraM karomi . 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 lakAmayaiva madabhujAkRSTAM pazyateti sNbndhH| latApi kazcit girimAzritA sukhenAkraSTuM zakyata ityabhiprAyeNoktaM suvelAlagnAmiti . Kula bas tbis verse after 60. K bas it after 57. s.34

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262 SETUBANDHA 63. K says athavA ahaM rAmAnurAgeNa mattaH madeneva matto bhUtvA laGkAM bhagnarAkSasAkhyadramAM, nihatarAvaNArakhyamRgendratvAt sukhasaMcArAM ca mRdanAmi / vanasthalI vanagana iva, pUrvameva nihatasiMhatvAta sukhasaMcArAM vanasthalImiva yathA gajendro mRnAti tadvaditi / athavA nihatadazAnanagajendrasugvasaMcArAmiti pAThaH / tadA gajendraH pratigajaH / ayameva pAThaH samIcInaH , Kula says bhagnAH patitA rAkSasA drumA iva yatra / nihatodazAnano mRgendra iva yatra etc. Muda says atiprabalo matto gajaH siMhamapi hinastIti bhAvaH . Kula says gajasyASTo madAvasthA bhavanti / tatra SaSThayAM madAvasthAyAM gajaH siMhamapi hanti .

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CANTO IV 1. K, MY and Muda read praNaya for vaana vacana (R and Kula). K and Muda read aruNa for diasa (R and Kula). K says prathamapraNayanibhRtaM prathama praNayena sugrIvasya prArthanayA nibhRtaM tRSNIMbhUtaM, pazcAt tasyoSmAyitena pauruSaprakAzanena lajjitaM kapisainyaM vibuddhamAlasyamavadhUya smucchvsitm| zazidarzanena prasuptaM kamalavanamaruNAgamena yathA vibudhyate tadvaditi . MY says umhaviam (for unhaia) USmApitam / vibodhaH kamalinIvane vikaasH| kapibale kAryAnukUla ullAsaH . Muda says prathamaM praNayena prArthanayA nibhRtaM pazcAdRSitamUSmayuktaM kRtamutsAhitamityarthaH / vibuddhaM pravRttyunmukha ghabhavetyarthaH . Kula says prathamavacanAni dharanidharane (3.3) ityAdIni sAmapradhAnAni taiH nibhRtaM nirudyama, pazcAta ia atthira-samatthe (3.53) ityutasAhavacanaiH sahAyamanAdRtya svayaM vikramayitumicchatA sugrIveNa USmAyitalajjitamudvejitavrIDitaM kapisainyaM kamalavanamiva zazidarzanena sAmavacanopamena prasupta divasAgamena utsAhavAkyeneva vibuddha vigatamohaM vigatanimIlitaM cAbhUt . 2. K and Muda read taruNa for aruNa (R and Kula). K says atha dhutAndhakAravikaTAni nirastaviSAdAdhikArAta vikTAni prakAzAni kapihRdayAni bahUni samameva eko gamanotsAhaH prAptaH, dhutAndhakAravikTAni bahUni girizikharANi taruNAtapa iv| sarveSAmapi laGkAM prati gamanaM dyoge tarAho jAta ityarthaH .

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264 . . SETUBANDHA __MY says kapihRdayeSu andhakAraH prakAzAbhAvaH apratipattiriti yAvat . Kula says ekatrAndhakAro viSAdaH, anyatra timirm| dhutAndhakAratvAt vikaTAni vizAlAni hRdayAni girizikharANIva unnatatvAt , gamanotsAhaH aruNAtapa iva tejaHsvabhAvatvAt anurAgayogAcca vahuSu ekaH samaM yugapat ArUDhaH . R say: vikaTAni vyaktAni. 3. K reads amarSaH (amariso) for pahariso. K says tato darpasya mukhaprasAdaH darpamayasya puruSasya mukhaprasAdo, hRdayahasitasya hRdayavikAsasyodyotaH prakAzo, raNavikramasya agrahastaH vikramasya prahArazIlatvAt prahartumudyataH agrahastaH teSAmamarSaH nijasvabhAva iva kApeyamiva vistritumaarbdhH| pUrva prakRticaTulatvamapi galitamityuktam / tadapi ameSeNa saha punarAgatamityarthaH / nijakasahAya iti vA . MY says nijasvabhAva iveti ninsvbhaavo'piityrthH| yathA hi puMsAM mukhaprasAdaH antargatasya darpasya vyaJjakastathA praharSo'pyeva / hRdayasya hasitaM () vistArAkhyA bhuumiH| yathoktaM rasavidbhiH svAdaH kAryArthasambhedAdAtmAnandasamudbhavaH / vikAravistarakSobhavikSepaiH sa caturvidhaH / / iti| evaM vikramasya vIrarasasthAyibhAvayuddhotsAhasya agrahastaH pradhAnAGgaM praharSaH praharSajaceSTAkAraNena kAryoMpalakSaNAt / evaM ca yuddhotsAho vIrarasotpAde sthAyI bhAvaH / garvaharSAvanubhAvau / yathoktam : vIrapratApavinayAdhyavasAyasatvAmohAviSAdanayavikramavirUyAdyaiH / utsAha ..........raNadAnayogAstredhA kilAtra matigarvadhRtimaharSAH / / iti| evaM ca darpaharSakApeyaceSTA yugapat prAvartanteti tAtparyam .

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265 SETUBANDHA Muda mentions amarSa asa variant. He says darpasya mukhaprasAda iva.........raNavikramasyAgrahasta iva, kapInAM nijasvabhAva iva amarSaH prahoM vA vistarItuM prArabdhaH . Kula is incomplete, but he seems to explain darpamukhaprasAda as dollAsa . He says mukhaprasAdo hi yasya bhavati tasyollAsaM sUcayati, and remarks darpahRdayollAsavikramANAM mUDhatvaM teSAmutasAhena nirastamiti bhAvaH . Deva says darpamukhapasAdaH darpasacivaH, hRdayahasitodyotaH hRdayavaipulyaprakAzakaH, raNavikramAgrahastaH raNe kriyamANasya vikramasya pUrvaraGgabhUtaH amarSaH . Kula says hRdayasya hasitodyota iva hRdayasya sotsaahtvaavisskrnnaat| raNavikramasya agraH zreSTho hasta iva raNavyApArasAdhakatamatvAt , ___4. K, MY, Muda and Kula read bahula for bahala (R comm.). ___K says vRSabheNa vAnareNa vAmabhujazirasi girizikharaM bhinnaM nipAtya vidAritam / kathamiva-bahulamuddhRtaM dhAturajo yathA bhavati tathA, dhutena nijanijhareNAhatakapolatalaM yathA, unmUlitAH pannagAstatra nivAsino valitA yathA bhavati tathA bhinnam . ___5. K. MY and Kula read parimRzati for paripusat paripronchati (R). CI. 11.3. __K says nIlaH pulakojhedAtAnaM yata eva nIlaH kapilena pulakodgamena ISattAnaM, viSamakRSNacchAyaM vraNakiNabahulatvAt viSamaM kRSNaprabhaM ca, hRdayanihitamaharSam, ata eva zazipratibhinnaghanasaMnibhaM vakSastaTaM harSAt karAgreNa parimRzati sma / tathA ca mAghakAvye-vicintayannupanatamAhavaM rasAduraH sphurttnuruhmgrpaanninaa| parAmazat kaThinakaThorakAminIkucasthalapramuSitacandanaM pRthuH // iti (17.11).

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SETUBANDHA MY says parimusai paryamRzat / pulakAnumeyAntargataharSatayA hRdayasya zazigarbhaghanasAdRzyam . Kula says hRdayanihita praharSatvAt dyotitena zazinA pratibhinnaH saMpRkto yo ghanastatsadRzaM vakSaHsthalaM nIlaH parimRSati hastena ghaTTayati 266 6. K and Muda read bahula for bahala (R) . K says kumudo nAma kazcit senApatiH tena praharSAkhyacandrAloke sati kumudeneva hasitam / katham - vighaTamAnaM vikasadoSThapuTAkhyaM dalaM yathA bhavati tathA, sphuraddanta karAkhya bahulakesara nivahaM ca yathA tathA, surabhigandhodvAro yathA bhavati tathA hasitamiti / kumudapakSe hAso vikAsa : . Kula says sphuran prakaTIbhavan dantakarANAM kezarANAmiva prakaro yathA syAt, and vighaTamAnamoSThapuTaM dalamiva yathA syAt * 7. K says maindadvividAvazvinoH putrau vAnarau / tena maindena vighaTamAna bhUmibandhaH ubhayabhunapreraNamukhara vepamAnaviTapa, patadviSadharo velAcandanadrumo dhutaH parikampitaH . itastataH , Muda has vighaTamAnadharaNIbandham . Kula reads veSTa, i.e. vedha for bandha. He says vighaTamAno dharaNIveSTo mahIveSTanaM yasya, ... ... viSamamastavyastaM patanto viSadharA yasmAt sa tathAbhUto velA candanadrumaH . 8. K says dvividasya dRSTiH viSadharasya dRSTiriva harSapUryamANApi saumyatvaM prasannatvaM na prAptA / harSasya amarSasahitatvAt durdazabhUit / sarpasya dRSTiH harSAvasthAyAmapi krUraiva bhavati K ( chaya) has harSahiyamANA . MY says bharanti hiyamANA / tArakayA sadhUmavahisAdRzyam . Others have bhriyamANA Kula says ... sadhumo yaH zikhinaH zikhAvartaH amarSeNa dIpyamAnA ato durAlokA, jvAlAbhramaNa tannibhA

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SETUBANDHA 261 . 9. K and Muda and probably MY read valei for malei (R and Kula). _K says zarabho'pi senApatiH darImukhodgatena pratizabdena sphuTitamalayataTavistaraM yathA vizadamatiprakaTaM nAdaM muJcati sm| roSaviSeNa roSajalena svedena ArdramaGgaM valayati ca calayati sma c| malei iti ca paatthH| mRnAtItyarthaH / viSazabdo jalaparyAyaH : MY says acalayadaGgaJca roSaviSAm / roSa eva viSastena jAtasvedamityarthaH . Muda says tannaam AImiti deshii| samAsamadhyavartitvena anAdisvAt talope ymknirvaahH| evamanyatrApi . Kula says roSaviSeNa roSodatena svedajalena . 10. K and Muda have mukhe divasasya in chaya. K says niSadhasya senApateH aruNAtAmracchAye aruNavat AtAmracchAye, anyatra aruNena AtAmracchAye, tatakSaNamAtrapratibuddhapaGkajakAnte, anyatra tatkSaNapratibuddhaiH paGkajaiH zobhA yasya tasmin mukhe amarSaH sphuTamasphurat , divasasya mukhe dinakara iva . 11. K, Muda and Kula read ciram for phudam sphuTam (R). K says suSeNasya vadanaM roSeNa hasitena ciraM vikaTAdharAntaralaM vikaTaM prakAzitamadharayoH antarAlaM yasya tat tathA kRtam , utpAtarudhireNa AtAnaM madhye sphuTitaM ravimaNDalamiva abhUt . MY says utpAtarudhireNa utpAte saghiravaca tAmram .

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268 SETUBANDHA ___12. K, MY, Muda and Kula read praviz2ambhitena for pari(R). K and Kula read darullasanta (darollasat ) for addhullasia (R). ____K says vAlisuto'GgadaH harSAt pravijRmbhitena vikasitena, kizcidullasadravibimbatAmracchavinA mukhena puratomukhArambhaH sarvebhyaH pUrvamabhimukhArambhaH abhimukhakAryArambha iti prakaTaH prasiddho'bhUt , divasaH praatHkaalenev| vizeSaNaM samAnam . Deva says sarvebhyaH purataH kArye'bhimukha iti prakaTa ityarthaH |..........ythaa divasaH ISata ravibimbatAmracchavinA mukhena purataH pUrvasyAM dizi prakaTo bhavati . MY says pUrvadigupakramatvaM sUryasya, agrataHsthitodyogatvamajhadasyeti grAhyam .. ___Kula says harSapraviz2ambhitena' pramodavikasitena, roSeNa(?)*. asamagra-. darzanatvAt vAnaramukhAnAmISadullasato ravivimbasyeva, pakSe ISadullasatA ravibigvena tAmrA chAyA yutiryasya tena mukhena vadanena, pakSe pratyUSeNa etc. B says divasadha kIdRk- purato'bhimukhaH prAcyabhimukha Arambha upakramo yasya tAdRza iti . ____13. K and Muda read darpoddharatvaM for : dappuddhaattanam darpoddhatatvaM (R and probaby Kula). ____K says niyUDhabharaH nirvartita kAryoM hanUmAn laghu tucchaM darpoddharatvaM darpaNa udhuraH uddhataH ahaMkRtaH dodhuraH tasya bhAvo dodhuratvaM tat anyavAnaravat necchati sm| kathamityAha-kRtapreSaNasya kRtasvAmipreSaNasya sevakasya dhairyameva zobhate na cApalam / kuta ityAha-sa vacanIyaM vAcyaM rakSituM parihartumicchati / anekArthatvAt dhAtunA rakSatiratra parihAre vartate . MY says kRtapreSaNasya kRtAjJApitakAryasya dhairyameva zobhAvaham / ato darpameva mArutiH naicchat / pratyuta kRtakAryasya Atmano vacanIyarUpatvaM tadeva darpa parihartumacchadityarthaH . Kula says dhairyameva vacanIyaM parApavAdaM rakSituM mahai . * sc has romAvRtatvena .

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SETUBANDHA 269 arhati nAnyadityarthaH . R says tat dhairya tasya puruSasya vacanIyaM vAcyatArUpaM svaguNAviSkAraM karotIti lokApavAdarUpAM rakSitumetatpuruSaM prati anAgantuM mahati vAnchati . 14. K and Muda have locanaM for loano (R and Kula). K_says sugrIvaH evaM hAsazabdena nirbhasitodadhiravaM adhaHkRtodadhiravaM yathA, sphuritAdharatvAt niryajyamAnadaMSTrAmayavajra, vajro rasnavizeSaH, kapidepeNa prazamitaroSatvAta virajyallocanaM prasIdalocanaM ca yathA hasati sma . __MY says dadha - biram daMSTrAhIraM daMSTrAvajram . Muda says trINyapi kriyAvizeSaNAni . He has sphuritAdharaspaSTIbhavadaMSTrAhIram . Kula and R (Text) have sphuTita (phudia), explained as vikasita by Kula, who also says 'daSTrAyA hIraM tIkSNAgram . R says virajyamAne vizabdasya abhAvavAcakatvena rAgo lauhityaM tacchUnye locane yasya tathAbhUtaH . _____15. asamghanto is rendered as vizvasan in K (chaya). K says lakSmaNaH guroH jyeSThasya balaM nijaM balaM ca pramANayan . MY has AzaMsamAnaH nizcinvAnaH . Muda says guroH nijaM ca balaM saMbhAvayana . Kula has AzaMsan . He seems to read navara (kevalam) for navari (anantaram ). ___16. K says raghunAthasyApi dRSTiH vadanAt calA calitA sphuradvidrumavat tAnaM vAnarapatervadanaM gtaa| kamalAt calA bhramarapaGktiH kamalamiva / ................ raghupatiH anantaraM kartavyamuddizya vAnararAjasya mukhamaklokayAmAsetyabhiprAyaH . Muda says zrIrAmasyApi dRSTiH tadvadanAccalA sugrIvasya vadanaM prApetyanvayaH / kapiSu viSAda parityajya kAryonmukhyaM gateSu phullavadanakamalo rAmastAdRzaM sugrIvaM sagauravamAlokayAmAsa iti bhAvaH . 3.35

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270 SETUBANDHA - 17. K reads pratiphalat for parikkhalanta pariskhalat (R). Kula has ___K says tato vayaHpariNAmAvanatayoH dhruvoH valIbhiravalambanaiH rudhyamAna. dRSTipabhaH, tadAnImAsanne dhavalamedhe pratiphaladoSadhivRkSajvAlo mahIdhara iva / palitayogAt dhavalameghasthAnIyA bhrUH, oSadhiprabhAsthAnIyA dRssttiH| jalpatIti uttaratra saMvandhaH . MY says rumbhamana-ditthicchoho rudhyamAnadRSTizobhaH / dhavalamevasya svacchatayA tejogate tipratibandhakatvAt tatpratiphalanena nAtinirodha lakSayati . Muda (chaya) has bhUparirudhyamAnadRSTicchAyaH, and pratiskhalat (Kula also) for pariskhalat (R). He says mihia meghapaMktiH and quotes Desi - nama - mala 6.132. R says mahIdhara iva / so'pi kIhak -AsannayA meghikayA svalpamedhena pariskhalantI channatayA yathAvadaprakAzamAnA oSadhiprabhA yatra saH .. ___Kula says tato bayaHpariNAmena zaithilyAt avanatayA bhUlekhayA rudhyamAnadRSTivikSepaH, atazca AsannAyAM dhavalAyAM pratanumedhikAyAM pratiskhaladoSadhiprabho dharaNIdhara deva . Goldschmidt reads ditthtochoho (cf. acchi-cchoho in the next verse). In N.S. edition R has - ccheho (kSepaH) which seems to be a mistake. Choba is adesi word included in Desi-namamala 3.39 in the sense of vikSepa (cf. Kula above) and samUha . The word seems to be explained as prabhA, zobhA etc. by others (see K, MY and Muda above). SC says kSipadhAtoH chuhAdezaH (cf. Hemacandra 4.143). This explains the rendering ta. Cf. Kula on the next verse. . www.jain

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271 SETUBANDHA 18. K. says kareNa vAritacapalakapilokaH, tadA sugrIve dattabhAsvaranetraprabhaH, jvAlayA AhatadrumanivahaH sphuliGgapiGgalitamahIdharo vanadava iva sthitaH . | Muda has sugrIvavitIrNabhAsurAkSicchAyaH . Kula says sugrIvArpitabhAsvarAkSikSepaH, ata eva utakSiptatAmrAGgulinikaranibhayA jvAlayAhataH kapilokanibho drumanivaho yena, bhAsvarAkSikSepanibhaiH sphuliGgairamikaNaiH piGgalitaH sugrIvanibho mahIdharI yena tAdRzo vanadava iva . ___19. K and Muda read mahIdhara for mahi - ala (R and Kula); and bahula for bahala (R). Kula also reads bahula , K, MY and Muda read nifa for khalia (R and Kula). K says RkSAdhipatiH jAmbavAna mahIdharArdhAntanibhaM bhUdharaikadezAnabhaM galita. valibhagatvAt darzitavistRtabahulatraNakandaraM vakSastaTamunnamayya jalpati sma . 20. Muda says harajaTAsamUhamityarthaH, and refers to Desi-namamala 6.66 which gives pabbhara in the sense of saMghAta and giriguhA .. sc Text has sumarami (smarAmi) for sumirami . 21. K reads nakhatruTitaM (naha - kkhudiam) for nakkhun kkhudia nakhotkhaNDita (R and Kula). ___K says madhumathanahaste vartamAna nakhatruTitaM nakhairuddhRtamata eva sarasaM mahAsurasya hiraNyakazipoH hRdayaM hRdayakamalamAkSiptamapahRta nijahastakamalamiva anudhAvantI zrIrmayA dRsstt|| mahAsurasya hRdaye samutpATite zrIH sadyo dhAvati sma / tadevamivetyutprekSitam . Kula says AkSiptamAkRSya gRhItaM ninakaM svahastasthita kamalamiva anudhAvantI daityAnAM zrIrmayA dRSTA . R say: AkSipta paramezvareNa Akramya gRhItaM ninakahastakamalamiva .

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272 SETUBANDHA 22. K and Muda read bikaTaM for tuliam (R and Kula). Kula seems to read ca for va (iSa) in the second line. ____K says utkhAtahRdayagiribandhanaM mahImaNDalamivetyuktam . R says mahImaNDalamapi daMSTrayotthApanadazAyAM girINAmitastato vizIrya patitatvAdutkhAtagiribandhanamabhUditi sAmyam . Kula says hiraNyAkSasyApi jaladhimagnamahImaNDaloddharaNapravRttena mahAvarAheNa daMSTrayA bhinnaM tulitaM (ca) yad vakSaHsthalaM tacca smarAmi mahImaNDalaM ca tathAbhUtaM smarAmi / tasyApi me pratyakSa jaatmityrthH| hRdaya giririva dRDhaniSThuratvAta , tasya bandhanaM bandhanasthAnaM badhyate'smin iti kRtvA, utkhAtamutpATita hRdayagirivandhanaM yasya tttthaa| mahImaNDalaM ca utkhAtAni giraya eva bandhanAni yasya / giribandhanaiH sahaiva ityarthaH .. ___23. K, Muda and probably MY read khavei . (kSapayati) for thavei sthApayati (R and Kula). ____K says viSAdo dhairya harati / yauvanamado vinayaM hrti| anaGgo lajjAM harati / kathaMbhUtaH -ekaantgRhiitpkssH| pakSaH sAdhyavastu / ekAntena niyamena gRhiitsaadhyH| viSAdAdayo dhairyAdIni sAdhyatvena gRhItvA harantItyarthaH / vayaHpariNAmastu yat kSapayati nAzayati tat kimasti zasyatAm / asti ceducytaamityrthH| pakSaH pArzvagarutsAdhyasahAyabalabhittiSu / pArzvadvAre virodhe'rdhamAse culibile'ntike // iti vaijyntii| tasmAt pariNatavayasA mayocyamAnaM vacanaM gRhyatAmityabhiprAyaH . ___MY says yathA yuSmAkaM viSAdI dhairya harati, yathA ca loke yauvanano mado vinaya, tattvajJazcAnaGgo lajnAM, naivamiya vRddhatA tAdRzaM kamapi guNaM haratItyAhadhIra ityaadi| ekAntagRhItapakSaH gRhItadhairyAdiharaNaniyamapakSa ityrthH| sisau ziSyatAm . * Partly corrected from sc.

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SETUBANDHA 273 Muda says ekAntena naiyatyena gRhItaH pakSo viruddhapakSo yena sa tathoktaH / yathA viSAdAdayo dhairyAdInAM viruddha pakSa svIkRtya tAni haranti, tathA vayaHparipAko'pi . yat kSapayati tat kathyatAm / na kiMcita tAdRgityarthaH / sisau iti katheH siisaadeshH| ziSyatAmiti vA . Kula says prathame vayasi viSayAsvAdasnehena vivekalopAt kAryapratipattivicchedena apratipattiH viSAdo bhavati / ...........ekAnto nizcayaH tena gRhItaH pakSaH sAdhyaH (1) yena sa vayaHpariNAmaH teSAM viSAdayauvanamadAnAnAM madhye kiM sisau kathyatAM yat sthApayati, na kimapi api tu sarvametat vinAzayatItyarthaH / ata:.............tadavirodhivayaHpariNatisAdhyAnAM dhairyavinayalajjAnAM yogo bhavati / tena ca kAryatattvajJAnaM bhavati / uccAvacaM tyaktvA mama pariNatavayasaH buddhayA pravRttiH kriyatAmiti bhAvaH . R says ekAntataH tattvato gRhItaH pakSaH siddhAnta idamitthameveti nirNayarUpo yena tAdRzo vayaHpariNAmo vArdhakaM kartR viSAdo dhairya......... haratItyevamAdiprakAreNa yat sthApayati sthirIkaroti, nirdhArayatIti yAvat , tat kiM ziSyatAM kathyatAm . 24. K and MY pratika has anuhaya (anubhUya) . K says jarApariNatasya mAdRzasya ullApAn vAkyAni yUyaM mAvamanyadhvam / kIdRzAn-anubhUya jJAtavyAn , vighaTitAni vigalitAni viSamAni akSarANi yeSAM tAn tathAbhUtAnapi saMghaTitArthAn , yauvanamUDhaiH prahasitAn . MY says anubhUtiH phalataH, jJAtavyatvaM tu praamaannytH| phalAvisaMvAdAta pramANatayA jnyaatvyaanityrthH| svarUpe akSarANAM vighaTanamazliSTatvaM, vaiSamyamuccAvacatA / etacca dvayaM sthAnakaraNAdyapATavanimittam / visaMghaTitArthAn svarUpeNa ApAtatayA pratIyamAnAn / athavA vighaTitAkSarAnapi saMghaTitArthAn .

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274 SETUBANDHA Deva also says anubhUya jJAtavyAna kevalamanubhavenaiva jJAtavyAn noktimAtravizvasanIyAn / vighaTitaviSamAkSarAn vighaTitAni akramANi viSamANyakSarANi...... yeSAM te evaMbhUtAn / vRddhAnAM vacanAni.. ** niSedharUpatvAt prathamaM prathamaM paruSANyapi sukhodarkANi bhaviSyanti . ******..... R, Muda and Kula have anuhua ( anubhUta ) . R says anubhUta jJAtavyabhAgo yeSu tAn / mayA sarvamidamanubhUya ucyata iti bhAvaH / atha cAnubhUte sati jJAtavyAn / vRddhavacanamanubhavAnantaraM jJAyata iti bhavadbhirapyanubhUya jJAtavyaM yanmayoktamiti tAtparyam . reproduce him--anekazAstrAbhyAsena jJAtamanubhUtamanubhavaliGgaM yeSu tAn, athavA sAkSAdanAhatAnapi anubhUtenAnubhavena jJAtavyAn / saMghaTitArthAn samyak pratipAditArthAn Kula is corrupt, but SC seems to 25. K says tava bhujayoH kRtAvalambo harisArthaH surANAM samare'pi vatsalaH samarthaH / "nainamavajJAtumaIsItyarthaH : / atra dRSTAntamAha -- mArutena labdhasthAma labdhabalaM mahIrajo'pi tAvat divasakaramabhibhavati hi / bhaTAnAM sAmarthya svAmibalAyattamityarthaH . oaggai abhibhavati . MY says vatsala: zraddhAluH samartha ityarthaH / Muda says paccalo iti samartha: and quotes Dest - nama - mala 6.69. This is probably also the reading of K and MY who seem to have Sanskritized it into vatsala . Kula also has samarthaH, but he seems to read pabbalo ( prabala: ) like R. Cf. 6.33 and 9.3 below. MY on 6.33, however, says vacchaia vatsalAH samarthAH . K also cites the word in his gloss on 9.3. SC Text has pabbalo. It avagati Askandati in SC comm. has ovaggai, like R, rendered as Kula is here corrupt.

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SETUBANDHA 25 for kajjalava kAryA 26. K and Muda read kAryakalApAH lApAH (R and Kula). ___K says kiM punaH kiMtu kAryakalApAH kAryajAtAni ghaTitA api puna: vighaTante (visaMghaTante ehaya) bhiynte| kathaMbhUtAH-duSparikalA duSparicchedAH, maryAdAtikamAt utpathe durmAge valyamAnA nIyamAnAH / sAraguravaH sAraH sAdhyavastu tena guravaH / kimiva-udadhaya iva / udadhayazca duSparicchedAH, maryAdAyAH kUlasyAtikamAt utpathapravRttAH, sAraguravazca, ghaTitA api prkRtisth| api pralaye punaH vighaTante vikAraM bhajanta iti / maryAdA kUladezo'syeti halAyudhaH / tasmAt bhavataiva kevalena saMrambho na kArya ityabhiprAyaH . R says duSparikalanIyAH............itthaMkartavyatayA duravadhAraNIyA vA / (samudrapakSe) duravagAhanIyAH . MY says duSparikalanAH paricchettuM parimAtuM caashkyaaH| maryAdA zAstradarzitaH kramo velA c| zAstraM cAtra-sahAyasAdhyaM rAjatvaM cakramekaM na vartata ityAdi / sAraH prayojanamamRtakaustubhAdizca / utpathavalyamAnA amArgeNa vikriyAM niiymaanaaH| ghaTitA api ghaTitaprAyA api| satyamadhiSThAtureva kAryakaratvaM, kiMtu sahAyasahitasyaiva, na tu asahAyasya, antarA pratyUhabahulatayA vina(?)saMbhavAditi tAtparyam . Kula says kiM punaH kAryAlApAH kAryazabdavAcyAH kAryavizeSA udadhaya iva sAreNArthena ratnAdinA ca gurukAH, dupparialla azakyAvadhAraNAH azakyalaGghanAH, duradhigamA hi gatiH kAryasyetyAzayaH,* ghaTitA api visaMghaTante / anna hetuH maryAdAtikramo darSAt zAstrArthalaGghanaM sa evotpatho vimArgaH tena vasyamAnA niiymaanaaH| pakSe maryAdA sthitiH . * This is restored from sC. Our copy of Kula has tvarAdhigamA vipattiH (1) kAryasya which does not suit the context

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276 Muda says dupparialla azakyAH and quotes Desi namamala 5.55. He says maryAdA lokasthitirvelA ca . SETUBANDHA 27. K says pratyakSAdanubhavAvasthAyAmAtmanaH pratyakSAta, kathamapi kathaJcit yadRcchayA kSaNaghaTitAt kAkatAlIyasadRzAt anubhUtAdapyarthAt mama zrutameva zAstrazravaNameva guru / kIdRza-parokSa kAlAntare phalapradam / Agamena upadezena vizuddham / ataeva saMcAlita niSkampaM pUrvapakSayuktibhiH saMcAlitamapi siddhAntayuktibhiH niSkampam / tvarAvadbhiH sahasA kriyamANaM kAryaM yadRcchayA ghaTeta vA na vA / zAstroktamArgeNa kriyamANaM kAryameva sidhyatIti mama pakSaH ityarthaH . F MY says pratyakSAdaparokSajJAnaviSayAt,.. ... kathamapi tulAgraghaTitAta avadhAnena tulAsaMmitAta / anena dRDhanirNItatvaM lakSyate / tathA ca lokamana :praNidhAnAdisahakArisampattibalAt avyabhicAripratyakSaviSayIkRtAdapItyarthaH / athavA tulAgraghaTitatvena anumAna nizcitamucyate / tulAgrasya mAnasAdhanasya avanamanonnamanarUpaliGga nizcitAdapItyarthaH / tatazca pratyakSAnumAnAbhyAM pramitAdapi bhAgamasiddhaM zrutameva guru iti / saMcAlita niSkampaM saMcalanAnuguNapUrvapakSayuktirUpatadvyApAraviSayIkRtatve'pi nizcalamityarthaH / anenAnukUlatarkadvArA anyathA siddhizaGkAnirAsa uktaH / anubhUtAdapi pratyakSagRhItAdapi zrutameva AgamaviSayIkRtameva abhrAntatayA zraddheyamityarthaH " * Muda says mama anubhRtAdapi zrutameva gurukam / anubhUtamindriyajanyajJAnaM zrutaM zAstrajanyam / kathaM guru ityapekSAyAM vizeSaNadvArA hetumupanyasyati / pratyakSAt - anubhUtaM hi akSANIndriyANi pratigatam / etena indriya dezakAla - svabhAvaviprakRSTavastvavagAhitvAbhAvAta alpaviSayatvamuktam / tathA kathamapi kAkatAlIyaghaTitAtu-anubhavasya hi kAkatAlIyanyAyena saMvAdAta prAmANyam / indri - yANAM doSabAhulyAt / zrutaM kIdRzam - pratyakSebhyaH parAgbhUtam, Agamena AptavAkyena vizuddham / atIndriyavastvavagAhi karaNadoSavikalaM cetyarthaH /

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277 sya prAmANye hetvantaramAha - yuktibhiH saMcAlitaM sat niSkampaM zaGkAkuNThitaM na bhavatItyarthaH / tulaggam kAkatAlIye iti dezIkoze (D N 5.15). SETUBANDHA yAvat / Kula says pratyakSamindriyajajJAnaM tacca bhrAntamapi bhavati yathA zuktyAdau buddhiH / atha kathamapi tulAgravat ghaTitAt sthirIkRtAt upapannIkRtAditi pratyakSAdindriyasaMnikarSajAt jJAnAt sAkSAdanubhUtAt api parokSaM sAkSAdananubhUtamapi zrutameva zAstrAdhigatameva mama gurukamAdRtam / atra hetu :- Agamazuddhamiti / AptAnAM... ...... nizcitavAdinAM vacanamAgamaH tena zuddhaM nirmalaM zAstrasya AgamAviruddhatvAt / ataeva saMcAlita niSkampaM vicArya siddhAntIkRtatvAt sthiram / etena yadahamAgamArthagataM bhaNAmi tat tatheti gRhyatAmiti bhAvaH . R says parokSamindriyapratyAsattyajanyam . 28. K says samasAraparAkramAH samabalaparAkramAH sevakAH samastAH apRthagbhUtAH yat sAdhayanti tat kAryaM nirvyaktAH pRthagbhUtAH na sAdhayanti / eko dinakaraH dRDhaM pratata / tribhuvana punarmilitAH dvAdazApi dinakarAH sahitA eva kSapayanti . MY says sahanti sAdhayanti / ekaikena kriyamANa utsAhaH sAmudAvikAta laghuphala ityuktam . Muda renders samattha as samarthAH . The equivalent of samasta is samattha acc, to Vararuci 3.12, and samatta acc. to Hemacandra 2.45. SC Text has samatta explained as samastAH in the gloss. Kula on 16.53 objects to the expl. of samatta as samasta * 29. K says abhAgasaMhitaH asthAne pravartita utsAhaH abhimAnamabhibhavati / pratipakSasya na tAdRzaM bhayaM dadAti sthAne ghaTita utsAho yAdRzaM bhayaM dadAti / kiM kuryAdityAha - vidvAtyeva vipadyata eva / drA kutasite gamane / kimiva - amarSeNa gRhItaH zara iva / sa ca abhimAnamabhibhavati, zattobhdha na tAdRzaM bhayaM dadAti / avasIdatyeva . S. 36

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278 SETUBANDHA MY has vidravati . Muda says vidrAti viruddhaM kut sitaM bhavatI. tyrthH| drA kutsAyAM gato . Muda (chaya) has AkrAmatyabhimAnaM . na ____Kula says abhAge akAle asthAne ca saMhito yojitaH, amaSeNa krodhena gRhIta utsAhaH zara iva*............niSphala evaM vidrAti viliiyte| tathA cauktam-na pApAya pUrva limpet kAlaM vIkSya samutpatet / pazcAttApAya nirdiSTA vikramaikarasajJatA // ___30. K and MY read na vi a (nApi ca) and Muda) naiva . for nea (R, Kula ___K says tvaritena tvayApi ca dhIra pArthivacaritaM suSTu zobhanamapi na moktavyam / rAjAno hi vimRzyakAriNaH na tvarAvantaH / tvarAyAH pratApavirodhinItvAt dakSiNAyane tvaramANasya raverapi pratApo mRdayate mandAyate / dakSiNasyAM dizi raviH kSipteSuriva sarpatIti zrIviSNupurANe (Book 2 ; ch. 8). Muda (chaya) has navaM . He says maulijjai iti pAThe mukulIbhavati saMkucatItyarthaH . Kula says dhIrA vimRSyakAriNaH te ca te pArthivAzcati teSAM caritaM suSTha tvaritenApi tvayA naiva maktavyam / vairdhamyeNa dRSTAntayati / tvaramANasya raverapi para matejasvino ikSiNAzAgamane pratApo gRdRyate / etena sahasA vidadhIta na kiyAmiti bhAvaH . Deva says himamilitatvAt pratApo mRdurbhavatItyarthaH / dakSiNAyane ravestvaramANatvaM jyotiHzAstre prasiddham . * Kula is here corrupt. After iva sc has abhimAnamava. ghalAti Askandati . + Partly restored from SC.

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SETUBANDHA 279 31. K, MY and Muda read farga (vitthaa) for cintia (R and Kula). K and Muda have skhalita for skhalana . K_says tvayi praharSAdarpitamukhI iyaM jayalakSmIratirAgeNa atyabhinivezena hetunA amArgasamarasukhavistRtakathAbhiH amAgeM apathe samarasukhasya vistRtAbhiH kathAbhiruktibhiH, gotraskhalitena sapatnInAmagrahaNena yathA vimanAH kriyate tathA kimartha kRtaa| samuha - milickkamekke (3.56) ityAdibhiH kathAbhiH gotraskhalitavimanA iva te kiM kRtaa| yathA praharSAdarpitamukhI dayitA sapatnInAmagrahaNena skhalitena vimanAH kriyate tadvaditi te atirAgeNeti saMbandhaH . MY says te tvayA amogaNa vistRta(samara)sukhakathAyAmatirAgiNA . Muda says praharSArpitamukhI iyaM jayalakSmIH amArgasamarasukhAya vistRtakathAbhiH tvayA gotraskhalitavimanaskA iva kimiti kRtA ityanvayaH . Kula reads abhirAgeNa for airaena (atirAgeNa) . He says devadoSAdikamanapekSya zauryavazenaiva kevalena zAstrIya mArga tyaktvA amArgeNa yacintita samarasukhaM tasya kathAbhiriyaM jayalakSmIH ......... (vimanAH) kimiti tvayA kRtA / IpsAyAM bhUtavat pryogH| mA kriyatAmityarthaH / yathAnyeSAmabhirAgeNa nAyakena(?) nAyikA praharSasaMmukhIbhUtApi amArgeNa anAyakocitena(?) adhairyeNa yat sukhacintanaM tena yAH kathAstAbhiH gotraskhalitena vimanAH kriyata iti . 32. K, Muda and Kula read nivvudhabharo for nivvalia-guno (R). K says rabhasa eva abhiniveza eva mA rajyata mA snehaM kurut| ko doSa iti cet ekarasasya ekatraiva abhinivezinaH candrasyApi tAvat kumudavane niSpanna nivRttaM dRraM cirakAlaM niyU~DhabharaM niyUMDhakumudakArya yazaH kamaleSu vidrAti vipdyte| tasmAd yuktaM yuktaM vimRzya kartavyamiti . Kula says raso'nurAgaH .

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280 SETUBANDHA Kula says dezakAlAdimanapekSya rabhasa evaM utsAha eva kevale mA rajyata / yataH AstAM tAvadanyaH candrasyApi ekarasasya tAvat kumudamAnAnurAgiNo vikAzakatvena kumudavananiSpanna yat yazaH khyAtiH dUramatyarthaM nirdRDhabhara dhRtotkarSa tat kamaleSu vidrAti tadavikAzanAt vilayaM yAti / etena rabhasena na saMpatediti nayo darzitaH . 33. K says AtmanA tvayaiva prArthyamAnaH abhiyujyamAnaH parasya zatroH parijanaH zobhate kim / uta te parijanena prArthyamAnaH pratipakSaH kiM zobhate ucyatAm / tava sevakajanairabhiyujyamAnaH zatrureva hi shobhte| tat tava zobhAkAraNamityarthaH . 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 (grahaNam) in the sense of Adara .* apa MY says svayameva parasya parijana tvarayA prArthayamAnastvaM parasyaiva zobhAmApAdayiSyasItyAha-kim appana ityAdinA / athavA svaparijanaprArthita eva pratipakSaH zobhate tava zobhAyai nAnyatheti / athavA ubhayorapyanayoH pakSayorucitatayA kataraH zobhate yujyata ityarthaH / kim_jaammi vi gahanam jaye'pi gahanaM kim / asthAne abhimAnamakurvataH tava suprApa eva jaya ityarthaH . Kula says kSamatve'pi sahAyanirapekSA na yudhyante ityabhiprAyeNa......Aha kimityAdi / kimasahAyagamanena AtmanA svayameva zatroH parijanaH prAryamAnaH abhiyujyamAnaH zobhate yujyate, uta sahAyagamanena tava parijanena hanUmadaGgadAdinA * Cf. R -jitAbhimAnasya asamena sama sAmyenAdhAkRtAhaMkArasya puruSasya jaye'pi jAte kiM grahaNaM pareSAM ka aadrH| nyUnakakSajayena prakarSAbhAvAt .

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SETUBANDHA . 281 pratipakSo rAvaNaH prAthyamAnaH shobhte| nirUpyatAM tAvata ubhayormadhye kaH zobhAkaraH pakSa iti / sahAyenaiva zatruH jIyata iti prabhoH zobheti bhAvaH / tasmAdabhimAnena sahAyanirapekSatA na yukt|| pratyutAbhimAna eva jetuM yujyata ityAha-jitAbhimAnasya kiM jagatyapi gahanaM kaSTam , sc quotation has jagatyapi kiM gahanaM durlabhamapi tu netyAha* . Kula renders jaa as jagat . Deva says tava parijanena para eva prArthayitu yuktH| abhimAnena kila kacyase / abhimAnaM vazIkuru / vazIkRtAbhimAnasya tava kiM jaye aprAptavyam . ___Muda also explains gahanam as gahanam . He says abhimAnena khalu tvayA evamucyate / eka 9va sasainyaM rAvaNaM haniSyAmIti / tatra vicAryatAM kiM tvayA zatroH sainyamabhiyujyamAnaM (1) zobhate uta tvatasainyena rAvaNa iti |..........(jitaabhimaansy) tadA jayaviSaye kiM gahanaM na kiMcidityarthaH . For this use of gahana cf. Paumacariu 12.6.9-kavanu gahanu kira ravanu. 34. R Text has aoivvalia and SC Text-di-, both rendered as anirvalita in the chaya. K (chaya) reads hanumadatizayinAM, and MY and Muda- datizayAnAM for hanuman taisaenam hanumadatizayitena (R and Kula). K says he dhIra hanumantamapi atizayAnAnAM hanumatpramukhAnAM ca vAnarANAM patyA adhipatinA tvayApi mArutisadRzaM mAruticaritamAtrasadRzam aniyaMktayazaskamaprakAzayazaskaM karma kartavyaM kim / svAmino bhavataH tasya bhaTayogyakAryakaraNamayazaskarameva / tasmAt saparikara eva gatvA zatrUn jahItyarthaH . MY says hanUmataH atizayo yeSAM te hanUmadatizayAH teSAM hanumadatizayAnAmityarthaH (Muda also). SC anonymously reproduces practically the whole of Kula's gloss, but gives the last two sentences as a quotation from anye.

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282 SETUBANDHA ___Muda says aspaSTayaza iti kriyAvizeSaNam / anyasaMdeze kriyamANe yazaH spaSTaM na bhavati kiMtu tattulyaM bhavatItyarthaH / etacca dararUDhavaNaprasAdhanaM hanUmantaM pazyato mamAtmAnAhata ityetatkaTAkSaM kSipitvoktam (see 3,44) . Kula says hanUmadatizayitena (i. , hanumataH adhikena as explained by R ) hanumatprabhRtivAnarANAM ca patyA tvayA kiM mArutisadRzamiti yathA mArutinA akRtarAvaNavadhatvAt aniSpannaM yazaH kRtaM tathA kartavyam . sc quotation has aniSpannayazo yathA syAta tathA . Hemacandra gives nivvalai niSpadyate (4.128) and nivvadai pRthak spaSTo vA bhavati (4.62) . 35. K_says pUrva yasmin sevake tvadIyA AjJA adUraprasRtA atyantamaprasRtA ataeva adattaphalAbhUt sevAjJA punastasminnapi kathamAropyate / anya sevakaM vilgtu| AzrayabhUte drume patite ltev| saiva latA yathAparaM vRkSamArohati tadvaditi / tava sevakA hi bahavaH santi / tatra hanumAniva tvadAjJA yo nirvodu zaknuyAt tameva tatra preSaya / tvaM punarmA gama ityarthaH . MY says santi hi bahavaH zUrAH sainikaaH| tatra yadi katipaye alasAstAn vihAya samartheSu niyujyatAM dhUrityAha . K and Muda have vilagyate (vilaijjai) and vilagati (vilaggai). Muda says vilagyate Aropyate / kapIna pratyupAlambho'yam . Kula says nijonmArgapravRttena tvayA rAmasyAjJA viphalIkRtA yadi anyatra lagati tadA tatraiva kIrtiH syAdityAzayamAha . SC has tadA tavaiva akIrtiH syAt . Ragrees with Kula- tvayi api evamavimRzyakAritayA rAmAjJA tathaiva syAditi bhAvaH . Kula seems to read laijjau (lAgyatAm , cf. SC Text) for.i (lAgyate) found in R, who likewise takes vi * Deva also says bhavata AjJA yasmina bhaTavarge adUraprasRtA tasmin AropayituM na zakyate .

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SETUBANDHA 283 separately. R reads vi laggai (api lagati) for vilagati (K and Muda). Kula is corrupt, but seems to agree with R (cf. SC). 36. K and Muda read asya (i... se) for je (R and Kula) in the second line. K, Muda and Kula read afgifor vippiam (R) . Muda says hantuM vimArgan icchan iti saMbuddhayantametat . Kula says yezabdaH (je ?) pAdapUraNe . Cf. Hemacandra 2.217. ___37. K says iti niyojitasugrIvaH (chaya has niyamita) jAmbavAn rAmAntena rAmasamIpena (Kula also ; rAmapAdhaina MY ) valitaH rAmAbhimukhaM nivRtta ityrthH| yathA pralayakAladhUmasamUhaH prathamaM meruzikharaM parAmRzya pazcAt sUryAbhimukho bhavati tadvaditi / sugrIvasya piGgalasvAt merusAdRzyam . Muda has calitaH for valitaH . Kula says ityuktaprakAreNa niyamitaH asatpakSa tyAjitaH sugrIvo yena sa tathA |.........primRssttN sparzAdAcchAditatejo meruzikharaM yena sa tathA, sUrasyAbhimukhaH pralayadhUmotpIDa iva / sugrIvasya kanakagauratvAt , zrIrAmasya vaiSNavatejasA dIptatvAta , nAgbavataH kRSNatvAt upameyatvam . 38. K_says kiraNaH pakSmalAnAM pUrNAnAM dantAnAM prabhAnikAyena prabhAsamuhena sthagitam (chaya has avacchAditam ), tadAnIM saMmukhAgatadhavalake sarasaTamiva dRzyamAnaM vinayenAvanataM mukhaM vahana jAgyavAn jalpati sma c| jAmbavAna kRssnnvrnnH| tasya tu dattaprabhA dhavalakesaratvenotprekSitA . MY says nihaa nikaal otthaiam avasthagitam / occhaiam (?) iti vA paatthH| tadA avacchAditamityarthaH (cf. K above). Kula says sphuratAM dantAnAM prabhAnivahena avasthagitam . R chaya has avastRtam . * our copy has avasthitaM .

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284 SETUBANDHA 39. K, MY and Muda read qua for vimuhijjai fagua (R). Kula is here incomplete in our copy. MY says mujjhijjai muhyate . ___K says udarArdhAntaprabhUte udaraikadezaparyApte sAgare viSaye muhate mohaH prApyate . MY says udaraikadezamAtrasyApi kathaMcit paryApte . Kula says udaraikadezasaMmite . Muda says udaraparyantaprabhUte, as he explains addhanta as paryanta, quoting Desi - nama - mala 1.8. 40. K says raNe tava kupitakRtAntanimeSAntarasadRzasya dhanurvyApArasya Arambha eva avasAnaM (kiM) na bhvti| kimiva-sphuTavidayudvilasitasyeva / vidyutsphuraNasya Arambha eva avasAnaM yathA bhavati tadvaditi / yadA tvaddhanuSi zaraM saMdadhAsi tadaiva zatruH nihataH syAdityarthaH , MY says vidyutaH kSaNasthitakAlatayA yathArambha eva avasAna tathA dhanurvyApArasyApi utpattikSaNa eva kRtasakalakAryatayA dvitIyakSaNe nAvasthAnamityarthaH . Muda says tvadIyadhanurvyApArasya Arambha evAvasAnaM na bhavati kim / . api tu bhvtyev| upakramasamanantarameva phalaprAptibhaviSyatItyarthaH . Kula says kupitasya kRtAntasya yat nimeSAntaraM kSayahetuH sUkSmakAlavizeSaH tannibhasya dhanurvyApArasya / ...........dhanuApArArambha eva zatruvinAzakSaNaH, tena........dhanuSA duSkaramapi sAdhyate kiM punaH samudra iti bhAvaH . MY says akSipakSmaspandakSaNanibhasyeti kRtAntasya kapolopalakSitaH nimeSakSaNo jAtamAtra eva vinAzaheturna dvitIyakSaNaM yAvat vilambita iti / sa dRSTAntIkRtaH . R says Rddhasya yamasya nimeSAntaraM dvitIyanimeSaH tattulyasya / ekanimeSA(na)ntaraM yAvat paro nimeSo bhavati tAvadabhyantara eva sakalazatrunAzAdikAryanirvAhakatvAt . 41. K says anena samudreNa pralayabharaH pralaye sati jagatplAvanabharo nirvaya'te (niruhyate chaya) . Muda says nirahyate nirvAhaM nIyate ityarthaH .

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SETUBANDHA K says vaDavAmukhAnalo'pi soDhuM zakyate / dattaM tasminneva tvayi dhairyaM kathaM kariSyati / 285 etat sarvaM vaibhavamasmai yena tvayaiva sarvedA mArgaM dAsyatyevetyarthaH 42. K (chaya) has pramuSitapriyApayodharasukhasparzam K's gloss on this verse is incomplete. He says mRdunan parAmRzan / kAryagauravavimarzAt vakSaHsthalasparzaH . pramRSTapriyApayodhara sparzasukham Kula bas prabhraSTa (pabbhattha. cf. SC Text) for pamhattha (R who says prasmRtaM vismRtaM prabhraSTa vA etc). * MY says pamhu (ttha) prasmRta. Muda has 43. K ( chaya) has rAmaH sthityA ca sthiti in the second line. rAmaH udadheryazaH prabhRtIn guNAn Atmano yazaH prabhRtibhiradhaH kurvan (samunmArjan chaya) bhaNati sma / sthitirmaryAdA K says R . MY says pundanto (phu ?) AkrAman (Muda adde nyakkurvan) / yazaH prabhRtibhirguNaiH samudramatizayAna ityarthaH . Kula's reading is illegible, but he renders it as AcchAdayan -- sthityA ca tribhuvanavyavasthAkAriNyA sthiti, raveNa ca sajalajaladharagambhIreNa mahApuruSalakSaNena ravaM...... AcchAdayan . SC reproduces Kula, but it reads samupphullanto (?) for samupphundanto. R has samAkrAman . SC chaya has samudAzayan . asya 44. K says iyaM kAryadhura / durghahApi tvayaiva avalambitA / kAryasya tvameva avalambana mityarthaH . Muda and Kula also have tvayaiva R has tvayi eva . Kula says tvayaiva kevalamiyaM kAryadhurA adhyavasAyAdavalambitA gRhItA . MY says vimuhic vimUDhe vimukhite vA. * tamAlanIla vakSaH * Kula is here incomplete, but says... samAzvAsayanniva vAmAGgasyAtyantapriyAparicitatvAt vAmakaratalena punaH punaH mRnan parimRzan . S. 37

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286 SETUBANDHA 45. K and Muda read samuJcalitam Kala). for samuccha-(R and K say: sAraguru arthasAreNa guru . Kula says ekatra dhIrAta vicakSaNAta , anyatra dhairyvtH| ekatra sAdhyopadarzakatvam , anyatra mahApatvaM sArastena gurukam . 46. K says paramArthena yAthAyena guravo yuSmAdRzAH puruSAH yatra rASTra sthiravyavaSTambhAH sthirAvalambA na bhavanti kRccheSu avalambA na bhavanti tatra vistRtA kAryadhurA astameti nshyti| sthirAvaSTambhabhUtaiH mahIdharaiH muktA mahIva . Muda says vyavaSTambhaH sAmarthyam / astAyate kSiptA bhavati . Kula says mahIdharaiH kulazailaiH muktA mahIva vistRtA mahatI kAryadhurA mastAyate nazyati, jaladhau nimajati ca . 47. K and Muda read plavaneSu Kula). for pavangana (R and K says idaM kArya rAvaNavadhakRtyaM mArutinA stokAvazeSitaM samudramullaGghaya laGkAmavagAhya dRSTA devI pramadavanamavacUrNya bahUnakSaprabhRtIna rAkSasAn nihatya rAvaNaM ca nirbhasya punarAgatena hanumatA bhUyiSThaM nirvartitameva kAryam / ata eva pratipattimAtrasAraM, buddhyA grahaNaM pratipattiH, tAvanmAtrasAraM kRtm| saMprati plavaGgeSu ya eva uro dadAti ahametat kariSyAmIti abhimukhIbhavatItyarthaH sa eva yazaH pibati nAnya iti . MY says hanumatA nirvRttaprAyatayA alpazeSamISatkaraM kAryamiti harIn protsAhayati / pratipattiH kariSyAmItyabhyupagamaH, tanmAtrameva sAdhanatayA sAraM yatra tttthaa| athavA pratipattiH deviivRttaantaavgtiH| sA ca hanUmatA kRteti svarupamevAvaziSyate rAvaNavadhasyeSatkaratvAditi |.........uro dadAti pratIcchati

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pratipadyata ityarthaH . prayojanaM yatra / niSpAditameva . SETUBANDHA 287 R says pratipattiH sItAvArtAjJAnaM tanmAtraM sAraM mukhya * tathA ca vArtAjJAnameva duHzakamAsIt tat prakRte hanUmatA Muda says pratipattiH jJAnam / atra sItA tiSThatIti jJAnameva kArya sAram / urodAnaM pravRttyunmukhatvam / pratipattiH padaprAptau pravRttau (?) gaurave'pi / prabuddhe jJAnasaMpattau pratipattiH prayujyata iti vizvaH . Printed edition of vizvaprakAza has prAgalbhye ca prabodhe ca pratipattiH prayujyate . Kula says asti sIteti pratipattiH bodhaH (?) tanmAtrameva sAro yasya tat kArya mArutinA stokA vazeSitam / pratipattizcet kRtA kArya siddhameva" 1 saMprati vaGgAnAM madhye ya evoraH sattvAdhiSThAnaM (?) hRdayaM dadAti sa eva yazaH pibati . 48. All except R read tam K and MY pratika has tam savvaccia. (tat) for ta ( tAvata ) . Kula says tat tasmAt MY has K says vayaM sarve'pi makaragRhaM mArganimittamabhyarthayAmahe (Muda also). abhyarthayemahi . K says surAsurANAM nirvyUDho nirvartitaH abhyarthanAdaraH amRtAdyabhyarthanAdaro yena tam / abhyarthanAbhara iti ca pAThaH Kula says surAsurANAM nirvyUDha Ipsita saMpAdanAt nirvAhitaH abhyarthanAyAmAdaro gauravaM yena . 49. K, Muda, Kula and probably MY read tataH (10) for ta (R text). R comm. has tataH Kula says vidhutodadhiyantraNaM nirAkRtasamudravirodha kapibalam . MY says apekSita karaNalakSaNaM dhairyamasmadavalepAbhAve'pi yadi gRhItvA na muzcet tadA caturthopAyaH prayokSyata ityarthaH / yantraNA pratibandhaH . Muda says sthalenAtikrAntaM pazyatetyanvayaH / abdhi sthalIM kariSyAmIti bhAvaH . *

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288 paryuSitaH (Rand Kula) : SETUBANDHA 50. Kreads parivRddhaH for padiuttho pratyuSitaH K says yatra viSaye mama roSaH parivRddhaH tatraiva anyasya roSaH kathaM vatsyati / asmadroSeNaiva nAzitatvAdityarthaH / tathA hi dRSTiviSaH sarpoM yasmin dRSTipAtayati taM punaH dvitIyaH sarpo na hi pazyati . R says yatra viSaye mama roSaH pari sarvatobhAvenoSitaH avasthitaH . 51. K says tAvacca tasminnavasare ca sahasA utpannA, makuTaprabhayAnuviddhA mizritA, ata eva navAtapaspRSTakRSNameghavata AtAmrA nizicarANAM chAyA prabhA draSTumArabdhA / draSTumiti karmaNi tumun . MY says aliddba spRSTA / disium bhAvirbhavitum / darzanasya karma bhavitum . Muda says draSTuM dRggocarIbhavitum . He has navAtaKula says meghikA tanumeghAvalI. He seems to have pAzliSTa . navAtapAlIDha (cf. SC ). SC Text has mauda for maula mukuTa . pRthula K says tataste rajanicarAn pazyanti sma / kathaMbhUtAn -- gamanavegamArutamukhairaiH paTArghAntaiH paTaprAntaiH nabhasi dIrghIkRtajaladAn, ravikarAntaraghUrNitavidhuta vidyutaH, antarazabdaH sadRzaparyAyaH, sthAne'ntaratama ityAdivat megheSu dIrghIkriyamANeSu tadgatA vidyuto'pi dIrghIbhavanti, ravikarasadRzA amitA vidhutAzva meghasthA vidyuto yairiti bahuvrIhiH / cUrNitA: pazyanti sma tAnU rAmAdayaH . 52. K, MY and Muda read vidhuta (R and Kula). * Panini 1.1.50. adezo bhavati sadRzatamaH . (Muda ) ; Kasika says sthAne (vihua) for pihula " prApyamANAnAmantaratama

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SETUBANDHA 280 MY reade ntha tor naha-paTArdhAnta nibha (of. Kula). MY and Muda have niravia oxplained as gaitna for niraia (farraa R) in tho samo senso. K (chaya) bas faziabilna. R renders nirala also as nirAkRta . This is found in Kula whose reading seems however to be different. Kula says vegagamane yo mArutastena mukharaiH paTArdhAntaH nabhasi nirAkRtA nirbhasitAH sazabdatvAt kRSNatvAcca maladA yaistAn . He seems to read niraaa* as he mentions miraia as a variant. He says (niha) - niraia - jalae iti pAThe tu ye paTAntAH tannibhA nirAjitAH zobhitA jaladA yeSu tAn .* Muda aay. paTaparyantaiH nabhasi niravia dIrghAkRtA naladA yaistAn / ravikaramadhye amitA vidhutA vidyut yestAn . Raya yadvA tAdRzaiH paTAntiH nabhasi nirAkRtA bahiHsphoTitA jaladA yebhyastAn / vastraireva meghAnAmapAkRtatvAdityarthaH . MY readi bolavia rendered as 271#12 for gholavia (ghUrNita). He says ravikarANAmantare karacaraNAdinA lahitAH punaH vidhutAzca meghamardajanitA * vidayuto yaistAn / kacit gholavia iti paatthH| tadA durdinaM vinaiva karANAM madhye'pi cUrNitavidhutavidyutaH utpAtasphuritavidyuta ityarthaH . Kula says meghasAmyapoSaNArthamevAha-ravikarA evAntare madhye ghUrNitA amitAH pRthulA vidayuto yeSu tAn / etena sazabdasphuritavidyunnavameghAniva vyApakAn nizAcarAn prekSante . * This reading is found in ms. RH of Goldschmidt. # SC which anonymously reproduces Rula bas nirajia, which is hardly Prakrit. Besides, rAjita appears in our poem as rala (1.56; 2.29%B7.43).

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290 (R). SETUBANDHA 53. K, MY, Muda and Kula read ovadanta for avadanta K says tata: pralayotpAtAniva nabhastalAdavapatataH nizicarAn bhabhiletumabhiyoktuM vAnarasainyaM calitam / kathaMbhUtam - praharaNArthamunnamita girizikharaM mahImaNDalamiva calitam . MY says ahileum prAptum / pralayadazAyAmutpAteSu nabhastalAdavapatatsu mImaNDalamapi yatheordhvaM pratyuccalitaM tathetyarthaH . Muda says abhiletumabhigantum / lID SaNe . 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 (vikalaM) vihadam (vihvala) . Cf. SC Text. for K says viSama sthitairuttarAdharabhAvena sthitaH plavagabalaiH caladAlokamanavasthita* darzanam, avapAtyamAnajaladaM nabhaH sthAnabhraSTazithilaM bhUtvA patadivAdRzyata . Kula says nipAtyamAnameghaM viSamotthitena plavagabalena dehavitAnairutkSiptamiva valamAnAlo kamAvarjitamiva dRzyamAnam, ataeva sthAnabhraSTaM sat zithila bhramadvikalaM nabhaH patadiva dRzyate . Rsays viSamasthitamuparipatanabhiyA bahihiravasthitaM yat kapibalaM tasya valan Aloko darzanaM yatra MY says vihalam vihvalam / AkAzasaMyoginAM meghAnAM lavaga (?) - lokasya ca patanacalanAbhyAM nabhastalamapi patati calatIti pratibhAsAdevamuktam . MY, Muda and Kula render phidia as tas spheTita bhavakSipta . like K. R renders

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SETUBANDHA 291 55. Kula says sucarito dhArmikaH paramavaiSNavo vibhISaNaH paramAzvAsasthAnasvAt dvitIyodanta iva . 799a: for rahuvaina (R and 56. K and Kula read Muda). ___K say. paraNayoravanatasya nibhRtasya atiprazritasya cAsya ziro raghupateH karatalena mAneneva pUnAvizeSeNeva unnamitaM mahItalAdutthApitaM rAkSasakulAta dUramabhyadhikaM jAtaM nanu . MY say: rAkSasavaMzAt pRthagbhaya dUramabhyadhika gumAtizayavat nAtamityarthaH . Kula says caraNopanatazcAsau nibhRtaH vinayasaMyatazceti tasya vibhISaNasya ziraH raghupateH karatalenotsAhajanakatvAt mAnenevollAsitaM sat nanu nizcita rAkSasakulAta dUramabhyadhika dRSTaM jAtam . Kula seems to read ullasiam for unnamiam. 57. K, MY. Muda and Kala read hariso for harisam (R). ___K takes vyavasitaniveditArthaH as niveditavyavasitArthaH, and says marthazca rAvaNaM parityajya rAmasya shessiimaavH| mArutisakAzAt labdhavizvAsasvAta AgataharSaH . MY says vavasia - nivediattho vyavasito'rthoM nivedito ysy| adhyavasito'rthaH svAgamanakArya nivedito yasya yena vA sa tathoktaH / mArutinA labdhena svavizvAsena Atmano vizvAsapAtratvena hRSTaH . Mnda says niveditodayuktArtha ityarthaH . Kula says vyavasito rAmeNa...........pratijJAtaH tadabhiprAyavedinA hanumatA niveditaH kathitaH arthaH rAkSasapatitvaM prayojanaM yasmai sa tthaa| athavA rAmeNa vyavasitaH anuSThitaH sopAyaM kathitaH arthoM rAvaNavadhalakSaNo yena sa tathA / mArutisakAzAta landho yaH pratyayo vizvAsaH tena karaNabhUtena Agato'nubaddho hoM yasmin sa tathA . Jagaddhara in his comm. on

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202 SETUBANDHA Sarasvatikanthabharana 4.171; where this verse is quoted says yadvA vyavasitaH cikaurSito rAmasAhAyyarUpo nivedito'rthoM yena saH . 58. K, MY and Muda read vimalasya for sukaassa (R) sukRtasya . K and Muda read vimalaM for dhavalaM (R). Kula's gloss on this vorse is missing in our copy. 59. K has rastA (hittha) for bhia bhItA ( R and Kula). K says ciraM rAkSasakuleSu labdhAsvAdA kabdhasukharasA lakSmIH rAkSasakulaM moktuM necchti| pazyata / kimiva-davAmitrastA vanakariNIva / vana eva sthAnaM mArgantI yathA tadvanaM parityaktuM necchati tadvata rAvaNasya durnayaiH udvignApi rAkSasazrIH ciraM labdhasukhAnubhavatvAt tatraiva sthaatumaashrymaasaaditvtiityrthH| anayA gAthayA rAmeNa vibhISaNAya laGkArAjyaM dattamityuktaM bhavati . Kula say. sItAharaNAdavadhAritarAvaNamaraNA vibhISaNaM rAkSasalakSmIH rAkSasarAjyaprAptaye matsamIpAgamanAya preritavatIti bhAvaH (partly restored from sc). 60. K and Muda read sahavardhitaM for pari -(R and Kula), and na for a (viddaviam). Kula says tava saumyena svabhAvena parivRddhaM vijJAnaM vivekaH . K says tava saumyena kalyANena svabhAvenaiva saha vardhitaM vijJAnaM jJAyate . He says na vidrAvitaM na vinAzitam . Kula says jJAyate suzIlatvAt pratIyate / tena saMsargajA doSaguNA bhavantItyetadapi khayA (tvayyeva sc) vyabhicaritamityarthaH . ___61. Kula says zuddho rnidoSo nirmalaH svabhAvo yasya ten| sphurantaH paryAptA ye preSThA guNA eva mayUkhA yasya / pakSe sphurantaH paryAptaguNA mayUkhA yasya / tena tvayA candreNeva nijakamRgaH kalakaH kaluSo'pi nizAcaravaMzaH sphuTaM prasAritaH (prasAdhitaH ?). K says only nAtra dudhimasti . R says paryAptA bahavaH, -

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62, K says svakAryasAdhane kuzalAH / aSTau buddhiguNAH / yathAhuH -zuzrUSA zravaNaM caiva grahaNaM dhAraNaM tathA / UhApoho'rthavijJAnaM ca dhIguNAH // iti / ebhiH matiguNai. kAryasya gatimavasthAvizeSamavalambamAnAH anavasAdayantaH, kulasya mAnasya ca avaSTambhA (vyavaSTambhAH chaya) AdhArabhUtAH puruSAH bhavAdRzAH kathaM rAjazriyo bhAjanaM na bhavanti, avazyaM bhavantyeva . kAryagatimaGgIkurvANA dhArayantaH MY says buddhiguNaiH SETUBANDHA The verse is missing in our copy of Kula. Rsays kulamabhijano mAno'haMkArastau vyavaSTambha bhayo yeSAM te / tadanusAreNa vyavaharanta ityarthaH . 64. K says surANAM pariNAmaM gataM pariNataM samAptam / padravasya bhavasAnaM jAtA 63. K rays cirAya surabandInAM parigrahe labdhAsvAdena rAvaNena sautApi tAdRzIti matvA rAkSasavasatimupanItA binAzAya / kimiva - dRSTiviSANAM gRhaM viSaharauSadhiriva Kula explains parigraha as kalatrIkaraNa, and says rAvaNena sItA rAkSasavasatiM dRSTiviSaiH sarvaiH viSauSadhirivopanItA samIpaM praapit| / sItaiva tasya vinAzaheturbhaviSyatItyarthaH . Kula reads ditthi - visehim (of. SC Text) for ditthi visa haram. SC Text has vasaim for vasahim vasatim . S. 38 - bhraSTA:, MY says phidia Muda and Kula bave faga. saMkSobhAH bhraSTAH kiM bahumA / 293 * Our copy has zivaiva. naSTAH / bandijanAnAmAkanditaM dazamukhagRhItA sItA tribhuvano and explains dimba as upaplava R explains it as bhaya

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294 SETUBANDHA ___Kula says bhraSTAH surANAM saMkSobhA vidravAH |..........dshmukhen gRhIta nItA jAnakI trailokyaviplavasya abasAnahetutvAdavasAnaM nAtA, yathA viSa mRtyuriti / jAtetyAzaMsAyAM bhUtavat prayogaH . R says saMkSobhAH spheTitA apamatAH . 65. K renders palhatthai as paryAsayati nipAtayati . MY says paryAsayati sma aarpydityrthH| anurAgamiti svaviSayavizeSaH . Muda says paryasyati sma nikssiptvaanityrthH| dIpakamalaMkAraH . Kula says paryAsayati Aropayati . R says rAmo'sya vibhISaNasya nayanayoH praharSamAnandaM paryasyati vistArayati etc.

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CANTO V 1. nizApi pUrvasmAt parimANAt vardhitumArabdhetyajJAyata, raghupatermanasetyadhyAhAryam K. virahavidhurasya nizApi vardhituM pravRttA akSayA rAtri tetyAzayaH Kula . rAmasya saMbandhinI nizApi vardhitumArabdhavatI ityutprekSyata ityrthH| yadvA rAmasyeti tRtIyArthe sssstthii| rAmeNAjJAyItyarthaH Muda . 2. K remarks atra kramaH / uditacandraM namaH AzliSTacandrikaM samudrasalilam adhikAM vRddhiM ninAya / niyamasthitarAghavaM sAgarapulinaM samudramadhikAM zobhAM ninAyeti . Kula says uditamRgAGka ca namaH, niyamena anazanavidhinA sthito rAghavo yatra tat sAgarapulinacca mahodadhisalilaM parivRddhi nytH| dvidhA hi vRddhiH / dravyato gunntH| uditacandreNa jalasya vRddhiH, niyamasthitarAghaveNa pulinena gauravaguNavRddhiH kRtetyarthaH . MY says sacandrasya nabhasaH sarAmasya ca pulinasya na kevalaM svarUpataH sAmyam , api tu smudrslilsNvrdhnaarthkriyaato'pi| sarAmapulinodadhivardhanaM ca rAmatenazcandrikAyAH zyAmalAyAH prasarantyAH tajjalasArUpyAt / nabhasastu mukhyayana candrikayA tajjalakSobhahetutvAditi mantavyam . 3. K, Kula and Muda read avakSepAH for vikkheva (R). MY also says visuranavakkheva* cittakhedAvakSepAH . ___K says tato'sya rAmasya viyoge sulabhA, niyamAya dattasya hRdayasya kSepaNe kSobhaNe samarthAH (zauNDIrAH chaya) khedAvakSepAH khedAbhighAtAH jAtaM nAtaM dhairyagrahaNaM karburayanti kaluSayanti sma / khidevisUra iti visUrAdezaH . vi for va in our copy is obviously a mistako.

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296 SETUBANDHA Kula says 'visUraNA' udvegAsta eva cittamabakSipantItyavakSepAH te dRDhaM samAdhAya niyame vitIrNasya dattasya hRdayasya vighAte zauTIrAH zUrAH, bhataeva jAtaM jAtaM dhRtigrahaNaM cittanivRtti svIkArArthaM khaurenti mizrIbhUya kaluSayantIti . MY Bays] hRdayasyAkSepaNasamarthAH / . .......punaH punaH kathaMcita dhRtyAharaNaM punaH punarapi tadviccheda iti vA pAramparyeNa Avartanta ityarthaH Muda says kSapaNa for kSepaNa. He says karburayanti zavalayanti AtmanA sahitaM kurvantItyarthaH / abhISTArthasya saMprAptau spRhAparyAptatA dhRtiH / grahaNamAharaNam * 4. K says priyA dharet jIvedapi nAma / api nAmeti vitarke / o athavA asmAna jIvitaM virahayet parityAjayediti matvA viSaNNo'bhUta . Muda says api nAmeti saMbhAvanAyAm / priyA nIvet kiMvA tyaktajIvitA asmAnapi jIvitena viyojayediti viSaNNo'bhUdityarthaH / tyAnitaiH phalamitiSadaNau kartuH karmatvam . 5. K reads khippai kusumauham for khijjai kusumauhe khidyate kusumAyudhe . K explains his reading as kusumAyudhaM kSipati adhikSipati . Kand MY read kSINaH kevalaM yApyate for jbino vi navarajhijjai (R) - kSINo'pi kevalaM kSIyate . K says kSINaH saH priyA jIvet kimiti mArutiM pRcchan tena hanumatA yattaduktvA yApyate kAlakSepaM kAryate sma . MY says javijjai yApayati sma kAlamiti zeSaH / athavA priyA jIvena veti mAruti pRcchana mArutinA yApyate vinodyata ityartha: :

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SETUBANDHA Kula seems to read jhino pavara dharijjai (cf. SC Text), which is mentioned by R as a variant. He says kevalaM kSINo'pi saMdhAryate mArutinetyarthavazAt. But SC (comm.) which anonymously re... produces Kula's gloss on the verse has mApyate saMghAryate so that Kula's reading might be same as that of K and MY (see _above). 7. K says aniSThitA alabdhAspadAH (asthirAH hanumatprabhRtibhirucyamAnAH hRdayena samaM galanti sma / galataH bhadhogatau . 297 R) upadezAH utsAhena saha bhunau MY says ullApAnAmapi sAbhiprAyavAkyAtmakAnAM pralApAtmakAnAM vA bAppasahabhAvaviziSTAnAmeva galanaM nirgamanaM, sAbhiprAyabAkyapakSe nivRttiH, upadezAdInAM tu kevalAnAmapi / bhujayostu galanaM prayatnazaithilyalakSaNamityAdi yathAyogamRhyam . Muda remarks atra tRtIyAntaiH samaM prathamAntA galantIti saMbadhyante / sahoktidIpakasaMkaraH . 8. K, MY, Muda and Kula read mujjhijjat for muechijjat mUrcchate (R) . Khas muhyati, MY mohyate, Muda amujhat. Kula says mujhate mohaM yAti / karmakartari yakA prayogo'yam . K says dhIrA dhairyavatI duravasthAsvapi prANAna na parityakSyatIti hanumadAdyaiH saMsthApyate bhAvAsyate sma (Kula also ) / madana pelaveti kAmaparavazA vyasanaM na saheteti gaNayan muhyati / sItA gharati tAdRze'pi durite nIvatItyuktvA tairdhAryate Alambyate / sA viyogena ciraviraheNa tanvI atikSINetyuktvA aGgAni AmuJcati itastataH kSipati sma *

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298 MY says atra gaNayanniti prativAkyamAvartanIyam / gaNanamAlocanaM tena saMsthApyate svayamapi dhIrAyate / madanapelavA madana vihvalahRdayA / virahavivazAGgIti vivazAGgazca bhavatItyarthaH . SETUBANDHA Kula says yite jIvati priyeti hanumadvacasA dhAryate jIvyate / bhaGgAni AmuJcati durbalo bhavatItyarthaH . Muda has samasthApayat and says AtmAnamiti zeSaH / gaNayan vicArayan R explains dharijjai as dhiyate, and says dhiyate jIvati / svayaM prANAn na tyajati * 9. K (chaya) has jAtastasya sukhadarzana: kevalaM zazI . Muda's chaya is same except that he has anantaraM for kevalaM. K and Muda have nizchAyaH for vicchao (R and Kuja) K says aruNenAhatatvAt nizchAyaH, ata eva udbhaTahariNakalaGkaH atiprakAzahariNakalaGkaH, malayalatApallaveSu pAzcAtyasya malayaparvatasya latApallaveSu dRzyamayUkhaH zazI tasya tadAnIM kevalaM sukhadarzanaH, anyat sarvaM duHsahamityarthaH . MY is here somewhat corrupt, but he seems to say komale malayalatApallavamAtre... .. ISannirgalanmayUkhaH / udvamadamalagaGgApravAhamiva nahanu evaMbhUtaH zazI kevalaM virahiNastasyaiva priyadarzanaH / mityAdidarzanAt / anyeSAmatIvApriyadarzana evAbhUditi vAkyArthaH . Kula says malayasya latApallaveSu candanataruzAkhAviTapeSu udyamanto galanto mayUkhA yasya sa tathA tadA teSu zobhAtizayadarzanAt / tataH kiraNadarzanAt (kiraNAdarzanAt ? ) udbhaTahariNakalaGkaH / itthaM madanoddIpanAsamartha iti rAmasya sukhadarzanaH .

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SETUBANDHA 299 - Muda says anantaraM tasya zrIrAmasya zazI sukhadarzano draSTuM zakyo jAta ityarthaH . . 10. K says kiMkartavyavimUDhaM mArgapratipAdana prati kiM kartavyamiti buddhyA mUDhamudadherhRdayamiva . Muda says AsannabhayatvAt kiM kartavyamiti vimUDhaM samudrasya hRdayamiva . 11. K and Muda read vibhAta for pahaa prabhAta (R and Kula). K says atha pavanenodadhisalilaM raghupateH vibhAtaturyamiva malayaguhAmukheSu bharitovRttatvAt pUrNaparivRttatvAt sphuTanidimAnaH pratiravo yathA bhavati tathA Ahatam . MY says malayaguhAmukhaM pUrayitvodgINoM nihadan pratizabdo yathA syAt tathodadhisalilamAhatamityarthaH . Muda says bhRtodvRttaM pUritAvaziSTam . Kula says malayasya guhAmukheSu bhRtaH san udvRttaH adhikatAM gataH sphuTaH prakaTaH nirharan dUraM visarpan pratiravau yasmAt tathA . apa 12. K (chaya) bas dRzyate (disai) for jaam . Ksays mRtatimiraM divasamukham bhapasRtasalilaM pulinamiveti yojanA . Muda says sahoktiralaMkAraH . 13. K and Muda read samaye for samaam (samaya) found in R and Kula. K says gamitanizAsamaye samudre gambhIratvena dRDhasthite kiMcidapi apratipadyamAne sati . Kula says gamitI nizArUpaH samayo yathA . syAt tthaa| gAmbhIryAya (?) dRDhasthite dRDhaM kRtapratijJe samudre sati .

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300 SETUBANDHA 14. K (chaya) renders palotta as praluThita like R. K comm. has vigalat, Kula pragalita, and Muda pratyAgata. MY says anyatra (i. e. vindhyapakSe ) praluThitase kajalalavam . Hemacandra 4.166 gives palottai pratyAgacchati ; also derives it from luT (4.230). Muda says vilagnA ArUDhA . 15. K reads calitaM for jaam ( nAtaM ). He says bhatha nAtabhrukuTirekhaM, dhanurabhimukhavivRtta locanayugalaM...tasya mukha.. * caliMta vikRti gatamityarthaH . Kula reads vibhinnakarNa for bitIrNakampaM, vibhinnakarNamataH zithilajaTAbhArabandhanaM tasya mukhaM jAtam . amarSeNa 16. K, Muda and MY read dauroso ( bhAyata roSaH AgataroSaH Muda and MY) for amarisa - raso (amarSarasaH) in R and Kula. 17. K, Muda and MY read roSagajendrAlAnaM rosalanam (R) Kula has saMhita for saMsthita. and says K says praNayapratibhaGgena prArthanAbhaGgena vimanAH viparItamanaskaH, stokastokena zanaiH zanaiH parivRddhAyataroSaH . Kula says praNayasya pratibhaGgena abhyarthanAthA akaraNena vimanAH . K, found K says tato rAmaH sAhasasya nirmANaM nirmAyakam / kartari lyuT bhamitreSu yAzva yAvatyazca lakSmyo dRzyante tAsAM sarvAsAM saMketagRhaM nAyakasamAgamAya saMketasthAnaM, roSagajendrasya AlAnabhRtaM bhunadarpasya dvitIyaM lakSam / lakSyate asminniti lakSam AspadamityarthaH / darpasya bhujavyatiriktaM lakSamiti yAvat / darpo bhuje vA dhanuSi vA lakSyata iti / evaMbhUtaM cApamagRhNAt * for samthia

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301 SETUBANDHA Kula says sAhasasya nirmANa nirmitisAdhanam , amitreSu dRzyamAnAyAH lakSmyAH saMketagRhamabhisArasthAnaM, saMhitaroSasyAlAnaM bandhastambhamiva, bhujadarpasya dvitIya lakSam / tadIyabhujadarpasya eko lakSyaH zatruH dvitIyazcApaH, tenobhayorazavayabhUtayorapi nAgyamAnatvAt , evaMbhUtaM cApaM gRhNAti . 18. K and Muda read dharaNitalotstha la for dharani - alathala (paraNitalasthala) found in R. For the reading utstha la (utthala) cf. 8.9. * K says AkrAntasya AropaNArthamAkrAntasya bhuvi pratiSThApitakoTeH dhanuSo bhareNa gauraveNa avanate dharaNitale utsthalapalaThitaH sthalamullaGghaya pracalitaH jalaprAgbhAraH jalasamUhaH yasya sa tathAbhUta udadhiH cApe stokamapi anArUDhe anAropite sati saMzayamArUDhaH asti nAstIti saMzayaM prAptaH . MY and Muda say anArUDhe anAtatajye . Kula seems to read utstha la (ucchalat), like K. He says guNAropaNArthamAkrAntasya dhanuSo bhareNa avanatadharaNitalatvAt ucchalan ullacitatalaH jalaprAgabhAraH jalocchrAyaH yasya sa udadhiH . Hemacandra 4.174 gives utthallai ucchalati . Muda explains palotta as pratyAgata . 20. K, Muda, (MY and Kula (?) read fuga for bhtjjau faai (B). K, Muda, Kula and MY read azafa for nasau nazyatu (R). K and Muda read sphuTaM (phudam) for mane (R and Kula) manasi or manye . S.39

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SETUBANDHA K says AropitajyaM dhanuranena rAmeNa ciramimAM dAruNAmiva pratijJAmevaM tulayitvA vicAryeva vilagitaM gRhItam / kathamiva - mahI sphuTaM bhidyate iti pratijJAM ciraM vicAryeva, samudro nAstIti pratijJAM ciraM tulakhitveya, nagadeva sphuTaM nazyatIti ca dAruNAM pratijJAM vicAryeva dhanugRhItamiti pArzvasthairAzaGkitamityarthaH . 302 Kula takes painnam (pratijJAM ) as pratIrNa. He says ataH pratIrNa jagat niHzeSaM bhuvanaM nazyati sphuTamitIva ciraM tulayitvA mane manye dAruNaM bhayAnakaM dhanuH rAmeNa gRhItam : vA sphuTam / vA sphuTam / sphuTam / Muda and MY take painna as pratipanna ciraM tolayitvA dhanugRhItam / tatra nimittaM kavinotprekSyate / nAsti samudra iti dAruNaM vA karma pratipannam / evameva bhAvIti paryAlocyetyarthaH / athavA bhidyate mahIti vA nAsti samudra iti dAruNAM vA sphuTAM pratijJAM cira tolayitvA anena vilagita dhanuH / ciraM vicArya IdRzImIdRzaM vA pratijJAmAropitaM dhanuriti vA vAkyArthaH / asmin pakSe painnam iti pratijJAmityarthaH / MY mentions pavannam as a variant for painnam, and says tathA samudroddezena muktaH zaro mahImavazyaM bhindyAt / evaJca mahIbhedAdikaM prapannamAgataM dAruNaM nRzaMsaM karma ciraM vicAryApi kAryavazAt dhanurvilagitamAropitamityarthaH . MY says anena bhidyate mahIti nazyati jagaditi 21. K reads prakaTa: (paado) for vavado ( vyApRtaH ) . He says ciraviyogena tanuH kuzaH, sadA bASpApamRSTatvAt mRdubhUta jyAghAtaviNaH tasya vAmabhujo vilamadhanurmAtreNa prakaTo dhanurAropaNasya AtmapauruSasmArakatvAt pInaH This seems to be a mistake for prakIrNama. Cf. sc. The preceding sentence seems to be sphuTaM mahI bhidyate itIva, sphuTaM nAsti samudra itIva.

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SETUBANDHA anya eva jAtaH anyAkAro'bhUt . MY, who reads vavado", like R, Kuls and Muda, says anyo jAtaH atipaTureva jAta ityarthaH . K ( chaya) and Kula read apa or avavRSTa (ovattha ) for omattha ( apamRSTa or avamRSTa). Kula says bASpeNa avavRSTaH siktaH mRduko jyAghAto guNAghAtasthAnaM yatra sa vAmabhujaH vigalita (vilagita ? )dhanurmAtavyApRtaH san anya eva jAta iti bhISaNo'bhUdityarthaH / dakSiNe bhuje tu vyApriyamANe kiM bhaviSyatIti bhAvaH / Muda has bASpAvamRSTamRditajyAghAtaH, and says mRditaM mRdukRtam . His reading might be malia for maua (mRdu K mRduka (R). 303 22: K reads the verse thus - atha rAma karAsphAlita pratizvaparipUrNa daza diM vistAram / unmArSTi jAtakampaM pralayaghanastanitapIDitaM trailokyam // K says rAmakareNa AsphAlitasya ghoSita maurvIkasya dhanuSaH pratidhvanipUritadazadigvistAraM trailokyaM jAtakampaM bhUtvA pralaya meghastanitapIDanamunmASTaM / pralayameghastanitasaMbhavAM pIDA munmamArja + vinahau / dhanurdhvaniprahArasyAtiduHsahatvAt pralaya meghadhvanijanyaM bhayaM samamanyatetyarthaH . Muda's reading is the pUrNa ; and nAtazaGkaM (R) . puSkarAvartakAdimeghadhvanikRtAM pIDAM vyasmaSIdityarthaH / same except that he has He says trailokyaM dhanUravaprati kartA / pralayakSubhitadvayaM tulyamiti bhAvaH MY's reading seems also to be about the same. His pratika is aha rama, but he says pralayaghanastanitapIDitam "pphisai ut* * Our copy has vavudo fupphusai ? # Muda also.

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304 trasyati He seems to take pralayaghana * qualifying trailokyam . etc. as an adjective With regard to upphisai, cf. uppittha ( trasta, udvigna) used in 6.38, 49 etc, and R's remark in his gloss on 11.39 ; also Desinamamala 1. 129. Cf. also upphesa trAsa, ibid. 1.94. like R, but he reads rAma pratibhinna Kula reads sambharai ( smarati ) for vAma (R), dhanurava for pratirava, for pratipUrNa; and jAtakampaM for jaa - samkam (R) nAtazaGkaM Kula says rAmasya karAsphAlanena yo dhanUravastena pratibhinnaH pATita iva dazadigvistAro yatra tat trailokyaM bhayAt jAtakampaM pralayaghanastanitasya preraNaM pIDanaM smarati . SETUBANDHA It will be seen that Kula reads pellanam like R, but, like K and others, has stanita (thania) for abbhahia found in R, who says pralayaghanAnAm .. [........ abhyadhikaM yat preraNaM saMghaTTaH tat saMsmarati . 23. K says kSayakAlasUryamayUkhAnAM madhye ekamiva udadheH parivartanasya anyataH preraNasya saha samartha bANamagRhAcca . parAGmukhaprasArite amahaste ApatitaM Kula says anAdareNa militam . Kula). * MY remarks parAGmukhAdIni padAnyanAdarameva dyotayantIti mantavyam . 24. K, Muda and MY read dayAlutA for rasantara (R and Muda (chaya) has dayAlutArugNa. He says dayAlutvenAvarugNaH zlathIbhUto bhrukuTibhaGgo yasya tena / mukte bANe asau kaSTAzrito bhaviSyatIti ciraM niHzvasya dRSTaH samudra ityarthaH .

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305 K says dayAlutayAvarugNabhrukuTirekheNa anukampayA paritaptamukhena rAmeNa dayA kRpA / anukampAlakSaNamuktaM bhAvaviveke - anukampA tu sA jJeyA duHkhitAn prati dehinaH / upakAraparatvaM yA kurute cittavikriyA // iti . etc. SETUBANDHA MY says daaida (daaluda ? ) - lugga dayAlutAlana. The feminine ending in da is used more than once in the poem ( 3.31 ; 8.87). Kula says raudrarasanivRttyA rasAntaraM karuNarasastena avarugNo bhrukuTibhaGgo yasya tena . 25. R says satyApito lakSyAbhimukhyena sthirIkRtaH zaro yatra tat / valitena kiMcit tiryakkRtena bhujena ruddhaM madhyaM yasya K says bhatha raghunAtho niSkampayA nirAyatayA dRSTyA vilokitazaraM, valitena tiryak dIrghIkRte na vAmabhujena ruddhamadhyaM gRhItamadhye, dakSiNakarAgreNa dRDhaniSpIDitamaurvIkaM dhanuH AkraSTuM pravRtaH / zaramokSasamaye zaravyaM zaraM ca dIrghayA sthirayA dRSTyA samaM lakSayitvA muJcati zaraM vIro janaH / taduktaM niSkampeti . Kula says valitena kRtakaluSamuSTinA bhujena ruddhamadhyaM dRDhadhRtamastakam . MY says valita pArzvaprasRta. Muda says saccaviam dRSTam . SC says valitena dRDhamuSTIkRtena bhujena arthAt vAmena * . 26. K says zarasya kRSyamANasya mukhe viSamaM prabhUtaM phalitAH pratiphalitAH, namantyoH dhanuSkoTayoH visphuratatviSaH kRSyamANAH ravikarAH jyAzabdena gabhIraM santIti jJAyate sma / zarasya zalye pratiphalitAH namaddhanuragrasphuracchavayo ravikarA eva kRSyamANAH pIDayA jyAzabdavyAjena gabhIraM rasantIti pArzvasthairajJAyatetyarthaH .

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306 SETUBANDHA MY says dhanuSo madhyagate zaramukhe svayoH koTayozca pratiphalanakzAt * dhanuHsahazasaMsthAnatAmanubhavanto dhanuHsacchAyAH svayameva prakAzamAnA ravikarAH mauAkarSaNamapi svayamevAnubhUya rasantItyajJAyatetyarthaH . ___Kula says zarasya mukhe lohmaage| upphalia iti pAThe tu nipatya utaphalitAH utpatitAH |.........rvikraaH jyAzabdavyAnena bhRzAkarSoMpa(drutAH ?) krandantIvetyutprekSA . 27. K and Muda read pradIpta (palitta) for jalanta (R). MY's reading seems to be same as he has jvalita . K says vANamukhapradIptAmijvAlaM, sphuTajyAraveNa mukharaM dhanuH samudra trnytiiv| tarjanIsthAne shrmukhaagnijvaalaa| AkarNAkRSTaM tadAnI jalanidhivadhArtha pratibuddhaM suptotthitaM vyajRmbhateva jambhaNamakarodiva . Muda says hastivadhArtha pratibuddhasya siMhasya sAdRzyaM dhvanyate . Kula says (dhanuH) AkarNAkRSTatvAt sphArIbhavat jRmbhata iva jRmbhikAM karotIvetyut prekSA . ____ 28. K, Muda and MY read found in R and Kula. dRSTa for sittha (ziSTa) K says kSubhite jale (dRSTasAraH) dRSTazaktiH, mukhanirgataprasAritajvAlAnivaho rAmazaraH AkRSyamANa eva sAgare patita ityajJAyata . Kula says akasmAt kSubhitena jalena ziSTaH kathitaH sAro yasya......sa rAmazaraH AkRSyamANa evApatito'pi sAgare patita iti jJAyate utprekSyate .

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SETUBANDHA Muda has dRSTasAre . Besides, he reads nirvApita ( nivvavia) for niddhavia (nirdhAvita), and says AkRSTikAla evAbdhijalakSobhAt abdhijalaparyantaM prasAritasya jvAlAnikarasya udakasaMsargeNa mukhanirvApaNIyetyarthaH . 29. K, Muda and Kula read triyamANAni (bharantaim) for palittaim pradIptAni (R). MY's reading seems to be same as that of K. cf. SC Text. 307 K says dhutAbhiH vidyudbhiH piGgalAni, zaramukharnigata hutavaha pUryamANAni ghanavRndAni sphuTanti sma / diGmukhAnAm utpAtalocanAnIva / utpAtasamaye diGmukheSu kAnicit nayanAni saMbhUya sphuTantIti vArtA . MY says digvadhUmukheSu utpAtalocanAni yathA yugAnte sphuTanti tadvadityarthaH / zarabhinnAni hutavahabhRtAni ceti vigrahaH . Muda and Kula explain phuttanti in the sense of Muda quotes Hemacandra 4.231 which gives phuttai phudai. sphuraNa K ( chaya) and MY have bhinna for nigginna (nigIrNa) Possibly they read nibbhinna used several times in the poem. 30. K says tato bhujasya rabhasAkarSaNena dhanuHpRSThAt skhalita bahuladhUmasamUhaM, mukharnirgatAnalazikhA hatatvAt avarugNasUryakiraNa bANamamuzcat . Kula and Muda, like K, read AkarSaNa (aaddhana) for aaddhia AkRSTa (R). K, Muda and Kula ( ? ) read hatAvaruNa (haolugga, cf. sc Text) for samolugga samavarugNa (R). Kula and K read bahula for bahala ( R and Muda ).

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308. SETUBANDHA Muda says avarugNaM mlaan| zarAgneratitIkSNatayA sUryarazmInAmapi taifa: . Muda bas wafsa, and K falsa for phulia Fafaa (R). Kula has bhraSTa (phidia, cf. SC Text) . Kula says avrugnn| vicchAyIkRtAH sUrasya kiraNA yena taM bANam , bhujarabhasAkarSaNena dhanuHpRSThAt bhraSTo vahnidevatAsAnnidhyajanito bahuladhumotpIDo yathA syAt tathA muzcati . 3I. K says dIrghaH sa zaraH prathamaM nabhastale jvalitvA salile ardhAstamitahutavahaH AtAmramukhazca pazcAt sAgare niptitH| yathA dIrtho divasaH nabhastale jvalitvA prakAzaM kRtvA samudrAvatIrNadinakaraH pazcAta sAgare patitaH astameti tadvaditi / AdityasthAnIyo hutavahaH divasasthAnIyaH zaraH . Kala says salile ardhAstamitaM hutavahAtAnaM mukhaM yasya sa tathA zarasya samastAstamayena nabhasi tenaso'darzanaM syAditi zaGkAnirAsArthamastimitamityuktam / prathamAvatIrNa dinakara ityatrApi ardhAstamitamiti jJeyaM samastAstamayena nabhasi divasAdarzanaprasaGgAt . MY remarks divasasya jvalanaM prakAzanaM nipAto'nupalambhaH . Muda says jale ardhAstamito yo'miH tenAtAmramukhaH . pAtAle 32. MY says vijju * nihao vidyunikAyaH (K also) / bhUkampaH kampahetutvAt / K says kSayAntakAlAnalaH, antazabdaH svarUpavAcI vanAntavata , kSayakAlAmiH .

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SETUBANDHA 308 33. K and Muda read jvalita for addha (R) . K says. tasya zarasya mArgAlagnAH, nirdhUmena jvalanena tAmracchAyAH mANasamUhAH samudraM yanti sm| jvalitAstamitasya dinakarasma kiraNA yathA tamArgAnugAH samudraM pravizanti taditi . MY say. mArgAlamAH pazcAdAlagnAH | ainti atiyanti vizantItyarthaH / pihia nikAyAH . Muda says bANasamUhA adhi pravivizurityanvayaH / ainti iti pravizantItyAdezaH . Kula says bANasamUhA udadhimAyAnti liko R. ___Kula reads udita (uia, cf. sc Text) for addha. He says uditAstamitasya dinakarasya mArgAlagnAH kiraNA iva / zaro'pyuditAstamito yato banuSa udito nabhasi prasRtya malyo magnaH . (risaddha) for ... 34. K and Muda read bisabdha vizvasta : (R). visattha ___K says vilabdha niHza prasuptaH kesarIva / vidhutakDavAmukhAlyakaisarasaTomAtaH, vidyusavaDavAmulA samudro vidhusakesarasaTorAtaH * siMha iti - kramaH . uddhalo is rendered at Jala by R. Kula says malfaa: . Muda says UvImata ityarthaH (UrvApitaH chaya) . K is here corrupt; but he seems to my UopitaH utthitaH . Muda bus Era (phuronio) for rasanto (77) . 35. K, Muda and Kula read skhalite (khalte) for khudie (R) khaNDite. (cf. Hemacandra 1.53) .. *our copy bar aunti atimanti ,

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310 SETUBANDHA K says prathamazaraprahAreNa dUrAviddhe dUraM kSipte tato nivRtte, tadAnIM saMmukhAgatena abhimukhamApatatA zaranikAyena skhalite pratihate / evaM TaGkacchedena, TakarAbdena zarAbhighAta ucyate, tena rabhasAdutthite uccate samudre namaH dviSAkriyata iva | ayamarthaH prathamapatitazarAbhighAtena dUraM prerite, tataH zanaiH nivartamAnAvasthAmAm abhimukhamApatadbhiranyaiH zaraiH skhalitatvAt TaGkacchedAdiva samudre rabhasAdRrdhva gate sati madhye vyavadhAnena nabhaH dvidhAkRtamiveti : Kula says pUrvaprahitazaranivahena dUramAviddhe kSipte tato nivRtte, saMmukhAgatA bahulazarasamUhAH * taiH praskhalite, tataH skhalanAta Takkacchede TakkacchinnazilA zaka.la iva viSamotthite sati samudre nabho dvidhAkriyata iva Kula reads visama for rahasa (cf. SC Text). SC says viSamamatyartham yathA - himAdviTAdiveti bhaTTiTaGkacchedena rabhasotthite samudre / Muda says TaGko girisAnubhAgaH / kAvye (1.8) 1 bhana tUpacArAduparibhAgaH / skhalite pratibaddhe / kazcit TaGkazabdena zaro vivakSita ityAha / pUrvaprayuktarAmazaracchedarabhasenotthitaH samudraH dUraM nabhomadhye gatva / pazcAt prayuktazarasamUha pratibaddho yadA nivRttaH tadA nabha eva dvivAkiyata iti buddhirjAtetyarthaH, * ' MY says athavA nirmalatayA nabhonirvizeSaM samudrasalila bANaiH chinnamupari madhazca dRzyamAnaM zarataikSNyAt AkAzaM dvidhAkRtamivAlakSyatetyarthaH t K and Kula read bahula for baddala * * Cf. tanka ccheocchaliya sa Ira sayalana samghaya (Gaudavaho 701) TaGkacchedebhya ucchalitAH zarIrazakalAnAM saMghAtAH (comm.) tR says TaGkacchedarabhasena TaGkacchinnasya vegenotthite yathA TaGkAdicchinnaM kASThAdi haThAdUrdhvaM gacchati tathaivocchalite / TaGkaH pASANadAraNaH / yadvA TaGkaH kuThAraH +- tasmiziva chedAya khaNDanAya rabhasenotthite / yathA chedanAya kuThAra UrdhvamuttiSThatItyarthaH .

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SETUBANDHA 36. Kaay ratnAkarasya parabhAge, madhye zaraiH chinne, punaH bANaghAtenotkSipte sati dvitIyArthAntaH zarairapahRtaH arvAcInabhAgaH nipatati gatasya sthAne nipapAta / azaniprabhRtibhiH sphuTitApasRtaH malayataTapradeza iva / malayo hi samudrasya AsannaH * Muda says unnatasamudraparabhAge chinne zaraiH kSipte sati avArasaMbandhI dvitIyo bhAgo vizINoM malayataTaprAgbhAra ivApatadityarthaH / madhyacchinna ityatra samudrasya madhyapradeze chinna iti jJeyam . prAgbhAra unnatapradezaH / 37. K, Muda and MY read militAH for gahira gabhIrAH ( R and Kula ). K, Kula, Muda and MY seem to read uppaanta, which they render differently, for - ppavanta lavamAna (R) . 311 K says ApAtAlaM saMspRSTAH samudroddezAH kSubhyanti sma / kathaMbhUtAHbhinnAnAM zarabhinnAnAmantargatAnAM girINAM dhAtubhiH tAmrAH, viSamacchinnotpatanmahIdharaKula also says viSamaM chinnA utpatanto mahIdharANAM pakSA pakSAH yeSu MY says uppaanta utplavamAna / ApAtAlamilitAH pAtAlAvadhimizritamakA yathA syuH tathaivAkSubhyannityarthaH . Muda has viSamocchinnotplavamAna Ho aaye pUrvaM hi pAkazAsanaprayukta paviprabhItAH parvatAH sapakSA eva samudraM prAvizan / sAMprataM rAmazaranikRttAH teSAmapi pakSA upari plavante smetyarthaH . 38. K says AgneyazarapUritamukhaM sitaSavalakamalamukulacchAyaM, prakAzitapANDarodaram evaMbhUtaM ma tadAnImAtA mraravikara spRSTadra ra vikazaGkhakulaM bhramati

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312 SETUBANDHA . 'Kuh say. AtA ravikarAhatAni daravighaTitAni stokavikasitAni yAni dhavalakamalamukulAni teSAmiva chAyA yutiryasya (tat) ,..........zaraiH paritamulaM, prahAravedanayottAnIkaraNena udghATitaM pANDaramudaraM yena tat zaGkhakulaM pramati . Muda says udghATitAni prakaTIkRtAni pANDurANi udarANi abhyantarabhAgA yasya tata. 39. K says nalanivahAH vidhutamatsyAH , zaraghAtatruTitamakaradaMSTrAbhiH dhavalAH, maNibhareNa phaNasthAnA maNInAM bhareNa viSamamayanamitA lanAH viSaSarANAM ghUrNamAnAH phaNAH yeSAM te tathAbhUtA vepante sa . MY har luva for lua lana . . . 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 (sphuTata)......ranam (R). K:(chaya) has truTayadvidrumasataM saMkSobhovRttaratnaniyanmayUkhaM (Muda also). Kula says khaNDamAnavidrumalatam . Muda say* tuDa toDana ityasya khuttttaadeshH| todanam chedanam .* . MY also has khuttanta, and remarks maNividdhassa laTayadbhuSaNasya prakIrNakezasya phenamudramato rAjJaH samAdhiranusaMdheyaH . R explains his reading sphuTat as bhidhamAna . K and Mada read urAkSipta (ucchitra) for Kula)... ucchalla (R and Hemacandra 4.116. n International :

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SETUBANDHA 13 - 41. Kays samudrAvartAH tadAnImevamabhavan / katham -jalaiH kSubhyadbhiH plAvitAH prathamaM kabalitAH bhanantara muktAH, tasmAt kSaNamAtraM sthagitAstataH prakaTito vistAro yeSAM te, tathA prasannAH plAvanAvasthAyAM prazAntAH tataH kSubhitAH, tathA prathamaM mUkIkRtAH tato mukharAzcAbhavan / Muda says samudrAvartA jalaplAvitamuktAH kSaNamAtracchannaprakaTitavistArAH prasannakSubhitA mUkIbhUtamukharA abhvn...........| rAma(zara)bhitena (jalena) pUrva plAvitAH kSaNamAtrasthagitAH, prasannAH mukI(bhUtAH),.......pazcAt jalena mucyamAnAH prakaTitavistArAH kSubhitA mukharAzca abhUvannityarthaH . MY rays samudrAvartA jalarUpeNAntarA kSaNa plAvitA antaH(?)sthagitavivagaH, prasannA mUkIkRtAzca, punarjalamuktAH prakaTitavistAratvAdinA prakRti prAptA ityarthaH . Kula reads sthApita (zhavia) for thala (sthagita) . He says kSaNamAtra sthApitaH prakaTitaH vistAro yeSAM te, tathA jalaplAvanAt prasannAH jalamuktatvAta kSubhitAH saMcAlitAH, mUkIbhUtAH mukharAH samudrAvartA bhavanti . K. MY and Muda read pawalla for pabbadia or pavvadia (R). Muda quotes Hemacandra 4.41 which gives pavvalat plAvayati* . R has muallaia rendered as mukAyita . MY has muallea (?) mUkIkRta . Muda bar mallauli(?), but he quotes Desi-nama * mala 6. 137, which givcs mualla and muala in the sense of mUka, while the illustrative verso has muallia which does not suit the metre in our verse. K (chaya) has, however, kSaNaM mUkIkRtamukhAH . (khanamualliamuba ?), but this doos not agreo with K's gloss (see above). SC Text has muallia - pamuhala mukAvitapramukharAH (chaya). ** ln our copies k pratika bas bavvolia ; and MY pratika has Varwadia.

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314 SETUBANDHA 42. K ays zarakSobhaNena valamAnazcalan udvartamAno vivartamAna udadhiH cirakAlapIDita cirakAlamadhogatatvAt pIDitamekaM pArzva zithilayan dvitIyena uparigatena pAvena pAtAle niSattuM zayituM pravRtta iva . Muda says yathA kazcita zayyAyAmekena pAcana ciraMzayitazcirakAlazayana. paripIDitaM tat pAva zithilIkRtya itareNa zayituM pravartate tathA smudro'piityutprekssaa| kSobhavazena pAtAlasthitasya jalasyoparidarzanAt .. Kula says yadadhogata malaM tat jvalanakAyavazAt upariSTAdbhUtaM, yaduparivRtti tadadhogatamabhUdityarthaH . 43. K, MY and Kula read ukkha - (R and Muda) utkhaNDita . avakhaNDita (okhandio) for MY says galatthallia galahastita (nunna K, kSipraM preritamityarthaH Muda). K says zaraveganunnena pazcAt . suvelaparvatanirudhyamAnena sAgareNa bhasthagita chAditArdham , ataevApasRtadakSiNadik nabhaH avakhaNDitakapAlamiva bhadRzyata . 44. K reads fafsat: for gahira (maitzi:), And says bhApAtAlaM pAtAlaM yAvat militAH . Muda says mandareNApi manAzliSTAH aspRSTAH . 45. K, Muda and MY read nirAyatapralambaH (ntraavalombo) for naha - niralambe (R). Kela reads nirAyatapralambe . K, Muda and MY read bhRte (bharle) for bhio bhItaH (R and Kula). Tbo pratika in Muda, Kula and MY Is ekkakkammt for akke--- :

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315 SETUBANDHA Kaays ekai kasmin vANaprahAravivare valamAna AvartamAno, nirAyatapralambaH nitarAmAyataH pralambamAno vivaraparyantairadhogacchan , rasan samudraH kSayakAlAmiparite' rasAtale nippaatev| ekaikasya cANaprahAravivarasya rasAtaladvArasAmyaM vivakSitam . Muda says sarvANi Agneya(zara)prahAravivarANi kalpAntAmiparipUritapAtAlasadRzAni / teSu pratyeka kalpAntakaSTAM dazAM sarvo'pi samudraH anvabhUdityarthaH . MY ays bANaprahAravivare valamAno dIrghapralambo rasan apatat / patitamAtra evaM avAzubyaditi ca phalatIti . Kula says nirAyatapralambe abakradI) bANapahAravivare valamAnaH samudraH kSayakAlAnalabhIta iva rasan pAtAle patati . R says nabhovat nirAlambe zUnye . 46. K and Muda read marma for bANa (R and Kula). ... K say: timayo matsyAH dRSTamathanA mathanakAle vidyamAnA evaM purAtanAH, pRSThapatiSThinalaThanmandarazikharAH""""marmaNi dRDhapahAreNa zarasaMbhavena mUrcchitAH dRzyante ma. ::: Muda says timimatsyAH : zatayojanavistArA matsyAH / dRSTamathanAH cirajIvinaH ityarthaH / ataeva mathanakSobhAt nipatita AsvAdito'mRtaraso vaiste tthaa| amRtapAnAdeva cirajIvino rAmabANaprahAre'pi na mamraH kiMtu mumUrcharityarthaH . 47. Muda remarks yathA dagdhasthalISu karISAdIni (1) ukSipantyo bhasmaparuSA vAtyA niHsaranti, evaM pAtAlasthAnAM zarAmitaptAnAM (?) bhujaGgAnAM - Our copy bas bar bharite. qitat which is against ibe chaya, wbicb

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316 SETUBANDHA nizvAsA utakSiptAvartAH dagdhavidrumarajaH karburAH pAtAlAt niHsaranti teSAM mArgA adRzyanteti . sma / K says samudrakSobhe sati saMbhrAntAnAM mahAbhujaGgAnAM nizvAsapathA dRzyante kathaMbhUtAH - ut kSiptamahAvartAH UrdhvamuddhRtamahAvartAH, kiMciddagbhavivarNavidrumarajaHkaNakarburAH, pAtAlaM yAvat balamAnAH . 48. K says bhujaGgamamithunaM nIvena Atmano nIvitena anyonyaM parirakSat Atma jIvitanAzenApi anyonyaM parirakSat valitaM vepate sma . Muda says svIyasvIyajIvena anyonyamagne rakSat valitaM vivRtta (?) rajjusa dRzamityarthaH MY says anyonyarakSaNAya bhogAveSTanAdivyApRtamityarthaH . 49. K says maNinikaSaNena maNizilAsu nikaSeNa mukhe lagnAni sthUlAni mauktikAni zuktipura madhya nirgatAni rAmazarAH nale dhAvanti sma sma / Kula says maNinigharSaNena nizitAH, atastIkSNatvAt zuktisaMpuDhaM bhittvA tanmadhyAt nirgatAH mukhamasthUlamauktikAH, ataH nizitamukhatvAt "moTito bhagno na tuviddho vidrumavipo yaiste rAmazarA jale dhAvanti . Muda says 'muTa AkSepapramardanayo:' / moTito bhagnaH 50. K and Muda read bahula for bahala (R and Kula), * The phrase is doubtful. It ought to be mukhalagna maulikabAdeva. Cf. sc. nizitAH, yeSAM te

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SETUBANDHA - 317 K says prasRto viSavega iva bahuladhamotpIDo dhUmasamUho yad yad vidrumaveSTaM vidrumamaNDalamabhilIyate spRzati tat tat mahodadheH rudhiramiva kajjalIkriyate sm| mahodadherantarvartamAnatvAt varNasAmyAca vidrumo rudhiratvena nirdiSTaH / viSavegaspRSTaM rudhiraM sadyaH kRSNa bhavati . - MY says abilei abhilIyate prAmoti / ahiledi* iti vaa| yathA viSavegena prApta dehasya rudhiraM kajjalIkriyate tathA zarAmidhUmena prApto vidrumaveSTa ityarthaH . ___Kula says dhUmauSaH prasRto yAya) vidrumaveSTaM mahodadherabhilIyate zliSyati taM taM, viSavega iva rudhiraM, kajjalayati kRSNaM karoti . Muda also says bhabhilIyate bhAbhimukhyena zliSyati / mahodadhe rudhiramiva taM taM kAjalayati kara jalIkaroti / dhAtordhAtvantaraprAptirviSavega iti smRtH| sarpAdidaSTasya hi rudhiraM kRSNaM bhavati . R says kajjalayati kanjalamiva karoti zyAmalayatItyarthaH . 51. Muda says pUrvamindrabhayAta sapakSA eva mahIdharA bhabdhau nimamAH / te idAnI kSubhitAta samudrAdutpatitA uDDIyamAnAH, madhye bANotkRttaka vistRtapakSasvAt pAzvana lambamAnAH, tasminneva bhAre(Na) viSamAvanamitazikharAH, nabho'rdhapathe valitAH patanti sm| yathA tarakoTarakulAyanilInadavadahanakSubhitA uDDIya gacchantaH pakSiNo madhyemArga lubdhakairviddhAH patanti tadvat parvatAH peturityarthaH . ___K says viSamAt bharAdavanatazikharAH, ekapakSasya patanAt bhArasya vaiSamyam / ata eva avanatazikharAH, nabhaso'rdhapathe valitAH parivRttAH mahIdharAH samudre patanti sma . * Our copy has bhabhi.. Jain Education international

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318 SETUBANDHA ' MY says atra parvateSu pkssismaadhirnusNdheyH| bhAravaiSamyaM pArthAntarAdhAramRtapakSavilopAditi . Kula says ekena pakSeNa sthAtumazaktAH pakSapAdhaina viSama tiryaka bhareNAvanatazikharAH . R says viSamabhareNa adhikagauraveNa viSamaM vakraM sat bhareNa cAvanatamekaM zikharaM yeSAM te . ___52. K and MY read bhinna for chinna (R, Kula and Muda). K and Muda have pratiSThApita for pari - (R chaya and Kula). ___Muda says ana bhujaGgazabdaH sAmarthyAta dRSTiviSabhujaGgeSu vartate . K says bhujaGgAH dRSTiviSAkhyAH svadRSTibhiH bANanivahAn dagdhvA jIvitAnyamuzcan / tIkSNA hi tathA kurvanti . 53. K and MY havo y, and so seem to read galatthia for galatthana (R, Kala and Muda) . Kays utatruTitabhujaGgabhogasamUhAni, zaramukhaiH nunnotakhAtAnAM zailAnA sthAnavivarodarANi avasthAnavivarodarANi hutavaho rasan ApUrayAmAsa * jalAta pUrvamamirevApUrayat . .. MY says zaranunnosthitAnAM zailAnAM sthAnavivarANi zarAmiH nalapUravat bhApUrayati smetyarthaH . Kula says utakhaNDitA bhujaGgAnAM bhogaprAgbhArAH zarIrocchrAyA yeSu tAni / zaramukhapreraNena TakaghAtenaivotkhAtaM yat zailasthAnaM tatra yAni vivarANi teSAmudarANi hutavahaH"..."sarvathA purayati . _Muda says hutavahaH zaramukhotakSepotkhAtAno zailAnAM sthAnabhUtAni yAni vivarANi (teSAm) udarANyabhyantarANi rasan zabdAyamAna ApUrayati sma / prAgabhAraH smuuhH| galatthanam kSepaNam .

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SETUBANDHA 319 54. K reads bhinna for dinna datta (R, Kula and Muda ?). K and MY read patanti, ... Padanti for phudantt sphuTanti (R. and Kula). Muda has saranti . R says sphuTanti dvidhA bhavanti . K ays zaraiH chinnapatitAH nalakSobheNa UvaM kSiptAH, daraminamahAtaramAkhyagiritaTaghAtAH, bhinnodRDhasattvAH mAtamakarANAM dantaparighAH patanti . MY says danta-pphaliha dantaparighA utpatanadazAyAmeva nalacarabhedAdikaM kRtvA anantaraM nyapatannityarthaH . Kula say. mahAtaramA giritaTA iva teSu daradatto ghAto yaH (te). Muda says bhinnAH protA udUDhA nlcr| yaiste tathA |."mhaatrkaa eva giritaTAH""""""tathA chinnapatitolaviddhAH rAmazeraiH chinnAH patitAH pazcAca ava kSiptAH . 55. K says mImakulam amizajhyA vidrumavanaM pariharati sma na praviveza. Vimuhiam fagfadik and probably Kula ; fate Muda. Partsakkana parisaMkrama . K; parisarpaNa Kula; pariSvakkaNa Muda, who explains it further as cakramaNa, and says vakka gatyarthaH , MY has parisankena (?) paricakramaNa . . mAloko darzanamudyoto yA Mude. (pari)skhalitaM bhraSTam Kula . pariskhalitaM sthAnAntaraM gatam R.

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320 SETUBANDHA ____56. K says utaplavamAnAH samudravartino bhujaGgAH sthUganAM tarANAM vikaTAni antarANi saMdadhati sma bhogAbhogena taraGgamadhyAnAM saMdhAnamadhurvana . Muda say. mRtA hi sarpA uttAnazayA utaplavante . __Kula explains uppaanta as utpatantaH, and says tarakANAM vikaTAntarAlAni mahApramANatvAt saMdadhate pUrayanti . sNddhire| uvaanta ___MY says samdhanti (for - dhe.) utplavamAnAH . sc Text has uppavanta. 57. K, Kula and Muda read samutkRtta (samukkatta, for samakkanta samAkAnta (R). Kreads pikka for pakka. Ksays hutAzanenottaptatvAt zuSkamadaniSyandAH, pakvAnAM pariNatAnAM grAhANAM nakhAkazaH viSama samutkRttamastakAH karimakarAH darottIrNA dRzyante sma / idISatapakvasvametyAdinekAraH (Vararuci 1.3) . vaa vAna zuSka MY. cf. R pAna iti 'o vai zoSaNe, pAtuH Muda rays 'vAyaM mlAnaM, and quotes Hemacandra 4.18 which gives vai mlAyati . Kula has zuSka . Kula says samarthAnAM grAhANAM nakhAGkuzaH viSamamastavyastaM samutkRttamastakAH karimakarAH . Muda renders pakkaggaha as duSTAha, and quotes Dess - nama - mala 6.64 which gives pakka in the sense of dRpta and samartha (cf, Kula above). R renders the word as pravAha, and says that it in a desi word meaning jalasiMha . MY san . dakkaggaha pakvagrAha siMhamakaretyarthaH .

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SETUBANDHA 321 58. K says zaGkhakulaM gatApanivRttaM prathamaM gataM tataH apanivRttaM gatAgataM kurvANa, viSamasthiteSu maNizilAtaleSu praluThat vivartamAnaM, kSIyamANasalilatvAt vihvala, jalasya durvasatvAt velAyAM pulineSu ca gamanota sukaM bhramati sma . 59. K, MY and Kula read pakkhukkhevehi for-kkha (R). Ksays mahIdharAH muktasamudrotsaGgAH, saMbhrameNa bhayena samutpatitAH, ekaikazikhara saMsthitamabhinivahaM pakSotkSepaiH pakSanikSepaiH abhyutthApayanti raddIpayanti antarbhUt NijarthastiSThatiH / tathA kAlidAsaH - bhartApi tAvat katha--. kaizikAnAm'''''' (prAsthApayadrAghavamanvagAcca // ) iti prAyuGkta sma / (Raghu 7.32 ) . MY aays] saMbhrameNa utpatitAH zailA anyonyazRGgasthamabhiM pakSotkSepAbhyAmabhyudasthApayannityarthaH . K and MY seem to read abbhutthenti for abbhuttenti ( R and Kula) abhyutte jayanti uddIpayanti . Muda reads abbhuttanti pradIpayanti, and says pradIperabbhuttAdezaH . He seems to refer to Hemacandra 4.152 which gives abbhuttai, palivai etc. as equivalents for pradIpyate . - 60. K says chinnAnAM mahAsurANAM ziraH samutpatanena gambhIrAH bhayaGkarAH, mUlAdadhastalAt unmUlitaratnA : ( chaya has mUlottambhitaratnAH ) rasAtalanalasamUhAH rasanto niryanti sma . Kula also says chinnAnAM mahAsura zirasAmutpatanaiH rasAtalamalotpIDAH . R says utplavanena gambhIrA gambhIrAH bhayAnakAH * * Cf. utthel 12.11 -

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322 SETUBANDHA Kula naya mUlAt pAtAlAta utthitAni ratnAni yaH . MY seems to sead ninta (faga) for chinna. He says siruppaana zirautpatana / ninti (for nenti) nirIyuH . 61. K, MY and probably Kula read uttarata (uttaranta) ___ for uppavanta (R) utplavamAna . x says bANanikAyenotakSiptAH"........"salilakallolAH nabhaHsthala eva zuSyanti sma, na punarapatana . MY says hutavahajvAlAhatAzca uttaratphenAzceti vigrahaH . R say, vANanighAtenotakSiptAH . Kula says salilakallolA nabhaHsthala evaM muJcanti kSIyante , Unless it is a mistake he seems to read muJcanti for attant (zuSyanti) : 'Besides, he puts this vorse after verse 72. 62. R says taraGgaH skhalitAH samudrAt prcyaavitaaH| tIrabhUmAvAnItA iti yAvat . K explains hivridha (nida) nirvAnta (niHzeSodagIrNa MY). K say. nirvAntaviSabindavaH"""""bhujaGgA valante bhramanti sa . K reads theva (bindu) for thavaa (stabaka) 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 vighaTita (B). K says bharturudadheH zaradAhamupalabhya muktaravamayAkrandaM yathA nipatitAnAM nimnagAnAM patnInAM hastA iba taramA vepante sm| kathaMbhUtAH-zaranivahacchinnAH __ * In verse 73 Kula explains attanta as kSIyamANa . See below.

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SETUBANDHA zaGkhA eva vigalitAni valayAni yeSAM te tathAbhUtA udadhau nimitAH nihitAH . MY Bays zaraviddhe bhartari vyAkulagatAnAM kandantInAM galacchaGkhavalyA (hastAH ) tadvapuSi sAvegaM nyastA iva avepanta taraGgA ityAzayaH . Kula says zaranivahena chinnAH zaGkhA vigalitA valayA iva yeSAM te tarA muktaravAkrandaM yathA syAt tathA nipatitAnAM nimnagAnAM nadInAM hastA hava vepante . 64. K and probably MY read jalabhara for jalaara jalacara (R). K and Kula road vistArA: ( vitthara) for pabbhara prAgabhArA: (R) . subodham K says ciraM saMnirodhena samudre nirodhena masRNAH mandabalAH / 323 MY says hutavahadAhe'pi zailA jalasaMdaSTapakSatayA ciraM niroSamasRNatayA yAzu utpatituM nAzaknuvannityarthaH . Kula says nalasya bhAvAbhAvaH (?) vistArA yeSAM te. anyat tena saMdRSTAH saMlagnAH pakSapuTa 66. Kand MY read bharto for bhamtro ( R and Kula). K reads mRdita (malia) for malaa (Rand Kula) * K remarks sAgarahutavahayoH tadAnIM rUpabhedo nopalabdha ityarthaH MY says bhario bhRtaH / AvageMdarANi ApUrya sthitaH kSubhitaH sAgaro yathAbhUto dRSTaH tajjalAnupraviSTaH zarAbhirapi vyAptatayA evAdRzyatetyarthaH . tathAbhUta

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SETUBANDHA .. 67. K reads uccalitaH for ucchatto (R and Kula). - K says pUrva zaraghAtaramasAt pradItocalitaH jvalan ullaJcitatIraH samudro pAna malayavanavistArAna pradIpamati prajvalayati sma, nirvANanivartamAno duraM gatvA zAntAmiH nivartamAnaH samudraH tAneva pradezAn punarnirvApayAmAsa . . MY says vijjhaya nirvANa (vidhmAta R and Kula)| vijjha. .. vei niravApayat (vidhmApayati R; nirvApayati Kula). MY remarks bhanayApi gAvayA samudrajalasya aminA vyAptiruktA . - Kula roads malayataprAgabhArAn , i... malaa - ada * padbhare for malayavanavistArAn , ... 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 (uttambhita), Hema. candra 4.36, 144 gives utthamghai in the sense of unnamayati and utkSipati . __K says utakSiptasamudro, makarANAM badhamAnAnAM vasAmayena bhAmiSeNa bhazyeNa nirargalajvAlAnivaho, nivahazo nipAtitamahIdharo. dagdhapAtitaparvato, mahIvarakUTavata vikaTo vyajRmbhata amiH . MY says ucchambhia iti paatthH| tathA ca samudraM kroDIkRtya amiH sthita ityrthH| makaragRhaM smudrH| maara * vaso (?) iti kacit pAThaH |....."bijmbhte* jvalana iti jvAlAbhirudadherapi adhikavRttirAsIvityarthaH . * our copy has vijRmbhita .

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Kula says Kula pratika seems to have utthamghia like MY. udvartitamakaragRhaH (?) * 'mahIdharANAM kUTeSu zikhareSu vikaTo vizAlo vijRmbhate valanaH 69. Kreads in the second line. Kula seems to agree with K. SETUBANDHA K says jvalanavegena uttambhitamUlA: jalotpIDA bANotakSiptAH parivartanena viparyAsena nipAtyamAnA adhomukhAH patantaH, ataeva pratilomAgatavalamAnavikaTAvartA bhUtvA nipatanti sma . Kula says pAtAlAt udgacchatA jvalanena uttambhita (mUlA: ), anantaraM patadbhiH bANairutkSiptAH santaH parivRttAH parivartanena nipAtyamAnA jalotpIDA jalasaMghAtAH uccAt patanena pratilomAgataH adhomukhavartI valan (1) vikaTa bhAvartI yeSAM te tathAbhUtA nipatanti valamAna (valanta) for padanta patat (R) MY pratika has utthambhia. He reads nisubbhanta avapAtyamAnAH for nisumbhanta. He says bANot kSiptAH parivartanenAvapAtyamAnAH, Agneyena rAmazareNot kSiptatayA jvalanenotsaGgitamUlAH santaH "apatan : 70. Kand MY read mahat (icchati) for malai mRdbhAti (R and Kula). K reads gf for malaa (R and Kula); ca for hu; and fa for bhanjai (R and Kula). 3 kSIyamANatvAt pulinAni vikaTAni tathApi ca K says pulinotsaGgamicchati sma / bhavanti / tuGge pulinotsaGge ratnAkaraH dhairyasya prathamacihnaM prasaramAtmIyaM vizAlatvaM durlaGghatvAdikaM mahattvaM na muJcati / ratnAkara iti sAbhiprAyaM ratnAnAmuttamadravyANAmAkara iti . S. 42 * Our copy has udvastita . bisramitumaicchadityarthaH /

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326 SETUBANDHA Kula rendersna bhanjai as na bhanakti nAnyathA karoti . K says vighaTate dvidhA bhidyate / sthAnaM nijamavasthAnaM zithilayati sma . MY reads indham for inham. He renders pasarain as vistAram, and says jvalanena sthAnazaithilyAdhApannasyApi udadherakSayyatArUpadhairyasUcako bistAro nAtyantaM gataityarthaH . 71. The verse is not found in K and MY. Kula says saMvartanaladharANAM pralayameghAnAmiva rakho nirharati* duraM prasarati . R renders puharat as niI dati (pratizabdaM janayati) . 72. K_roads vistRta (vitthaa) for addhia kRSTa (R and Kula). K says mukhAJjitAminivahAni, zarairnabhasi ukSiptAni, dhUmazikhAnibhanirAyatavistRtasalilAni nadIsrotAMsi pralayolakAdaNDasaMnibhAni bhUtvA nipatanti sma / ulkAyA dhUmasaMbandho'sti . ____MY says mukhe jvalantyaH pazcAt dhUmAyamAnA ulkA iva vANotakSitA nadyo'pi nabhaso nyapatannityarthaH . 73. K reads paterfalt faget for thoa - tthoa - Padimukka (R and Kula). K says zuSyanjalanivahaH, zanaiH zanaiH vimuktapulinapradezaH, apasaMkrAnta evamapakrAman samudraH padaM padaM mArgAbhimukha ivAzyata / tatra vastumazakyatvAta dezAntare vastuM kSaNe kSaNe gamanonmukha ivAdRzyata / padaM padamiti kAlAdhvanoratyantasaMyoga iti dvitIyA . * Kula is corrupt, but seems to read nirSahati. sc has niharati with the same meaning.

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SETUBANDHA 327 MY says attanta kSIyamANa (Kula also)! maggabutto mArgAbhimukhaH pazcAnmArgadezAbhimukha ityrthH| kSIyamANatayA pulinAni muzcan samudro bhItaH pRSThato'bhimukha eva pratipadamapAkrAmanniva adRzyatetyarthaH . ___R says mArgazabdaH pshcaadrthvaacii| zuSyan salilanivaho yasya tAhA |....."smudrH pazcAdabhimukhaH padaM padamapasaranniva dRzyate . sc says magga - zabdaH pazcAbhAge dezI : Kula renders osakkanto (apasaran R) as apavakkamANaH (1) apasapen . CI. Muda on verse 55. 74: K and probably MY read 3930 for ucshalauta R and Kula). ___K say: jvalananivahe salilaM sthitaM, sAnalanivahocalite salile (-calatsalile chaya ) namaH sthitam / salilanivahAvastRte ca nabhaHsthale (nabhastale chaya ) dazadikcakramastamiyAya . MY says salile zarocalite prasarati sati nabho dizazca nAdRzyanteti sAram . Kula says jvalananivahe salilam , analanivahasahite ucchalati salile nabhaH, salilanivahena avastRte channe nabhastale (1) dazadikcakramastAvate . . 75. K and probably MY read faafrua (viambhia) for vilambia (R and Kula). -K says zikhinA pratApyamAne vistRte jalanivahe AvartamAne sati samudrAvartAH grISmaviz2ambhitasya ravirathasya cakravata masRNAH zlakSNA jAtAH / samudrajalasya amisavarNatvAt AvRttizaighyAcca ravirathacakrasAmyam / ravirathacakraM ca grISmakAle tApAtizayAta agnivarNaM bhavati . MY ays anttantammi aavrtymaane| nistaraNatayA niryabudbudaphenatayA ca masNatvenAvartAnAM grISmAtyantaprajvalattenomayaravirathacakrasAdharmyamuktam .

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SETUBANDHA Kula says AvartyamAne kAthyamAne vistRte jalanivahe, prISme dIrghatvAt divasasya vilambito ravirathaH tasya cakra (vat) masRNAH mandabhramaNAH samudrAvartA jAtAH . says masRNA mandagatayo jAtAH / grISme raviratho mandaM calatIti lokapratipattiH 328 * 76. K reads uttiSThatIva (utthei va, cf. 12.11) for uddhaia udbhAvita (R) He reads the second line as vistIrNe samudre zaivAlita ica ghUrNitvA hutavahaH . . K says pRthagbhUtadhUmanivahaH, marakataprabhAbhiH militajvAla : vistIrNe samudre ciraM ghUrNitvA zaivAlitaH zaivAlavAniva uttiSThate sma . Kula agrees with R, but he explains uddhaia as UrdhvAyita 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 - nirdhUmo jvalano marataka prabhAbhiH militazikhaH kvathitasthAlIsalilavat udadhau bhrAmyamANe vistRtajalabhramaNAta cirAvasthitadArvAdivat zaivAlita iva urdhvAyata ityarthaH . 77. Kula reads pralayAnalaH for valavanalo. 78. K and MY read jvalati (jalat) for hoi (R and Kula). MY says indhanIbhUtasya ambhasaH kSaya eva paramamirakSIyata / anyadA tadekIbhUtatayA tadvat svayamapi prAvardhatetyarthaH * 79. K reads fartof: (vitthinna) for vitthara (R and Kula). K and Kula read maNDalanivahAH for mandalibandha (R). hutavaho KI says rAmazarAnalena prataptatvAt kSIyamANe udadhau vibhaktataTavicchedAH risphuTasandhibandhAH ta eva prAktanA iva dvIpamaNDalanivahAH tathAvistIrNA yathApUrva vistIrNA api nalakSayAt tuGgA dRzyante sma .

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SETUBANDHA 329 MY reads tada * voechea (taTanyavacchedAH) and explains it as taTasImAnaH . Ho remarks udadhAvatikSINe tujhasvAtizayAviSkaraNAta dvIpAnAM sannapi pUrvavata vistAro nAlakSyatetyarthaH . ___R says kSIyamANe udadhau vibhaktaH pravyaktaH taTavicchedaH taTavibhAgo yeSAM te . Kula aays kSIyamANenodadhinA vibhaktAH taTavicchedAH taTabhAgA yeSAM te tathA . 80. K reads truTita (khudia ? ) for khavia (kSapita) in R and Kula. found ___K says jvalanazikhAbhirAvartamAnamalasaMghAtaM, truTitabhunAnivahaM yathA kSapayati nAzayati sma samudram . MY has AvartamAna like K.R says jvalanazikhAbhirAvaya'mAno dahyamAno jalasaMghAto yatra . Kula says jvalanazikhayA (kA)thyamAnajalasaMghAtam . sc Text has anttamana for avatta- = kAthyamAna (chaya). 81. K reads kSubhita (khuhta) for phudia (sphuTita) found in R and Kula. The order of verses in Kafter 81 is 84, 82, 83, 85. ___K says jalapAgabhAre praluThitaH (Ralso) zakulaiH . Kula says jalapAgabhArAt bhraSTena zahakulena . He also says sphuTitena vikasitena baDavAmukhAnalena etc. 83. K reads sakesara for sakesaru - (R and Kula). He says sAnalaiH zaranirdAritakesaraiH saha jvalitaH siMhamakaraskandho yatra.. Kula says sakesarA Urdhva jvalitAH siMhamakarANAM skandhA yatra tam . *B, however, has aattamana mAvatyamAna .

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SETUBANDHA 84. K says zarAbhighAtena dhutAnAM parvatAnAM zikharebhyaH patantIbhiH maNizilAbhiH bhamavidrumalatAmaNDalam / daradagdhaviSadharot sRSTe viSapake mana-vihvalakarimaka ra kulam . Kula says viSapaGkeSu kSiptaM lagnaM vihvalaM karimakarakulaM yatra tam . He seems to read pankakkhitta. Cf. pankukkhitta found in ms. C of Goldschmidt. Others read - Cf. Hemacandra 4.101 khuppai, majjai. for dara. 330 85. Kreads udghAvat for rundavatta (sthUla or bRhadAvarta) found in R and Kula. He reads vea-for vela (R); and disahoam for disaalam digujAlam (Rand Kula ) . kkhutta (AJA). Kula also reads dava K says zarabhayAduddhAvadbhiH, azaktyA ghUrNamAnaiH, vegenApatitaiH ekaikaiH parasparairiva bhinnamahIdharam / nabhastaruvilagnAbhiH vepamAnAbhiH dhUmamayIbhiH latAbhiviSamavyAptadigAbhogam . MY reads uddhaanta and explains it as UrdhvAyamAna. K's reading is same (see above). As in 9.69 he explains uadhaanta as uddhAvat Kula says vegena (? cf. SC ) apahatA: skhalitA anyonyabhinnA mahIdharA He seems to read avahaa (cf. 14.28 ) for avadia. R says velAyAmApatitA ata eva ekaikaM paramparaM bhinnA dalitA mahIdharA yatra tam yatra . 86. K says pakSaparirakSaNArtha mutthitAH tadAnIM zaranivahaiH bhAtatAH (chaya has Ahata), dikSu prakIrNA mahIdharAH yathA bhavanti / sphuTitasya jalasya madhyAt nirgataiH sphuTai ratnodyotaH saMhitaM samAhitaM chAditamudbhaTaM gambhIraM nalavivaraM yatra .

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Kula says sphuritAt (sphuTitAta ?) vighaTitAt nalamadhyAt sphuTitAt zarapravezaparvatAdyutthAnena sarandhrIkRtAt jalamadhyAta . SETUBANDHA 87. K, MY and Kula read niaa nahumha for nia - naanumka (B) * * * tApena B. * K says tadapadIptatvAt gopitAnAmantaH pravezitAnAM makhAnA muSmaNA dAhoSmaNA vilamahAgrAham / grAhANAM nakhAH tvacA channa! eva bhavanti saMrambhasamaye nirgacchantIti prasiddham / parivRddhaparasparAnurAgaM saMzliSTaM, zaraprahAreNa nirvyaktaM pRthagbhUtaM zaGkhakulaM yathA bhavati tathA kSapayAmAseti . 331 1 K says MY reads numia rendered as fa for govia (R). This seems to be K's reading also. For Kula see below. MY says hutavahapradIptA, goSitanijanakhA, USmavisaMsthulAzca mahAgrAhA yathA bhavanti tathetyarthaH / udabhidAharoSavinirgatAnAM pravRttadAhatayA punarniculitAnAM nakhAnAmUSmapAtena vivazIbhUtasiMha makaramityarthaH Kula says hutavahena pradIptAH, svagAtreSveva gopitA ye nijakanakhAsteSAmUSmaNA / parivardhitAnyonyAnurAgaM kRtaghanAzleSamityarthaH : Kula seems to read numia which is the ms. reading of SC Text. See editor's footnote. Hemacandra 4.21 gives numai as the equiv. of chAdayati Rsays gopitayoH mudritayoH nijanayana yorUSmaNA .

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SETUBANDHA CANTO VI 1. K says atha samudraH jvaladdaradagdhamahAbhujaGgAkhyapAdapanivahaM dhUmapUritaM pAtAlavanaM muktvA diggaja iva mUrtimAn nirgataH / yathA diggaja AtmanivAsasthAnaM davAgninA pradIpyamAnaM muktvA nirgacchati tadvaditi. 2. K and MY read taTaparighRSTaM for dadha-parimattham = dRDhapari. mRSTaM (R). MY (B) has parimatha like R but this might be a mistake. K reads dadha-lihiam for dadhullihiam (R and Kula). _K says mathanAvasthAyAM mandarasya taTaiH parighRSTaM nikaSitaM, pralayasamayavijambhitasya mahAvarAhasya daMSTrayA likhitaM, idAnIM rAmazarAghAtena dUnaM paritApitaM, ataeva viSamaM vakSastaTaM vahan. ___MY says pariaddha (2) parighRSTa / bhagavatastattadavatAroddezyakAryanirvartananimittavaNAGkam , ataeva nimnonnataM vakSaH puro darzayitumivodvahan ityarthaH / athavA pUrva mandarataTavarAhadaMSTrAbhyAM gharSaNalekhanamAtrAGkitamidAnIM tu rAmazarakSataviSamaM vakSo bhAramiva durvahamudvahan ityarthaH. Kula says viSamamitastato jAtakiNatvAt. He has parighRSTa like K and MY. SC Text has parihatha rendered in the: chaya as parighRSTa. 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 gambhIrazaravaNavistArau, dI?, dehAnurUpau, abhinavacandanagandhau zaityahetorarpitasyAbhinavasya candanasya gandhayuktau (bhujau vhmaanH)| anaghotkSipte aklezenAnAyAsena uddhRte malayasaritsrotasIva dRzyamAnau / tatra gambhIravanAbhoge, abhinavacandanagandhe iti. MY says vanahoa vraNAbhogo vanAbhogazca / anaha anagha akSata avizIrNetyarthaH / salilAtmatayA samudrasya tadbhujayoH srotaHsAmyaucityam. Kula

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2 SETUBANDHA says anaghamapApaM niHzeSaM yathA syAt tathA utkSipte udvRtte malaya sarit - srotasIva dIrghau bhujau vahamAna: R says anabhasi anAkAze'rthAt bhUmau utkSipte parvatAt nipatyocchalite / tathA ca te api malayAt samudre patata iti / yathA te vahamAnastathA bhujAvapIti sahopamA. 4. K. reads ratnaM (raanam) for viraham ( R and Kula) K. says ekAvalireva ratnam / tAraH sumauktikam / tArastu muktAzuddhau sumauktike iti vaijayantI / tAraiH kRtamekAvalIratnaM vahamAnaH / kIdRzaM - laghUkRta - kaustubharatnaM, mandaragirimathanasaMbhrame'pi atimahArghatvAdamuktam. Kula says sarvasvamapi dattvA tathAvidhanigrahe'pi rakSitamiti bhAvaH. MY reads vianam for viraham. He says viana vedanA. Kula says zazimadirAmRtasahodaramiti zazivadAhlAdakAri madirAvat madahetuH amRtavat sarvadoSaharaM tArA vizuddhA yA ekAvalI saiva ratnaM svajA tyutkRSTatvAt tad vahamAnaH. 5. K says bhayAt skhalantyA gaGgayAvalambitaM strINAM bharturvAmapArkhAzrayatvAt bhAryayA gaGgayAvalambitam, ataeva tasyA hastasparzena pratiSiddhazaravaNavaikalyam / vaikalyaM vikalabhAvaH vedanetyarthaH / rudhireNAruNitaromAcaM, gurum evaMbhUtatvAt dakSiNahastAdapi variSThaM vAmabhujamudvahamAnaH. MY also says hastasparzeti gaGgAyA iti zeSa: Kula says savedanatvAt gurukaM, gaGgAyAH priyAyAH hastasparzena pratiSiddhavraNavaiklavyam. 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 samudraH nijayA chAyayA zobhayA vyAptamalayamahIdharaM, 'saMzritaiH sukhamupajIvyaM, jAnakyA virahitaM raghupatimAzritazca / kamiva latayA virahitaM drumamiva / vizeSaNamubhayatra samAnam. .

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NOTES - CANTO VI MY says allmo AlInaH prAptaH. 7. K and MY have an entirely different verse general sense being the same. The chaya in K is zIrSaracitAJjalipuTaH zaravedanAdUnitAnanaH salilanidhiH / pAdayoH dAzaratheH pavanavazakSiptapAdapa iva nipatitaH / K only says spaSTo'rthaH . here, the MY says paesu pAdayoH / osuddha avapAtita. He seems to read 1 vasosuddha for vasa-kkhitta (K) in the second line. Kula agrees with R. 8. K says trastahRdayA, ataeva viparyastamukhI strIsvabhAvAt bhayAcca parAvRttamukhI tripathagA ca pUrvaM yata eva nirgatA tasminneva kamalAtA haricaraNe nipatitA. Kula says pazcAcca yata eva haricaraNAt nirgatA / anena duhitRdharmo darzitaH / ato bhartrA saha pitRsamIpAgamanaM lajjAkaramityAha | hittha-hiaa vrIDitahRdayA / hithaM vrIDitabhItayoriti dezIyadarzanAt / ato viparyastamukhI tatraiva haricaraNe kamalAtAne tripathagApi nipatitA.... pitRpada praNAmamakaroditi bhAvaH . MY says hittha trasta. 9. K says atha salilanidhiH rAmaM prati evaM jalpati sma / mRdvapi sukumAramapi prayojanabharasya saham / stokaM parimitamapi arthasya sAreNa utkarSeNa abhyadhikamatimahat / praNatamapi praNatiyuktamapi dhairyAt guru unnataM, stutisaMbaddhamapi analIkamavitathaM vacanamityadhyAhartavyam. MY says mRdvapi bharasahaM komalasaMdarbhamapi hetuhetumadbhAvAvasthitakarkazArthapratipAdakaM, mitAkSaramapi amitasArArthaM praNayaM prArthanArUpam. Kula says bharasahaM vimardakSamaM prakarSeNa natamapi dhairyagurukam asulaGghayaM .... analIkaM yathArthaM salilanidhirjalpati.

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SETUBANDHA __10. K says dustaratvena gurvI, sthiragAmbhIryaparigrahAM, tvayaiva pUrva sthApitAM sthitamavasthAnaM tava priyamityanupAlayatA mayA kathamapi kenApi prakAreNa tava vipriyaM kRtam. Kula syas dustaratvena guruM durvahAM, sthiro dhairyaparigraho yasyAstAM.... tvayaiva sthApitAM sthitiM tribhuvanavyavasthAkAriNI maryAdAM kathaM nAma devasyAprItiH syAditi priyabuddhayA anupAlayatA mayA tava vipriyaM kathamapi kRtam / apizabdo nAmArthaH / kathaM nAma kRtaM na kRtameveti bhAvaH / athavA kathamapIdaM vipriyakAraNaM, ki tadityahaM tAvanna jAnAmItyarthaH / ataeva prabhoratra na doSo mamaivAyaM karmavipAka iti madhuropAlambho darzitaH. 11. K. says vikasadavasthAyAM rajobhiH zabalaM, makarandarasena pUritamukharabhramaraM kusumaM RtunA drumANAM dIyate, tat punarAtmanaiva kadApi na hiyate khalu / tasmAt bhavatA dattaM padaM bhavataiva na hartavyamiti. K (chaya) has rajaHkarbura, rasAdhmAta, and hiyate na punarapi Atmanaiva kusumam. Kula says vikasadrajomizrakaluSaM, makarandarasAdhmAtamukharamadhukaram , RtunA drumANAM kusumaM dIyate na punazca Atmanaiva hiyate / etena devena iyaM dustaratvagurvI sthitirdattA nainAmapahartu devo'hatIti bhAvaH. 12. K and MY read kSayaduSkAlAnucaraM for khaa-kalanala-khaviam = kSayakAlAnalakSapitam (R and Kula). K saya tava caraNotpannayA tripathagayA paripUrNa (pratipUrNa others ), kSayAkhyaduSkAle tavAnucaraM sakalabhuvanasaMhArAt bhavataH sahAyabhUtaM, dharaNitaloddharaNe tvayA varAharUpiNA vilulitamAtmAnamidAnIm ahaM kiM vismRto'smi smarAmyeva / tasmAt bhavato nAhamavajJAmAcarAmi. Kula says vilulitaM vimarditam. Hemacandra 3. 105 cites the initial phrase of the verse and reads pamhuttha for pamhatha (prasmRta). 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 prasmRtaH vismRtavAnityarthaH, The pratika in Ms. B is kim pamha ttho mhi, 13. Kreads sa cAhaM nAtha tvayA (ie, so a aham naha tume for soakilintena tume ( R and Kula) = zokaklAntena tvayA MY also says so a sa ca. 5 K says madhukaiTabhavirodhe caraNAbhyAM vilulitaH asmi / dharaNimaNDaloddharaNe daMSTrAghAtaiH kSobhito'smi / evaMbhUtaH so'hamidAnIM dazamukhavadhe zaraizca vilulito'smi / taba kAryAntaraprasaMge mama pIDA siddhaivetyupAlambha: R says vilulito vimarditaH. 14. K reads nijAvasthA hIyaM for niaavatthahi vi me= = nijakAvasthAyA api me ( R and Kula); and kevalaM (navara) for dhIra (R and Kula). K says nijA madIyAvasthA hIyaM tvadIyena roSeNa yAdRzaH kRto'smi saiSA khalu mamAvasthA / evaM dhIreNa evaM zaktimatA kevalaM tava vipriyaM kRtamabhUt / tava vipriyaM kartuM ke vayam / tathApi kRtameva / kathamiti cet, anena kAraNena prakRtisaumyA prakRtyA prasannA tava mukhazobhA kathamapi visaMvAditA vikRteti yat tasmAditi. MY says vipriyametadevetyarthaH Kula says nijakAvasthAto'pi adhikamevaitat dhairyeNa vipriyaM kRtam / ato'pyadhikaM mama duHkhaM vartata ityarthaH / kiM tadati yadanena dhairyeNa prakRtisaumyA.... tava mukhacchAyA kathamapi madIyapramAdena samuditaroSajananAt anyA kRtA ( anyathA kRtA R ). R explains eam as ekam. 15. K says evaM tavaitAdRzAnAM surakAryasahasrANAM nirvartanajanite khede sati vizrAmasya sahAyabhUtam, ataeva pralayArthaM rakSitaM rakSaNIyaM, pralaye jagataH plAvanasamarthaM jalanivahamimaM parirakSa mA vinAzaya. Kula says jagatplAvanayogyaM pralayarakSitaM pralayAnalAdapi rakSitameva jalanivahaM parirakSasva / jagatplAvanArthaM ca rakSaNamasyocitamiti bhAvaH:

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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 evaM kSapite'pi mayi yato yena pradezena yuSmAbhirgamyate tatrApi dalanmahItalaM paGkamayatvAt dIryamANasthalaM pAtAlaM durgamaM syAt / mayi salilanirbhara eva kevalaM na khalu durgamam / tasmAt jalazoSaNamakiMcitkarameva, Kula says akSayite mayi salilanirbharameva jalabharitameva pAtAlaM durgamaM na khalu / kSayite'pi mayi durgamaM pAtAlam / kathamityAha-aparisthitam avadhizUnyaM mUlasya talamadhobhAgo yasya tat tathA / yatra gamyate tatra dalanmahItalam / etena talasya prAptiH paGkaduHsaratvaM ca darzitam. R says aparisthitaM na pari sarvatobhAvena sthitam / adRDhamityarthaH. ____17.. K reads daratruTita (darakkhudia, cf. SC text) for darukkitta= darotkRtta (R). SC chaya has darakhaNDita. Kula's reading seems to be same. ___K says tasmAt kAlasyAntakasya padaM dazamukhe niSIdatu / kathaMbhUtamdaracchinnAt dazamakaNThAt kathamapi skhalitamIzvarasAMnidhyAt pratibaddhaM, cirakAlamAkuJcitaM nikSeptumudyataM, tathA niSIdatu vAnaraiH ghaTitasetubandhaM yathA / ityevamuktvA samudro virarAma. __MY says tam tasmAt / jalakSapaNasya anupAyatvAdityarthaH. Kula says yata evaM tat tasmAt kAlasya yamasya yat padaM zaGkarArAdhanAya navasu kaNTheSu chinneSu satsu nidhAtuM prasAritam , kathamapi athArdhakhaNDite dazame kaNThe zaGkarasya prasannatvAt skhalitaM sat , kadApi nidhAsyata iti AropaNAya cirakAlamAkuzcitam utkSipya vakrayitvA sthApitaM, tadidAnIM tvayA niHzeSaLUnakaNThe dazamukhe ghaTito giribhiH setubandho niSadanAya yasmai tad yathA syAt tathA niSIdatu / tat badhyatAM giriseturityarthaH.

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NOTES - CANTO VI 18. K.(chaya) has jagaduSparikale.. K says jagatA parikalayituM paricchettumazakye samudre |....vaaliniiv bANaniyate (bANaniyamite chaya) prazAnte sati. Kula says niyate darpazUnye kRte. R .says jagatA duSparikalanIye dustaraNIye, pakSe durjaye. 19. K and MY read pavamgame suvilagga for pavamgamesu vilagga (R and Kula). __K says rAmasyAjJaptirAjJA setubandhaviSayA plavagAdhipatinA vitIrNA dattA plavaGgamAn suSTu vilagnA, roSasya phaNairvikSiptA tribhuvanasAreNa gurvI mahI kiGkara-- bhUtAn bhujaGgAniva. ___MY says pavamgame plavaGgamAn / suvilagga dRDhalanA / bhuamge bhujaGgAn. Kula says rAmasyAjJaptiH plavagAdhipatinA svayaM pratISya vitIrNA dattA plavaGgameSu setubandhAthe....ArUDhA / zeSaphaNAvinyastA bhuvanasRjetyarthAt tribhuvanasAreNa gurvI mahIva bhujaGgamAn. He refers to the vibhaktibheda of the upameya and the 34779 involved in the construction followed by him, and says arthAbhedAt na doSaH. __Kula seems to read valagga (ArUDhA) for vilagga=vilagnA. cf. Hemacandra 4. 206. The ms. reading of SC Text also is valagga. See editor's footnote. Besides, Kula has vinyasta (see above) for vikSipta (vicchudha). SC Text has nivvadha (ni! Dha). Lokanatha, quoted by SC, says like K-rAmasyAjJaptiH plavaGgamAn suSTu vilAnA. See editor's footnote. 20. K reads truTyat for phuttante= sphuTat (R and Kula). MY has khuttanta truTyat. K says tataH * plavagA harSeNa prathamameva tulitAn ucchviAn , calanarabhasena truTyatpakSmatvAt daladromatvAt viSamamuchvasitAn vikasitAn , vegena

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8 SETUBANDHA calanavegena utkhAtasImantAn atisphuTIkRtamadhyapaddhatIn kesarasaTodghAtAn dhUtvA calitAH. MY says ukkhaa utkhAta apanItetyarthaH . Kula says harSeNa prathamaM tulitAnullasitAn / etena kAryArambhe romAJcana manaHprasAdaH kAryasiddhiheturdarzitaH / sphuTatpakSma vikasatsUkSmaroma yathA syAt tathA viSamamatyantamuchava sitAn....kesarasaTAsamUhAn He seems to explain utkhAta as utkIrNa. R says utkhAtaH prakaTIkRtaH . Kula remarks- tathAcoktam - manaH prasAdaH siddhilakSaNamiti. 21. K says plavagakSobhitena mahItalena dhutasya malayasya patadbhiH zikharairmuktakolAhalaH samudraH anAgataireva dharaNidharaiH ghaTamAnasaMkrama iva uccalitaH (utthApitaH chaya) / anAnIteSvapi parvateSu badhyamAnaseturivertha : Kula says anAgataM prAgeva ghaTamAno bandhaM gacchan dharaNIdharasaMkramo yatra tathAbhUta iva samudra UrdhvAyitaH (?) (uddhAvitaH ucchalitaH R ). MY says setubandhe vyavasthite ( vyavasite B) samudraH svayameva kRtaharSaravaH kapibalebhyaH prathamata eva setukaraNe pravRtta ivAlakSyatetyartha | anaara-ghadanta iti pAThe tu ayatnaghaTamAnetyarthaH . 22. K reads uttiSThati (utther, cf. 12. 11) for uddhar = uddhAvati (R and Kula). K says mahendrazailaH malayasya parisare mahendraH. 23. K, MY and Kula read ukkampam for okkampam (R). For tulaggena (tulAgreNa ) see also Notes on 7. 39. It is variously explained as 'in a moment', 'by chance', 'all of a sudden' etc. K says tataH plavaGgamabalaM dUraM nabha utpatitam / kathaMbhUtaM - rabhasena saMcAlitazailaM, kathamapi kenApi prakAreNa, tulAgreNa kSaNena, samaM yugapadeva ghaTamAna

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NOTES - CANTO VI nabhuvanotkampaM, narkhamukhalagnavasudham avagADheSu nakhamukheSu lagnamRttikaM bhUtvA utpatitam, MY_says tulaggena 'samaghadantukkampam ekakSaNotpannasarvospatanodyogamityarthaH / athavA mithastulAsaMmitotsAham. Kula says tataH kSobheNa saMcAlitaraula, zailasaMcAlanAdeva tulAgreNa samaM sadRzaM yathA syAt tathA ghaTamAnotkampaM tulAgravadasthiramityarthaH / asthiratvAdeva kathamapi plavaGgamabalaM dUraM nabha utpatitam / utpatanAya bharadAnAt nakhamukhalagnavasudhamiti R says tulAgraM kAkatAlIyasaMvAda : (cf. Desinamamala 5.15), tena samamekadaiva ghaTamAnaH kampaH spando yasya. 24. Kand My read mule for sidhile = zithilAn ( R and Kula); and degsuhe for "sahe ( R and Kula), Ksays kapInAmutpatanADambareNa avanate mahItale nadImukhaiH pratisrotaH prasthitaH samudraH jalanivahAhatamUlAn parvatAn plavagAnAmutkSepaNe sukhAn sukarAn akarot / vRkSANAmuddharaNe yathA mUlasekaM kurvanti tadvaditi. MY_says ucchippana-suhe utkSepaNasukhAn / kapibalotpatanavegAvanatAyAM bhUmau nadImukhaiH pratisrotaH prasthito'bdhiH mUlatalArdrIkaraNena zailAnayatnotpATyAn akarodityarthaH / anenApi samudrasya setukaraNasAhAyakamuktaM bhavati. Kula says utpatanena avanate mahItale sati nadImukhena pratisrotaH prasthitaH nadIsrotaH pratIpaM kRtvA prasRtaH salilanidhiH jalanivahAhatatvena zithilAn.. mahIdharAn karoti. R says salilanidhirmahIdharAn plavagAnAmutkSepaNasahAnutthApanayogyAn karoti. 25. K says sphurajjvalanavat piGgalaiH nirantaramutpatitaiH plavagaiH pIDyamAno gaganoddezaH yatra yatrAdRzyate tatra tatra vAnaramayasya jvalanasya dhUmanivaha hava jJAyate sma . 1... sAhAyya... B. 8...2

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SETUBANDHA It will be seen that K reads dhuma-nivaho vva for......ti = iti (R and Kula). MY agrees with K. He says pellijjanto pIDayamAnaH preryamANo vA / analapiGgalakapibalanirantaramantarAntarA dRzyamAnaM nabho dhUmavadalakSyata. ___26. K says dUramutpatitaM, tadAnImudadhAvadhomukhaprasaratpratibimba kapisainyaM dharaNidharoddharaNe kAkSitaM kAGakSAsahitaM sapakSaparvatoddharaNe sAbhilASa pAtAlaM gacchadivAzyata. MY says aintam atiyat pravizat / bimbaM yathA nabhasi uparyupari dUradUratarAdau vartate, yathA jalAderantaradhastAt dUratarAdau pratibimbaM dRzyate yatomukhaM ca bhavati tadviparItaM tatra dRzyata iti sthite dUraM nabhasi samutpatadUrdhvamukhaM kapibalamudadhAvadhomukhatayA dUrAvagADhapratibimba zailoddharaNAya pAtAlamapyaMzena pravizadivAlabhyatetyarthaH. K (chaya) has pAtAlamiva yat, R says pAtAlamiva ayamAnaM gacchat. Kula says kapisainyaM pAtAlamivAgacchat dRzyate. cf. ainti invarlably explained as AyAnti by R (5. 33; 6. 36; 7.55; 8.60). 27. K says plavagabalaiH niruddhaprakAzam adRSTadiGmaNDalaM, vicchinnAtapatvAt kRSNaM namaH divasamukhe'pi pUrvAhne'pi divasAvasAna iva jAtam. Kula says vyavacchinnAtapatvAt kRSNaM....nabhaH. He seems to read vocchinna for videg cf. 8. 98; 9. 75. SC Text also has vo'. 28. K says plavagAH zaileSva(va)patan / kathaMbhUtAH-avapatanAvasthAyAM tiryasthitapRSThAvakAzebhyo niHsaradravikarAH. MY says tamsa-tthia vyatrasthita tiryagUrdhvamukhatayAvasthitetyarthaH. ___29. K and MY read atruTita(akkhudia ?) for ukkhalia = utkhaNDita (R). K reads dhariam dharahara-jalam for dharia-fthiam girl-alam (R and Kula).

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NOTES - CANTO VI K says vegAdavapatitAnAM ca teSAM dharAdharajAlam atruTitameva acchinnameva sAkalyena samUlameva uddhartavyaM jAtam / kathamiti-avapatanarabhasAt dalitena mahIsandhibandhena muktaM, kathamapi bhujaGgaiH dhAritamiti. ___MY says dalitamahIsandhibandhanamuktaM dalitamahIsandhibandhanAvagalitam / ataeva truTanAbhAve'pi tolayituM zakyamityAsIt / yat mahattaratayA zeSeNa prayatnadhRtaM girijAlaM tadapi zithilamUlatayA mUlasahitameva tolayituM zakyaM jAtam / na tu mUlatatruTitaM ceti tAtparyam. Kula says kathamiva bhujaGgaiH dhRtatvAt sthitam , ,utsvaNDitena unmUlanamAtreNa tolayitavyaM tolanA, girijAlaM jAtam. Kula has utkhaNDita like R, but his reading might be ukkhudia found in SC Text. 30. K says vAnarAH dharaNidharAnuddhartumArabdhAzca / kathaMbhUtAn-urasi patitatvAt vizIrNagaNDazailapradezAn , kupitaiH siMhairabhibhUtAH gRhItAH saMkSobhAt bhraSTAH vanagajA yeSu tAn. MY says oaggia abhibhUta; tuleum tolayitum. Kula says urasi patitAnAM vizIrNakhaNDazailAnAM cyutasthUlaprastarANAmarddhAntA yeSAM....tAn dharaNidharAn tolayitumArabdhAH, 31. K and MY (ms. A) pratika has vacchuttamghia (vakSauttambhita). MY (ms. B) has degttha', like R. ____K says kaTakaiH parighRSTavakSastaTAH, zailavat guravaste plavagAH zaileSu paryAptAH / teSAM vakSobhirutthApitakaTakAH parvatAzca teSu paryAptA babhUvuH / ubhayeSAM bhedo nopalabdha iti. ___R has padiatalia = pratighRSTa. MY has pariaddhia parigharSita (parikarSita ?). He says plavagAH zailavahAH zaileSu prabhUtAH kaTakaparigharSitavakSastaTAH zailAH plavageSu ca prabhUtAH nAnyonyamahIyantetyarthaH. Kula's reading

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12.. SETUBANDHA might be pariastalia, cf. SC. He says kaTakaiH pari.... (?) parikalitaM paricchinnaM vakSaHsthalaM yeSAm / ataH parasparasAmyAt zailagurukAH plavagAH zaileSu, mahIdharAH plavageSu prabhUtAH saMmitAH. _____32. K says vRkSonmUlana iva plavagAnAM bhujaiH nunnena AnItena AkRSTena ca mahIdhareNa yA pratipIDanA tayA paryAyeNa avanatonnatatvAt viSamA naikarUpAH mahItalArdhAntAH kSobhAt praloThitenodadhinA vAraM vAraM paryAyeNa bharitA jAtAH / avanatAvasthAyAM pUritA unnatAvasthAyAM vimuktA ityarthaH / evaM parvatA uddharaNAya kSobhitAH. MY says nollia nunna / plavagabhujaiH nunnAnItatvaM nunnapratinunnatvamutpATanArtham. ...... Kula says paryastenodadhinA. He reads prerita (pellia, cf. Sc Text) for nollia = nodita R. 33. K and MY read pratikUlAH for padikkhambha (R and Kula); and vatsalAH for pabbala = prabalAH (R and Kula). K says parvatA vAnarairutkhanyante sma / kathaMbhUtAH....kSayakAlamArutasya pratikUlAH pratyarthinaH / .... pralayajalasyApi uttambhane pratibandhe vatsalAH samarthAH. ___MY says padikkula pratikUlAH (cf. Hemacandra 2. 97) vegdhaarkaaH| vacchala vatsalAH samarthAH. cf. 4. 25 above. Kula says pratiskambhAH pratighAtakAH. R says pratistambhAH pratirodhArgalAH. 34. Lokanatha quoted in SC, says faztatott farefisica sazabdaM khaNDazo bhavanti. Acc. to SC, others explain vizadAH as spaSTA vibhinnAvayavAH.

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NOTES - CANTO VI K and MY read ekkukkheva for ekka-kkheva (R and Kula). K says jaladairapavRSTavimuktAH, anantarAvatIrNe zaratpathe zaratsamaye ApatitAH prAptA girayaH plavagairekotkSepeNa udgRhItAH azuSkabhUmibandhatvAt ekenotkSepeNodgRhItAH ISacchuSkA vizadA jalasaMrodharahitAH vizliSyanti chinnabhinnaM patanti sma. Kula says visattanti vika ( sa ) nti vikaTa vistArA bhavantItyarthaH R says girayo vizIryanti zatakhaNDA bhavantItyarthaH. K and MY partika has oattha for ovattha. MY reads vasuvaa ( zuSka ). Kula says ekena kSepeNa ekayaivAkRSTyA. R says ekakSepeNa ekaprayatnena. Kula says anantaram anu ( aba ? ) patitAyA avatIrNAyAH zaradaH panthAnamApatitAH. He seems to read ovaa (cf SC Text) for oinna (avatIrNa). 13 35. K reads ukkhivanti for ukkhiventi = utkSepayanti (R). K says phlavaGgamairvidhUyamAnAH zailA mahItalaM vidhunvanti / tairvalyamAnA bhramyamANAH bhUtalaM bhramayanti sma / nAmyamAnA nAmayanti / utkSipyamANAste bhUtalamutkSipanti sma R says valyamAnA vakrIkriyamANAH santo valayanti vakrayanti. MY reads valanti for valenti, but he explains it as valayanti (K chaya also). He says dhUnanaM sthirasya prathamacalanam / valanaM mUlaghuTanA - yAbhito bhrAmaNam / namanamadhaH praNodanam / utkSepaNamUrdhvapreraNam. 36. K says dharaNidharAH vAnaraiH saMcAlyamAnA eva rasAtalaM yAnti sma (chaya has yanti ). MY says aynti atiyanti' pravizantItyarthaH Kula says rasAtalamAyanti R has AyAnti. 37. Kand MY read vidhUyamAnAH (vihuvvanta) for viijjanta= vIjyamAnA: ( R and Kula). 1. atiyAnti A

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SETUBANDHA K says navapallavaiH sazobhAH, jaladodarajaiH ziziramAstaiH vidhUyamAnA evaM sukumArA malayadrumAH candanadrumAH tatkSaNamutkhAtAH parvatebhya uddhRtAH kapihastairnabhasi dUramutkSiptatvAt vihvalAH vyAkulA mlAyanti sma. MY says vaanti azuSyan / anena zailotpATanAya tanmUlarUDhAnAM drumANAmutpATanamuktaM bhavatIti veditavyam. Kula has tiSThanti for vaanti (vAyanti zuSyanti R). He says: malaya drumAzcandana........tiSThanti / malayAdanyeSvapi devatAdhivAsaparvateSu tatsukRtavazAt candanataruyogo na virudhyate / Kadaa-duma iti pAThastu sugama eva. ___38. K says plavagaiH kampyamAnadharAdharazikharaiH samAviddhAnAM kSiptAnAM jaladharANAM ravairudvignA punarapi dhanasamayAgamazaGkayA bhItA, ataeva gatasukhavRttA gatasukhavRttiH niHsaMjJA, sahasrapatraniSaNNA girizikharasaraHsaMbandhini pabhe niSaSNA haMsI vepate sma / gatasukhavattvA niHsaMjJeti vaa| . MY says uppittha (uvvittha B) uttrastA / gatasukhapAtraniHsaMjJA (sukhavati (B) / athavA gatasukhavartanyA sannA khinneti / athavA gatasukhavattvaniHsaMjJA. The last explanation is missing in A. ___Kula says uppittha samAkulA / roSapUrNe samAkule ca uppitthazabdo dezIyaH'. Then he seems to say sukhavartma jaladAtyayaH tasya gatatvAt , athavA jaladAgamabuddhayA sukhaheturyA vArtA pravRttiH tasyA gatatvAt niHsaMjJA nizcetanA. ___39 K says plavagairupagUDhakRSTAnAM zailAnAmabhyantareSu bhramanti viSamonnateSu skhalitAni, teSAM vistRtavakSaHsthalaruddhanirgamAni nadIsrotAMsi gabhIraM rasanti sma. 40 K and MY (A) read ucchitta for ukkhitta and sidhilie (Kula also) for pasidhile prazithilAn (R). 1. Hemacandra says in Desinamamala 1. 129-uppitthaM trastaM kupitaM vidhuraM ceti vyarthama. |

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NOTES - CANTO VI K says arthotkSiptAvasthAyAM zithilitAn , ardhapathe bhujaGgaiH kRSTatvAdeva ardhAstamitAn , rasAtalapake magnasarinmukhAn parito bhUtalasya vizliSTatvAdadhastAt pAtAle lagnasaritpravAhAn parvatAn plavaGgA unmUlayanti sma. MY says prathamaM zithilatamUlAn arkotkSiptAneva antarA mUlAveSTakabhujagAvakRSTatayA punaryAvacchikharamatyantAntaritAn ataeva rasAtalapaGkakhAtasarinmukhAn udamUlayan girInityarthaH / athavA prathamamotkSiptAn bhAreNa zithilAniti yojanA. Kula says rasAtalapaGkakSiptasarinmukhAn. He seems to read degkkhitta for 'kkhulta (Ha). Ms C of Goldschmidt has ukthitta. 41. K has parimucyamAnam for prati-. K says plavagaiH kampyamAneSu mahIdhareSu pArzvamAzrayatsu zikharaiH parimucyamAnaM nirAyataM nabhastalamudveSTayate iva vistAryate iva pratibhAti / utkSipyamANeSu punasteSAM mUlavistArotkSepeNa saMveSTayate iva saMkocyate iti pratibhAti. ___R explains uvvellai as udvellayate prakAzyate, and samvellijjar as saMtriyate vartalIkriyate. K agrees with Hemacandra who derives them from veST preceded by ut and sam respectively (4. 222, 223). ___MY says uvvelar uddhelyate (A has uvvellai udveSyate which is a mistake for udveSTayate) / niraam dIrgham / samvellijjar saMvelyate saMveSTayata ityarthaH / sampellijjar iti pAThaH / tadA saMpIDyata ityarthaH. Kula is somewhat corrupt, but he seems to say..........dharAsandhibandhAdunmocya' svasvasthAnagartAt uddhRtya sthApiteSu, gartasthAneSu nirAyataM dIrgha skandhAropaNakAle pArvAyamAneSu (mahIdhareSu), svazikhareSu pratiyujyamAnaM namadiva, skandhAropaNAnantaramutkSipyamANeSu (teSu), nabhastalaM saMveSTayate vartalIkRtya saMkalyata iva. He seems to read padijuljantam for padimuccantam. 1. This is preceded by udvelleSu utpATiteSu mahIdhareSu in SC which reads uvvellesu for uvvellei va.

Page #509
16 SETUBANDHA 42 K reads ( R and Kula ). MY reads ArUDha. K says plavaGgaH bhujazikharairAzliSTatvAt nizcalagRhItAn parvatAn kaTakApatanottambhitena parvatasya bhinnakaTakapatanabhayAt unnamitena, viSamaM vivRttena, viparAgbhUtena mukhena yuktAH santaH unmUlayanti sma. AzliSTa (aliddha, cf. HC 2. 49) for aruhana MY_says_arudha Aropita / nunneti vA pATha: (ie rollia. arudhi iti pAThe tvAropaNamarthaH / kaTakasyAvapatanAt unnamanto viSamavivRttA fauzigyerafa fayz. MY seems to read ovadana for adeg Kula says bhujazikharArohaNena skandhavinivezanena ......... . parigRhItAn. R says viparAkU pazcAdagataM mukhaM yeSAM te / girINAmaMsavartinAM truTito nitambo mukha eva patediti zaGkayA pazcAtkRtamukhA ityarthaH Kula says viSamaM tiryak vivartitaM ca viparAkkRtaM (?) mukhaM yeSAM te plavaGgAH. (bhajjana) for bhijjanta= 43. K and Kula read bhajyamAnAH bhidyamAnA: (R). K chaya has bhujyamAnAH. K says dRSTiprasaranirodhena harINAM bhujairAkRSya muktA, bhujaGgadRDhaveSTanAvalambanena dhRtA, bhajyamAnA api candanAnAM viTapA mahItale na patanti sma avalambanta eva. MY_says_oallanti avalaganti apavellanti vA Alambanta ityarthaH . Kula says oaonnanti (oallanti ? ) avalambante. Kula has yujyamAnA:Probably it is a mistake for bhajyamAnAH, as it appears to be followed by bhaGgaM gacchantaH. cf. SC. 44. K, MY and Kula pratika has padisar (pratizAbhyati K and MY; pratisAyati Kula ) for padisamai ( R ). K reads pralaya ghana for bhariabbha== bhRtAbhra ( R and Kula).

Page #510
___n NOTES - CANTO VI ___K says nabhonibaddhaH nabhasi prasRtaH, pralayaghananAdavat gambhIrataraH akANDe sahasA bhajyamAnAnAM udbhiyamANAnAM dharaNidharANAM nirghoSazcireNa prazAmyati sma. Kula says gurughaNTAdhvaniriva vilambana kSIyate / kSai jai sai kSaye ityasya dhAto rUpamidam. R and Kula say jalapUrNasya abhrasya meghasya nAdavat gambhIrataraH. 45. K pratika has pasallanti which he renders' as paryasyante MY says pArzvamAzrayanti. Kula and R have pAyinte. ____K (chaya) has bhujAkSiptAH. He says plavaGgamabhujairAkSiptA girayo yatomukhAH paryasyante dhAvyamAnadhAtutAmrANi kSAlyamAnadhAtutAmrANi saritsrotAMsi tatomukhAni valante sma. __MY says gADhaprahRtarudhirapatanasamAdhiratrAnusaMdheyaH. 46. K reads vistRta (vitthaa) and bhramat (bhamanta) in the second line for fatthia (TFESTTT) and valanta respectively found in R and Kula. _K says utkSepakAle plavagaiH valitA bhramitAH, tadAnImAtmIyasaritAM anyonyaghaTitasya vistRtasya (bhramataH) salilasya valayAntareSu valamAnAH bhramantaH zailA mahodadheH AvarteSu valamAnA ivAdRzyanta. MY says pavaa-valia unmUlanArtha plavagaiH bhrAmitAH / ghadia ghaTita / ghaTitatvaM nirantarAvasthitatvam. ____Kula says vamanti (?) (valanti SC) maNDalAkAreNa vahanti yAni salilavalayAni teSAmantareSu. 47. K says parvateSu calatsu pArveSu AlIyamAnavanalatAbhiH vikSiptaM kusumastabakaM madhukaramithunaM nAmuJcat / kathaMbhUtaM-makarandasekAt gurupakSaM, pIta 9. Our copy has e oa. $...3

Page #511
SETUBANDHA makarandamapi pakSasya gauravabharAt moktuM nAzaknodityarthaH. K (chaya) has no muJcati kusumaguccham. ____MY says pasoallanta (pasa + oallanta) pAvalambamAna / vanalatAvikSiptamAsvAditamadhurasamiti ca kusumagucchasya vizeSaNam / madhvArdragurupakSatvamaparityAgahetuH. Kula says pArzve avalambamAnayA vanalatayA vikSiptaM preritamapi AsvAditamadhurasamapi madhukaramithunaM makarandagurUkRtapakSatvAt kusumagucchaM na muJcati / athavA pakSapAte pakSazabdaH / makarandagurupakSapAtAt prAptakRcchramapi na muJcati / pakSapAtahetumAha-AsvAditamadhurasamapIti anubhUtamadhurasamapi bhAvimakarandasaMbandhAnubandhena na muJcatItyarthaH. 48. K reads uddhaa (cf. 1.51) for uppua= gega (R). K and MY read sthira and uccalite for thia sthita and ucchalie (R and Kula). K says uddhatasurabhigandhena makarandena raJjitAni, sthiraparilIyamAnamadhukarodarairaJjitAni aktAni nirvyaktAnItyarthaH / vyaJjitAnIti vA / aJju vyaktigamanamrakSaNeSu / sUryakiraNaparimarzAt vikasitAni kamalavanAni sarasAM salile uccalite sati AkAzamAzritAni. MY pratika has upphusia for uppua. He says unmRSTasurabhigandhamakarandaraJjitAni sthiraparilIyamAnabhramaNazIlabhramarairudare aJjitAni. Kula pratika seems to have uppua (utplu ta) like R. He says udgatena surabhigandhinA makarandena; and bhramaraiH udare aJjitAni (?) kajalitAni kamalavanAni. 49. K and MY read calanti for valanti (R and probably Kula who says pAntireNa (?) bhramanti). K, MY and Kula have phaNa for phaNA. They seem to read pphana.

Page #512
NOTES - CANTO VI 18 K says adhastAt dRDhabaddhamUlAH kecit zailAH vAnarabhujaiH avalambitazikharAH kSobhyamANAH, roSeNa kSobhitAnAM mUlabhAjAM bhujaGgamAnAM viSamorvaiH phaNaiH praNunnAH calanti sma, na punaruddhartumazakyantetyarthaH. MY says uppittha uttrasta / dRDhamUlabandhA api zailAH kapibhujairunmUlanAya avalambitazikharAH tatkSaNotrastabhujagophaNaviSamanunnA acalannityarthaH. Kula has saMkSobhAt roSapUrNAnAM bhujaGgAnAM viSamordhvaphaNaiH tiryagUrvIkRtabhogaiH cf. Kula on verse 38 above. 50. K reads saria-salila-ppavaha for saria saranta-pavaha = saritaH saratpravAhAH (R). K says plavagaiH mahIdharANAM bhramaNe kRte tadIyAnAM bahvInAM saritAM salilapravAhAH bhramaNavegena anyonyaM mizrIbhUya mahAnadIpravAhatvena paryastAH, kSobhitapaGkakaluSAH valamAnazailavazena valitA muhUte vahanti sma. .. MY says unmUlanArtha zaileSu bhrAbhyamANeSu bhrAmitAH tadIyA bahavo nirjharAH sambhUya mahAnadIpravAho yathA syAt tathA parasparamilitAH zailamabhitaH kSaNaM prAvahan / athavA annanna iti pAThe anyairanyaiH mahAnadIpravAhaiH paryastA ityarthaH. Kula says saritAM nadInAM satatapravAhA avicchinnapravAhAH. 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 zvasantaH (sasanta) for samanta =samantAt (R). K has pari- for padi-- in the second line. ___K says udbhiyamANAnAM parvatAnAM mUlAlagnA bhujagendrAH rasAtale ardhabhAgena ghUrNamAnA viSamamudvartanavazena dRzyAdRzyapRSThodaratvAt dhavalakRSNavarNAH zvasantaH kRSyante sma. ___Kuta says ardhakAyena paribhramaNazIlA bhujagendrAH krodhAt zvasantaH kRSyante.

Page #513
20 SETUBANDHA 52. K (comm.) reads ISat (dara ?) for bhaa in the second line but the chaya has bhaya. K says rabhasonmUlitasya mahIdharasya sakAzAt ISatpalAyitavanadevatAnAM tadIyalatAnAM kusumaM sarasamapi navamapi kusumaM galati sma / aspRSTabandhanamapi aspRSTamUlamapi kisalayaM mlAyati sma / AdhArasya parvatasyonmUlanAdevamabhUt. MY says vaz mlAyati / analiddha aspRSTa. Kula says aspRSTabandhanamapi abhagnavRntabhAgamapi. R says vAti vRntAdapagacchati / var vAyati zuSyatIti kecit. 53, K, MY and Kula read ukkhammanti = utkhanyante for ukkhippanti (R) = utkSipyante. They read padanam ( patanaM) for painam =praguNaM (R). K says dikSu dharAH parvatAH samastA utkhanyante / yaduddhRtA iti yat tena hetunA vasundharA kSaNena samAptA jJAyate / bhUdharANAmuddharaNAt bhUrapi naSTeti jJAyate sma / kiMca udbhiyamANaiH giribhiH gajanandisAladAnaM kriyate / gajanandI salakI | sallakI syAt gajapriyeti halAyudhaH / sAlI vRkSaH / gajanandivRkSANAM dAnaM khaNDanaM kriyate sma / api ca diglatAnAM jaladamayasya zikharasya patanamavardhata / parvata zRGgavighaTTitAnAM diGmayalatAnAM tadgatameghamayasya agrasya patanaM bahutaramabhUdityarthaH. MY says akIryata mahIdharaiH gajanandisAladAnaM sallakIkhaNDaH / dAnaM bhaGgaH. 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 yat yasmAt dikSu yugapat gRhItA utkhanyante tena hetunA jJAyate sarvAsu dharAH parvatAH samAttAH' kSaNena vasundharA mahI samAptA 1. Our copy has samantAH SC ( chaya) has samAttAH SC which partly reproduces Kula has samatta.

Page #514
NOTES - CANTO VI naSTA / dharAH samastA iti vyAkhyAnamasaGgataM samastazabdasya hi samattha iti rUpaM bhavati (Vararuci 3. 12) / kiMca gajanandinazca te zAlA vRkSAzceti teSAM dAnaM dizAM latAnAmiva mahIdharaiH kriyate / athavA dikSu Alayo yeSAM teSAM diggajAnAmityarthavazAt jaladAH zikharANIva teSAM patanaM vardhate / athavA dvayoH zAlayoH prAkArayoH dAnaM (1) nirmANaM yatra tathAbhUtaM gaganaM.... mahIdharaiH' kriyate / adhaH kapimAlA upari zailamAlA yasmAt tasmAt dvau prAkArAviva nabhasaH kRtAvityutprekSAgarbhoktiH |....athvaa dvizAlatAnaM dvayoH prAkArayoH tAno vistAro yatra gagane tattathA / kiMca dizAlatAnAmiva jaladAH zikharANi agraviTapA iva teSAM patanaM zailonmukhaM....vardhate (?). ____54. K (pratika) has ekkekkena, with which MY (B) agrees. MY (A) has ekkakkamena omitting a, and explain it as ekaikena-ekaikenApi kapinA evaM kRtaM kiM punaH saMbhUyeti bhAvaH. K and Kula read iva....iva (i.e., va) for ca....ca (R) in the second line. K reads -ttharam (sthagitaM) for -tthamiam (a)stamitaM R. Kula's reading seems to be the same. ___K says karatalayugaladhRtaM zailaM tulayatA uddharatA ekaikenaiva kapinA nabhaH ardhasthagitamiva kRtaM, mahItalaM ca ardhaprakAzitarasAtalamiva kRtam / etena parvatAnAmatimahattvamuktam. ___MY says tulantena tolayatA unmUlyeti zeSaH / rasAtalasyodghATanaM vipulaparvatonmUlanamArgeNa sphuTadRzyamAnatvam. Kula says nabhaH ardhAvasthagitamiva (kRtam), / arthodghATitarasAtalamiva utpATitaparvatavivaraiH pRthubhiH ardha. prakAzitapAtAlamiva mahItalaM kRtam. 55. K says udbhiyamANAnAM zailAnAM nitambeSu AlagnAH adhonitambeSu dRDhasaMbaddhAH, praviralena nadImArgeNa itasto vizIrNajalena nadIpravAheNa prakAzataTacchedAH adhogatena jalapravAheNa prakAzanadItaTakhaNDAH medinItalaikadezAH adho dhArayatAM 1. SC. has mahIdharaiH karaNabhUtaiH kriyate arthAt kapibhiH. /

Page #515
SETUBANDHA bhujagendrANAM phaNairdhAritAH santaH parvataiH saha nabho vilaganti sma na nipatanti sma. MY says yathAdhastAt bhUtalaM tathA tAdRzAkArAparityAgenaiva nabho vyalagannityarthaH. Kula saya vAnarotkSiptazailaiH saha medinIkhaNDaikadezA nabho va(lagganti) (A)rohanti . 56. K, MY and Kula read caliam for a caliam = ca calitaM (R). K and MY read visama-samam for sama-visamam (R and Kula) ____K (chaya) has aspRSTakaM dareNa in the second line. K says calitakandareNa dharaNidhareNa cAlitaM kandarAsu vartamAnatvAt kandarAcalanAt calitaM, dareNa bhayena aspRSTam (Kula also) itaHpUrva bhayenAspRSTaM gajakulaM sphuTati pRthagbhavati sma / girizikharANi sarasaharitAlapaGkitAni, haritAlo dhAtuvizeSaH, sarasaivilInaiH haritAlaiH paGkitAni, harijAlaiH vAnarasamUhaiH vakritAni viSamaM samaM ca bahuprakAraM namanti sma. __MY says haritAlavakritAni harINAM tAlaprahAreNa vakritAnIti vA harijAlavakritAnIti vA. Kula says harINAM tAlaiH karatAlaiH. 57. K (chaya) and MY read pariyata (parinta) for pavitta= pravRtta (R). K and Kula read vaza for raa = raya (R). K says udbhiyamANaparvatAnAM pAdapazikharebhyaH uttIrNamuccalitaM, malayavanaparivartamAnapavanavazena vistAritaM kusumarajaH mRditaravikaraM nabhaH sandhyArAga iva vyApnoti sma. K (chaya) renders apphundai as AkrAmati like R. ___MY says mahatyapi kSobhe nityadurdinatayA malaye bhUrajaso'saMbhavAt kusumarajaHsamutthAnamiti mantavyam. 1. MY is here corrupt. Our copy has parIyat and paritaH (A), patinta (B). In the gloss on 14.57 MY explains parinta as pariyat. K here explains pariyat as parivartamAna. Cr. his gloss on 9.60. The word pariyat is often written by the scribes as parIyat and paryat.

Page #516
23 NOTES - CANTO VI Kula says malayavanAt parigacchataH' prasarataH pavanasya vazena vistRtam, and .... sandhyArAga iva nabhaH sthagayati. He seems to read parinta like K. See notes on 7. 50 and 9. 68, 88. 58. K says kRSTai laiH saha nirantaraM niravakAzaM yathA rasAtalAdutkSiptena salilamizreNa kardamena ghaTitAH dIrghAkRtAH mahIdharAH vardhanta iti jJAyate sma / mahItalaM muccantIti na jJAyate sma pArzvasthaiH. Kula says na muJcantyeva mahItalamiti jJAyate. 59. K (chaya) reads the last two lines as follows. vindhyanitambAnAM kapayo darponnatAnAM sahyataTAnAM bharitA bhujagApUrNAnAm / K thus reads dappunnaanam for dappunnamanam gura Hai (R); and bhuaappunnaunam (?) for dhuapunnamanam gagarata (R). K reads malayagireH for malaassa a (R) in the second line K says mahendrAt parvatAt labdhAni zikharANi nabho nItAni plavagairAkAzaM gamitAni / malayagireH dalArdhAni dalAnAM taTAnAmardhAni khaNDAni bharasya paryAptatvAt mahImatinItAni mahayAM parityaktAni / kapInAM bhujadarpaNa dUramunnatAnAmuddhatAnAM vindhyanitambAnAM, bhujagApUrNAnAM sahayataTAnAM ca kapayaH pUrNA nitambaiH pUrNA ityarthaH / pUraNaguNetyAdinA jJApitA SaSThI. K reads appunna (ApUrNa). see Notes on verse 96. MY's readings are same as those of K. Kula's readings are dappunnaanam and dhua-punnaanam He says mahendrAt parvatAt labdhAni zikharANi nabho nItAni / caraNabhareNa Akramya gamanAt malayasya....dalArdhAni mahImAnItAni bhUmi prApitAni / kiJca kapayaH vindhyanitambAnAM bharitAH pUrNAH / pUraNArthayoge tRtIyArthe SaSThI, nitambairityarthaH / darpaNa dRptatayA unnAdAnAm udghuSTAnAM na kevalaM teSAM bharitAH, sahyatadAnAM ca, dhutAH punnAgAstarabhedA yeSAM 1. Restored from sc

Page #517
24 SETUBANDHA teSAm / dappunnamanam iti pAThe tu darpaNa....unnAma unnatiryeSAM, tathA dhutAH punnAmAnaH' puruSAhvayAH punnAgataravo yeSAmiti ca vyAkhyA / tathAca punnAgaH puruSastuGga ityabhidhAnAni. 60. K and MY read mudhA mitaM for a mavi am== ca mApitaM (R and Kula). . K says plavagAnAmagrahastaiH girayaH tulitAH uddhRtaaH| tulitA ityukte upamitA iti ca sphurati / tamarthamAlambya Aha-zikharANAM pramANaM kapInAM bhujazirobhiH mudhA vyartha mitaM samIkRtam / tathA kaTakAnAM pramANamurobhiH mudhA mitaM, darINAM pramANaM teSAM vraNavivaraiH mudhaiva mitam / kutaH agrahastaireva girINAM tulitatvAditi. ___MY says muha mudhA / miam mitam / zikharakaTakAdiparimANasAdRzye'pi kapibhyaH sArataH zailA hInatamAH saMvRttAH, teSAM tadagrahastamAtratulitatvAdityarthaH / tulitA iti sadRzIkRtA iti ca sphurati. Kula says Fracturi ARA: (i.e. bhua-siharehi for "sirehim) ....kartRbhiH pramANaM mApitam iyattayA paricchinnaM, kaTakAnAmurobhiH, uraHsthalasthitapRthuvraNavivaraiH darINAm / darlo iti pAThe tulitA iti yojyam / plavagAnAmagrahastaiH hastAgraiH girayaH kiyannAmaiSAM gauravamiti helayA tulitA utkSiptAH. R says pramANaM parimANaM mApitaM sadRzIkRtam / agrahastaiH hastAH girayastulitAH sadRzIkRtAH....vastutastu taisteSAM pramANa mApitamityadhyavasAyAnantaramagrahastaiH tulitA uttolitA ityrthH| 61. K says parvatoddharaNakSobheNa bhrAntaM niHsahamatikliSTaM tadgataM gajakulamevaMbhUtam. Kula says avarugNo bhagnaH zlathavyApAra ityarthaH karo yasya tat tathA. 62. K reads paryasta (pal hattha ? ) for pasalla (pAzrvAyita Rand Kula; qraffna MY). K and MY read aluvvi notat for daluvvi cetat (R and Kula). 1. Our copy has punnAgAn, SC gives the word correctly.

Page #518
NOTES - CANTO VI K says pAdapAzca paryastena zailena viSamamAnItAH viSamamAkRSTAH, uddharaNarabhasena cUrNitAH, dalyamAnatalayA' urdhyA samAnItAH (samAnitAH ?) cUrNitatvAt pRthivyA samIkRtA abhavan / jaladharAzca vighaTamAnena vizIryamANena mahendreNa rAvitAH / Ne rAvAdezaH / zikharagatA meghAH mahendreNa vighaTamAnena zabditA abhUvan / tadgatA vanalatAzca mahImISat prApitAH satyo ghUrNante sma. MY says samAnItAH (samAnitAH ?) samAnIkRtAH. Kula says dalyamAnaiH vibhidyamAnaiH dalairavayavakhaNDairuAH samAnitAH....bhUmisamAH kRtA ityarthaH. He says rAvitAH zabdaM kaaritaaH| athavA ravAvRtA AvRtaravA (?) ityarthaH / vihadanti iti pAThe tu jaladharAzca vighaTante / kiMbhUtAH---raveNAvRto mahendraparvato yaiste. R says pArvAyite vakrIbhUte zaile mahendranAmani viSamAnItA vaiSamyamAgatAH / svayamapi vakrIbhUtA ityarthaH 63. K and MY pratika has khuttanta for tuttanta (R) = truTyantaH . K and Kula read cgamiteta: (pavaukkheveni) for pavaa-bhua-kkheva' (R). __K says zailabharAGkuzitaphaNaiH zailamUleSu atidUramagnaphaNaiH bhujagaiH mUle adhastale valitArdhAntAH bhogabhArAH plavagAnAmutkSepaiH sazabdaM truTyanto'pi na jnyaataaH| bhUdhAraNe pAravazyAtizayAt bhujagaiH svazarIracchedo'pi na gaNita ityarthaH. MY says pAtAlasthitapazcimArdhA girimUlaveSTitapUrvArdhAzca bhujagAH zailabharAGkuzIkRtaphaNAH sazabdatruTyanmadhyAnapi bhogAn nAjJAsiSurityarthaH. R says mUle'rthAt bhUmeH valito vakrIbhUto'rdhAnto'ntAdha pucchabhAgo yeSAM te. Kula reads phuttanta. He says plavagotkSepaiH sazabdaM....sphuTanto'pi vidIryanto'pi mUle valito bhramito'rdhAnto yaiH te tathA bhogAH zarIrANi ta eva gurutvAt bhArAH ; ajJAne hetumAha--zailabhareNa aGkuzIkRtA AkuJcitAH phaNA yaistairbhujaGgaiH na jJAtAH / bharApagamasukhAditi zrIharSaH. 1. Our copy has...dharayA. K (chaya) has dalyamAnatalovI. .S...4

Page #519
26 SETUBANDHA 64. K, MY and Kula read recita (reia) for davia = darzita (R). ___K says kapibhiH kiMcidudhRtamahIdharaM, tadAnIM darotkSiptavihvalApasaradabhujaGga, darazUnyIkRtapAtAlaM mahIveSTaM kapibhiH hiyamANamiva adRzyata / mahItalaparvatayoH apRthagdarzanAt mahImaNDalamapi hiyamANamiva dadRze. MY says ISadAtmanA riktIkRtapAtAlaM kiMcidunmuktapAtAlaM mahIveSTamUrva hiyamANamiva adRzyata / athavA luNTyamAnamivetyarthaH / tatsaMbandhizailAderapaharaNAt tadAzritAnAM ca bhujagAnAmapasaraNAditi. 65. K and MY read matsyakulAni zithilayanti jIvitaM, and omit avi = api (R and Kula).' K says nayanavat dIrghatarANi matsyakulAni dharaNidharasaMbhrame vikasati viz2ambhamANe sati nadanadIgRhANi, nadIvizeSA nadAH, nadanadImayAni gRhANi muJcanti sma / ataeva jIvitaM zithilayanti tyajanti sma / vanacandanAzritAnAM, maNizilAbhiH patantIbhiH pIDitAnAM mahiSakulAnAM avazeSamapi nAsti niravazeSaM mRtAnItyarthaH / candranAzitAnAM timirodgamAnAM yathAvazeSo na syAt tadvaditi. ___MY says na ca nadIhadAn nadIgRhANi vA jIvitazaithilyaM soDhvA hUdAn na tyaktavanto matsyA ityarthaH. MY reads mahiSakulAnAM ghanazilApIDitAnAM navacandanAzritAnAm. K and MY seem to read pelliana for vedeg (R Text). K usually renders pellia as pIDita. R (comm.) and Kula have prerita which also gives pellia. ___Kula says nayanavat dIrghANi mInakulAni..."jIvitamapi zithilayanti, na tu nadIgRhANi muJcanti / dustyajA khalu janmabhUmiriti bhAvaH / kiM ca mahiSakulAnAM 'vanacandanaM candanavanamAzritAnAM, maNizilAbhiH saMkSobhadalitasphaTikazilAbhiH preritAnAm abhihatAnAmavazeSo'pi nAsti na bhavati, 1. R Text has avi a= api ca. 2. Our copy has sAlazilAbhiH.

Page #520
NOTES - CANTO VI niHzeSa kSIyanta ityarthaH etc. R says nayanavat dIrghANi, nayanena dIrghANi, dIrghanayanAnIti vA. 66. K says ekadezavAcakaH ardhazabdaH sarvanAmasaMjJaH / ardhe katicit mahIdharAH ardhe sphuTitAH unmUlanarabhasAt madhyabhAge sphuTitAH / ardhe kecit uddharaNasamaye saMbhramAt ardhakaTake kaTakArdhe utkhAtazilAveSTAH patanti / plavagabhujairAhatatvAt zithilAH ardhe kecit ardhazikharAH AnIyamAnAvasthAyAM kapibhujairAhatazilAH ardhazeSazikharA bhUtvA patanti sma. Kula says ardhe ardhapradeze ardhasphuTitAH, ardhe ardhakaTakebhyaH kaTakArdhebhyaH utkhAtazilAveSTAH, plavagabhujAhatA 'visaDhA' vighaTitapradezA mahIdharA ardhe ardhazikharAH khaNDazRGgAH patanti. R renders visadha as vizIrNa. K has zithila. 67. K, MY and Kula read tulyate (tulijjai) for vivajjat = vipadyate (R). They read utkSipya ( ukkhettina, cf. samakkhettuna = samAkSipya 10. 74) for ukkhantuna = utkhAya (R). They also read patitasphuTitaH for padiam phudio (R); 1. e. , padiapphudio. ___K_says udbhiyamANasya yasya gireH zikharaM tulyate bhidyate, uddhRto'pi yaH patitasphuTitazca' adhaHpradeze patitaH patitArtha ityarthaH, sphuTitazca yo dhAryate bhujAbhyAmavalambyate sa eva zailo visRjyate tyajyate sma / kutaH-utkSipyApi bhare bhAre apUryamANe sati aparyAptabhAratvAt kapibhiH parityaktaH. MY says tulijjar tolyte| yasya zikharamatolyata tolayitvA anyainItaM, yazca nIyamAnadazAyAm antarA patitaH sphuTitArdhAnto'dhAryata sa giriH utkSipya nIyamAno'pi aparyAptabharo vyasRjyatetyarthaH / athavA yasya zikharaM tolyate laghutayA paricchidyate sa vyasRjyata nodamUlyata / sphuTitabhAgaH patito yasya saH patitasphuTitaH / yo dhAryamANo'pi patitasphuTitArdhAntaH so'pi vyasRjyata / yazca utkSipto'pi apUryamANabhAraH so'pi vyasRjyatetyarthaH. 1. Our copy has patati.

Page #521
SETUBANDHA Kula says yasya zailasya zikharaM tulyate anyApekSayA hInatayA Akalyate / yazca unmUlanakAle patita ekadeze sphuTito hastAbhyAM dhAryate tadeva utkSipya visRjyate / hetumAha-apUryamANe bhare / bhAro'nena (na) pUryata iti. Lokanatha quoted in sc says sa evApUryamANe bhare parvatAntaravadiha mahattvaM nAstIti kRtvA utkSipyApi visRjyate laghutvAdupekSita ityarthaH. 68. K seems to read ruvantio (cf. SC Text) for rua, as he says rudo va iti vakArAdezaH (Vararuci 8. 42). So in the second line his corresponding reading will be (kaneru)-vantio, for -antio (paGktayaH). He says viSaNNavadanasya yUthapateH virahe rudatyaH kareNupaGktayaH kariNIsaGghA locanapatraiH pakSmabhirantaritAn bASpamayAn kaNAn bindUn dhArayanti sma. Kula says locanavartmano netrAvaraNapuTAdantaritAn pRthagbhUtAn bASpamayAn kaNAn dhArayanti. 69. K and MY read FEETHTAT for nisammanta fatalgaat (R and Kula). K reads sainya (senna) for deha (R and Kula). K says mahI zailoddharaNenAroSitasya bhujagendrasyAnantasya nirAyataiH phaNaiH nirudhyamAnA adho dhAryamANA kapibhiH yathA yathA saMkSobhyate tathA tathA kapisainyabharasya sahA sahiSNurabhUt. __MY says nirumbhanta nirudhyamAna He has niraia (dIrghAkRta) for niraaa. ___Kula says bhujagendrasya zeSasya nirAyateSu prasAriteSu phaNeSu niSIdantI vizrAmyantI. 70. K says plavagaiH saMcAlitA atimahattvAt niSkampAH kecit zailAH teSAM bhujAnighAtena bhujAdhAtena viSamamutkhAtazilAmaNDalAH zikharArdheSu ca nitambabandhaneSu ca nitambasaMdhiSu ca truTitA babhUvuH. _Kula says ye zailAH saMcAritA api rasAtale dUrapravezAt niSkampA unmUlayitumazakyAste bhujAnirghAtena (nighAtena ?) viSamamitastata utkhAtazilA

Page #522
NOTES - CANTO VI __29 veSTAzca santaH plavagairUz2a zikharArdheSu adho nitambeSu ca khaNDitA madhye bhaJjayitvA gRhItA ityarthaH. 71. K reads girIn for dhare = dharAn (R and Kula). K says girIn unmUlayadbhiH kapibhiH parvatAnAmatyarthamunnatyA nabhaH unnamitamiva uttambhitamivAbhUt / tathA dizAmAbhogA vistArA dUramapasAritA iva tirodhAyakAnAM girINAmuddharaNAdUramutsAritA ivAsan / mahItalaM ca prasAritamadhikaM vistAritamivAbhUt. 72. K says utpAtabhUta Atapa utpAtAtapaH / tasya ca tAmratvaM zAstrasiddham / tadvat tAmraH / anyat subodham. sc says vicchardaH (i. e. vicchaddo) samUhe dezI. ___73. K says kailAsoddharaNe dRSTasAraM dRSTotkarSam / ayamupAlambhaH kailAsasya kevalaM calanAditi / gurvapi nizAcarapateH bhujAnAM bahUnAM balaM pratyekamekakarotkSiptamahIdharaiH kapibhiH laghUkRtam. ___MY says padiekkam pratyekam / ekaikena avizeSeNa sarvairityarthaH, __Kula reads ziSTa (sittha) for dittha. He says kailAsena ziSTasAraM kathitotkarSa gurukamapi nizAcarapateH bhujAnAM (1) balaM plavagaiH pratyekamekaikena plavagenApi laghUkRtamadharIkRtam / atra hetuH ekakarotkSiptamahIdharairiti / rAvaNena hi viMzatyA bhujairutkSipya' mahArambhavatApi kailAso manAk cAlitaH / paraM vAnaraistu pratyekamekakareNa helayotkSiptamahIdharai rAvaNabhujabalamupahasitamiti bhAvaH. 74. K and MY read jAtamiva viralaviralaM in the second line for jaam pavirala-timiram (R and Kula ? ). K and MY read nirbhara for dhUsaraM (R and Kula). K and Kula have ApANDara for avandura =ApANDura (R). K says utkhAtagirINAM vivaraiH avapatitadinakarAtapamizritatamaHsaMghAtaM pAtAlaM viralaviralamativiralaM yathA ApANDaraiH dhUmaiH nirbharaM pUritamiva jAtam. - 1. Our copy has utkSepyaM.

Page #523
SETUBANDHA MY says viralaviralamiti kvacit kvacidityarthaH / AtapamilattimiraM pAtAlamISatpANDuradhUmanirbharamiva jAtamityanvayaH. 75. K reads niravazeSaM for a niravikkham = ca nirapekSaM (R and Kula). K, MY and Kula read girisvavAsoddharaNam for girisa-vasudeg = girizavAsoM (R). ___K says girisvavAsoddharaNaM giraya eva svavAsAH svagRhAH teSAmuddharaNaM niHzeSameva kurvadbhiH plavagaiH svAmikAryekarasaH svAmikAyeM ekora so rAgaH tAtparya yasya sa tathAbhUta AtmA ayazomukhe'pi ayazaHprasaGge'pi svagRhonmUlanAt apavAdaprasaGge'pi yazobhAjanameva (kRtH)| kutaH-svAmikAryatatparatvAditi. MY says giri-savasuddharanam girisvavAsoddharaNam. ___76. K's gloss on this verse is mutilated in our transcript. K (chaya) has mArutakSipyamANanirjharAH for marua-durukkhittojjhara (R). Kula and MY read utkSipyamANa (ukkhippanta) for durukkhitta (dUrokSipta), like ms. c of Goldschmidt. MY remarks asaniyamitamUlatayA mArutodbhanitanirjharatayA ca girayo guravo'pi laghavo jAtA ityarthaH. 77. K reads svAkRSya for aaddhiuna = AkRSya (R and Kula). MY has saaddhiuna samAkRSya. K takes om sajjia separately visRjya chaya). K says atha plavaGgAH sakalaM girisamUhaM svAkRSya suSThUnmUlya gRhItvA kalakalaM kRtvA avapatanAdapi laghu Azu vegena nabha utpatitAH. 78. K and Kula (?) read ekotkSepeNa for ekka-kkhevena = ekakSepeNa (R). K_says utpatanameva utpatitavyam / kRtyalyuTo bahulamiti bhAve tavyapratyayaH / utpatane laghubhiH zIghaiH caTulaiH kapibhiH vistRtaguravo niSprakampAH

Page #524
NOTES - CANTO VI parvatAH pakSairiva nabha ekotkSepeNa ekodyogenaiva vilagnAH prAptAH / yathA parvatAH pUrva pakSavattve pakSairutpatanti tadvaditi. Kula says caTulaizca pakSairiva kapibhiH........ ekotkSepeNa () ekodgamena ........mahIdharA nabho vilagitAH prApitAH'. R says kapibhiH kartRbhUtaiH parvatA nabho nItA utpatanakAraNatvAt pakSairiva ityuktamiti kecit. 79. K says utpatanasamaye plavagairAkrAntaM tato vimuktaM, viSamam UrdhvabhAgeSu, Urdhvazabdena parvatamUlaparyantalagnaH pradeza ucyate, teSUrvabhAgeSu sphuTitaM chinnaM bhUtvA prasthitaM girimUlaiH saha gataM punanivartamAnam / viSamArdhasphuTiteti vA pAThaH / viSamaM yathA ardheSu ekadezeSu sphuTitaM bhUtvA prasthitaM plavagAnAmutpatanarabhasAt UvaM gataM, punarnivRttaM mahIveSTaM ghaTitaM yathApUrva prakRtisthamabhUt / kathamiti-ghaTamAnaiH nadImukhaiH sphuTanAvasthAyAM vicchinnaiH punarghaTamAnaiH nadIpravAhaiH saMdAnitazailanirgamaM saMhitazailanirgamasthAnamiti. Kula is corrupt, but he says ghaTamAnairekobhavadbhiH nadImukhaiH / ghaTitaM samIbhUtamaNDalamityarthaH, SC says ayaM bhAvaH / utpATitagirivivarANAM tatratyanadImukhajalaiH pratyAgatya pUritAnAM sphuTitotpatitaiH bhUpArzvabhAgaiH pUraNAt bhUtalasamataiva jAtetyarthaH. ___80 K reads mahIdharANAM, mRgINAM, nivRttAnAM for mahiharahim etc. (R and Kula), ____K says hiyamANAnAM mahIdharANAM vanAni zobhante sma / kathaMbhUtAnibhayatrastapasthitAnAM, bhayazabdenAtra bhayaheturucyate, bhayAt trastaprasthitAnAM patanabhayAt punarnivRttAnAm, evaM gatAgataM kurvantInAM mRgINAM kSaNavivartitAni sasaMbhramatvAdunmukhAni unnamitamukhAni vilokitAni vilokanAni yeSviti bahuvrIhiH. 9. Our copy has alfarar: SC has sergar: - 2. R says mahIveSTaM ghaTitaM prAgiva militvA samIbhUtam |...vissmN natonnataM pUrva(ni) pAtAniyamema UrdhvaprasthitaM sat sphuTitaM truTitaM pazcAt nivRtta tatkhAte patitam,

Page #525
SETUBANDHA Kula says kSobhabhayapalAyitAbhiH hiyamANo mahIdharo yAsAM tAbhiH / bhayena AvignA vyAkulA ataH prasthitAzca nivRttAzceti tathA tAbhiH / kSaNaM vivartitaM sasaMbhramamudgataM ca mukhaM yatra tat tathA ciranivAsaparicayAt mRgIbhiH pralokitAni vanAni zobhante prItihetavo bhavantItyarthaH. 81. K says girINAmunmUlitAnAM nadIsrotAMsi unmUlanAvasthAyAM truTitAni vicchinnAni, utkSiptAnAm (utkSipyamANAnAM chaya) uddhatAnAm adhaH RjukaM yathApasRtAni prasRtAni, nIyamAnAnAM teSAM girINAM nirAyatAni parvatavegavazAt nitarAmAyatAni bhUtvA mArgeNa prasthitAni. MY says girINAmunmUlane sati cirapravRttamArgavicchedAt truTitAni, tadanantaramutkSepaNena adhastAt RjUnyavapatitAni, tiryak nayanadazAyAM tiryaJci dIrghAkRtAnItyarthaH, tanmArgeNaiva prasthitAni srotAMsIti yojanA. Kula says RjukamapasRtAni praguNaM garteSu adhaH prasRtAni. __82. K, MY and Kula read pralaya for malia mRdita (R); and paribhrAnta (paribbhanta) for paribhamanta (R). K and MY have giri-alam at the end of the pada. ____K says plavagairdhAryamANaM girijAlaM gaganamAkrAmati sma / kathaMbhUtamunmukhahariNagaNaM bhayAdunmukhamRgasamUha, pralayameghasAraM pralayakAlameghAH saMvartAdayaH tatsadRzabalaM, vivarAbhyantaragatapakSisaGgha, zikhareSu paribhrAntaravituraGgam. Kula says anpannai (apphurnai?') AkrAmati sthagayatIti yAvata. cf. apphunna (AkrAnta) 2. 4; 9. 84. R has apphundai (AkrAmati). K and MY on vv. 59 and 96 have appunna for apphudeg. 83. K, MY and Kula read ucchrita for ubbhia = ucchrita (R). Hemacandra 2. 59 derives ubbha from Uce. 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 aMseSu vAmAMseSu sthApitamahIdharAH, ucchritairUrdhvakRtaiH dakSiNakarairavalambitazikharAH, uttAnitavAmakaratalagRhIta nitambavistArAH kapayaH samudraM prati nivRttAH 33 MY says usla (SC Text also) ucchrita. Kula says ucchritena utkSiptena dakSiNakareNa. 84. K pratika has patthane (SC Text also) for -na (R). He says na prabhUtaM na paryAptamabhUt... . kathaM prabhavati kathaM paryAptaM bhavet Kula says na prabhUtaM na saMmAnakSamamabhUt / na saMmitA eva te tatretyAzayaH. 85. K says lavaGgamalokaH samameva tulitA uddhRtA nabhasi cotkSiptAH militA anyonyaM saMghaTTitAH mUlArdhAntA mUlapradezAH yeSAM tAn, anyonyazikharodgamasya zikharocchrayasya nikaSeNa unmRSTasarinmukhAn dharaNidharAn vahati sma . Kula says ekaikazikharodgamAnAM nigharSeNa utproJchitaM sarinmukhaM yeSu tAn mahIdharAn kapiloko vahati paraspara vijigISayA yugapat saMghaTTanena nayatItyarthaH . K reads mahIdharAkrAntAMsA : for mahihara - bharakkanta (R and 89. Kula) K says mahIdharAdhiSThitabhujazikharAH kapayaH sAgarasadRzAni prathamamutkhAtagirINAM vikaTAni sthAnAni ciraM nirvarNya nirIkSya pazcAdatikrAmanti sma / ayamarthaH - asaMsthApitagirayo gacchantaH kecidvAnarAH prathamamanyaiH kapibhiH unmUlitamahIdharANAmavasthAnapradezAn sAgarasadRzAn ciraM nirUpya kimayameva samudra iti ciraM vicArya pazcAt samudra prati gatA iti . Kula says prathamamutkhAtA ye vikaTA vizAlA mahIdharAsteSAM sthAnAni.... mahIdhara bharAkrAntAH ciraM nirvarNya vyavakrAmanti SC has vyapa -. 87. K says mahAnadIsrotAMsi kSaNasaMhitameghataTAni yadRcchayA meSaiH kSaNaM ghaTitameghamayataTAni, vegenotkSipyamANeSu giriSu anyonyaM nirantaraghaTi - S...5

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SETUBANDHA teSu mirAyatasthApisAni, parivarSamAnAmAmAmi bhUtvA nabhoDaNe (mabho'GgaNe ?) nabhomadhye vahantIca. __MY says kSaNamAtrasaMhitameghataTatayA rabhasanIyamAnagiridIrghAkRtatvena bhUSAbhUSaH tiryak parivardhamAnAthAmatayA ca nabhasi mahItala iva nakA prAvahannityarthaH. R says kSaNaM vyApya saMhitA militA meghA eva taTAni yeSAM tAni / meSA eka varabhUmayo bhavantItyarthaH....... ___88. K says kapibhinayamAneSu zaileSu nabhastalamiliteSu nabhastale padacchayA ghaTiteSu ba vartamAnAH zailavat rAma vanagajA api roSAt parasparaM militadantapariSA babhUvuH / zaileSu plavagaiH vidhuteSu satsu vanagajAzca vidhutA bhAsat / ataH zaileSu nirvyakteSu pRthagbhUteSvapi gajA na nirvyajyante / yuddhAbhinivezAt militadantAH santaH na pRthagbhUtA iti. Kula reads steyepit: (sola-garua) for sela-tunga. He remarks vanagajAH parvatAt parvatAntaraM gatvA lagnAH parvateSu pRthagbhUteSu api parasparaM roSavattvAt (1) (na) pRthagbhavantItyarthaH 29. K says vepamAnapayodharANAM vepamAnameghAnAM, vepamAnastanInAmiti ca sphurati / girivivareSu girINAmantarAleSu dRSTasvalpamadhyAnAM dRzyamAnakazamadhyapradezAnAM dizAM mukhAni surabhiNA AghAtena kusumarajasA parvatadramasaMbhavena puSpaparAgemeva nimIlitAni saMkucitAni / yathA kusumaparAgAghrANena strINAM mukhAni mIlitAkSANi bhavanti tadvaditi. Kula says atra tu parvataiH (1) nirantarapihitatvAt diGmukhAni nimIlitAnIvetyutprekSA. sc says nimIlitAni channAni. ___90. MY has via for biia (dvitIya). K says dvitIyaritaraiH karaiH mathApUrva sthApayAmAsuH. 91. Kreeds truTita (-kkneeta ?) for -kkhatia = skhalita (RY. cf. Hemacandra 4. 116. .

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NOTES - CANTO VI K says mabhastale vegapradhAvitaiH plaknaiH hiyamANAnAM zailAnAM zikharebhyaH zuTitAni vicchinnAni mahAnadIsrotAMsi mArgAgatazailAnAM pazcAdAgatazailAnAM muharsa mirjharA abhavan. The gloss on this verse is missing in our copy of Kul. 92. K says vegenotkhAtadrumanivahAn, taTaprAgbhAranibhAH pRbhaktaH jaladharAH yeSAM tAn virilabyattaTa[1]pradezasadRzajaladharakhaNDAnisyarthaH, tIvAtapapIDittatvAt darIvivareSu nilInagajakulAn parvatAn plavagA nayanti sma. K (chaya) has........nirvyajyamAnajalaparAn. R says nirvalamAnAH pRthagabhUtA asatA yebhyastAn. SC Text has nivadanta for lanta. ___93. K and MY read dhar va (dhAvatIva) for dhavai (R and Kula); and plavagakarorikSapta for pavamga-hiranta = plavaGgahiyamANa (R and Kula). K and MY read tvaritacchinnAtapaH for turiam chi. K says vegAt pradhAvitAnAM plavagAnAM karaiH utkSiptaiH zailazikharairantarito madhye vyavahito malayotsanaH malayasyoparibhAgaH dhAvatIva / plavaganIyamAnAnAM girINAM madhye dRSTo malayotsaGgaH sarvatrekarUpyeNa dRzyamAnasteSAM vegagamane svayamapi dhAvanniva pratibhAti sma / sarvatraikarUpyeNa sthita AtapaH ubhayatra meghacchAyAgamane sati avacchinnaM tacchAyAnumArgagataH svayamapi madhye tvaritaM tvaritaM chino dhAvatIva dRzyate tadvaditi. MY says vegapradhAvitaplavaGgakarotkSiptazailazikharacchannaH chAyAnumArgalagnaH tvaritacchinnAtapa ica malayotsaGgo'pi svayaM vegAdadhAvadiva' turiarm chi. amaava vva iti vyastapAThe tvaritamadhAvadivetyanvayaH / prAgapi tattaddeze vidyamAnasyaiva vegAt svAvaraNavigamAnantaraM tatra tatropalambhAt dhAvanapratibhAsa iti badyam.. 1. B. pikalanabhonIyamAmazailacchAyAnumArgalAnatayA tvaritavicchinnAtapa iva malayotsaho'pi svayaM vegAdadhAvadiva. _R says china Atapo yasmAt / zikharaireva chinnAtapaH.

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SETUBANDHA Kula says vegena pradhAvitaiH plavaGgaiH hriyamANAnAM (zailAnAM) zikharairantarita AcchAdito (1) yo malayotsaGgaH so'nantaraM....tacchAyAnumArgalagnaH san tvaritaM dhAvatIva iti pratItyotprekSayA (1) dhAvatItyAha / chinnAtapa iva, yathA meghAnAmantarAlanipatita AtapaH pavanapreritameghaprasaraNe dhAvanniva dRzyate tathA malayotsaGgaH apIti bhAvaH, 94. K (chaya) has udadhiM taiH na in the second line. K says samamavapatitaiH kapibhiH ye parvatA dUrAdAlokitAH taiste girayaH punarna dRSTAH kSipramanyairunmUlitatvAt punarna dRSTAH / yairye satyApitA lakSIkRtAH parvatAH taiste na gRhItAH, anyaiH gRhItatvAt / yaizca ye unmUlitA girayaH te'pi tairudarSi na nItAH, anyairnItatvAt / evaM plavagAH ahamahamikayA svAmikAryamakurvannityarthaH. Kula reads samthavia (saMsthApitAH) for saccavia (satyApitAH) He says saMsthApitAH sajjIkRtAH (api na gRhItAH) grahItuM na prAptAH, kRSTAkRSTikayA anyaiH nItatvAt. ___95. K says bhagnadrumANAM bhaGgaiH bhagnAvayavaiH bharitaH utkSiptatvAt vizIpatitaiH parvatai viSamaH pUrita, udadhilAgna udadhiM yAvat pravRtta: plavagAnAM gatipathaH etc. 96. K and MY read vyutkAnta for bolenta explained as vyatikrAnta by R. Kula has vyapakrAnta MY says vokkanta vyutkrAnta. K reads anurAgapUrNalocanaM, and mentions anurAgaphullalocanaM as a variant. ___K says evaM gRhItazailaM vegenAdhikena velAvyutkrAntaM velAmatikramya nabhasA samudraM gataM tataH pratinivRttyAvapatitam / anurAgeNa rAmagatena snehena pUrNalocanaM kapisainyaM rAmAbhimukhaM jAtam. MY reads appunna apUrNa (ApUrNa ?) AkrAnteti vA for upphulla = utphulla (R and Kula). K's reading seems to be same as that of MY. Kula says kapisainyaM vegena rAmAdibhiradhyAsitAM velAM vyapakrAntamatikramya gataM tataH pratinivRttaM sat avapatitam. . w

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CANTO VII 1. K says vikramasya nikaSaM vAnarANAM bhujabalasya paricchedakamityarthaH / dazavadanasya pratApalabanAya pratApAbhibhavAya agraskandham / skandhaH senAvyUhaH / agrimaskandhaH agraskandhaH / rAvaNavadhasAdhanatvAt setuH senAvyUhatvenoktaH. MY says nikaSaH svavikramaparIkSAsthAnam / AgAminaH samaravikramasya vyaJjanam. Kula says vikramasya zaktisampado nikaSamutkarSApakarSaparIkSAhetum. R says nikaSaM kaSapASANam. 2. K, MY and Kula read naha for mahi (R). K and probably MY read bharia for dharia (R and Kula). K says nabhastale bharitA ghaTitAH mahIdharA vAnarairudadhau seturacanArtha muktAH / pralayodvahanadalitAH, bahubAhunA varAheNa samuddhRtA mahI ciraM jale sthitatvAt bahudhA khaNDitA hi bhavati, evamudvahanasamaye dalitAH adhogacchantaH mahItalavibhAgAH mahAvarAhasya bhujairyathA samudre muktAH klinnatvAdadhaHpatanto mahIkhaNDAH punargRhItvA samudramadhyasthAyAM bhuvi yathA sthApitAH tadvadityarthaH. __MY says pralayoddharaNadalitA mahItalArdhAntA mahAvarAhamujaiH prathama nabhastale ghaTitAH pazcAdudadhau yathA vyamucyanta tadvadityarthaH. . Kula says anantaraM ca AdivarAhabhujaiH pralaye yat udvahanamutkSepaNaM tena dalitA mahItalaikadezA iva mahIdharA vAnaraiH nabhaHsthale dhRtAH santa udadhau muktAH . ____3. K says girinivahe nipatati sati samudraH tadvistAracchAditatvAt na dRSTaH / dUramadhaH avapatite sati vegAnilAghAtAt kampitaH / kSaNAt patite sati vilulitaH kSubhitaH / girinivahe jaleSu astamite setuviracanAbhAvAt nimagne sati parivRddho'bhUt. 4. K, MY, Deva and Kula read bharia for bhamira TURITE (R). K reads uccalia (Deva also) for ucshalia (R and Kula).

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38 SETUBANDHA K says atha mahodadheH salilaM nihatodvRttajalajantu, kRSTabhramatkAnanabharitotsaGgaM kRSTaiH bhramadbhiH kAnanaiH parvatasaMbandhibhiH bharitoparibhAgaM, parvata - patanAt prathamamuccalitaM nabhasi uccalitaM tata AgataM bhUtvA kaluSacchAyaM jAtam. MY says yathA kRSTakAnanaM bhavati tathA bhramat taireva kAnanaiH bhRtotsaGgamiti yojyam. Kula says nihatAH santa uvRttA uttAnIbhUtA jalacarA yatra / parvatapatanAt prathamocchalitAgataM gamanAgamanena kRSTaiH kAnanaiH bhraman bharitaraca utsaGgo yasya tat mahodadhisalilaM kaluSacchAyaM jAtam. Deva says udvRttAH pariplavamAnAH 5. K says salilAstamitaH pUrvapatito mahIdharo yasya sa tathAbhUtaH, punarapi adRSTamilitagirisaMghAtaH uparyupari adRSTaghaTitagirisaMghAtaH namaH sAgarAntarAloddezaH tathAghaTitaparvata iva dRzyate, raudracAtizayena pratikSaNaM kriyamANasya parvata ghaTanasyAdarzanAt prathamaghaTitaparvatavAnivAdRzyata MY says kadAcidapi parvatarahito nAdRzyatetyarthaH. Kula says salile astamitA mahIdharA yatra sa tathA / punarapi adRSTamilito girisaMghAto yatra sa nabhaH sAgara yorantarAlodezaH tathA tena prakAreNa ghaTitaparbata iva dRzyate / etena nirjharasaMtatiH yathA pratikSaNaM vicchidyamAnApi tathAvyavasthitaiva lakSyate, tathaivAvicchinnamilitaprakSiptapatitAnAM girINAM saMtAna ityuktaM bhavati. 6. K says kapibhiH zailA uddhRtAH samudraH kampitaH / ataeva pratipakSasya bhayaM janitam / tathAhi mahAlakSANAM lakSazabdena sAdhyamucyate akSudralakSANAmatucchAnubhavAnAM hRdayasArA hRdayazaktatya eva na kevalaM guravaH, ArambhA api guravo bhavanti hi / lakSasya mahattvAt ArambhAzca tadanarUpA bhavantItyarthaH. MY says sAro balam / kevalaM buddhibalAnyeva na gurUNi kiMtu pravRttayo'pItyarthaH .

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NOTES - CMNTO VII 99 .. Kula says mahada lAsa silAdhayiSitaM yeSAM te mahAlakSyAH , teSAM na khala kevalaM hRdayasya sArA vyavasAyavizeSAH murukAH, kiMtu ArambhAH kArya sAdhanopAyA api gurukAH........ 7. K reads the second line as udadhau punaH patan kutra gata iti salile na jJAyate zailaH. 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 vipula for pitula = pRthula (R). K says vAnaraiH vegenAviddhAH bhramayitvA visRSTAH, vipulaiH valamAnaiH nijaiH nijharaiH parikSiptAH zailAH udadhimaprAptA eva AvartamaNDaleSu bhramantIva. Kuta says AviddhAH kSiptAH. Besides he says nijAbhiH valantIbhiH nirjharAvalIbhiH parikSiptA veSTitAH . He reads niaa-valantojjharavali cf. sc. Text. 11. K says plalagaiH kSaNAt meliso ghaTitaH praviddhaH', zikharAntarebhyaH niryan nirgacchan riktaH zUnyaH giribharavarjitaH vAnaraloko yasya sa tathAbhavan girinivahaH samudre pazcAdeva patitaH / prathamameva nabhasi anyo girinivaho milati ghaTate sma. K (chaya) has pazcAt patati. It will be seen that K (Deva also) reads melia- paviddho for meliapaviddho (R and Kula). R says melitI yojitaH pazcAdapaviddhaH prerito girinikahaH. Kula is corrupt, but SC which reproduces him says kSaNAdatarkitaM melitaH samupasthApitaH apAkchaH zitaH.. MY says kSaNena ghaTayitvAvapAtitaH pUrvAvapAtitAnyagirinivahatayA riktena girirahitena........zikharAntarAlaisarva niHsaratA kapilokenopalakSitaH madhyamo girinivahaH samudre pazcAdapatat , prathamameva tvanyastRtIyo nabhasyamisat / matra mitha iti zeSaH, athavA samudre pazcAt patataH prathamaM nabhasi ghaTamAnasya va yogirinivahayoH kSaNamelitapratividvatvaM zikharAntaraniryaviktavAnaratvaM ca kramA 1. Deva says kapimiH kSaNema melitaH praviddhaH ghaTakiyA kSisaH ...

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SETUBANDHA... dekaikavizeSaNamanusaMdheyam / ataH paryAyadvayameva siddhaM bhavati / anena girighaTanAnairantaya vivakSitamiti. . 12. K says udadhau vAnaraiH rabhasakSiptAnAM parvatAnAM gatipathA dIrghA valamAnA vikaTAzca, mArutena pUryamANAH, pAtAlodaravat gabhIrA bhUtvA rasanti sma. MY says Osuddhana zaufarar. (Deva chaya also). This is the reading of SC Text and Kula also, who has nipAtitAnAm. R reads oviddhana and says rabhasena vegenApaviddhAnAM preritAnAM mahIdharANAm. ___13. K, MY Deva and Kula read aanti raanaaram in the second line for padanti raanaare (R). K says kapibhiH lIlayotkSipya vimuktAni, nabhasi anyonyaghaTanena bhinnAni, vajabhayAt udvignAnIva girisahasrANi ratnAkaraM pravizanti sma (yanti chaya) / pUrva giraya indravajrabhayAdAvignA yathA samudraM praviSTAH tathaiva prAvizan, MY says ainti (SC Text also) atiyAnti prApnuvannityarthaH. Kula says ratnAkaramAyAnti. Deva says ayante gacchanti. SC has adhigacchanti which is a mistake for atigacchanti. 14. K says zailAH bhinnazilAtalazikharAH bhUtvA prathamaM prApatan / nijataTAt (apasRta)dumakusumarajodhUsaritAni mahAnadIsrotAMsi vAyunodbhUtAni pazcAt patanti sma. Kula says bhinnAni zilAtalAni zikharANi ca yeSAM te zailAH. R says zailAH kIdRzAH-nijakadrumebhyaH apasaradbhiH kusumarajobhiH dhUsaritAH. 15. K says dUrAdutkhAtanIteSu parvateSu samudre loSTakapAlAdivat nazyatsu satsu teSAM salile vispaSTadRzyamAnAn gatipathAn kapayaH zokavismayAbhyAM nizcalAH santo dadRzurityarthaH,

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NOTES - CANTO VII MY explains visama-gar (viSamagati) as kuTilaprakAra. He says gatiH prakAraH. Kula says nirmalasalilAbhyantare vibhaktaM (sphuTa) dRzyamAno (vivartanavazAt) viSamagatisaJcAraH adhaHpravezo yeSAM te mahIdharA, iyatapramANA api girayaH astAyante ityavadhAnAt nizcalasthitaiH plavaGgamairAlokitAH cireNa nazyanti adarzanaM gacchanti. ___16. K reads mUlakSubhitaM for mulukkhuhiam = mUlotkSubhitaM (R). . SC Text has mula-kkhuhiam like K. _K says phenamayAnAM kusumAnAmantarebhya uttIrNAH tadIyakesarasadRzAkArA (vepamAnA) mayUkhAH yeSAM tAni, kSobhAtirekAdutthitAni mUlatalasthitAni ratnAni mahodadhiM mUle'pi kSubhitaM sUcayanti sma. ___MY says paantaim plavamAnAni. Kula has mUlakhaNDitaM. He seems to read mula-kkhudiam. cf. Hemacandra 1. 53. 17. K says ivazabdaH prakAravacanaH / parvatAhataH samudro velAM tIraM yathA vidhunoti sma tathA mahImapi vyadhunot etc. Kula says velAmivetyarthAt sahopamAyAM na kevalaM velAM mahImapItyAdi yojyam. K says samayaM maryAdAm. Kula says samayaM jagadavalambanamiva dharaNIdharasaMghAtaM bhinatti. R says samayaM velAlavanaM na kartavyamiti vyavasthAmiva. 18. K says kapibhiH parvatAH paryasyante bhrAmayitvA adhomukhaM kSipyante sma / kathaMbhUtAH-valamAnAH / calAnAM viTapAnAmantarebhyo nivRttAH Urca nirgatAH tarUNAM plakSAdInAM prarohA yeSAM te tathAbhUtAH / mUlairunnamadbhiH unnamitajaladA, adhomukhmaandolitnijhraaH..| MY says haribhiH girayo bhrAmyamANAH adhomukha kSipyante / adhomukhAvapatanadazAyAM kathaMbhUtA ityatrAha caleti / tatra mUlAbhimukhatvaM vihAyAnyathAbhUtaprarohAH, mUlairunnAmitavaihAyasameghAH, zikharapradezeSu adhomukhabhrAmya 1. The words within brockets are restored from sc. S...6

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SETUBANDHA nnirjharA iti . R says dharaNidharA valamAnA adhomukhatvena vakrIbhavantaH santaH paryasyantItastataH patanti 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 nivRttA lambamAnAH tarUNAM prarohAH ziphA yatra te / tarUNAmapyagho mukhatvena ziphA apyadhomukhA bhavantItyarthaH . Kula seems to read patanta: 1 ( 1.e. padanta, like ms C of Goldschmidt) for valanta. He says paryasyanti parivartante R says paryasyanti itastataH patanti.. Kula explains- praroha as zAkhA ziphA He says valanta iti pAThe Avartanta ityarthaH. 19. K and Kula read saMkSubhita for pakkhuhia (R). K says asthitamanavarataM patadbhiH parvatairutthApitaiH salilarajo'ndhakAraiH astamitAn salilabindusamUhamayaiH andhakAraiH channAn, patataH parvatAn kSubhitasamudrapratiravaH kevalaM zaMsati. MY says avapatataH zailAn kSubhitasamudraghoSa eva kevalamazaMsat / na tu te tathAbhUtA adRzyantetyarthaH Kula says patadbhiH mahIdharaiH dUrotthitasya jalasya rajobhiH karNairyo'ndhakAraH tena ...... astamitAn patato dharaNIdharAn kevalaM saMkSubhitasamudrasya pratyagro ravaH pratiravaH kathayati, athavA dikkuharavyApI pratiravaH pratidhvaniH 2 9 20. K says prakSiptaparvatatvAt ucchvasa dabhujazikhara pradezAH, pAtAloSNaiH parvatamUlagatapAtAlasaMyogAduSNaiH giridhAtubhiH kardamitamukhAH / pAtAlaM tu nityasaMvRtatvAt USmalaM bhavatIti bhAvaH / girinirjharaiH daradhautakesarasaTAH plavaGgAH paritaH saMkrAmanti ( parisaMkrAmanti chaya ) caranti sma. MY says parisakkanti parisamacaran. Kula says uSNena giridhAtunA kadarthitamukhAH. He seems to read kavattia ( kadarthita) for kaddamia. cf. Hemacandra 1. 224. He renders palhatthia as paryAsita. 1. Our copy has padantaH. 2. Partly restored from SC,

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NOTES - CANTO VII 21. K, Deva and MY read vilagnAH for : painna = prakIrNAH (R) and uddhRyamAna (uddhuvvanta) for vihuvvanta (R).- Trans. follows Gold. schmidt's reading paalla (ms. C) for painna Hemacandra 4. 70 has payallar zithilIbhavati lambate vA. _K says plavagairU muktA UrdhvazikharaM prakSiptAH parvatA vigalannirzaratvAt laghavaH, pavanena uddhUyamAnaiH preryamANaiH svapAdapairUz2a vilagnAH UrvIkRtamUlA ityarthaH, evaM bhUtvA zikharaiH gurubhiH sAgare nyapatan. Deva explains Urdhvavilagna as UrdhvanunnaH.. MY says nirjharavigalanena laghUkRtatayA pavanodhUyamAnanitambataruvanordhvalagnatayA ca plavagairUlazikharaM muktA api girayo gurubhiH zikharaiH nyapatinityarthaH. Kula seems to read milehi for siharehi. SC says plavagairUrdhvamuktA adhaHzikharIkRtya kSiptA mahIdharAH sAgare mUlaiH patanti. . 22. K says astamitAnAM zailAnAM mArgAH bhinnanivartamAnasalilapujitakusumAH, haritAlaiH dhAtuvizeSaiH kapilavarNAH, dAnena madena sugandhayaH utplavamAnA gajadrumANAM sallakInAM bhaGgA yatra te tathA babhUvuH / sallakI syAt gajapriyeti halAyudhaH. __MY reads uppaanta (utplavamAna) for uppavanta. Kula reads lAJchita for purjia. He says astamitAnAM nimagnAnAM (zailAnAM) mArgAH.... bhinnena apasRtena nivartamAnena (salilena) lAJchitAni kusumAni yeSAM te tathAbhUtAH haritAlakapilA bhavanti. 23. K, MY and Kula read avapatitAH (ovaia, cf. 6. 28, 29) for .avadia ApatitAH (R). 1. Kula is corrupt, but to judge from SC which follows him closely, he reads prakIrNa like R, and has uddhya mAna like K with avadhUyamAna as an alternative. SC Text has ohuvvanta (avadhyamAna.) SC says pAdapairUrvaprakoNI urdhvapracalA vaa| prakIrNAH parivartitA iti lokanAthaH. R says Urddhana mastakena prakIrNI vikSiptAH (mahIdharAH).. . . ... .

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44 SETUBANDHA K says jalena dhAvyamAnAtAmralocanA : (MY and Kula also). R says dhUyamAne itastataH preryamANe AtAmre locane yaiste. Kula says vikaTataTasya astamitasya zailasya zikharAdavapatitAH. He reads viada-adatthamia (cf. SC Text) for salila-daratthamia = saliladarAstamita ( R and K chaya). K comm. says salilodarAstamitebhyaH zailazikharebhyaH avapatitAH. 24. K reads astamaya (atthamaa ) for atthamana astamana (R, Deva and Kula ?) 25. K says daMSTrAbhiH karimakarANAM bhinnakumbhA daMSTrAbhinnakarimakarakumbhA ityarthaH, teSAM sthiraiH hastaiH kRSyamANAH, muktAgarbhitaiH tatkumbhazoNitaiH pUryamANamukhakandarAH siMhA rasanti sma. 26. K says mAtaGgA udvartitakarimakarAH vidAritakarimakarAH, uparipatitagirisaMbhrameNa udbhaTaroSA, avapatitaiH makaramatsyaiH nirdayazhnagAtrAparatvAt visaMsthulA vihvalAH patanti sma / gAtrAparazabdena gajasya pUrvAparapAdAvucyete / 'gAtraM pUrvo'Ggirasya ya:'; 'aparaH ( ? ) pazcimaH pAdaH' iti vaijayantI. MY_says lua-gattavara lRnagAtrApara lUnAparagAtretyarthaH / aparagAtrazabdenAparapAdAvuktau / udvartita karimakarAH svamadagandhenotthApitakarimakarAH / makarANAmavapatanamahaM pUrvikayA saMbhUyopanipAtaH (saMbhUyevAvanipAtaH A ). Verse 26 is missing in our transcript of Kula. R says udvartitA uttAnIkRtAH karimakarA yaiste / .... lUne gAtrAvare yeSAM te / .... chinnajaGghApUrvapazcAdezAH. SC, quoting Amara, says gAtraM pUrvajaGghAbhAgaH, avaraM pazcimajaGghAbhAgaH. 27 K and Deva read H for sela (R and Kula). K says salile darAstamitagiridarImukheSu valamAnAbhiH vIcibhiH drumeSu majjatparvatadarIgatadrumeSu vanalatAbhiriva bhrAntaM bhramaNaM kRtam / vidhutapravAlakisalayaM vidhutavidrumamaya kisalayaM yathA, AveSTaprabhUtamAveSTane paryAptaM yatha 1. Printed text has avaraM /

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NOTES - CANTO VII bhavati tathA bhrAntam. MY says vIcibhiH latAbhiriva.... AveSTaprabhavacca yathA bhavet tathA drumeSu bhrAntam / latAbhramaNe tatkisalayAnAmiva vIcibhramaNe'pi vidru. mANAM vidhutatvam. R says vIcipakSe pravAlAnAM kisalayaM yatra, latApakSe pravAlavat kisalayaM yatra. Kula says zailasya darAstamitasya darImukhe valantIbhirmaNDalAyamAnAbhiH (vIcibhiH).... / pramANAnurUpadattAveSTanamirthaH 28. K reads dharaNidharaiH sarabhasaM for :giri-nivahehi rasantam = girinivahai rasat (R and Kula ?) K says sarabhasamutkhanyamAnaiH zailaiH dharaNyAzca, nipatitaiH giribhiH samudrasya ca pAtAlaM samameva nirantaramudghATitaM nirvizeSa prakAzitam. Deva has girinivahaiH sarabhasaM in the first line. MY says dharaNeradhovarti pAtAlaM zailotpATanamArgaH prakAzyate, sAgarasya tu zailamajjanamArgerityarthaH. sc says samaM tulyaM yathA syAt tathA / samaM yugapaditi zrInivAsaH. 29. K and Deva seem to read valanta-nia-ojjhara in the first line. K (Chaya) has valamAnanijanijhara. ___K says plavagairvegena AviddhatvAt kSiptatvAt valamAnA bhramantaH, mukharabhramannijanirjharaparikSitAH', saMpIDitaghananivahAH, calitAbhiH vRkSalatAbhirAliGgitAH parvatAH prApatan / ayamasyAbhiprAyaH-yathA kecit kuTumbino mahApuruSAH krUreNa vidhinA sthAnAt bhraMzitAH mukharaiH bhramadbhirapatyaiH parivRtA duHkhapIDitasuhRjjanAH calitAbhiH strIbhiravalambitAH patanti tadvaditi. K and Deva read calia for valia (R and Kula) in the second line. ___Kula reads valanta ojjharavali like R- valantIbhiH nirjharAvalIbhiH veSTitAH, He explains samvellia as saMveSTita, and says saMveSTitA ghananivahAM yaiste. R says saMvellitAH caJcalIbhUtA ghananivahA yeSu te / valitAbhiH vakrIbhUtAbhiH latAbhirAliGgitAH, 2. Deva says mukharavalamAnaiH nijanijhareH parikSiptA. |

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46 SETUBANDHA 30. K pratika has ekkekka. K, Deva and MY read zailasthagitAH (sela-tthia) for seladdhanta zailArdhAntAH ( R and Kula); and uccalia for ucchalia (R and Kula). K says samudre parvataM prakSipya punaH parvatagrahaNArthaM ekaikamAgacchantaH, nijabhujakSepa bhinnaiH zailairupari patadbhiH sthagitAH, dhutakesara saTAH, gaganoccalita samudrajalacchAditAH (salilAvastRtA: chaya) bhUtvA : kapayo niryAnti sma Rsays nijakabhujAbhyAM yaH kSepaH tyAgaH tena bhinnaH troTitaH zailArdhAnto yaiH. =.. 31. K says samudre girighAtotkSiptapAnIye sati tatsalilai recitaM vivajitaM bharitaM ca nabhastalaM salilabharitAvasthAyAM pAtAlamivAbhUt / salilarecitAvasthAyAM nabhovivaramevAbhUt / tathAM pAtAlaM ca girighAtotkSiptasalilarecitasamaye nabhovivaramiva vikaTodaramabhUt / salilabharitAvasthAyAM pAtAlaM pAtAlamevAbhUt / evaM pAtAlaM nabhazca paryAyeNa bahuzo viparyastamadRzyatetyarthaH . R says vikaTodaraM tucchodaraM etc. He remarks kecittu pAtAlamiva nabho nabha iva pAtalamityubhayamapi tatsalilena recitabhRtaM dRzyate / nabha iva pAtAlaM recitaM tadiva nabho bhRtamityarthaH . 32. K says saMkSobheNa patanakSobheNa bhinnAt vidAritAt mahItalAt sarasaH adhastalAt galitajalatvAt avarugNapaGkajavanaH mlAnapaGkajavanaH utsaGga uparipradezo yeSAM te tathA / vihvalaiH gajendraH - avalambitatvAt sphuTitapatacchikharA mahIdharAH patanti sma. R says vihvalaiH vyAkulaiH gajendrairAlambitAni zuNDAdinA avaSTabdhAni ata eva sphuTitAni truTitAni tata eva patanti zikharANi yeSAM te. . MY seems to read jalohara for mahiala. He says zailotkSepaNavegabhinnibhyo jaladharebhyo vigalitAbhiH varSadhArAbhiH vilulitapadmavanA ityarthaH . Kula says saMkSobheNa bhinnaM dvidhAbhUtaM mahItalaM [?] sarojavanAdhArabhUmiH tena galitajalatvAt avarugNapaGkajavanA utsaGgA yeSAm . 33. K says rasatItyAdikasya gAthAdvayasya pUrvabhAge (?) likhitaM vyAkhyAnaM draSTavyam .

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NOTES - CANTO VII MY says nidrAvayati nizcyAvayatItyarthaH / prAgevoddhRtAmRtatvAditi bhAvaH. _His reading might be middavai for nidden = nirdadAti (R). Kula is here mutilated. SC Text has niddaar.1 SC says prAgivAmRtarasaM na muJcati nAviSkaroti ityarthaH. Some of these words appear in Kula... ____34. Kula says AHzabdo vismaye / AH kathaM ko'yaM prakA(ra.).... rAkSasapuryA gamanopAyo'pi bhISaNasamArambhaH .......He also says saMzayitena saMzayakoTiM prApitena samudreNa (muktaH) ghoro bhISaNa AkrandaH paritrANaravo yatra sa tathA. R renders kaha a as kathaM vA. 35. K pratika has Vea-kkhudia. MY pratika has veukkhudia (SC Text also=euiterafusa chaya). K (chaya) has vegantruTitotthApita..:..:..K says kSepaNavegAt truTitodgataM nabhasi bhramat sphurat zobhamAnaM kAJcanazilAmaNDalaM yasya tat , kusumAnAM sugandhibhiH rajobhiH yuktaM dharajAlaM plavaganunna paryasyate sma (MY also). . .... Kula has utkhaNDita, like R whose reading is however ukkhalia. Kula says paryasyati nipatati. MY says uddhaia UrdhAthita UrdhvA piteti vA. 36. K says samudrazca bhramadvaDavAmukhaH san bhramati sma. Kula says salilanidhiH dhvanati. He seems to read rasai for valak ; and explains miraia as nirAvita-pavanena nirAvitA atyathai zabditA vRkSA yeSAm. cf. K's explanation of viraia in his gloss on 2. 29. The word is explaind by R and MY as nirAyata = dIrghAkRta; nirAyatIkRta dIrghatarIkRta (K). Acc. to SC, Srinivasa explains nirara as RjUkRta. ___37. K, Deva and probably MY read milantaH (milijjanta) for maijjanta) (R and Kula). Deva reads tulita (udUDha) for malia (mRdita). ___1. Chiya has nirdadAti. . .

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SETUBANDHA K sas parvatapatanakSobhitena samudreNa dUramAviddhAH punarnivRttAH', truTitamRditaiH haricandanaiH milantaH saMsRjyamAnAH, rabhasokSiptAH saMbhramAdutpatitAH mahAnadInAM parvatagatAnAM matsyAH udadhiM virasamAsvAdayanti sma. MY says moTitamRditacandanena atiparuSajalasaMgatA; uccalatA jalena rabhasokSiptAH zailanadImatsyAH . Kula says abhimukhagiripatanena dUramAviddhAH kSiptAH tato nivRttAH moTito bhagno mRdito yo haricandanaH tena mAdyamAnA harSitA, ato rabhasotkSiptA vegenotpatitA mahAnadImatsyAH kSArajalatvAt virasamudadhimAsvAdayanti pibanti. Kula renders maijjanta as mAdyamAnAH . R has mudyamAnAH. He says utkSiptA utplutyotplutya parito gatAH. Lokanatha quoted in SC says mAdhanto harSeNa vismRtAtmanaH. ___ 38. K says AzIviSANA maNibhistAmrAH,....viSamanitambA nimnonnatanitambA, dumanivaharupari haritAH zyAmalAH, darISu raviprabhAbhiH parihRtAH (andhakAritadarIvivarAH MY) zailAH paryasyante sma. Kula says vighaTamAnatvAt viSamA nitambA yeSAM te. He seems to have paryasyanti. cf. verse 35. R says zailAH paryasyanti samudre nipatya vizIryanti. ___39. K says samudre girighAtairutkSiptapAnIye sati vegAdapavRttamadhastAt apasRtaM, tulAgreNa yadRcchayA viSamamayathApUrvamAgataM mahIveSTaM bhujagapatinA valitvA zarIraM vakrIkRtya kathamapi dhAritam. R says valitvA tiryagabhUtvA. MY says tulagga kSaNa / viSamaM kRcchram / tulAdhRtamiva samobhayapArzva bhUgolaM madhye ziraH kurvan khalu zeSo dhArayati / idAnIM tu girighAtotkSiptasamudrajalatayA viSamabharabhAgaM vegena bhAraguruNi pAzrvAntare pravRttaM bhUveSTanaM tatraiva dUra (dUre B) saMcArya ziraH kathamapi dhRtavAnityarthaH. 1. Deva says dUrAviddhanivRttAH parvataiH saha daramudadhau kSitAH......girikSobhitodadhipratihatena nadopureNa saha dUrApaviddhAH punanivRttAH. _2. R says tulApreNa kAkatAlIyasaMvAdena akasmAt viSamAgataM tiryagbhUtaM....vegena haThAdapavRtamapavartitumArabdham / AdikarmaNi ktaH

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NOTES - CANTO VII . . Kula says samudra girighAtokSiptapAnIye sati vegAdapasRtaM calitaM nirjalasamudrapradeze laghutvAt , anyatra gurutvAt anyatra laghutvAt tulAgravat viSamAgata vyarthIbhUtaM sadApatitaM (?) mahImaNDalaM bhujagapatinA zeSeNa valitvA........(dhRtam !) sc says mahImaNDalamekatra salilazUnyatayA laghutvAdaparatra salilabhareNa gurutvAt tulAgravat viSamAgataM tiryagbhAvApannaM bhujagapatinAnantena valitvA phaNAmaNDalaM samAMdhAya dhRtam. 40. K, Deva and MY read prati for khura (R and Kula). K and Deva read cira for cia = eva (R). K and Deva read sambharia (cf. sb Text) for sambhario (R) construed as saMsmRtavAn. K says parvatAnAmuddharaNAdibhiH kSobhaiH mahIprabhRtayaH ciravismRtAni bajabhayAdIni samameva sNsmRtaaH| saMsmRta iti kartari ktapratyayaH. Deva has saMsmAritAH.. - K (chaya) has samameva cirapramuSitaM saMsmRto mathanasaMbhramaM ca samudraH. R says samakamekadaivetyarthaH / prasmRtaM vismRtam. MY. says 'padivellarai pratipIDanAni / pamhatham prasmRtam. Kula says prabhraSTaM (e. pabbhatthamy prasmRtam , and quotes Panini 1. 2. 69 (napuMsakamanapuMsakenaikavacAsyAnyattaraFATH) to explain the neuter singuler. The rest is corrupt. 41. K, Kula ard MY read Pharesu tharadeg for deghare sombharat (R). K (chaya) has malyacandanalatAgRheSu zriyamANaH found in Kula also. _K says malayasya candanalatAgRheSu pUryamANo nijamathanaduHkhaM saMsmaranniva saritpatiH rasati sma / kathaMbhUtaH-zailazikharAbhihato dazamukhasya sItApaharaNadoSeNa samupasRtApat. MY says samapasRtApat gamitasakalamathanAdyApadapi dazamukhadoSeNa zailAbhihataH san arasat. R says samavasRtA samupAgatA Apat vipattiryasya tathA. This agrees with Lokanatha quoted in sc (samyagavasRtA upasthitA Apat yasmin). Kula reads camo sariaval for samosariavar in the fourth line. He says saritpatiH samudrazca (dazamukhasya dopeNa) , s.7

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50 sItApahAropekSaNena samaH tulyaH 'sRtA prasRtA Apad' yasya sa tathA '. R says latAgRhANi saMbibhrANo dhArayan / payaH sekAdinA puSNan iti vA. SC says latAgRhaM pUrayan / malayacandanalatAgRheSu bhriyamANa iti kulanAthaH. SETUBANDHA 42. K, MY and Deva read majjha for vattha= pRSTha (R and Kula) K (chaya) has jalamadhyAstamiteSu uddhAvati and ApatitacUrNiteSu ca ghutadhAturaja iva zIkararajaudghAtaH. MY also has Apatita for avalia (R), rendered as ch in R (comm.). SC Text has avadia. K says giriSu jalamadhyAstamiteSu satsu mRditavidrumatAmraH cUrNitaiH vidumaistAmraH zIkararajaH saMghAta uddhAvati sma / ApatiteSu anyonyaghaTTanAt cUrNiteSu ca giriSu dhutadhAturaja iva ca zIkararaja udghAtaH uttasthau / athavA giriSu jalamadhyAstamiteSu teSAmupari ApatitacUrNiteSu ca giriSu mRditaiH vidrumastAmraH zIkarakaNasaMghAtaH dhutadhAtudhUliriva uttasthAviti yojanA. MY says giriSvApatitacUrNiteSu ca jalamadhyAstamiteSu ca satsu cUrNitatayA dhAturajaH samutthAne'pi prApte jalAstamayena tasya pratibaddhatayA zIkarodghAta evodacalat / sa tu vidrumacUrNasaMparkIt dhAturajaH sadRzo bhUtvA tatpratItimasyApyajanayadityarthaH Kula says UrdhvAyate udgacchati. 43. K (chaya) has zailazikharasaMkSobhitAlolatkaM galitadhAturajoraJjitakallolAntam / rasati udadhisalilaM ghareSu patat bhagnacandanarasauSadhinirvyajyamAnam // MY agrees with K, but has lolat in the first line. K and My read rajoraJjita for rasa-raia = rasarAjita (R). Kula has rasaraJjita. K, MY and Kula seem to read ravia for raia. cf. HC 4.49 K says dhareSu giriSu patiteSu patat, anyeSAM patatAM zailAnAM zikharaiH 1. Restored from SC, 2. B omits ca, ....

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50 NOTES - CANTO VII saMkSobhitatvAt (A)lolatka, svArthe ko veti kaH, lolamityarthaH / galitaiH dhAturajobhiH raJjitakallolAntaM, bhagnAnAM candanAnAM rasaiH bhannAbhiroSadhIbhizca nirvyajyamAnaM pRthagvibhAvyamAnam ApAditavarNAntaramevaMbhUtamudadhisalilaM rasati sma. Ks patat in the third line, seems to stand for valamanaam valamAnaM (Kula, Deva and R who explains it as vakrIbhavat ). ___MY has bhamacandanarasauSadhipRthagbhavat in the fourth line and says pRthagbhAvo bhinnavarNatA. R says nirvalamAnaM jalAntarAt pRthagbhUtam. ___Kula says zailazikharaiH saMkSobhitatvAt kallolAyamAnaM, galitena mairikAdirasena raJjitakallolaM, tataM vistRtaM, teSu guhAviyuktaparvateSu valamAnaM tadudadhisalilaM rasati dhvanati. The rest of Kula's gloss is somewhat corrupt, but he says (bhagnacandanarasauSadhinA) nirvIryatvAt sarpavat nirbalamataevAnatam. 44. K and MY read cala for jala; mRdita (malia) for milia; utpatantaH (uppaanta) for uppavanta = utplavamAnAH; and vilaganti for vi lagganti = api laganti (R)1. K (chaya) has akRSTA api gaganaM vilaganti drumAH . SC Text Ms. has valagganti i.e. Arohanti. ___K says giribhyo nirvyaktAH patantaH pRthagbhUtAH patantaH, uddhatAni uddhRtAni calAni mUlAni ziphAzca (mRditAH) patralAH patrabahulAH viTapAzca yeSAM te tathA, laghutvena utpatanto drumA anAkRSTA api gaganamadhyArohanti sma / patatAM parvatAnAM nitambebhyaH paribhrazya jale magnA api dramAH gauravAbhAvAt punarutpatya gaganamArohannityarthaH. MY says anAkRSTA api gamana vyalagan. Kula says uddhatasya (?) UrdhvaprasRtasya (jalasya) mUle militAH patralAH viTapA yeSAM te tathA / anAkRSTA api jalotkarSaNena tanmUle lAnA dramA gaganaM....Arohanti. R has uddhRta for uddhata. 45. K, Deva and MY read tIvra for raa rAga (R and Kula). 1. The other readings are common to R and Kula.

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52 and gamananighAta for gaana-niraa = gagananirAyata ( R ). Kula has gagananipAta, i. e. degnivaa. cf. SC Text. SETUBANDHA K says tIvraH atiduHsaho yathA saMjAto matsaraH samudraviSayo yeSAM taiH, gamananighAtena gamanAbhighAtena bhinnaiH ghanaiH meghaiH bhISitApsarobhiH sphuTadhavaladantAgranipIDitAdharaiH plavagabalaiH kartRbhiH dharAdharaiH karaNabhUtaiH sAgarasya salilaM bhidyate sma. Kula says rAgeNa paraspara spardhAnivezena saMjAto matsaraH krodho yeSAM taiH H / sphuTena vyaktena dhavaladantAgreNa pratipIDitaH adharo yaistaiH plavagabalaiH sAgarasya salilaM bhidyate / kaiH karaNabhUtairityAha - dharAdharaiH / kiMbhUtaiH- gagananipAte bhinno yo ghano meghastena bhISitA apsaraso yaiH taistathA R says rAgeNa dveSeNa rAvaNaM prati saMjAtamAtsayaiH. 46 K says pavanapUryamANadarImukhaM, samudralaGghanArthamutpatatA pavanasutena AkrAntatvAt vighaTitazilAmaNDalaM, zikharanirjharAt udgatena mahendradhanuSA garbhitaM bharitam / nirjharANAM nipAteSu prasRtaiH zIkaraiH AtapayogAdindradhanurmaNDalamAvirbhavati / tathA ca kumArasaMbhave ( 8.31 ) - zIkaravyatikaraM marIcibhirdUrayatyavanate vivasvati / indracApapariveSazUnyatAM nirjharAH prasaviturvrajanti te // iti / evabhUtaM mahendrakhaNDaM mahendraparvatasyaikadezaH vAnarasaMrambhakSobhitaM patati sma. , Kula sayse prAkU laGkAgamanArthaM samudralaGghanAya kramaM kartuM padabharaM nyasyatA pavanasutena etc. He reads salila for sihara, and says salilo jhare nirjharasalile. udgatamuditaM yat mahendradhanuH etc. (quoted in SC). 47. Kand MY insert ruciraM before saandalaim (sakandalAni ) in the third line. K says gaganatale zailAnAM patatAM saMghaTTena vAritAnAM pratibaddhagamanAnAM, jalabharitAnAM vAridAnAM raveNa avastRtaM vyAptaM, sakandalAni sapallavAni latAgRhANi vahamAnaM ruciraM zikharaM teSAmeva zikharaM zataM dalAni bahudhA zakalAni

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NOTES - CANTO VII 53 bhUtvA patitaM na bhavati kiM, patitamevAbhavadityarthaH R says kandalo nAma vRkSavizeSastatsahitAti latAgRhANi. 48. K reads camara for camari He says samudrepa titagirighAtAt udavRttaiH makaraiH viSamaM samutkRttAH chedapradezAt prasaradrudhirAzcamarANAM bAlakhaNDAH phenaiH milanto'pi lakSyante sma sphuTamadRzyanta R says camarINAM vAlArdhAntAH pucchai - kadezAH. Kula says viSamamastavyastam. 49. K and MY read harisalaa-haraim for seollaaharaim svedArdrAdharANi (R). K says siddhajanaH parvatavartI bhayena latAgRhANi muJcati sma / kIdRzAni suratavizeSajAtaharSavattAbharANi pUrvaM suratavizeSajAto harSavattAyA bharo'tizayo yeSu / harSavattA harSavattvaM matvarthIyo lapratyayaH (ie, harisala+a ) ' / zAzvatAni girisarinmukhAni nazyanti sma / mahodadheH salilaM dikzatAni bhramati sarvA dizo vyApnoti sma Deva says surata vizeSajAtaharSeNa adharA ArdrA bhavantIti evaMbhUtAni latAgRhANi. This would give the reading found in Kula and SC (Text), but with a different meaning for adhara Kula says suratavizeSeNa . jAtaharSatvAt svedenArdrANi adharANi utsaGgasthAnAni yeSAm. He seems to read_harisollaaharaim found in SC Text. R says suratavizeSeNa bandhavaicitryAt jAtaiH svedaiH ArdrANi adharANi adhaHsthalAni yeSAM tAni. 50. K, Deva MY and Kula read pariyat (parinta ) s for ( pavitta= pravRtta (R). They read pakkagrAha ( pakkaggaha) for paggaha pragrAha (R). Kand Deva read utsaGgita ( ucchamgia) for utthamghia utthApita (R). K and Deva read mukhamApitaM for muhamagaam mukhamAgataM (R). The Chaya in our copy of Deva agrees with R, but the readings in his gloss agree with K. K says vikaTasya vizAlasyAvartasya mukhena mApitaM parimitaM parito ruddhaM 1. A marginal note in ms B of MY say harisalaya harSalatA matvarthIyo lac pratyayaH. 2. Restored from SC. 3. Kula has parigacchat. See his gloss below and notes on 6 57; 968, 88.

Page #547
SETUBANDHA (tirohitaM Deva), nAsikayA jalapravezaparihArArthaM samutkSiptakaraM, gajapatinA vAritaH pariyan parito rundhan (parito gacchan Deva) pakkagrAhaH pravRddho mAho yasya tat , vihvala utsaGgitaH abhyantarIkRtaH kalabho yasya tat kariyUthaM bhramati sma. Deva and MY have paryat which is a mistake for pariyat. MY says pakvagrAhaH siMhamakaraH / maiam (?) mArjitam / athavA mApitaM pramApitam. Deva explains pakkagrAha as duSTagrAha. Kula seems to read mukhamApitaM like K, but construes it differ. ently. He says gajapatinA vAritAH parigacchantaH pakvAH samarthAH jalacarAH grAhAH yatra / gajapatinaiva vihvalA uttambhitA uttolya dhRtAH kalabhA yatra / vikaTA. vartamukhamApitaM 'prApitaM gajayUthaM bhramati. R says pragrAho jalasiMhaH. 51. K says saMmukhaM patadbhiH vikaTaiH girizikharaiH pIDitAnAM, vIciSu pariskhalapavanavegavellitAnAM vakrIkRtAnAmevamAkulAnAM nadInAM rAghavaH kathamapi dRSTiM yAvat dadAti kautukAt yAvantaM kAlaM dRSTimarpayati tAvadeva jAnakI evaM rAghavaM hRdaye virayati tyajati / anyadA sItA rAmahRdayaM na parityajatItyarthaH. MY says vyarahayat enaM rAmaM svAtmanA viyuktamakarodityarthaH / devyAH smRtiH sarvadAnuvartamAnApi nadInAM darzanIyatAtizayena taddarzanakSaNe eva paramantaritetyarthaH. Kula reads ghAta (ghaa. cf. SC Text) for sihara in the first line, He says girINAM ghAtAt preratAnAmiti saptamyarthe SaSThI, preritAsvityarthaH. It will be seen that the first -vellia stands for pellia (prerita; pIDita). The second rellia is vellita explained as vakrokRta, or caJcalIkRta (R). Lokanatha says preritAnAM pratipathaM nItAnAm. 52. The verse is not found in our copy of Kula. K and Deva read -latAH for -vana (R); and uttiSThanti for uddhaanti udghAvanti (R). _K says samudrasya pAtAlaspRzo jalanivahA udatiSThan / kathaMbhUtAH - 1 Our copy bas mApriyaM. 2. R says vociSu pariskhalato viSamasaMcArasya pavanasya vazena. sc says vIciSu pari skhalitasya pratihatagateH .

Page #548
NOTES - CANTO VII rAmazarAgninA daradagdhavidrumalatAH tathaiva zikhinA kajjalitazaGkhakulAH / pAtAlalagnAni kRSTAni rAmazarANAmavarugNAni bhagnAni patrANi yaiste tathAbhUtA utiSThanti sma. MY says akSobhya nikhAtasya rAmazarasya laghutayollUnaM patramAtraM yeSAM te rAmazarollUnapatrA iti. He seems to read ullukka for olugga (avarugNa ). Hemacandra 4. 116 gives ullukkar as an equivalent of tuDati . SC says zarANAM patraracanA patraNetyabhidhIyate. 55 53. K, MY, Deva and Kula read bhagga for bhinna (R). K says bhItaniSaNNajalacaraM, pralulitAH (?) (chaya has praluThita) itastataH paribhrAntAH nijabhareNa bhagnapacAH bhramaNapariklezajena nijabhareNa bhagnapakSA mahIdharA yatra tat, vibhinnasalilaM vizIrNasalilaM, kupitotthitabhujagaM pAtAlamadRzyata. Kula says uparyupari giridhAtavazAna... pArkhena patitAH... mahIdharA yatra SC Text has palottha for ta. 54. K (chaya) and MY render tamsa as tryasra K says tirya-sthitAt mahodharAt apasaratskhalitA apasaranta eva skhalitAH, karimakareSu baddhalakSAH, karimakaraiH pratISTAH abhiyuktAzca gajendrAH patanti sma Kula says pratISTA gRhItAH. R says pratISTA yuddhAya svIkRtA iti saMpradAyaH. 55. K, Deva and MY read uccalita for ucchalia ( R and Kula). K (chaya) has uccalitotthApitasalilabharAvagAhitA yanti mahIdharAH. K says mahIdharA uccalitotthApitasya parvatapatanakSobhAduccalitasya utthApitasya dUramutthApitasya salilasya uparipatitasya bhareNa avagAhitA majjitA bhUtvA yathA rasAtalaM yanti pravizanti sma, putragairAviddhAH kSiptAH santaH parvatAstathA na prAvizan / kathaMbhUtAH -- vikaTaiH nitambaiH guravaH. MY says lavagAviddhA vikaTanitambaguravo'pi girayo na tathA rasAtalamUlamatyAyan prApnuvan yathA uccalitordhvApitasalilabharAvagADhA iti,

Page #549
36 SETUBANDHA ... adhaH R says lavagairAviddhAH prakSiptA api mahIdharAstathA tena prakAreNa rasAtalamUlaM na AyAnti na gacchanti yathA .... salilabharaiH apavAhitAH preritA gacchanti Kula says mahIdharA na tathA rasAtalamAyAnti yathA ucchalitordhvApitasya salilasya bhareNAvagADhA ( a ) tyAyAnti. 1 Deva says uccalitena UrdhvAyitena atidUraM gatena salilabhareNa apavAhitA adhonunnAH. 56. Deva (pratrka) has uttagghia. Deva (chaya) has utsaGgita, cf. verse 50, but comm. has uttambhita. 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 subodho'rtha : 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 ( mApayanti ) for minenti in the same sense and rendered by R as minvanti Kula has mApayanti. 59. K, Dava, MY (?) and Kula divide the verse into two halves. (a) K, Deva and Kula read ekaikApatat for ekkamekka valanta (R). K (chaya) has ekaikApatana, and MY ekaikApAta. K and Deva read the second line as mRditamahAbhujaGgaphaNApasRtasaMpuTaM rasAtalapathaM ca dUnayanti dharaNikhAtA: Deva, R and MY add bhagna (bhagga) before phaNApasRta. MY reads rasAtalapathaM cAdhUnvan (avyathayan ) dharaNighAtAH R has pphonoara ( phaNodara ). Kula omits udara like K and MY. K says plavagaiM rabhasavisarjitatvAt ekaikamApatantaH anyonyaM zliSyantaH, 1. The words rasAtalamAyAnti are restored from Sc. 2. Our copy has vApa. Kula reads verse 57 differently from R. He says ardhAstamitamardhamagnaM visaMSThulaM yat gajayUthaM tenAkrAnta zithilatvAt vihvalasya vyAkulasya gireH zikharAt nirgataM suramithunaM jIvitamiva nabhaH samutpatati ( samutpatitam SC ).

Page #550
NOTES - CANTO VII Apatanavegena dhutapatitamaNi zilAH, dharaNikhAtAH dharaNyAH khAtA udhRtAH dharanikAyA gharANAM girINAM saMghAtAH sAgare nipatanti sm| mRditAnAM nijanitambanipatanena kSuNNAnAM mahAbhujaGgAnAM phaNebhyaH apasRtasaMpuTaM, saMpuTazabdena asthipaTalamucyate, apasRtAH saMpuTAH yathA bhavanti tathA rasAtalaM ca dUnayanti sma. Kula says rabhasena visarjitA ekaikamApatantaH anyonyamAskhalantaH. He also says rasAtalaM dhunvanti (cf. MY) pAtAlaM pIDayanti. R has dummenti (dumenti SC Text) Gara (cf. K). (b) K and Kula read maNizilA for manosila manaHzilA (R, SC, Deva and MY). K, MY, Deva and Kula read #ratsui for sanda. runam spandAruNaM (R). K, Deva and MY read samudrasya for saarassa (R). - K says samudrasya jalaM cUrNitamaNizilAtalaM yathA patadbhiH zailaiH mandAruNamISadaruNaM bhUtvA phalat vizIryamANaM nazyati yat , mi phalA vizaraNa iti dhAtuH, dRptena garvitena nizAcarendreNa hiyamANAyA jAnakyAH bASpanirbharasya vilokitasya dAruNaM phalaM kila tat / rAvaNena prasabhaM hiyamANAyAH sItAyAH duritasya lokapAlo varuNaH sAkSIbhUta iti samudranAza ityabhiprAyaH. ___MY gives the gist of (a) and (b) together. He says zailasaMghAtA yadevaM samudre nyapatan , yacca bhUmighAtA rasAtalapathamavyathayan , yat carNitamanaHzilAtalaiH patadbhiH zailerISadaruNaM (jalaM) phalat kvAthena sphuTaccAbhUt tadetat sarva haraNadazAyAM jAnakyAH samudro'yamasmatpratyAnayane rAmasya mahAn pratibandhaH kathaM pariharaNIya ityabhiprAyeNa sabASpAvalokitasya ghoraM phalamiti vAkyArthaH. Kula says jAnakyAH pativatAyAH bASpanirbharaM yathA syAt tathA sakaruNaM pralokitasya etc. He says 'phalanta'miti visarat. 60. K, Deva and MY read samudrodaragAH for samuddoare (R and Kula). 1. Our copy has dhUvanti 5.8

Page #551
SETUBANDHA K says ratnagrAmaNInAM ratnazreSThabhUtAnAM maNInAM samudrodaragAH samudrodaragatAH vistArAH zailazilAhatAH cUrNyante sma / anirviNNameghalAvaNyaM anirviNNAnAM akliSTAnAM meghAnAM lAvaNyaM kAntiryasya tat nabho'GgaNaM vanarAjimekhalAnAM vanarAjyA mekhalA bhUtAnAM haMsakulAvalInAM bhriyate pUryate sm| tRtIyArthe SaSThI / pUrva parvatanadISu vartamAnAbhiH haMsakulAvalIbhiH nabho'GgaNaM pUstimiti / meha-lanam iti valAlitAdizabdavat ( ? ) lAvaNye vakArasya lopaH / adho manayAmiti yakAralopaH (Vararuci 3. 2) / athavA anirviNNameghalAnam / lA AdAna iti dhAtuH / anirviNNAn meghAn lAtIti anirviNNameghalAnam. Kula says anirviNNAn aparikhinnAn meghAn lAti gRhNAti iti aniviNNameghalAnaM nabho'GgaNam. 61. K divides the verse into two halves. (a) K, Deva and MY read zaila (sela) for jalaa jalada (R and Kula); and utkhanyante (ukkhammanti) for osubbhanti avapAtyante (R and Kula). R reads mahiharahihao mahIdharAbhihataH. MY and Kula have mahIdharAhataH. This is the reading of K also acc. to ms. B. A is here defective. K says pUrva parvatotkSepaNadazAyAM rasAtalaM rasAtalagato janaH krozati sma / medinI ca tadAnIM dalati sma / zailanivahAH samudre nipAtyante sma / gaganAGgaNe kapijanaH paryeti paritaH carati sma / utkhanyante sma punaH mhiidhraaH| hataH sAgaro'pi amuktavedanaH san suciraM sthale ghUrNati sma. (b) K and MY have zuktisaMpuTamadhyanirgataM in the last line. Kula has zuktimadhyavinirgataM. R has sippi-uda (zuktipuTa). K says bhinnazuktisaMpuTamadhyanirgataM vidrumAvalInaM vidrumeSu lagnaM sthUla1. Deva says aniviNgA jalapUritA meghAH teSAmiva lAvaNyaM yasya. 2. Kula cites the word as osumbhanti, which shows that he also reads nisum bhanti for nisubbhanti in the first line, cf. SC Text,

Page #552
NOTES - CANTO VII dhavalamuktAvibhUSaNaM sAgare patitAnAM drumAvalInAM viTapalagnaM viTapeSu lagnaM bhUtvA samugdhapallavaM kusumaprasAdhanamiva jAtaM teSAM vRkSANAM sapallavakusumabandhanamivAbhUt. Deva and MY seem to treat the verse as a single unit. MY says pUrvArdhaM pratItam (1. e. sphuTam ), and then... kusumaprasAdhanamiva jAtamityuttarArdhAnvayaH. Kula appears to do the same as at the beginning of his gloss on 7.59 he says galitakapaJcakamAha, which seems to comprise 7.59 (a), 7.59 (b), 7.60, 7.61, and 7. 62. But the pratika kusumetyAdi 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 galitakapaJcaka. 62. K, MY, Deva and Kula read astamitAni for atthamiana astamitAnAM (R). K and Deva read samaM sthalaiH and samantharaiH for samaccharehim samatsaraiH and samamapsarobhiH (R and Kula). Kula says saMzabdaH samamityarthe. K says sthalaiH adhaHsthalaiH samaM samudre astamitAni / athavA mahIdharANAM sthalaiH samamastamitAni / samantharaiH, mantharazabdena saundaryamucyate, sasaundaryaiH vanagajaiH parilalitAni, aviratanirgacchanmadhugandhayauvanAni / yauvanazabdena gandhasyAtizaya ucyate / evaMbhUtAni vanAni uparigataH kusumareNumayo dhvajaH zaMsati vyaJjayati sma. It will be seen that K reads samam thalehim in the first line, and makes it rhyme with samamtharehim on the basis of ralayoramedaH. K, Deva and MY (A) read pariluliai for parimaliai parimRditAni (R and Kula). MY (B) has the latter reading. ___MY says astamitAni mahIdharANAM samaM staraiH (?)' prastarairupalairityarthaH / parilalitAni vanagajaiH samAtsaryaiH etc. He remarks mahIdharANAM prastaraiH samaM samudre'stamitAnyapi gajalolitAni niryanmadhugandhAni vanAni kusumareNumayo dhvajo'zaMsadityarthaH. 1. samAstaraiH A; samastara: B.

Page #553
SETUBANDHA MY seems to read_samam_tharehim ( samaM staraiH ) in the first line and samamtharehim in the second which he explains as samAtsaryai:. The word mamthara is recorded in DeSInamamala 6. 145, but neither mAtsarya nor saundarya (see K above) appears among the meanings given there. The comm. says maMtharaM bahu kusumbhaM kuTilaM ceti tryartham / mandavAcI tu saMskRtasamaH. 60 63. Kreads ca (4) for hu khalu in the second line. K says plavaGgamalokaH parvatAn vahati sma / prabhavati nabho'GgaNamAnIyamAnAnAM parvatAnAM vAnarANAM ca gaganaM paryAptAvakAzamabhUt (parvatasaMmAnAya prabhavati Kula) / udadhizca pratIcchati girIn pratyagRhNAt / mahyapi bhUrapi giriM dadAti sma / tathApi ca pAtAlaM samudrAntarAlam atyanta vikaTodarameva (vizAlakukSi Kula) / evaM sarvasAdhanasaMpattAvapi satyAmupAyopakramAbhAvAt tat sarvamakiJcitkaramabhUdityarthaH. R says tathApi khalu pAtAlaM dUrAdeva vikaTodaraM tucchodaram. 64. K says lavaGgA makaragRhaM stokavilIneSu kiJcit zithilIkRteSu giriSu saMjAtena paGkena nirvRtavanamahiSaM drumaiH milita vidrumavanaM, sthalavartibhiH zvApadaiH siMhavyAghrAdibhiH militajalacarasattvaM yathA bhavati tathA iti kSobhayanti sma / na punaH setoH prasaGgamapyavApuriti 65. Kreads vijRmbhamANa (viambhamana, cf. 1. 43) for jambhTanta jRmbhAyamANa (R); jRmbhamANa (Kula). K says abhimukhapataddharAdharabhItaiH valamAnaiH bhujagendraiH janitAvarta yathA kSobhayanti sma. Kula says vanagajagandhenAroSitA jRmbhamANA vidhUtamukhAH ( vivRtamukhA: SC ) pratibuddhAH kezarimakarA yatra. 66. K says jaleSu astaM gacchantInAM vanasthalInAM saMbandhibhiH pariNAmenAvarugNaiH bhagnaiH pANDupatraiH sthagitam / madanadrumANAM bhaGgAt nirgatena kaSAyarasena, kaSAyastuvaraH, tena rasena niryAsena mattavihvalaghUrNamAnamatsyam / madanarasAsvAdAt matsyA mUrcchantIti prasiddham.

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NOTES - CANTO VII MY says maya mAdita. Kula says madayanti vihvalayanti ye drumA viSapAdapAdayasteSAM....kaSAyarasena mUditAH (mRditAH !) vihvalA ghUrNanazIlA matsyA yatra tam. Kula seems to read mRdita' (malia, cf. SC) for maia. sc says madanadramasya karahATasya. ___67. K says dharaNidharabhArapIDitapallavadalAnAM', mugdhAnAM sukumArANAM, vellitAnAM kuTilIkRtAnAM latAnAM jAlaM yatra tam / viSaparNapAdapaiH viSamayapatraiH pAdapairAhatatvAt pramlAyat visvavarNa vigatasvaprabhaM pAdapakusumamitareSAM pAdapAnAM kusumaM yatra tam. MY also has viSaparNapAdapAhata....vigatasvavarNa etc. Kula reads PETET for HT in the first line. Then he says viSavanavAtapena viSatulyena labhyena (navena ? ) zaradAtapenAhatAni vAyanti zuSyanti visavarNAni mRNAladhavalAni pAdapakusumAni yatra tam. R says viSavantaH sarpAH ta eva navAtapAH tApahetutvAt tairAhatAni....ata eva pravAyanti zuSyanti 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 pAtAlatalocchalat for paala-samucchalanta in the second line. The verse occurs in Deva who reads pAtAlatala. 69. K says AvartamaNDalodareSu valamAnaiH zailakaTakaiH prakSobhyamANaM (prabhrAmyamANaM chaya) niryatAM nirgacchatAM rasAtalaviSadharANAM vistIrNAbhiH phaNAmaNiprabhAbhiH. mIyamAnaM paricchidyamAnamevaM te kSobhayanti sma. Kula says mIyamAnamiyattayA gRhyamANapramANam. R says mIyamAnaM jJAyamAnam. 1. Deva (chaya) also reads mRdita, but his gloss on the verse is missing. 2. The fiast vellia stands for pellia='pIDita (K) prerita (R, SC and Kula who has preSita.) 3. R says vellitAni caJcalAni latAnAM jAlAni yatra. cf. verse 51.

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SETUBANDHA 70. avocchinna is rendered by K (chaya) as avyucchinna (avyavacchinna R, Deva and Kula). K (comm.) says avicchinnaM visarjitaiH.... militaiH parasparaM ghaTitaiH parvataiH ghaTito viracitaH setupathaH etc. 71. K says laGkAyA anarthasaMpAdanakSame setupathe anurAga iva setunirmANA' bhiniveza iva vilIne sati tataH plavaGgAH parizrameNa khedena kA stokastokaM grahItuM pravRttA grahItumArabdhAH / pravRttA iti karmaNi / parizrameNa gRhItA iti yAvat / prArambhe niSphale sati teSAM hRdayaduHkhamabhUdityarthaH. MY says setucikIrSAyAM setau ca dUye'pi vilIne parizramaH kapiSu padaM cakre ityarthaH.

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CANTO VIII 1. K reads vitthara-tthaia for tthamia = vistArAstamita ( R and Kula); and dharaNidharA: for vi mahihara ( R and Kula ). K says vistArasthagitanabhastalAH. R says vistAreNAstamitaM channaM nabhastalaM yaiste. 2. K and MY have mlAna for uvvatta udvRtta (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 parizrAnta. cf Desinamamala 1. 102 (uvvaa khinna ). SC says wovaa iti pAThe sAntAt karatalAdityarthaH. 3. K, MY and Deva read utkampA: for uppida = utpIDAH (R and Kula ). K says samudrasalilotkampAH aprAptaprathamagamanAvakAzAH kSobhAvasthAyAM gamanAvakAzo yastamaprAptAH, mandenAndolanena spandanena mRvI bhUtvA gatAgata eva gamanAgamana eva kSINAH zAntAH. MY says salilotkampAH utkampamAnAni salilAni yata eva mandAndola namRdUni, ataeva samudra eva gatAgatamAtrANi, na tu pUrvavadutsthalAnItyathaH. Kula says girisaMkSobheNa vimuktAH, ataH kSINAH anucchalitAH, ata eva aprAptaprathamagamanAvakAzAH saMkSobheNa (prathamaM ) yAvat dUraM gatAH tAvat dUraM na gatA ityarthaH / salilotpIDAH jalasaMghAtAH. 4. udadhirnivartate parvagatAt pradezAt nivavRte K. nivartate pUrvAvasthAM labhate R. MY says kSobhadazAyAM bhinno nivRttaH punastatprazamadazAyAM ghaTamAna Avarto yatra sa tathA / athavA bhinnaghaTamAnaH dvidhAbhUtaH punarghaTamAnaH / athavA pUrvato viparItaghaTamAnAvarta ityarthaH. He reads aattantara and explains it as Avartodara. Kula says AvartAntareSu bhramanto bhinnA mahIdharA yatra / mahIdharebhyaH saMbhramo 1. R says udvRttAdUrdhvapRSThIkRtAt karatalAt,

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SETUBANDHA bhayaM (SC) tena kartRbhUtena vidhuto digantaM gataH / vidhutaM kampitaM nivRttaM salilaM yasya sa udadhiH nivartate. 5. vocchijjanta = vyucchidyamAna K. MY has vicchidyamAna. K says parvatapatanAbhAvAt vyucchidyamAnakalakalaM, yathociteSu ucitAnatikrAmiSu sthAneSu kiMcit pravRttAvRttaM, kSaNamAtradurlakSaM kSobhAtirekAt kSaNamAtraM draSTumazakyaM tadeva prAktanamevodadheH stimitasalilatvaM dRzyate sma punarapi adRzyata. Kula has vyavacchidyamAna like R. He says yathocitapradezeSu darapravRtta AvoM yatra (R also). 6. Pasammai = prasIdati K and MY; prazAmyati R and Kula, K says samazabdaH sahArthaH / samaratakaiH sahamaratakaiH patrabhaGgaiH bhagnapatraiH bharitAvarta, vidrumaiH militakisalaya, zaGkhaH sahitadhavalakamalam evaM samAnavarNaiH samudragataiH dravyaiH saMgatakusumAdikaM salilaM samudrasya prasIdati sma. MY says athavA kSobhadazAyAM yathA uccalitamuktAdimat udadhisalala, tathA prasAdadazAyAmapi tatsadRzakusumAdimattayA tulyarUpamalakSyata iti tAtparyam. 7. K and MY read samosaranti = samapasarantI for samosianta = samavasIdantI . (R and Kula), which they mention as a variant. K says patitAnAM parvatAnAM saMbandhinI dhAtupaGkacchAyA gairikapaGkacchaviH samudrapRSTha evamadRzyata / katham-samapasarantI apagacchantI / kSaNaM nirvyaktAni pRthagbhUtAni uttaranti plavamAnAni kusumAni patitagirivanasaMbandhIni yasyAM sA / kSIyamANAruNavat tAmrA / aruNaH sUryasutaH. Kula syas samavasIdantI mandatAM gacchantI utpla. vamAnAni villulitAni mlAnAni kusumAni yatra. R says aruNaH saMdhyArAgo vA / kSaNAt tadAnImeva. 8. nirvAnmukhamaNDalAH sukhIbhavanmukhapradezAH karimakarAH / nirvAti hAdate saukhye nirvaNoti sukhIbhaveta ityAkhyAte K. zItalAyamAnAni mukhamaNDalAni yeSAM te tathAbhUtAH Kula. 1. Our copy has mukhye, B has sukhaiH.

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NOTES - CANTO VIII 65 9. K Deva and Kula read patana (-vadana) for valana (R). K says nimnagAnAM mukhAni parvatadrumANAM bhaGgaiH kaluSitAni, ataeva teSAM vRkSANAM kaSAyeNa tuvareNa niryAMsarasena pANDarIbhUtaphenAni, utsthale patanAt kSobhasamaye uttaGgasthale patanAdrajasA dhUsarANi jAtAni / ayamatra dhvaniH yathA bhartari vyasanapIDite patnInAM mukhAni kaluSitAni bhUmau patanAdrajobhiH dhUsarANi bhavanti tadvat. MY remarks atra bhartRvyasane strINAmAticeSTAsamAdhiH. Kula says utsthalamunnatadezaH tataH patanena rajodhUsarANi jAtAni. R says utsthalena tIrabhUmAvunmArgeNa yadvalanamitastato gamanaM tena. 10. K and Deva read ghaTita (ghadia) for malia = mRdita (R); and kaTaka for sela (R). K says kSubhitena udadhinA vikSiptA malayaparvatasya bhitticchedAH, bhittizabdena taTavizeSa ucyate, taTavibhAgA Asannasya mahendraparvatasya kaTakeSu ghaTitAH / kathaMbhUtAH-ghaTitagajakulAH ghttitvngjsmuuhaaH| tathA malayasya taTeSu mahendrasya kaTakArdhAntAzca ghaTitA evaM viparyastAH . Deva says mahendrakaTakArdhAntAH malayakaTakArdhAntAzca (1) vyatyastayogaM militA iti / tadA malayamahendrayoH sthitAni gajakulAni kaTakAnAM bhedena ardhabhinnAni tadyoge tathaiva yuktAni svaM svaM yUthavirahaM na jAnanti. Kula reads zikhara (sihara) for sela; and galia for matia. He says mahendrazikharaikadezAH galitagajakulAH . 11. Kula says vikaTadhavalAH, stimitaM yathA syAt zanaiH zana nivartamAnena jalena taraGgitapRSThAH, nirantarAlagnamauktikAH pulinapathA vAsuki* nirmokanibhA dRzyante / te'pi vizAlA dhavalAH taraGginaH pulakAcitA bhavanti. 12. K says pUrva parvataghAtairutkSiptAH, nabhasi ardhapathAt pratinivRttAH patitAH, cirakAlena AlokitAH salilasaMghAtAH kSubhitanibhRtamudadhiM punaH 1. Deva says utsthalA bhUtvA punaH patitAH tena rajaHkaluSitA iti kArAgRhAdau badhyamAne kasmi zcit tasya dArAstatrAgatya praveSTumalabhamAnA mahItalamRzapatanaparilaThanena bhamahastAyazAH svedavivarNAGgarAgA rajaHkaluSitamukhAH cireNa tatra tADanAvasAne pravizanti taditi. S.9

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SETUBANDHA kSobhayanti sma. 13. K and Deva read zilAtalapRSThe for silasanavattho = degzilAsanapRSThaH (R). He says vighaTamAne gauravAtizayena bhidyamAne maNizilAtalapRSThe udvartitAyatasthitam udvartitakaratalaM yathAyatasthitaM vAmabhujamArUDhaH trikabharaH aMsasaMdhibharo yasya saH plavagapatiH. Kula reads zilAsanapaTTaH (degvato), and says udvartita / Ayatasthito yo vAmakaraH tatrArUDhatrikabharaH, parivartanavazAdeva vighaTamAnamaNizilAsanapaTTaH nale vitIrNanayanaH plavagapatiH jalpati.1 ___14. K and Deva read parvatanivahaH and pAdapaM for vanara-los and pavraam (R and Kula who has plavaGga for vanara). K says parvatanivahaH kSapitaH uddhRtyAnIya nAzitaH / mahImaNDalaM dUrasthitaviralavRkSamabhUt / parvatAnAmuddhRtatvAt pAdapAH ziSTA ityarthaH.. MY remarks-namejja namyeta namediti vaa| gurukAryasAdhakatayA gurubhUtaM rAmadhanurladhu setumadhikRtya mA punarnamyeta. K says evaM kRte'pi setupatho nopalabdhaH / tasmAt punarapi guru atimahat rAmadhanuH mA khalu namet / bhUyo'pi rAmasya dhanuSo namane sati bhuvanameva bhasmIbhavet / tasmAt asmAbhirevopAyAntaramanveSaNIyamiti vAkyazeSaH. ___ 15. K, Deva and MY read muktvA (mottana) for vottana = uktvA (R and Kula). K says madirA surA etc. etat sarva prazastavastu setupathavat kiM laghu bhavati yanmadirAdikaM muktvA pUrva dattvA sthitena ratnAkareNa asmAkamabhimataM na dattam / atilaghuH setupatho na dattaH / tatra kAraNamasmAkamavimRzyakAritvameva / madirAdayo'pi devairupAyenaiva hi mahatA samudrAllabdhAH / tasmAdupAya eva cintyatAmityarthaH. Deva also says: prazastamupAyAntaramAstheyamiti. But he mentions another interpretation aparA vyAkhyA / madirAdika 1. R says yadvA udvartitastiryagbhUtaH san bhAyataH sthito naladarzanAya mastakonnamanAdatha ca vAmakarAropitatrikabhararaceti karmadhArayaH, This is a slight amplification of Sriniyasa's gloss quoted in SC,

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NOTES - CANTO VIII sarva kiM setubandhAllaghukaM bhavati yenaitat sarva muktvA (pradAya') setubandho na datto bhavati / tasmAt tadapi dAsyatyeveti / samudrasya setudAnaM setubandhanAnuguNyam. MY says jaM mottuM Na raaNAareNa Na-iNNamiti pAThaH / diNNaM dattaM abhyupagatamityarthaH / tathA ca yanmadirAdikaM pUrva moktuM na nAbhyupagataM tat kiM setubandhAt laghu api tu gurveva ityarthaH / iyamevoktibhaGgiH kaveH pradezAntareSvapi tatra tatrAnugantavyA / yathA-see 11. 21. Kula says madirA etc. kiM setubandhAt laghukaM kiM laghukAnyetAni setubandho gurukaH .... yadeva pratyekaM trailokyasAraM madirAdikaM tadevAnena devAsurebhyo dattam / idaM tadapekSayA kiyanmAtra yat prArthitamabhyumagamyApi na dattamiti aho garIyAnasmAkaM paribhava iti bhAvaH.. ___16. K says asya samudrasya pAtAlamaye dehe dUramAlagnAH, AvartamAnarjalairAhatatvAt sazabdaM prazamitahutavahA rAmazarAH adyApi dhUmayantyeva na niHzeSaM zAntAH. MY says kSIyamANajalAhatasazabdanirvApitahutavahA rAmazarAH. MY explains aatanta as kSIyamANa. Cf. his explanation of atanti in 13. 32. Kula says rAmazarAH AvartamAnena .... jalenAhataH sazabdaM vidhmApito nirvApito hutavaho yeSAM te'dyApi dhUmAyanta eva naitAvatA nirvAntItyarthaH. R says AvartyamAnena kvathyamAnena jalena. sc says AvartyamAnena kvAthyamAnena kSIyamANena vA. 17. K_reads tAvat (Deva also) and samudroddezAH for java (R and Kula) and samuddaddhanta (R, My, Deva and Kula). Ms. C of Goldschmidt has samudduddesa. MY remarks ekamiti sAmAnyavivakSayA napuMsakanirdezaH. 1. H ar is so explained in Deva's first interpretation. 2. Ms. B has iti vA. 3. Refers to 6. 17. Kula says ayaM tu (setubandhaH) ghaTitasetubandhamityAdinA ratnAkareNo ditvApi bhasmabhyaM ma dattaH / etaduktaM bhavati-yadeva pratyekaM etc.

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SETUBANDHA 18. K, Deva and My read utsAhaH for Cehao - cchAyaH (R and Kula). K says plavagasainyAdapi Atmani vijJAnavizvAsena vyajyamAnotsAhaH. MY says winnanasamgha vijJAnAzaMsA / vijJAnaM zilpajJAnaM tasyAzaMsA nizcayaH / tataH pUrvataH pRthagbhavadutsAhaH. K says plavagapatiM prati saMbhramAdunmukha yathA vitIrNabhayatrastalocano bhUtvA bhaNati sma. Kula says plavagapateH saMbhrameNa AdareNa unmukhaM yathA syAt tathA. ___19. plavaMgapate plavaMgAnAM purataH raghunAthasya ca purato vizvasta vizvAsayuktaM tvayA bhaNyate K. MY says plavaMgapurata iti rAjJaH sAkSAdanirdezyatayA tatparikarabhUtaplavaMgasaMnidhAvityuktam / tena tava purata ityarthaH / samAsapadAdapyasmAta niSkRSya purata iti radhunAthasyetyatrApi anuSaJjanIyam / athavA samAnAnAM plavaMgamAnAM (purataH) bhaNyate raghunAthasya cetyatra zrRpvata iti zeSaH sAmarthyAt / athavA tava raghunAthasya ca mayi saMbhAvanA ityanvayo draSTavyaH / visrabdhaM niHsaMzayamityarthaH. __Kula says bhoH plavagapate sajAtIyAnAM plavagAnAM raghunAthasya ca purato vizvastaM yathAbhUtaM bhaNyate, mayi. setubandhajanitA tava saMbhAvanA yogyatvAropaNam alIkA na bhavati / nahi kartumazakyaM prabhusamakSa prakAzyate / seturbaddha eva ityavagacchetyAzayaH. 20. K (pratika) has khavio vva. K, Deva and Kula read vA zaila for pavuaa - (R). K says zailanivahaH sarvaH kSapito bhavatu vA / parvatakSepaNAta rasAtalaM vA dalitamastu / samudro dhuto vA mama jIvitaM parityaktaM vA bhavatu / tava saMbhAvanA ayaiva niyUMDhA syAt / zailAdInAM jIvitaparyantAnAmevaM bhAve'pi tava saMbhAvanAmadya nirvakSyAmotyarthaH. Kula says kSayito vA zailanivahaH, dalitaM vA rasAtalaM, dhuto vA samudraH, jIvitaM (vA) parityaktam / athavA tava padaM (adya ?) saMbhAvanA nirbuDhA / (na) aparaH pakSa ityarthaH.

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NOTES - CANTO VIII ___69 ___R says atha cAya tava saMbhAvanA pratiSThA nivyU dvaiva / .... mayA setoravazyaM baddhavyatvAdityAzayaH. 21. K and Deva pratika has pecchaha rendered as 9377 for pekkhasu = prekSasva (R). MY and SC text have pecchasu. K and Deva read veSTe (vedhammi) for vatthammi =pRSThe (R and Kula); and mayA (mae) for maham found in R. K says mahIveSTa iva mahodadhipRSThe tiSThatA mayA ghaTitaM, ghaTamAnairanyonyaM zliSyadbhiH mahogharairekIkRtasuvelamalayAntaram , ataeva mahIvat vikaTaM setupathaM pazyata. SC text has mae. 22. K and Kula read utkSipta (ukkhitta) for utinna (R). K says athavA dhutAdubhayato nirastAdudadheH stokamuddhRtena mahImaNDalena adhastalabhUmibhAgena kimatikAmatu. 23. K, Deva, Kula and MY read 877 for a (R). K and MY read pecchasu for pecchaha (R and Kula). athavA pazya K. ozabdaH pakSAntare athavA Kula. K says malaya eva suvelaM gajaH pratigajamiva prArthayamAnaH abhiyuJjAno nodanavegenAviddhaM samudraM mukhapaTamiva dhunotu. MY reads sAruddha for saMruddha-dRDhasAruddho dRDhasaMruddhaH dRDhanuna iti yAvat / o ut| evaM vA prakAro bhaviSyati / prekSasva ityanvayaH. R says AviddhamantarA pAtitam . Kula says dhunotu vidhUya kSipatu. 24. K reads pratiSThita for paritthia (R and Kula). K says athavA nabhastale, anuparipATI anukramaH, anukrameNa pratiSThitA dhanakuTAH dRDhatarazikharAH ghaTamAnA mahIdharA yasya taM, tvaritapradhAvitAnAM plavaGgAnAM saMcaraNasahiSNuM setupathaM viracayAmi. MY says anuparipATI paramparA / ghana nirantara. Kula says anuparipATyA yathAkrameNa paristhito yo ghanakUTo meghasaMghAtaH tadvat ghaTamAnAH zliSyanto mahIdharA yatra taM setupathaM viracayAmi. |

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70 SETUBANDHA - 25. K reads pratiSThApita for parideg (R); and niSkampAH for nipphanda (R and Kula). He also reads ghaTantAM laGkApathe for ghadentu laikavaham = ghaTayantu .... (R and Kula). rasAtalagatAH zailAH laGkApathe seto ghaTantAM saMbadhyantAm K. 26. K says mama mArgAlagnAH puratomArgamanugatA, yathAniyogameva muktaparvatA yUyaM pUrvamanupAyAt upAyAbhAvAt dRSTadoSamidAnIm acirAt bhavatsukarabandhanaM setupathaM viracayata. Kula says yathA niyojayAmi tathA muktamahIdharAH / anupAyena dRSTo doSaH aniSpattilakSaNo yatra tam. R says mama mArgalagnAH pazcAt lagnAH / yathA mayocyate tathA. 27. K and MY read area for tulia. K reads 27 for kaa= kRta (R and MY). K says plavaGgamasainyaM calitAnAmuddhatAnAM dharAdharANAM bhareNa vistAraNa pUritadazAzaM bhUtvA calitaM kArye praavrtt| kRtanirbharadazadigiti ca pAThaH / calitaiH parvataiH nirbharIkRtadazadikkamityarthaH. MY says calitadharAdharaM ca tat kRtanirbharadazadik ceti vigrahaH / tatrodayogarabhasakampitamalayatvaM calitadharAdharatvam / kRtAH sthAnanirbharAH pUrNA daza dizo yena tattathA / savizeSaNe hi vidhiniSedhau vizeSaNamupasaMkrAmataH iti nyAyena nirbharatAyAmeva kAraNaM paryavasyatIti nirbharIkRtadazadikkamityartho labhyate / athavA raaNibbhareti pAThaH / calitena dharAdhararajasA nirbharA daza dizo yasya tattathA / ___R says tulitaiH uttolitaiH dharAdharaiH kRtA nirbharAH pUrNA daza dizo yena. This and the next verse are missing in our copy of Kula. 28. K and MY (pratika) have to neha. K reads the verse thustataH snehasukhasparza punarapi salile matvA saniyamaM / rAmacaraNayoH prathama

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NOTES - CANTO VIII pituH kRtvA saritpateH praNAmam // tato nalena salile samudrajale punarapi punaH punaH bahuzaH snehena samudragatena sukhasparza yathA saniyamaM ca yathA nimajya prathamaM rAmacaraNayoH tataH pituH vizvakarmaNazca anantaraM saritpatezca praNAmaM kRtvA mahIdharo nimita ityuttaragAthayA saMbandhaH. MY says niyamo manasaH praNidhAnama. K says niyamaH prANAyAmAdiH. SC says kulanAthAdimate etat padayaM nAsti. ____29. K and MY read aha for to ( R and Kula). ___30. K, Deva and MY read saMzritaH (samsio) for samthio (R and Kula). ___K says setubandhasya mukhaM yathA draSTumArabdhaM lokairAlokitumArabdhaM tathA nikSiptaH / draSTumiti karmaNi tumunpratyayaH. MY says disium prakAzIbhavitum. Deva says draSTumAvirbhavitum. 31. K reads uccalita for ucchitta=utkSipta. 33. The verse is not found in Kula. MY syas velApatitazailAkrAntatayA pratisrotasaH santo ya eva saritA (samudra)pravezamArgAH ta eva nirgamamArgAH jAtA ityarthaH. .. 34. MY remarks haribhiradhomukhatayA vimuktA api girayo bhramitvA mUlagauravAdUrdhvazikharAH santo mUlairapatannityarthaH. K says nalapathe setAvadhomukhAH plavagaiH vimuktA api tuGgazikharA mUle guravaH parvatAH nabhasi bhrAntvA viparyasya mUlagurutvAt UrdhvamukhA evApatan ityarthaH. ____35. Kula says sthiranihitAni dRDhamAropitAni nakhamukhAni yaiste tathA / mukheSu paryAptAH (saMmitAH SC) dRDhotkhAtA ye kumbhataTAH teSu bhramantaH kezarA yeSAM te kezariNaH karimakaramukhAni vidhunvanti / vidhUyamAnAH karimakaraireva ityarthAt. R says mukhe paryAptaM pUrNa dRDhaM yathA syAdevamutkhAtaM kavalIkRta etc.

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72 SETUBANDHA (K. Deva and 36. K reads vraNamukhA: for o muhe = mukhAn Kula). K chaya translates aliddha as AlIDha. 1 R has AzliSTa. Kula says karimakaraiH chinnAH santo galitA ye karaprAgbhArAH tAn lavaNajalenAdigdhaM spRSTaM vraNamukhaM yeSAM tAn tathAbhUtAn kevalaM vanahastino jAnanti krodhavidrutatvAdityAzayaH. 38. K, Deva and MY read 3 for ucchalia (R). K reads a for cala. He and Deva read prasAraNa for pasaria (R and Kula ). K, MY and Kula read AkSipta (akkhitta) for ukkhitta utkSipta (R). K says nalo'pi trikapradeze valitayoH karayoH prasAraNena harihastebhya AkSiptamahIdharaH san setupathamabadhnAt. Kula says trikapradezena prasAritAbhyAM karAbhyAM prasAritebhyo harihastebhya AkSiptA mahIdharA yena sa tathA Deva says kSiptamahIdharaH kapihastairdattamahIdharaH. 39. K says pUrvaM vAnarakSiptaiH bahubhiH parvataiH janitaM vikSipte vidhUte samudre prakaTaM yanmahI vivaram adhastAnmahItalasparzi vivaraM tat nalena vistArAbhyadhikasaMsthitaH mUlavistAreNa (1) abhyadhikaM sthApita eka eva parvataH pratiruNaddhi chAdayati sma. R says vikSiptaiH (vikSipte ?) patatparvataiH dvidhAbhUte samudre prakaTaM vyaktam. 40. K, Deva and MY read thama for thaha (R and Kula ). See 15.19 below. labdhasthAmAnaM ( K chaya); labdhasthairyam ( K Comm.). labdhasthe - mAnam MY (B has labdhasthAnam ). Deva says labdhasthema labdhasthairyaM yathA tathA nipinvanti nikSipanti (Kalso). Aropayanti Kula. MY says sAgaragADhamUlaniSprakampAn mahattarAn mahIdharAn purato'vasthitAnAlamvyAlambya padaM teSu kRtvaiva setuH 1. K says vanahastinaH pratigajamadagandhAghrANAt prasAritAn tadAnIM karimakaraiH chinnatvAt galitAn karaprAgbhArAn karavistArAn kevalaM lavaNajalaspRSTavaNamukhAH jAnanti / pUrva kopapAravazyAt chinnagalitAnapi hastAn ajAnantaH sadyo lavaNajalaspRSTavaNamukhAH santaH kevalamajAnan ityarthaH,

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NOTES - CANTO VIII 13 zIghramagacchadivetyarthaH. He seems to read vajjai or vaccai (vrajati) for bajjhai (badhyate). K says kapinivahAH sAgare labdhasthairya yaM yaM parvataM nikSipanti setupathaH tasmin tasmin padaM kRtvA puratomukho badhyate sma.. ___R says purato'bhimukhaH agrimAgrimaH setupatho nalena badhyate. 41. parvatAn nalazca samameva pratISya pratigRhya pratipIDati yathAsthAnaM nivezayati sma K. samakAlamevApIDayat sthAnasthitAnakaroditi MY. 42. K and Deva read pravartate (pavastar) for pavaddhak (R and Kula). K and Kula read patita for valia (R). K says samudraH nalena ghaTitAn parvatAn avalambate sma na punaradhaH pAtayati sma / asthAne patitAn punarAnItAn girIn sthAne ghaTayati sma / setupathasya purato mArga pradarzayan udvellasalilaH pracalatsalilo bhUtvA purataH prAvartata |....smudrH setupathasya AnukUlyamakarodityarthaH. ___43. K (both Chaya and Comm.) says vAmakaraNa gRhItam. R (Chaya) has uttambhitam renderd as utthApitam. This corresponds to the reading utthambhiam mentioned by Goldschmidt who reads utthamghiam. Kula says vAmakareNa utsthalitam' uttolitam. He seems to read utthalliams. Besides he reads plavagAH for Hanuma and says yaM yaM giriM plavagA Anayanti (anenti). 44. lasanAn pracalataH zailAn K. lasanazIlAn Kula. skhalanodayatAn SC. 45. K says nipatatAM zailAnAM kSomeNa gatAnAM praNulAnAM punarapanivartamAnAnAM ca jalAnAM rayeNa vidhUyamAnA, velAtaTe saMbaddhA, vepamAnakiraNamayaviTapA maratakaprabhAkhyA vanarAjirAndolati presolati sma. MY says setupathasya ubhaya 1. Our copy has grafici 2. This reading is found in SC Text. s. 10

Page #567
SETUBANDHA pArzvayoH prarUDhavanarAjirivAntargatamarakatagiriprabhA samuccalantI jalarayeNAghUrNatetyarthaH / velAtaTaH paryantasalilapradezaH. ___R says yadvA marakatavat prabhA yasyA iti haridvarNA vanarAjI setuparvatoparisthA Andolyate. _Kula says velA jalavikRtiH, velA samudrataTaH, athavA velaiva taTaH (tatra saMbaddhA)....marakataprabhAH vanAni ca, athavA marakataprabhA eva vanAni teSAM rAjiH paMktiH, hallantaH prevantaH viralAH viTapAH, yadvA kiraNA eva viTapA yasyAH sA tathA AndolAyate satataM gatiM karoti / prabhAH kiraNadayutayaH. _R says 'hallanta' iti lasadarthe dezI. 46. K says karimakarANA danteSu bhayena valitalagnAH, kSobhatrastaiH parvatagajaiH saha saMgrahAre sati dUramutkSiptA bhujaMgAH tathaiva valitarUpA danteSu maNDanArtha pratyuptakAlAyasavalayanibhA bhUtvA patanti sma. 47. K says parvatapatanairAviddhaH udadheH yaH salilArdhAnto dUraM preritaH sa eva pratinivartamAno nalapatham abhighAtAt anyatomukhaM calayati sma. K chaya has valayati. ___Kula says parvatapatanena AviddhaH kSiptaH ya evodadheH salilaikadezaH pratinivartate sa eva anyAbhimukhaviSamaM nalapathaM setuM prathamaM valayati praguNayati, pazcAnala ityarthaH. 48. K, Deva and Kula read jalArdha (jaladdha) for samudda (R). K says kSubhite jale ardhamastamitAH, akhaNDitamadajalanirjharaprasarA mAtaGgAH. MY reads khudanti for degde =troTayanti chindanti K; khaNDayanti R and Kula. 49. Deva reads bharitatara (bharia-ara) for bharia-dara (R Text). He says phalaraso marakatanivahazca taraGgeSu vartante....phalarasAt bharitataro maratakanivahaH pratibhAti,

Page #568
NOTES - CANTO VIII K and probably Kule read haritatara for bharia-dara. K reads avakSubhyanti for odhuvvanti = avadhUyante (R and Kula). R says taraGgA avadhUyante giripatanena dizi dizi nIyante. K says kSuNNAnAM parvatavRkSaphalAnAM rasaiH bha(ha ?)ritatarAH zyAmalatarAH bhinnAH mizritAH maratakanivahA yeSu te (taraGgAH). R has haritadara and says phalarasaiH haritAH kiMcit kiMcit khaNDitA marakatanivahA yeSu. Kula also has harita. MY reads ohuppanti for odhuvvanti, and first renders it as abhyabhavan. He says ratnacchAyAdinA pUrvato'tizayitavaimalyAdiyogino bhUtvA taraGgAH setumAkrAmannityarthaH. Then he says athavA uparyuccalitaratnaprabhAbhiH zobhAtizayamupajanayantIbhirabhyamUyanta / taraGgAH tiraskRtanijarUpazobhA akriyantetyarthaH. SC Text has ohuvvanti= avadhUyante. Kula is somewhat corrupt, but seems to say ATAT HTfO2TdInAM yA chaviH dayutiH tayA vimalatarAH, galitAnAM phalAnAM rasaiH haritatarA (1) bhinnAH cUrNitA marakatanivahA yeSu, cUrNitaiH zaGkhakulaiH pANDaratarA atidhavalAH phenA yeSu te taraGgAH zailasaMprahAravazAt(3) avadhUyante. 50. Kula reads jIyate (jivvai, SC Text ) for jhijjai = kSIyate. He says samaM ghaTamAnaiH....anyonyaM miladbhiH zailairudadhiH yAvadeva jIyate (setuvarmanAkramyate SC). . K reads api (vi) for a = ca (R). K and MY read utstha lati (utthalak acc. to MY) for ucchalar ucchalati (R and Kula). MY says sarabhasakSiptaiH zailaiH samantato vegavidhutasalilatayA tatpravRtteH prAk yAvat kSIyate tAvata mUlasalilapratipUryamANaH pUrvato'pyadhikamutsthalIbabhUva. K says samaM ghaTamAnairapi parvataiH udadhiH yAvadeva kSIyate sma teSAM kandarAdibhiH grasyamAnajalaH samudro yAvatpramANaM kSIyate, uttambhitaiH mUlasalilaiH pUryamANaH tAvadeva utsthalati avardhata.' Deva has uccalati udgacchati. 1. K remarks ayamatra samAdhiH- samameva ghaTamAnaiH ceSTamAnaiH bahubhirapi yaH pUryamANaH prathamaM kSIyate sa punarmUlapuruSaiH ApUryamANaH san pravRddho bhavatIti. SC says bahuparvatapUritodaratvAt utthApitamUlasalilena pratipUryamANaH tAvadeva ucchalati vardhate.

Page #569
SETUBANDHA 51. K, MY and Deva read ardha for uddha (R and Kula). ardhe sphuTitanadIpravAhAH K. sphuTitaikadezasarinmukhAH MY. 52. samudrasya jalaM kSaNamAtramardhaviracitasetupatham , ardhapratipAditavAnarahRdayasukham , arthapatitaparvatamardhatirohitapAtAlaM ca babhUva K. ___53. samudre parvatapatanarabhasena dUrAviDhe sati K. dUraM vyApyAviddhe prerite : R. apavArite Kula. 54. parvataiH pAtAlamapi pUryate / kupitAnAM mithoyuddhAya kupitAnAM diggajendrANAM gamanasya vinakAriNaH, udadhau vitatAvakAzAH mahAvarAhasya padanikSepAH na pUryante sma K. udadhivitIrNAvakAzA udadherapi gAmbhIryadAyina ityarthaH MY. udadhaye vitIrNo dattaH avakAzaH sthAnaM yaiH te mahAvarAhapadanikSepAH / etena samudrAdapi atigAmbhIryamuktam Kula. ____55. K says nipatadbhiH mahIdharaiH mathitaM kSobhitam , anyatra mandareNa mathitam / dhAtutaTeSu skhalanena saraso'bhinavaH pallavarAgaH kisalayavarNo yasya tat / drumANAM candanAdInAM bhaGgena tuvaraM kaSAyarasaM surabhi sugandhi ca sAgarasalilaM tadAnImutpadayamAnamadiramiva jAtam / mathane sati amRtAt pUrva madirA samutpannA / sA tu raktavarNA surabhigandhizca bhavati. ____56. K says setau viralasthitaM parvatanivahaM samudro yathA yathA cAlayati, tathA vilInazikharaH san setupatho ghaTate zliSTo'bhUt. Kula says vizIrNaiH zikharairavaparitavivaraH sthiraH setupathaH. He reads siharopurla for sihara puria. K chayr has pUritavivarasthitaH for -tthiro 57. nii=niryAti K; nirgacchiti Kula; nireti R. 59. K reads salilanidhiH for pi samuddo (R and Kula). K (pratika) has more (MY also, but with up as recorded by Vararuci 4. 29 and Hemacandra 2. 117). R has velAlANa. K says velAnAlena www.

Page #570
NOTES - CANTO VIII 2 velAmayena zaGkhalena' nigalito valamAnaH samudraH. MY says atrAlAnatvaM velAyA pAdanigalasthAnIyapratibandhahetutayeti setubandhAtmanA stambhena na paunaruktyAzaGketi rahasyam / AlAno gajabandhastambhaH / nigalitaH saMjAtanigalaH / nigalaH pAdabandhaH / AraNyakuJjara iti navagraha iti vizeSaH. 60. tathA tathA aikaikaM yanti K (chaya). K says seto patitAH parvatAH plavagairyathA yathA dRDhataraM pIDayante nudhante, kSubhitai laiH ArdrAbhyantarAH varSamAnAyAmA bhUtvA tathA tathA parasparaM zliSyanti sma. MY says privrssmaanaayaamaaH| ainti atyAyan prAvizannityarthaH. K and MY seem to read avaddhanta for ohattanta = apasarat (R). adhanta in MY seems to be a scribal error. Kula is corrupt, but SC renders ohattanta . as avaghaTTamAna-avaghaTTamAnAyAmA niSpIDanAt vigaladvistArA ekaikamAyAnti (R and Kula also) anyonyaM zliSyanti. 61. K seems to read punna or unna for curna = cUrNa (R). K. says bhayapUrNa. MY has bhayAkrAnta. Kula and SC read hittha=Avina Kula; vyAkula Sce. ___K says plavagabhujaiH praNunnAH (nunnA MY), viprakIrNa (ratnAH), bhayapUrNazikharasthakiMnaragaNAH parvatAH patanti sma / kSubhitaH sAgaro nadInAM bhAryANAM bhayapUrNatAM mocayanniva unnataM rasati sma / na tu dInaM rasati sma. ___62. Kula says parvataghAtena dUramAviddho'pasAritajalaH samudraH maNiprabhAbhiH bhriyata iva / ....bhinno bhidA lambhito ghaTata iva nirvibAdho bhavatIva. bhriyata iva pUryata iva R. ghaTata iva ekIbhavatIva R; saMhita ivAsit K. 63. K reads viSe zritAnAM and viSleSitAnAM (i. e. visesianam) for visasianam (R and Kula). MY's reading is same as K's, but his 1 Kula says velA kUlaM saivAlAnaM zRGkhalAdirUpam. sc says AlAnapadena rjjurpyucyte...| mAlAnaM bandhastambha ityatrAmaraTIkAyAM samAhAraM kRtvA bandhanarajjau stamme ceti vyAlyAtam, 2 In our copy Kula has only fe.

Page #571
18 SETUBANDHA explanation is somewhat different, K and MY read fa for nivaha (R) in the second line; while Kula and SC Text read a7. K says setupathe patitagiriraveNa vizleSitAnAM, dhareSu parvateSu nityamuSitAnAM, karimakarANAM madagandhena roSitAnAM vanagajAnAM nivahAH kSubhitasya sAgarasya viSe jale zritAnAM karisakarANAM saMmukhamApatanti sma. MY has karimakarANAM kSubhitasAgarasya viSe'nale (jale B) zritAnAM, setupathe patitagiriraveNa vizeSitAM janitavikArANAM etc. Kula says karimakarANaM kSubhitasya sAgarasya viSaM jalamAzritAnAM, setupathe patitergirivarairvizeSeNa pa(pA ?)titAnAM' madagandhavAsitAnAM saMmukhaM dhareSu parvateSu (vA)sitAnAM (?) vanagajAnAM (ca) samUhAH samaM tulyamApatanti'. Kula seems to read alfha for rosia in the last two lines. 64. MY reads uttamghia (explained as uttambhita) for uttamghia (see Goldschmidt)= utthApita (R and SC). K (pratika) has uttamvia (uttambhia ?), rendered as uttaMbhita found in Kuta alsos. K says (uddhamanti) taraGgA dUraM gatvA zAmyanti. MY says udavaman prakRtatvAt drumanivahAniti. Kula is corrupt, but sc says udvamanti AvilatvaM tyajanti prasannA bhavantItyartha iti kulanAthaH / lIyanta iti zrInivAsaH. R says udvamanti vilIyante / samAptA bhavantItyarthaH. 65. K and Deva read gaja for maa = mRga (R, Kula and MY). K and MY read' aroci for khaliam (R and Kula). K says zailapatanabhayapUrNalocanaiH gajakulairudadhiradRzyata / upari kimasya zailaH patatIti bhayapUrNalocanaiH janainalazca dRzyate sma. K and MY explain uram (third line) 1 SC has vizeSeNa zAsitAnAM dharSitAnAm. 2 cr. R-karimakarANAM vanagajAnAM ca nivahAH samamekadaiva saMmukhamApatanti / yuddhAya parasparamabhimukhIbhavantItyarthaH. 3 sc gives uttambhita as a variant. .

Page #572
NOTES - CANTO VIII 79 as dUram K says patatparvatanadInAM valitaM yat salilaM dUramatyeti nipatati tat salila plavagakalakalaiH vitIrNavAcaM bhUtvA uddhAvati uttiSThati sma abhighAtAt punaruva'mutpapAta. MY and Deva read setu for sela. Deva says setunA sahAsau sAgare patiSyatIti evaM bhItairjanaiH nalaH sAdaraM dRzyate. MY reads a gehim (ca ebhiH , cf.. Hemacandra 3.77) for anehim (janaiH). MY renders the first line as adRzyata mRgakulairudadhirnalazcaimiH. Kula is here corrupt. SC has ebhiH like MY. possibly it is Kula's reading also, as he does not sa ___MY translates the third line as yabalavadatyeti salilaM nadInAM dUraM and remarks - valibhaM phaliaM veti pAThaH / phatiam phalitaM vibhinnam / samAptaprAye setubandhe nipAtyamAnairgiribhiH pratibandha(ddha ?)pravezamArgeSu tIranadImukheSu vizIrNatayordhvamutpatatsu vismayAt kapayaH kalakalaM kRtavanta ityarthaH- Deva says nadInAM yat salilaM dUramatyeti pravizati tadidAnI phalitaM vizIrNa bhUtvA plavagakalakaladattatUrya ca bhUtvA uddhAvati uttiSThati. _.Kula says zailapatanabhayodavignalocanairmRgakulaiH udadhidRzyate. He seems to read bhaa-vunna for unna (qof). This is also the reading of Ms. C of Goldschmidt, Cf. Deslnamamala 7.94 which gives ounna in the sense of bhIta and udvigna.' Kula explains ai as AyAti-yannadInAM salilamAyAti samudraM pravizati tUraH(1)tvaramANaM(?)tat plavagakalakaleH vitIrNatUrya yathA syAt tathA skhalitaM sat (UrdhvAyate Urva dhAvatItyarthaH SC). R says yadvA nadInAmeva setusthAnAmityarthAt salilamiti kartR / samudrataraGgAbhighAtAt skhalitaM sat yadUramatikAmati samudrajalamityarthAt, 1 SC Text and chaya have tUraM. sc comm. says yamadInAM salilaM tvaramANaM sat bhatigacchati samudraM pravizati. This might be Kula's reading also, but our copy is corrupt and has dUrantaM tvaramAda ! 2 SC comm, also has udvigna like Kula, but sc Text and chaya have respectively -unna and pUrNa.

Page #573
SETUBANDHA 66. K merely paraphrases the verse. R says Arambha ucchrAyaH. 67. K reads uttrudita for ukkhitta (R). R ( com.) has utkRtta (ukhitta). Kula has utkhaNDita. 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 = vidArita (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 cUrNitazilApITham, His reading might be vicunnia used else - where in the poem without the upasarga SC says vidArito vidIrNo vA zilAveSTA yatreti lokanAthaH / viravia iti pATho lokanAthasaMmataH; ataevedRzI vyAkhyA. K says parvatAt viSamamapasRtasya zilAtalasya dRDhena ghAtena uttruTitamatsyapRSThabhAgam / dehamadhye chinnasya bhujaGgamasya veSTanotpIDanena vilInazilAmaMNDalam Kula says madhyacchinnabhujaGgamena amarSAt gAnAveSTotpIDanena cUrNita zilApITham. He reads visamavadia for visamosaria (cf. SC Text), and says viSamaM tiryak Apatitasya zilAtalasya. 80 68. K says girizikhara niSaNNatvAdAnItebhyaH punargiriNA pIDitebhyaH jaladharebhyo niryamukhara salilam. SC Text has phidia for philia (bhraSTa). 69. K and Kula read muho for maho (R). K says pArzvAt patitena vanagajena ruddhamukhanirjharAt dvidhAprasRtasalilam. R says pArzve pArkhAyamAnena vA patitena. Kula says vanagajena baddhamukhasya nirzarasya dvidhApradhAvitaM salilaM yatra. R says antaritamantargatam. ...... 70. K and Kula read virala for visama ( R ). K says vIcibhiH pratikUlAhatatvAt stIkamudveSTitA galitaveSTanAH ataeva drumebhyo'valambamAnA latA yatra tam / girINAM zikharAntaraiH zikharAntarAlairAgataH saMvellita itastatazcalitaH sAgaro yatra taM tathAbhUtaM nalapathaM vAnarA ghaTyanti sma Kula says udvellitA

Page #574
NOTES - CANTO VIII vizleSitAH / viralAnAM zikharANAmantareNAgataH apareNa zailena saMpAtitaH sAgaro yatra tam. sc says viralena zikharANAmantareNa AgataH saMvellito nibiDagumapASANAdibhiH samyak veSTitaH sAgaro yatra / saMvellitaH zailAntareNa pIDita iti kulanAthaH. R says saMvellitaH caJcalIbhUtaH. ___71. karNapratiravam R. dattapratiravam K, Kula and MY who has dinna for inna. Kula says vistIryate vardhate / vidhUyate kampate / karmakartari prayogo'yam. 72. K and MY read purna (pUrNa) for cunna = cUrNa (R). K has chinnAH1 for lugga (R and Kula). Kula says rugNA bhagnAH . MY says lukka lUnAH. K and MY seem to read lukka for lugga. Hemacandra 4.116 mentions lukkat in the sense of tuDati tear'. R mentions the reading bhaa-punna for -cunsa. SC explains cunna as feu, and says it is a dess word. ___73. K reads patana for pahara (R and Kula). R and Kula read vardhayanti for bandhenti (R). K says mahIdharapatanaiH kSobhitena salina parikSatatvAt vilInamUlaparvatam , ataeva kiMcit kiMcidapasRtaM nalapathaM plavaMgamAH punarapi parvatAntaraiH vardhayanti sma, (i.e. vaddhenti). MY says parikSatavilInasetumUlanihitazailam. Kula says vilInA mUlamahIdharA mukhapatitaparvatA yasyeti / ataH stokastokenApasataM bhraSTAyAma nalapatham. 74. K and Deva read at: for varo (R and Kula). K reads vistIryate (vittharat) for uccalai (Deva) and ucchalai (R and Kula) K and probably Deva read stokatve'pi for thoatianena = stokatvena (R and Kula probably). K says setupathasya taTaH mukhabhAgaH udadhi jitvA atikramya yathA yathA paratIrasya atyAsanno'bhUt , salilaM stokatve satyapi dharaiH 1 lanA: 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.

Page #575
SETUBANDHA patadbhirabhihatatvAt tathA tathA vistRtamabhUt. My says abhimukhaH pAra (para ?)tIrapradezaH .... salilaM svalpIbhavadapi sudUramutsthalIbabhUvetyarthaH. 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 skhalantaH saMghamAnAH. - 76. K, Kula, Deva and MY read dvitIyArdhAnta bladdhanta for broasa = dvitIyAvakAza (R). Kula reads nava for dara. K says dvitIyArdhAntaM prati setoraparasamudrArdhAntaM prati pradhAvitena timinA. R says dvitIyAvakAzAt pradhAvitena .... / ayaM bhAvaH-ekapAdiparapAvaM prati....satvaraM gacchatA timinA. 77. K, Kula, Deva and probably MY also read setunibandhaM for seu-nibaddham (R). K, Deva and MY read salila for saala (R and Kula). K says vAnarANAM prakSeparabhasAt viSamasthitamahAparvataM setuM nalo vIkSya samyagavasthAnArthaM yadA dhunoti sma, tadA samudraH sakalaH setunA praNunnaH san salilAplAvitavasudho bhUtvA nivRttaH. MY says viSamasthitamahAzailaM setuM praticikIrSuH nalo yadA vyadhunot tadA salilAkrAntavasudho bhUtvA samudraH cireNa nyavartata. R says seto nibaddhaM viSamasaMsthitaM samIbhUya na lagnaM mahAzailaM susajjIkaraNAya nalo yadA dhunoti. ___78. K reads calan for valanto (R and Kula). Kula says balan alpIbhavan, K says preSaNena svAmikAryeNa / nyUDhaH vahati sma. MY says laghUkRtaH samApitaprAyaH / preSaNaM setuviSayarAjAjJA / vyUDhaH kartari ktaH. R ays valamAno dolAyamAnaH. ... 79. Not found in K and MY. 80. avvocchinna = poza loggiant (R and Kula); Bogfont K (chaya). K says pAtAle saktamUlaH, avicchinnapravahannadIpravAhaH suvelaH svasthAne sthito'pi dharaNidharasaMkramasya setoH mukhe patitaH / vAnaraiH kSipraM kSipyamANena

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NOTES - CANTO VIII parvatanivahena samApyamAnasya setumukhasya durlakSa zeracamanayA gAthayA pratipAditam . MY says zailasaMkramasya mukhe (=purobhAge Kula) bhavituM mahAn zailo'pekSitaH sthAnasthita eva tathAbhUtaH suvelaH tathA jAta ityarthaH. Ms. A has mahAzailApekSitasthAnasthitaeva . - 81. pazcAt parvatavinAzanirapekSaH zailo niSpazcimazaila: K. pazcimaH zeSaH tadahitena sarvazeSeNa zailena pUrito niSpAditaH setupathaH R. 82. K reads vra for vi (R). K says seto ArabhyamANe sati samudraH sakalaH avikalo dRSTaH / tasmin kiJcit baddhe sati tribhAgaviSamaH purastAt ubhayatazca vimuktaiH tribhiH bhAgaH viSamo'bhUt / samApte sati dvidhA babhUva / sa eva samudraH evaMbhUtatvAt punaH punaH kSaNe kSaNe anya ivAbhUt. 83. K, Kula and MY read malaa-niambosario for malaucchangapaitto = malayotsaGgapravRttaH (R). _K says malayanitambAdapasRtaH pravRtta ityarthaH / paryasyamAnaH prasAryamANaH. R says paryasyamAnaH samudravIcibhiritastataH preryamANaH. sc says dRSTAntamAhaparyasyan patan drumo drumeNeva. 84. Kula says avavRttAvavanatAvubhayapAzvauM yasya tat tathAbhUtaM namaH madhyokSiptaviSamatvAt patadivotprekSyate. He reads padantam for namantam (namat). Besides, he reads jaladhipUrvapazcimabhAgam for puvva-pacchima-disa-bhaam. He says setumahApathena dvidhAkRtI jaladheH pUrvapazcimabhAgau yatra tat tathA. K says zatayojanamAyatena setupathena dvidhAkRtapUrvapazcimadigbhAgam , atyunnatena setunA madhye utkSiptatvAt viSamam , apavRttobhayapArzva nimnobhayapAvaM namo namadiva madhyotkSepavegAt .... adRzyata. 85. K (chaya) has pratiSThitaH. R and Kula have . paristhitaH. K says setupathaH udayAstamayaparvatayoH madhye nirAyato ravirathamArga iva prakaTo'bhUt. 86. K reads sAgaroparipratiSThita for saaroara-paritthia = sAgarodaraparisthita (R). MY says uppaanana utplavamAna / utpatan vA. The verse is not found in Kula.

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SETUBANDHA 87. Not found in K and MY. 88. Not found in our copy of K. Found in MY and Kula. 89. zailazikharasaMkaTatvAt viSameNa, mahIdharaiH ghaTitatvAt guruNA setunA zUleneva satA prakRtyA viSamamatikrUraM, samarasAhasena guru mahIyo dazAnanasya hRdayam K. viSameNa nimnonnatena / prakRtiviSamaM svabhAvato duSpradharSam MY. ____90. K and Deva read pracalat (paalanta) for paadanta = prakaTyamAna (R). They have pracaladapavRttakisalayAH, and seem to read ovwatta apavRtta as in 8. 84. R has uvvatta uvRtta, cf. 5. 56, 60. etc. He says udvRttAni bhramarabharAt viparItya sthitAni kisalayAni yeSAm. Kula is corrupt; sc reads paalanta like K, but explains it as pragalat. SC says apavRttAH salilabhareNAnatAH kisalayA yeSAM te setoH kaTakadrumAH. Deva explains apavRtta as uvRtta. 91. K says kutrApi kvacit pradeze sphaTikazilAtalaghaTitAH, stimitenodadhinA samAnavarNAH antaHpratibimbitasamudratvAt samudrasamAnavarNAH, mahIdharAntareSu patitAH setubandhapradezA madhye madhye chinnA ivAdRzyanta. 92. K, MY, Deva and Kula read paTala (padala) for padana (R). K reads dRzyante (disanti) for najjanti = jJAyante (R and Kula; and avacchAditAni for othaiaim (avasthagitAni) found in R and Kula. K seems to read occhaiaim. cf. Hemacandra 2. 17- kvacit sthagita zabde'pi / chaiaM. 93. K, MY, Deva and Kula read af: (sagabbha) for samagga (R). MY says pakvagrAho duSTagrAhaH / pakvagrAhaiH sagarbhAH garbhasahitAH tadgarbhA ityarthaH. K says pariNatagrAhagarbhitAH velAmArgAH tIrapathAH setAvapi jAtAH setupArzvayorapi babhUvuH. R says sAgarasya velA kallolarUpaM jalaM tanmArgAH.... ....pragrAho jalasiMhaH tena samagrAH saMpUrNAH. Deva says sAgarasya velAyA mArgAH samudrajalavRddhipratirayAH setAvapi jAtAH.

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NOTES - CANTO; VIII 94. K (pratika) has selalamghana (rendered in the chaya as zailakSepaNa) for selainchana (R and Kula?). MY (Ms. B) has selaimghana, and says aimgharam rabhasakSepaNaM preraNamiti yAvat. MY (Ms. A) has am(a?ylamghanam, cf. K's reading. Kula says giripreSaNena patitAH. sc says selainchanena giripreraNena patitAH / zailAkarSaNAt patitA iti kecit. R says zailasyAtikrameNa AkarSaNena patitAH. K says zailakSepAvasthAyAM patitAH, salilArditAnAM kesarANAM bhAreNa AkrAntAH, samudrAt kiMciduttIrNAH saMkramasya setoH pArzvasthitAH kesariNaH adRzyanta. Deva has zailakSepaNapatitAH. His pratika is missing in our copy. 95. K and Kula read pUrvAparAvatigatAH (i. e., puvvavare argaa, of. SC Text) for puuwavaroahi-gaa = pUrvAparodadhigatAH (R). K says madhyasthasya setoH pUrvAparayoH samudrayoH saMjAtA jalacarA mahAmatsyA pUrvAparo, aparapUrvAviti yojyam, nAtra kavinA kramo vivakSitaH, pUrvasamudrasaMbhavA aparabhAgaM kutUhalAt draSTum atigatA atidUraM gatAH / tathAparasamudrasaMbhavAH pUrvabhAgaM draSTuM gatAH santaH sahasA nirmitena setunA pratiSiddhagatayo bhUtvA punaH kulagRhANi naivApazyannityarthaH. Kula says ye jalacarAH .... ... pUrvAparAvudadhI draSTumAgatAH setubandhAt pUrva svasthAnamatikramya gatAH, te'dhunA baddhana setunA pratiSiddhaprasarAH santaH punaH kulagRhANi janmasthAnAni na prekSante. Deva's reading is same as that of K and Kula, but he says pUrvAparI draSTumabhigatAH. The word atigatAH also appears in his gloss. 96. K reads parikSiptAH for padaddhanta = paTArdhAntau (R and Kula). He says dhavalena nijhareNa parikSiptA mahIdharAH. K reads pratiSThitAH for paritthia (R and Kula). Kula says setorubhayataTaparisthitau mahIdharau malayasuvelo. 97. K says kapisainyaM pracalatA rAghaveNa hRdaye nidhIyamAnayuddhasukhaM bhUtvA calituM pravRttam. MY says seturacanApekSitebhyo'tiriktA AnItAH zailAH vaiphalyAt punaH sthale prakIrNA yena tattathA.

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86 SETUBANDHA 98. K and MY read kSIyamANa (jhijjanta for vocchinna = vyavacchinna (Rand Kula). MY says setunA dvidhAkRtasyodadheH niruddhaparaspara pArzva salilaprasaratayA ekasmin sAgnike pArzve agninA pIyamAnasalile sati pArkhAntarasalilasya tatra saMcAraNajanyapUraNAbhAvAt kSINasalilatvaM jAtamityarthaH . Ksays atikrAmantaH te vAnarAH saMkrameNa setunA dvidhAkRtatvAt kSapitavistAraM, vaDavAmukhena vahninA niSThApite nAzite dahyamAne ekatra pArzve kSIyamANajalaM samudraM pazyanti sma. Deva has vyucchinnamalpIbhavat pAnIyaM yasya. 99. K reads jua (yuta) for ula = kula (R, Deva, Kula and MY ). samudrasaMbhavaiH zaGkhaiH yuktaparvata sarovartidhavalakamale tathA maratakasaMpRktapatrabhaGgasamUhe K. MY remarks zaGkhAdInAM puNDarIkAdikatayA rUpaNamArgAt maGgalAbhiprAyeNAtra samacaradvAnarabalamityuttareNa saMbandhaH. " 100. K, Deva and MY read dvidhAkRta (dohaia) for oahia = avagAhita; avagADha ( R and Kula) K says atha samudraH adhaHpravezena dvidhAH kRtapAtAlaM taM setuM sarvasthAmnA saha balena guru dRDhaM dhArayati sma MY remarks adhArayat setumiti labhyate prakRtatvAt / dvidhAkRtapAtAlamityadhyAhRta se tupadavizeSaNamicchanti kecit / anye kriyAvizeSaNamiti / anyathA tu .... dvidhAkRtapAtAlaM bharavazadalitAdhastanabhUtalaM yathA syAttathA samudraH kapibalaM sarvaprANamadhArayaditi yojyam. K says tasmin vAnarabalaM carati gacchati sma / teSAM gauravAt virila - yanmahIdharaH setupathaH namati sma Kula says AkramabhareNa visaMghaTamAnA mahIdharA yatra sa setupatho namati / avagADhapAtAlaM pAtAlamUle dattabharaM yathA syAt, . sarvasthAnA gurukaM ca yathA syAt tathA dhArayati samudraH. 101. The verse is not found in K, Deva and MY. R says nitambaM setoreva mUlabhAgaM saMcAlayati SC says nitambaM madhyabhAgaM setorityarthAditi kulanAthaH. 102. K says zailabharodvahanena janitasvedazIkarAH / tuSAraH zIkare'pi cetyamarazeSe. MY reads sea-jala-lava for sea-tusara.

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NOTES CANTO VIII 103. pAdapA citavanoddezamiti vA pATha: K. 104. K, Deva and MY read uahim acchera-vikkamam (AzcaryavikramaM ) for uahimaviddavia-vikkamam (R and Kula); and galitapratApakSubhita: for pelavanattiaro ( R and Kula ). K says vAnarANAM samudralaGghanAdeva rAkSasa nAthasya galitena pratApena rAkSasajanaH kSubhito'bhUditi. My says accheram Azcaryam paava pratApa. Kula says avikrAtaH ( avidrANaH 1 ) anupahato vikramo yasya tat kapisainyamudadhimuttIrNaM zrutvA rAkSasaloko rAkSasanAthasya pelavaM mRdu yathA syAt tathA AjJaptimAjJAM karotIti tathAvidho jAtaH. Rhas avidrAvita vikramam. 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 (mahodadhitaTe); Dahamuha for rAvaNa; and -ppanao for - ppharso (sparza:). Kula says yAvacca vizrAmArthaM suvelakaTake AvAsa grahaNavyApRtaM kapisainyaM tAvat dazamukhasya zIrSe kRtAntena vAmahastapraNayaH kRtaH / anantarameva ( vAnara ) sainyaM mamAbhilaSitaM pUrayiSyati iti avighnArthaM vAmahastasya (asiddhi ) hetutvAt tenAsiddhikarImiva rakSAmakarodityabhiprAyaH SC adds praNayaH svIkAra:, R saya vAmahastena sparzaH kRtaH . iti rAvaNasya haThAdeva mRtyuH vyaJjitaH, ... 106. K saya rAmasya rAvaNasya ca lokAlokAntarAlaniH sAmAnye nirupamAne, idAnIM vardhamAne rAmasya pratApe, rAvaNasya tu nivartamAne prasarAnnivartamAne, prAkArAntareNa prAkAravyavadhAnena dvidhAkRte sati rAmapratApo laGkAM na praviSTaH / rAvaNapratApaH prAkArAt bhagna iti / evaM dvidhAkRte sati uttaratra saMbandha:, MY says rAmasya pratApe lokAlokAvRtasya bhUgolasyAntarAlaM sarvaM yathAbhivyApnuyAt tathA laGkAprAkAraM yAvat bahiH sarvatra prasaraNena vardhamAne, dazamukhasya tu pratApe prAk brahmANDodaramabhivyApya sthite'pi idAnIM prAkArAt bahirdezaM sarva vihAyAntareva yathAvasthitaM syAt tathA nivartamAne satItyarthagatiH / prAkAra evAntaraM vyavadhAnaM tena dvidhAkRte ekasmin pratApe pratApAntarAt bhinna

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88 SETUBANDHA dezatayAvasthite sati / pratApa iti jAtyapekSayA dvitve'pi ekavacanamisi zabdagatiH Kula says lokAlokAntarAle rvi(3)tejovidheyiibhuutckrvaalgiripricchinnbhvnodre| .... laGkAprAkAramadhye paraM rAvaNapratApaH, anyatra sarvatra rAmasyetyarthaH. ___107. K says tridazAnAM janitAnurAge rAme candra iva, mathitAt samudrAt candra iba, uttIrNe sati mathitasya parvatapatanakSobhitasya sAgarasya lakSmyA samRddhyA saha prasannA zobhA jAtA / yathA pUrva mathitasya (sAgarasya) lakSmyA saha prasannA madirA jAtA tadvaditi. _MY says mathane lakSmIrghanAdhidevatA, zobhAtItA kAcidevataiva, prasannA madireti sphuTam / samprati tu sAgare bhavatprasAdasthAyAM zobhAyAmupacaryate, prasannA zobhA bhavati / tena prasAdajanitA zebhetyarthaH / lakSmIstu seto rAmasaMcaraNajanitA zometi bhedo draSTavyaH / uttIrNe samudramatikrAnte rAme, candre tu samudrAdudite satIti / tridazAnurAgajananaM tu dvayoH sAdhAraNam, ... Kula says lakSmyA samaM jayalakSmyA saha rAme jagadAhlAdakatvAt mRgalAJchana iva rAvaNAdijagatkaNTakakSayahetutvAt tridazajanitAnurAge uttIrNe sati mathitasya kSobhitasya sAgarasya zobhA prasannA anAvilA jAtA / yathA pUrva devadAnavaiH mathitasya sAgarasya lakSmyA saha candre sudhAnidhAnatvAt tridazajanitAnurAge (8) utthite sati zobhA prasannAmRt. R says zobhayatIti zobhArUpA prasannA madirA / athavA zobhAnAmnI kAcidapsaraHzreSThA.

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CANTO IX 1. sakalajagatAmAkramaNAya vardhitamahAzikharaM, niSThApitadakSiNadizaM tirohitadakSiNadiGmukha, zeSadiGmukhAcchAdanAya pradhAvitamiva K, Kula reads ghaHavia explained as AkrAnta for mitthavia = niSThApita, nAzita (R and MY). 2. K and MY read asina for -jjhina = kSINa (R and Kula ?). K, MY and Kula read =niSattavya, i.e. nisammiavva for ideg = vizramitavya (R). K says bhuvanasya niSattavyabharasaha, niSattavyamiti bhAve tavyapratyayaH niSadanamityarthaH / tribhuvananiSadanabharasya saha samartha madhumathanamiva / udaragatena bhuvanabhareNa sahAsInasya tasya madhumathanasyopari zayAnasya bharasahaM zeSamiva, tasya zeSasya bharasahaM samudramiva, tasya samudrasyApi niSattavyabharasahaM suvelaM dadRzuH / ayaM mAlopamAprakAraH. MY says bhuvanabharAsInaH bhuvanabhareNa niSaNNa ityarthaH. R says samudrasya vizramitavyaM vizrAmaH / bhAve tavyaH / tatra bharasahaM bhArakSamam / samudrasyApyavalambanamityarthaH. 3. K and MY read vatsala for pabbala = prabala (R and Kula). See Notes on 4. 25. K says udadheH pUraNe samarthanadIpravAham / vatsalazabdaH samarthaparyAyaH / prAgapyuktam- vacchalo surana vi samare (4. 25.) MY says dhartarva dhArayitavya / dhAraNetyarthaH / dhArayitavyetyAdiH tavyapratyayo dhAraNAdibhAvaparatayAnusaMdheyaH / bhareavva dhAraNa(bharaNa!)pUraNeti yAvat / vatsalaH samarthaH / meavva (for ma-) mAtavya mAnetyarthaH. 4. K (pratika) has dira-padi. He has pratipIDita for paripellia -pariprerita (R). MY also has padipellia. Several verses after this are mlasing in both the mss. of MY. Kula says dUraM pratipreritAH pIDayitvApasAritA dizo yena tam. He reads ovahia = avagAr3ha (cf, HC 4. 205)

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SETUBANDHA for onamia (avanAmita); and samatta for samattha. He says dUrAvagADhamataH samAptaM pAtAlaM yena / samattha iti pAThe samasta ityarthaH. SC Text has ovahia. 5. K reads valia for padia (R) in the second line. He says pArzvaprasRtasaritam, amuktapAtAlamamuktasAgarajalotsaGgaM ca / tadAnImAdivarAhasyodvartanenoddharaNArtha kSaNamAtraM valitam UrdhvasthitaM medinImaNDalamiva sthitam, Kula says vinItordhvasthitamiva medinIveSTam. Kula's vinIta seems to be a mistake for valita. SC Text has valia. sc says AdivarAhasya udvartanena utkSepaNena kSaNAt valitordhvasthitaM tiryagUrvIbhUtaM medinIveSTamiva / anye tu .... valitaM maNDalAkAraM samutthitaM medinIveSTamiva / pAsallazabdaH pArve dezI.. 6. aodana is translated in K (chaya) as troTana. K (comm). says pAtAle bharitamUlaM pUrNamUlam, indrasya vajamukhAbhighAtena niSkampaM sthApitaM, surahastinAmarAvatAdInAM skandhanikASeNa masRNitapArzva zlakSNIkRtapArzvamevabhUtatvAta AlAnastambhamiva sthitam / AlAnastambhazca dUramadhastAt pratiSThitaH mUladezamabhitaH kASThadaNDAbhighAtaiH niSkampasthApitazca bhavatIti. Kula says vajramukhAkoTanena pakSacchedAghAtena .... sthirIkRtya sthApitamityarthaH. R says vajrasya mukhena yadAkolanaM mRttikAmabhihatya dRDhIkaraNaM tena sthApitam ata eva niSkampam. 7. K reads vilulia for vimalia = fanfaat (R and Kula). K says sarvato'pi gADharasAtalenApi zeSeNAdRSTamUlAvasAnaM, tribhuvanaharaNAya balinA mahAsureNa gRhItasya tribhuvanasya haraNArtha parivRddhena trivikrameNApi aprAptatuGgazikharam. Kuta says viSadharapatinApi na dRSTo mUlasya chedaH paryanto yasya tam. ... 8. vistAreNa vikSiptodadhisalilaM, kaTakeSu bhramadbhiH mahAbhujaGgaiH dattAveSTanam / anyatra kaTake bhramatA manthanarajjubhUtena vAsukinA dattAveSTanam / uttuGgataratvAt pArzvavartinA raviNA karaiH kiraNairupagUDham / hariNA karaiH mandaramiva K. ....... 9. zeSasya ziroratnairghaTTitasya maNimayamUlasyoddayotena prabhayA hatarasAtakatimiram K saMkaTeSu mitho'ntarAleSu R saMkade gahanadeze Kula. K says

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NOTES - CANTO IX viSamANAmUrdhvazikharANAM saMkaTe saMkaTamArge praNaSTaravimaNDalatvAt andhakAritagaganam / evaM rasAtale gaganadharma gagane rasAtaladharmaM ca kurvANama. 10. K and Kula read nikaSita for rihasana = nigharSaNa (R). K reads zikhara for kasana = kRSNa (R and Kula). K (chaya) has prakSAlita for pabbalia = praplAvita (R); and jvalita for munia = jJAta (R and probably Kula). K says antike gacchataH zazino bimbasya pArvena nikaSitAyAM zikharazilAbhittau prasRtatadIyAmRtadhAram / jyotsnAjalasiktatvAdviSamamUSmAyamANaravirathapatham, Kula says zazibimbena pAveM nikaSitA nighRSTA yA kRSNazilAbhittiH tatra prasRtA amRtalekhA yatra / jyotsnAjalena preritatvAt (1) viSamamatyarthamUSmAyamANaH ataeva jJAtaH (1) smaSTamupalakSito ravirathamArgoM yatra tama. R says viSamaM yathA syAt tathoSmAyamANo bASpAyamANaH. 11. nizi zikharAlInamRgAkaM, viralamavasthitA gRhItasalilA jaladakhaNDA yatra tam / evaMrUpatvAt jalakrIDayA truTitodUDhamRNAlamaNDalaM hRtakardamaM suragajamiva sthitam K. viSamaM yathA syAt tathA hRtaH kacit kacit tanAvAropitaH kardamo yena gajasvAbhAvyAt R. viSamahRtakardama kacit kacit lanapaGkam sc. 12. K and Kula seem to read ukkhudana for degdia = utkhaNDita (R). K says dUratarAlokaH atyucchrAyeNAtidUre dRzyamAnaH zikharasarinmArgaH zikharAta prasRtAyAH sarito mArgo gamanapathaH haritayA zyAmalayA dhanarAjyA kevalaM pizunitaH sUcyate yatra tam / pavanAbhidhAtajanitAt RTanAt klAntAni ........ kisalavAni yatra tam. Kula says pavanotkhaNDanena kSayitAni mRgAGkena pratyucchvasanti kisalayAni yatra tam. K says mRgAGkapRSThe patitatvAt ucchvasanti kisalayAni. K's construction is padia+usasanta, while Kula and R take padia an upasarga (prati). R says pratyucchvasanti pratyujjIvanti. Kis here corrupt. But see quotation from SC and K on 10.10 hatAtaparajasi ... suragaje, ie. hRta for his.

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92 13. duruddhala is rendered by Kula as dUrorddhApita K (chaya) has dUrotthApita. K says dUramucchvasitazikharam, jalanidhijale dRzyamAnavizAlaparisphuTapratibimbam / evaMrUpatvAt pralayakAle utpAtarUpeNa azaninA prahataM tADitam, UrdhvAdArabhya sphuTitapatitaikapArzvamiva tiSThantam. SETUBANDHA 14. gurubhAraiH zeSAhiphaNaiH paryAyeNa pratiruddhamUlapradezaM bharAtirekAt phaNaiH krameNa ghAritamUlasthalam / kSayamArutenotkhAtAnItAH tuGgeSu taTeSvApatitAH ata eva bhinnAH zeSamahIdharA yasya tam K. 15. gRhItajalairmedhaiH pIDitatvAdAkrAntatvAt nirvAntaH sukhIbhavanto nibhRtaM sthitAH mahAmahiSA yatra tam K. gRhItajalairmedhaiH preritAH santaH Kula. siMhanihatAnAM gajAnAM kumbhalohitena kumbharudhireNa zilAtale baddhAvazuSkamuktApaTalam K. 16. lavaNajalazIkarairAhatatvAt darodvaman kizcit praNazyan drumANAM mugdhasya pallavasya rAgo yatra tam K. MY says uvvamanta udvamat niHsarat binazyaditi yAvat. Kula says vicchAyIbhavan. 17. K and MY read for tthianam (R and Kula). K (chaya) has kaTakaparipIDitAnAM paripArzvataH parisaMsthitamiva dizAm. K says kaTakaiH pIDitAnAM tirohitAnAM, ravikiraNaiH prakaTitAsu vizAlatarAsu kandarAsu bharitAnAm, evamabhyantare dRSTAnAM dizAM paritaH pArzve parisaMsthitamiva / tadIyaiH kaTakaiH vyAptatvAddizAM bahiH aprakAzatayA tadabhyantare dRSTatvAcca dizAM paripArzve sthitamivetyartha: MY says parilla-pasa paripArzva (Bhas para bahiH kaTakapIDitAnAM ravikara prakAzitadaryudarapraviSTaparisamAptadRSTAnAM dizAM parato'basthitamivetyarthaH. Kula says dazAnAmapi dizAM parapArzve bahiH pArzve. Parilla pasa seems to be same as parilla-vasa mentioned in Desinamamala 6. 33 in the sense of ajJAtagati. The meaning is applicable here, i. c. vayaM tu dizAmaparapArzve parito bahiH sthitamiva. 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 rAjatAni rajatamayAni sudUramudgatAni anantAni zikharANi yasya tam / sukhaniSaNNairmRgaiH khaNDitazikharANi' zaSpazaGkayA lIDhakiraNAni (ratnAni) marakatAdIni yatra tam / tataM vistRtam / kupitasya rAmasya bhinnodadhibhiH zaraiH dRDhaM praNunnam / zikhare lagnasya zazinaH niHsaraNena amRtaniSyandena Atim. MY says raaa (i. e. rAgada) rajaka / sudUrodgatazikhararatnaM tataM sukhaniSaNNamRgakhaNDitazikharatRNAntam. Kula says rAtriSu dUrodgatazikhAni ratnAni yatra tam / (tataM) vistRtam / .... mRgaiH khaNDitazikharatRNo'ntaH paryantaH yasya tama. Kula seems to read raiasu found in SC Text. 19. K (pratika) bas durochia. He reads raha for -ara = XT (R and Kula). He says adhastAt dUramavagADhamUlam upari ravirathamatikrAntaiH zikharainaSTAlokam. MY says udadheradhastAt mUleneva nabhasyapi upariSTAcchikharairardhAstamitAyAmamadRzyArdhAyAmaM sthitamityarthaH / ovahia avagADha / bolina atikrAnta / ubhayatra kartari ktaH. Kula says naSTAlokamadRzyatAM gatam. K says evaMbhUtatvAt udadhisalile yathA ardhAstamitaM tathaiva nabhastale ardhasthagitAyAmama. R renders ovahia as apavAhita explained as adhaHprApita. 20. K says darapItodadhitvAt gurukRtasya jaladasya zeSArdhAntena pazcimAna avalambitazikharam. R saya zeSArdhAntaH pazcAdbhAgaH. 21. K and MY read taTa for tala; nitya for uddha; zabda for vihua; and gaNa for mAlA. K reads pramelitaM for reliaam. K and MY read 787 for canda. 1 khaNDitazikhAni?f. Kula's explanation below. R says zikhA tejodhArA. He also says mRgaiH khaNDitaH zikharatRNAnAmastotraM yatra tam.

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. : SETURANDHAR K says taTeSu pratihatasamudaM, nityanijharazabdena siMhAnAM roSe Adaraprada roSAtizayapradamityarthaH / grahagaNezcandrAdityAdibhiH pramailitaM saMpRktaM, zikharasthitaiyakSamaNDalaiH AneDitaM ciramabhyastam. MY says: grahamaNena vAmetaritaM pradakSiNIkRtaM, vAmetaritamiti ca varNasthitiparivRttyA labhyate / athavA grahagaNavyAmelitam , 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 = nirAyata for nivaa nivAta (R and Kula). K says sUryasyopari vartamAnasya zazino'pi parataH upari prasRtaM pravRddham / kuhareSu nirAyataprasRtaniSkampasaritam. MY says dIrghaniSprakampasaritkam. Kula says maNimayaiH pAzrvaiH uttamaskam utkSiptatimiram uttama vA. ___24. K (pratika) has addia (atia ?) rendered as zuSka. MY has atthia (sthia in B) asthita avirata avicchinna (Kula also). K says upariprasRtazuSkasamudrajalazIkaratvAt duSparimarzanibhaM, duSparimarzo duSparza oSadhivizeSaH sparzAdeva dehe kaNDUM janayati, tatsadRzaM bhUtvA kaNTakIbhavanmaNitaTam / samudrajalazIkarAH zoSAddhanIbhavanti / nakhalagnamauktikaphalAH gajazIrSArUDhA eva niHsaranto mRgendrAH yatra tam. R says nirhAdazAlino mRgendrAH. cf. Hema candra - njharal nisarai 4.79; maharar akkandar 4. 131. Kula has nirhadantaH cf. Sc. 25. SC Text has ovolta for ovattha. Acc. to srinivasa quoted by sc, it is a desi word meaning meghajalaseka. K and MY have oattha= apavRSTa MY1. MY says athavA oatta iti pAThaH / tatrApavRtteti chAyA. K reads villulita for vimalia (R, MY and Kula). cf. verse 7t. K and MY read vimala for dhavala (R and Kula). K says kalpalatAnAM tatratyAnAM 1 avavRSTena avavarSaNena komalAni Kula. His pratika is ovartha. K (chaya) has ava and comm. abhi.. 2 MY says vimalia (adeg ms. A) vimRdita / vimRktimuktAni-vimRdya vimuktAnItyarthaH.

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NOTE SANTO IX kalpavRkSazAkhAnA saMbandhIni pavanena zauSitatvAt utthApitAni vimalAnyaMzukAni yeSu sAni vanAni vahamAnam. MY also has utthApita. _26. K reads mUla for sarasa (R and Kula). K says samudrajalavRddhau nadImukhaiH ArUDhodadhisalilAni, jalarayeNA|tkhAtamUlatvAt viSamAH pArzvadrumA yeSAM tAni ........ nadIsrotAMsi vahantam. MY says pasalla pArzva. Kula says viSamaM pArthAyitA drumAH yeSu tAni. R says sphaTikataTe uttAnAni agabhIrANi santi prasthitAni' tatra khAtaM kartumazaktatvAditi bhAvaH. 27. vAtAddhi K (chaya). vAtapreritaiH zikharanijheraiH kSAlayantam K. vAtAhataiH Kula. dhuantam dhAvanta kSAlayantamiti yAvat MY. 28. prajvalitauSadhizikhAhatam K (chaya). K says dIrghatare zikhare lAna, nizAsu prajvalitauSadhijvAlAbhirAhataM, prakaTitamRgakalaGka, jvAlAhatatvAt kamjalitodaramiva mRgAGka dadhatam. .29. uddhRtamA dharaNyA hetunA vizAlam , AdivarAhasya mahatA zarIreNa tapakatvAddUramavagADham agAdhaM ..... samudraM nadIsrotobhiH pUrayantam K. 30. K reads AkarNitavanacarAn for ukkannia-vana-gae = utkaNitavanagajAn (R: and Kula). He says kutaH saMbhavatIti avijJAtAgamanamArgAn , vanacarAkarNitAn mRgendraninAdAnH vahantam. MY says aannia AkarNita / kartari ktaH / zabdAmAmAgamanadizo'parijJAnaM tAratayA pratizabdasannidhAnAdvA azeSadigvyApitatvAt.. ...... . gRhItAmiSANAM gRhItabhakSyANAM harINAM siMhAnAM dayitaM, velAnilazIkarAi~Na vanena haritIkRtaM zyAmalitam K. MY says gRhItAmiSaharyatigata prApta 1,Kanya kusumamaritAni. sphaTikamaye taTe kaTake uttAnaprasthitAni sphaTikataTavarNanirvizeSaM prasthitAni nadIsrotAMsi. *i. a atigata, chainta 6.26 = ayamAna, gacchat R. . . ::

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SETUBANDHA haridayitamiti vA / velAnilazIkarArdravanaharitIkRtamiti, bharitamiti vA / Kula says velAnilena zIkarairyadAda karaNaM tena haritAcitaM tRNavyAptam. He seems to take ollavana as one word in the sense of ArdrIkaraNa. 96 32. Kula says prabhUtAH saMmitA daza dizo yeSu tAn. K says milita samudraikadezAn, antaH prakaTanabhomaNDalAn, paryAptadazadizaH, nijAbhyantara eva uditAstamitadinakarAn evaMbhUtatvAt bhuvanavibhAgAniva dRzyamAnAn kandarAn vahantam. 33. K and MY read 3 for ucchalia (R and Kula). K reads 'salilAn for bharie = bhRtAn ( R and Kula ? ). K says uccalitasamudrasalilAn, stokalavadavicchinnajalAn Adau mULe madhurAn purataH pradeze lavaNAn zikharajalapravAhAn vahantam. MY says niovindha nirvyUDha niHzeSanirgata / AdimadhurAn prabhavapradezabhUtagiritaTopari madhurAn jaladhijalArUDhapradeze lavaNarasAnityarthaH Kula says ucchalitodadhinA hRtAn (bhRtAn ?). R says nirvyUDhAni saMbhUyopacitAni jalAni yeSu tAn. 34. K and MY read fag for pihula = pRthula (R and Kula). K says bhArAtizayAdvalamAnasya vakrIkRtazarIrasya zeSasya vipulaiH phaNaiH dhUyamAnam. Kula says parivartamAnasya. .... 35. K says nabhastalavat nIlAn, jalabhrAntyA uSNAhatamahiSamArgitAvataraNapathAn, pArzvataH prasaratkiraNAn maNitaTAn indranIlavaiDUryamaNitaTAn sarAMsIva vahamAnam. Kula seems to say mRgaiH tRSNayA pipAsayA veSTitAn. SC says mRgatRSNA marIcikA iti kecit R says mRgatRSNayA AveSTitAn vyAptAn and explains the word as marIcikA. MY says saraH sAmyAdeva pArzvaprasaratkiraNAni mRgatRSNAveSTitAni sthitAni caTulormisaMkulAni salilabhRtAni sarAMsIva / athavA pArzvaprasaratkiraNAni tadAnIM mRgatRSNAveSTitAni sthitAni sarAMsIva kiraNAvaruddhatayA mRgatRSNAveSTitatayA ca vRtiveSTitAnIti matvA mahiSaiH avataraNamArgamArgaNamityavaseyam, R has uSmAhata, and Kula uSNAyita. {

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NOTES - CANTO IX 36. K (chaya) has nakhakSipta for muhoruddha = mukhAvaruddha (R). K (comm.) says siMhaiH pratisiMhabuddhayA nakhairutkSiptarajatazikharakhaNDam. Kula has mukha like R, but seems to read avarugNa, i. ., olugga for oruddha. cf. sc. 37. K, like R, explains uttAra as uttAla, and says nadIsaMgameSu nadInAM saMgamapadeSu uttAlaM prabhUtaM tRNaM yatra tam / ralayorabhedaH. MY says gajakulamRditanadIsaMgamottAravanam / uttIryate tenetyuttArastIrtham / nadIsaMgamAvatAravanaM vA. R seems to say nadInAM saMgame praveze. Kula seems to say nadIsaMgamottArasya nadIsaMgamatIrasya tRNAni. .cf. SC which gives Lokanatha's explanation nadIsaMgamasaMbandhinaH avatarasya ghaTTasya tRNAni. ___38. K and Kula read taTa for tala. K says uparitaTasya vanarAjiSu parighUrNamAnAH bhramantaH udbhaTAH atiprakAzAH tArA nakSatrANi yasya tam. K reads bhuvanatrayasya' for bra-bhuanassa = dvitIyabhuvanasya (R and Kula). K (chaya has eva tribhuvanasya. K says evamatituGgatvAt pArve niSaNNasya paritaH pradezeSu sthitasyApi bhuvanatrayasyopari tiSThantamiva / candrAdityanakSatrANAM zikharAt adhastAdeva saMcArAdevamutprekSitam. Kula says dvitIyabhuvanasya gaganasyoparIva niSIdantaM tadgatacandrAdityagrahanakSatrANAmadholakSyamANatvAditi bhAvaH. MY says tribhuvanasyopari paritazca vyApyAvasthitatvAccetyarthaH. 39. K and MY read foFa for fegra (R and Kula). K reads mlAna (parizrAnta Kula) for uddhaa = uddhAvita (R). The reading of K and Kula appears to be usvaa (cf. SC and notes on 8. 2.) K says ardhAvakAze paryavasitaravikiraNAn , samastapradezeSu aprabhUtasakalacandrakiraNAm aparyAptacandrabhAsaH, atidUragamanAt mlAnena garuDena vizramituM mArgitazikharAn minakaTakAnatipurANatayA vizIrNAn kaTakAn vahantam / bhinnakaTakA apyevamatibistIrNAvakAzAH kiM punaH abhinnakaTakA ityabhiprAyaH. MY says asamarta 1i bhuaper-ttaassa, an expression like rayana-ttaya (YogIndu's Paramatmaprakkla 2. 95). 13 w

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98 asamasta / bhinnakaTakAnAM kaTakAntarArohapariNAhayostulyatve'pi bhedamArgeSu tayoH sphuTopalabhyatayA vizeSapratItidarzanAbhiprAyeNa bhinnetyuktam / bhrAntyA pazcAdupanatarUpaNAt mArgaNAt nivRttena garuDena mArgitazikharAn didRkSitazikharAn, na tu mArgitadRSTazikharAnityarthaH / bhinnakaTakA apyevaMbhUtAH kiM punaravikalAvasthitA iti cAvagamyate. Kula says asamApte asamagrapradeza ekadeza ityarthaH prabhUtAH saMmitAH sakalacandrasya pUrNazazino mayUkhA yatra / tAn vajrAdighAtAdinA chinnakaTakAn vahantam / chinnAnAmapi kaTakAnAmiyAn pariNAhAtizaya iti bhAvaH (partly corrected from SC ). R. says 'durAlokaM durArohaM kttkaantrsNgtm| bhRguprAyaM gireH zRGgaM tacchinnakaTakaM viduH // SETUBANDHA ........ 40. K says suravadhUnAM hRdaye sthitaH navaratasya abhinavasya ratasya sAra utkarSo yatra tam / sAgarasya kRte racitaM ratnaprasArakamiva / ratnAni prasArayatIti rannaprasArako ratnApaNaH / sAgaro'pi tadIyaireva ratnaiH ratnAkaro bhavatIti bhAvaH / nalinIpatrAntareSu zyAmaM jAtaM madhuramudakaM yasya, nalinIpatramadhyagatatvAt tatprabhayA zyAmalitamudakamiti / athavA nalinIpatrapuTajAtena nalinIpatrapuTasamUhena madhurazyAmamudakaM yatra / bakulavanebhyo niHsaran madhurasasya Amodo yatra / bakulakusumagandho madirAmodasadRza iti prasiddham . MY says sAgarasya racitamiva ratnakozam / prasArakaM koza: Kula says suravadhUnAM hRdayepsitasya ratasya navamapUrvaM sArakaM saMpAdakam SC Text has hiaacchla = hRdayepsita chaya Kula says nalinIpatrapuTaiH yAtamanugatam. 41. K saya tIvreNa jaraThAtapena pariNatAtapenAhatasya vilInasya haritAlasya Amodena vihvalIkRtahariNam' / hariNAnAM haritAlagandho mohakara iti vArtA / zoSAt saMghAtabhUtAnAmudadhizIkarANAM saMbandhino lavaNarasasyAsvAdanArtha mahiSairlihyamAnazilam. MY says vimharavia (for 'rala) vihvalIkRta | samkhaa saMstyAna. Kula says AtapenAhataM taptaM yat haritAlaM tasyAmodena vismAritA 1 SC says mUcchitahariNam / vismApiteti kazcit (cf. R ) / tanna, 'vimharAveha' iti mUcchite dezI iti dezIsAradarzanAta.

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NOTES - CANTO Ix apasmArarogeNa hRtAH1. Desinamamala 6.3 mentions pamhara (=apasmAra?) In the sense of apamRtyu. ___42. K and MY read ratna for raaa = rajata (R and Kula). K reads tArAgraM and lagnaM for taram gaam and (mo)tta-rangaam (R, Kula and MY); and saridayuta for sarujjua (R and others). K says tuGgaratnazikharANAmudgamaiH tArApramujjvalAyam / siMhanihatAnAM gajAnAM lohitena muktAbhizca lagnaM vyAptam. He seems to read taraggaam and make it agree with his reading (mo)tta-laggaam in the second line by the ralayorabhedaH rule (cf. verses 37 and 44). He explains the last two lines as follows - guruNA dhairyeNa nirvAhito yApito bahUnAM yugAnAM saMkSayo yena / udadhisalile saMkrAntAbhiH saridbhiH yutAH zaGkhA yatra tam. Kula says tuGgai rajatazikharaistAraM vizuddhamaGga yasya tam, and explains nirvAhita in the third line as atikrAnta. MY construes saruijua as saraudayata or saraRju. R says udadhisalilAt saMkrAntAH sarasi RjukAH saMmukhAH zaGgakA yatra. sc says yasya sarasi samudrAdAgatya zaGkhA viharantItyarthaH / sarasi RjukAH praguNapaGktaya iti lokanAthaH. ____43. MY says pahamma devakhAta (B adds akRtrimasaraH). Kula says smarazaraNyA manmathavidheyAsteSAM nidrApadaM nidhuvanakrIDAzrAntAnAM nidrAsukhadamityarthaH / athavA saraHzaraNyAH karimahiSazUkarAdayaH teSAM nidrAkaraM nidrAjanakam, K says maNIn pAtIti maNipaH sarpaH / maNipAnAM harmyavat suSThu Amodam (maNipAH sarpAH maNipAnAM hamyaH sAmodam MY ) / maNibhiH marakatAdibhiH prahatatvAt zyAmodakam / athavA 'pahamma'zabdo bhAjanavAcakaH / marakatAdimaNisc has apasmArarogiNaH kRtAH. Kula goes on to say athavA naSTacetanIkRtA vikalA (vihvalA !) iti yAvat hariNA yatra tam (partly restored from sC) uparyupari pAtAt lavaNarUpeNa ghanIbhUto ya udadhizIkaraH etc.

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100 SETUBANDHA zvabhreSu zyAmodakam / saraseSu jalapranavaNasahiteSu araNyeSu nivaM dAvAgnirahitam / saraHparisaramAzritAH srHshrnnyaaH| saraH zaraNyaM yeSAmiti bahuvrIhiH / teSAM saukhyAtizayAt nidrApadam / lopo'raNya iti akAralopaH (Vararuci 1.4). R says maNIn pAntIti maNipAH yakSA so vA. 44. Unlike R and Kula, K and MY read here two verses. The first is a Mabayamaka formed with the phrase daria-rakkhasa-moaam. (i) K says ekarUpapAdacatuSTayaM mahAyamakametat / yathoktamAcAryeNa / ekAkAracatuSpAdaM yanmahAyamakAhvayam iti / / tatra sarAkSasAmodakamiti prathamaH pAdaH / dRptAnAM rAkSasAnAmAmodakaM prItikaramatigahanatvAt rAkSasAnAmAvAsabhUtamityarthaH / darIga-RkSazyAmodayamiti dvitIyaH pAdaH / darIgataiH darIvartibhiH RkSaiH bhallukahetubhUtaiH zyAmAyA rAtrerudayo yatra / RkSANAmatikRSNavarNatvAirISu sadA rAtrirvartata iti pratibhAtItyarthaH / dalitalakSasAmodayamiti tRtIyaH pAdaH / ralayorabhedaH / sAmodayo gajaH / sAmodbhavaH sindhura iti halAyudhaH / dalitAni vidAritAni lakSANi pratigajA yaiste sAmodayA yatra tam / darIcaravazyAmodakamiti caturthaH pAdaH / darISu spandamAnaM khamiva zyAmamudakaM yatra tam / darISu prasravaNAdayaH saMbhavantIti. Kula says darIcarairakSaH bibhItakaiH zyAmamudakaM yatra tam, (ii) The second verse introduced by K and MY is rendered by K as follows. ramyasalilapAvalataM rAmAsalIlavAsAlayam / viSataruprabhAvAta vizadarUpyaprabhApAtram // MY says darIcarAkSazyAmodayamiti dvitIyaH pAdaH / darIvartijananayanAnAM zyAmAyA rAtrerudayaH pradoSaH taM darINAM nityanirAtapatayA andhakArAspadatvAt / akkha ityatra 'skaka-kSAM khaH iti (Vararuci 3. 29) khatvameva / na 'akSyAdiSu chaH' iti (ibid. 3.30) . chatvam / Dhummakkha ityAdivat. 2 This might be ramma-salila-pasa-laam (or even vasa-laam, but the derivation of rAmAsalIla etc. from it is a tour de force not usual in the poem... www.jainelib

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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 ramyAH salilapArveSu latAH yatra tam / rAmANAM salIlavAsAyAlayaM salIlanivAsArthamAlayabhUtam / viSatarUNAM viSavRkSANAM prabhAveNa Artam ArtamRgavihaGgamamityarthaH / vizadasya sUpyasya rajatasya prabhAyAH pAtrabhUtam. R says vizadarUpyaprabhAbhiH kAntaM kamanIyamityarthaH. ___45. K says jaraThAbhiH pariNatAbhiH viSauSadhibhiH viSaharAbhiroSadhibhiH veSTitatvAt bhujaGgamaiH parityaktacandanadrumaskandham. viraia ( virAjita R) is explained as vilIna by K -atikrAmatAM gacchatAM viSadharANAM phaNAmaNiprabhAbhirAhatatvAt vilInA naSTA drumacchAyA yatra tama. Kula explains the word as ferstarna. K seems to derive viraia from viraa = fastiot, which he invariably translates as farola. cf. Hemacandra 4.56- faerisfattvirai vilijjar. 46. pralayasamayajalenApi asaMpUrNa kSAlitam K. ___47. K says ramyAH kandarA kacchA nadItIrapradezAzca yatra tam / ramiH ratiH prItiH tadyogyaM ramyaM candraM hiraNyaM tasya rAgo varNo sa chadaH chAdanaM yasya tathAbhUtam / priyaGkarasvarNaprabhAcchAditamityarthaH / svargasya grahe grahaNe prAptau nitarAM sAmagrayaM sAdhanasaMpattiH yatra tam / nizabdo bhRzArthaH / ni nyagbhAvanikAmayoriti vaijayantI / svAgre svasya zikhare grahANAM nizAsu mArgapradam / gAGgeyaM syAt gairika bhUri candraM rAH kalyANaM niSkamaSTApadaM ceti halAyudhaH R says svargagrahaNInAM svargabandInAM sAmayaM sAkalyaM yatra. Kula's explanation is same except that he says surabandInAM sAmagryaM samudayaM dayate rakSatIti tam. 48. paGkottaraNadazAyAmabhibhUtena punaH pratinivRttena (pravRttena A) varAheNa vaJcitAhataH siMho yatra tam MY. paGkAduttaratA tadAnImeva siMhalacitena punaH parivRttena abhimukhIbhUtena varAheNa etc. K. " 1 MY says svargagrahaNasAmamyagaM svargagrahaNaM svargasparzanam. 2 Kula is incomplete. SC says pAduttarantaH siMhaH lavitA AkrAntAH pazcAt parivRttA ye varAhAH taiH vaJcitA hatAzca siMhA yatra tam / taiH vaJcitAH tyaktaprahArA iti kulanAthaH. R says mAhataH tADita iva.

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102 49. K and MY read seka for nila (R). Kula has snigdha. K says sajalasekAnAM jalasekasahitAnAM meghAnAM lAvaNyaM yatra / athavA sajalasekA meghA eva lAvaNyaM yasyAstAm / athavA sajalasekasya meghasyeva lAvaNyaM yasyAstAm / jyotIMSi nakSatrANi jyotirmayyA apUrvamekhalayA varNitAM zobhitAm / varNo nIlAdiviprAdyoH kIrtau gItikrame stutau / ..... lepazobhayoH // iti vaijayantI / evaMbhUtAM namaH zriyaM bAhubhiriva zikharaiH pracchAdayantam AliGgantaM, tasmAt kAraNAt pazcAddizAM manyuM kopaM dadatamiva nabhaH zrIviSayAt sApatnyAt digaGganAnAM kopaM kurvANamiva MY says namaH zriyaM sajalasekameghalAvaNyitAM saMjAtalAvaNyAM, baddhajyotirapUrvamekhalAvarNitAm / atra jyotirnakSatram / manyuM dizAmiva pazcAdadataM tAsAM mukhadIptisaMkocAt manyuM dadatamivetyAzayaH. Kula says pracchAdayantamupagRhayantamiva, ata eva pazcAdanantaraM dizAmaparanAyikAnAmiva manyumaparAdhaM yAntaM prApnuvantaM dadataM vA (corrected from SC. SETUBANDHA 50. K, Kula and MY read vasaam ( pArzva and vAsaM ) for valaam (R). K and MY read the second line first. K says sUryakAntamaNimayapArzvam (Kula also) / sUragaM bahubhujaGgamityarthaH / tamaso nivAsapradaM guhAsviti zeSaH / asurabandInAmasuraiH gRhItAnAM bandInAM bandIbhUtAnAM divyAGganAnAM sAdhAraNaM sAmAnyamAvAsam, ata eva asuravam azobhanazabdayuktaM tAsAM strINAmAkrandanazabdayuktamityarthaH / dizAM hAraNamAtmavistAreNa dizAmapahArakaM, dizAM dhAraNamiti vA. ........ ....... sam / MY says sUryakAntamaNipAkheM, sUragaM suSThuragaM sUryaspRzaM vA / tamonivAasuravaM vyAkularavaM, dizAhAraNaM dikkavalanaM digvyApinamityarthaH . Kula says tamaso nivAsadam / athavA zUrAH kAntAzca ye maNipA yakSAste(ie, maniva + saam). SAmAzrayam 51. bhareum pUrayitum MY ( K and Kula also); bhartum R. bhareuna = pUrayitvA K and Kula; bhRtvA R.

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NOTES - CANTO IX 52. K says Asannazikharavanadavena atikrAntatvAt kavalitatvAt praNaSTamaNDalamadRSTamaNDalam, agnijvAlAntarebhyo nirgatordhvatAmramayUkham, ata eva astamitamiva divasakaraM vahantam. 103 MY says atthaam astamitam / adhaH zikhara prajvaladvanadavajvAlAntarAleSu UrdhvasphuradvivarNakiraNamAtravyaktamaNDalam upari atikrAmantaM ravimakAle' stamitamiva vahantamityarthaH. 53. K and Kula read saMtApaM for samtave (R). K reads kaTakAn for ade a= taTAn ca (R and Kula). As K omits in the second line, he seems to read - Kulaharanam sariana (cf. SC Text) fcr Kulaharana va sariana K says vaDavAmukhena kRtamAtmanaH saMtApaM, samudrajaleSu atidUramavagADhatvAt vaDavAmukhAgnisaMtApaH suvelasya saMbhavatIti bhAvaH, tathA bhinnakaTakAn gurUn taraGgaprahArAMzca samudrasya saMbandhinaH etAn saritAmAtmasaMbhavAnAM kRtena kRte sahamAnam / kathaMbhUtAnAm - avirahitapitRgRhANAM samudraM praviSTAnAmapi aparityaktapitRgRhANAm / yathA zvasuro jAmAturavinayaM svasutAmuddizya sahate tadvaditi. MY says atrAvirahitakulagRhatvaM saritAM lAlanaprakAzanaparaM srotovicchedavirahaparaM ca / sariana kaam va iti pAThaH / kaena iti pAThe ityadhyAhAryam. 54. K says rajanISu AtAmramaNimayISu padmarAgamayISu zilAsu ekaikaM pratyekaM saMkrAntAM ravituraGgamANAM gacchatAM khuramukhamArgamiva khurasya mukhavinyAsa - paramparAmiva sthitAM mugdhamRgAGkacchAyAM bAlendu pratibimbamudvahantam MY remarks atra sphaTikAdeH parabhAgAbhAvAdindranIlAdestamaH sahakAritvAzca rajanyAM pratibimbagrahaNAsAmarthyena tatsamarthasya padmarAgAderAtAmrapadenopAdanamiti rahasyam. Kula reads ardha for muddha - ardhamRgAGkasya ardhacandrasya. viSamaparisaMsthitaiH, 55. K (chaya) has viSamordhvAyita. K says viSamamUrdhvabhUtalatAgRhasthagitaH evaMrUpatvAt chinnAtapamaNDalaikhi antarAntarAmegha

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JON SETUBANDHA chAyAntaritAtapamaNDalairiva kAJcanazilAtalaiH parikSiptam. MY says parlechittam parikSiptam / atra zilAtaleSu viSamatvaM nimnonnatatvam. Kula says kAJcanazilAnAM dalaiH khnnddaiH| parikSiptaM veSTitam. SC says viSamorvAyitena kvacit kvacidudgatena latAgRheNAvasthagitaiH kAJcanazilAtalaiH. 56. MY says aprApto dinakaro yeSu tAni / aprApta iti kartari ktH| sUryapathamullaGghaya vartamAnAni. K says aprAptadinakarANi dinakarapathamatItya sthitAni, ataevordhvapravRttacchAyAni, AtapabhayAt zikhareSu svAgreSu sthitabhujaGgAni vanAni vahantam. Kula says adhaHsthitadinakaratvAdevordhvaparivRddhacchAyAni vanAni kaTakairudvahantam. ___57. K and MY read kSatAn for ankie (R and probably Kula). MY has juala-kkhae. K reads kanaka for kadaa = kaTaka (R). K says tridazagajAnAM dantaparighayugalakSatAn dantaparighayugalaiH prahatAn, vistRtena viSkambheNa dantayorantarAlena ziSTaH kathito vyaJjitaH mukhavistAro yeSu tAn kanakataTAn vahantam. MY says viSkambhaH avakAzaH. Kula says tuGgatvena paryAptAna saMpannAn tuGgAnityarthaH / vistRtena .... antarAlena madhyabhAgena. Kula reads sphaTika (phaliha) for kadaa. 58. K reads rate for hatthumhao = EFICAT (R and Kula). K says tridazagajAnAM hastoSThena AhatatvAt klAntapallavarAgAn , kaTeSu gaNDeSu parighUrNanena kaNDUyanArtha bhramaNena kapilAn madena kapilavarNAn , taizcira mUDhavimuktAn krIDayodavA vimuktAn pArijAtaviTapAn vahantam, Kula seems to say ciramUDhavimuktAn udgAlitapArijAtakaviTapAn. 5. K says sphaTikamaNitaTamayUkhadhabalitamRgacchaviM, tadAnIM pRSThe nipatitasya mahAnirjharasya jalAbhighAtAt viparyastamaNDalamiva mRgAI vahantam / candrasyoparibhAge kalaGko na saMbhavatIti bhAvaH. MY says udRttamaNDalatayA 1. CE. Delinamamala 7. 88. vikkhambho sthAnamantarAlaM ca / vistAravAcakasta vika mbhazandabhava:

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NOTES - GANTO IX niSkalaGka pazcimapArzvaprakAzanaM vivakSitam Kula says candrasya kroDabhAga eva kalako na pRSThe SC says mAghespi candrasyoparibhAge kalaGkazUnyatvaM varNitam / utsaGgasaGgihariNasya mRgAGkamUrterityapi mAghe dRSTatvAt. ' .... 60. K, MY and Kula read raa for dara (R). K ( chaya ) has pariyat for parilla (R). K (comm.) has parivartamAna, and his reading appears to be parinta (see verse 68 and 88 ). Ms. B of Khas parivRtta which is less correct. 105 MY says salila-raa salilaraja: / rao javo vA Kula says _salilarajobhiH jalazIkaraiH. K says sadA samudrajalasiktamUlatvAt abhyAzagatA vanarAjiH salilakaNikAghautakusumA harita bahupatraviTapabahulA ca bhavati / tasmAduparidRzyamAnaparivartamAnajaraThAtapAm / madhyandine'pi tIvrAtapaH patrabahulatayA tadadhastAt praveSTuM na zaknuyAditi makaragRhasyAbhyAzatvAt abhyadhikazyAmalAM vanarAjiM vahantam. Kula is corrupt. SC has parilla (?); parigata (chaya). It says dRzyamAna upari parigato jaraThaH karkazaH AlokaH sUryadyutiH yatra tAm R explains uvari-parilla as uparyupari 61. K and MY read annia (anvita, anugata) for unmia unnIta (R). cf. Goldschmidt's footnotes on 13 77. Kula seems to read annia. K says tridazagajAnAM gatimArgAn vahantam / kathaMbhUtAn - avapatane pravartamAnAn gaganAt zikharApre nipatya krIDitumaSastAdavataraNasamaye pravartamAnAn pravRttapadavinyAsAn / ciraM vihRtya punarutpatane praNaSTanirgamAn gaganacAritvAt sahasA gaganotpatanasamaye adRSTanirgamAn / vanamadhyAdeva gaganamutpatantIti / Naza adarzane / (madajalapAnArthaM SC ) dUrAnvitamArgA dUramanugatamArgAH nabhasi gantumazakyatvAt nivRttAH tatratyA madhukarA yeSu tAn. MY says dUrAnugatamArgA gajotpatanadazAyAM nabhaso nivRttA girivanabhRGgA yeSu te tathA ( bhUtAn ) / gaganAvapatanAdArabhya pravRttAn vanavihArAnantaraM 1 Kula is corrupt, but the quotation from Magha 4, 22 appears in his glon. S. 14

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--100 SETUBANDHA gaganotpatane sati praNaSTanirgamAn mArgAna mamanamArgAnityarthaH. Kula is somewhat corrupt. He seems to say avapatane samudrAvagAhanArthamavataraNe vRkSatRNAdeH tiryagbhAvAt adhomukhIbhAvAt pravartamAnAn / utpatane ca vRkSatRNAdeH praguNIkaraNAt praNaSTaH alakSyatAM gataH nirgamaH svargagamanaM yatra. 62. K reads udbhinna (ubbhinma) for uttinna (R). Kula is uncertain, but sC has udbhinna. K says niyaMdagninA garbhitAnIva dRzyamAnAni stokamutpannaratnAkurasthAnAni kiJcidutpannAnAM ratnAGkurANAM sthAnAni AkarasthAni vahantam. 63. truTitapramlAnamAn , udvellitAveSTAH udyathitAveSTanA bhannAH pujitAzca latA yeSu tAn / vanagajAnAM yuddhaparimardAn vahantam / parimarde'pi parimala iti vaijayantI K. MY says parvaa mlAna zuSketyarthaH / yuddhaparimalAn yuddhonnAyakAn moTitamatvAdiprakArAn yuddhonnAyakAn vahantamityarthaH. R says yuddhaparimalAn yuddhavimardAn. 64. K and MY read uccalie for ucshao (R and Kula). K reads vicchedAn for vocchee (R, Kula and MY), MY says pahamma prkhaat| vocchea vyuccheda. R and Kula have vyavaccheda. Kula explains prahaye as devakhAta. K says purA mandarasya prahAraiH uccalitAn , adyApi vistIrNeSu maNimayeSu zvazreSu nihitAn , anirgatAmRtarasAn jalanidhijalasya ekadezAn vahantam. 65. K, MY and Kula read zara for jala (R). K and Kula read bANasamUha for sara-samghaam (R). K says zarakSobhakAle samudramatItya lagnamAtmani lagnaM viSamabhagnapatrasamUhaM vajramukhatruTitasya pakSasya zeSamiva dRzyamAnaM rAghavabANasamUhaM vahantam. - 66. kumbhAbhibhavena nipatitasya kariNo hastena truTitasiMhakesarasamUham / anyatra vihatyAgacchantyAH sahacaryA virutAkarNanAt valamAnena bhramato bhramareNa

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NOTES - CANTO IX parivartitaM vyAvartitamadhiSThitaM latAkusumaM yatra tam K. MY says oaggana-nivadia abhibhAvanena nipatitaH. R says kumbhayoravakramaNAdatikramaNAt nipatitena kariNA hastena khaNDitaH siMhasya kesarabhAro yatra tam Kula says kumbhAvavalganena (1) nipatitaH abhito'bhimukhamAgatya milita: karihastena cotkhaNDitaH (siMha - kesarabhAraH yatra). 67. K reads AghAta for omasa ( R and Kula) = avamarSa. K says divasAsAratruTitAn, divasaM kAlAdhvanoratyantasaMyoge iti dvitIyA, sarvasmin divase truTitAsArAn vicchinnaniSyandAn, ata eva darazuSkasalilAn, pavanAghAtena viSamamudgatazaivAlAn zazimaNipravAhAn vahantam. MY says usasia ucchravasita unnAmita / yata eva divaseSu AsAreNa kSaraNena truTitA rahitA mata evaM ISacchuka salilA: tAn pravAhAnityarthaH Kula says divase avatAreNa khaNDitAn. This is amplified by SC. - AsaraNamAsAra Agamanamiti yAvat / divase avatAreNa prasAreNa khaNDitAn divase prasyandazUnyatayA khaNDitaprasarAnityarthaH. 68. K and MY read pariyat for pavitta = pravRtta (R). Their reading seems to be parinta found in ms. C of Goldschmidt. -- K says viSamamullalitaH utplutaH parimalaH paribhramo yeSAM tAn / kamalinIpatraghUrNamAnajalacchavIn' / marataka zilAtalopari pariyataH parisphurataH pAradarasAn / pArado nAma rasAyanasAdhanabhUtaH kvacidapyanazvaro dravadravyavizeSaH MY says viSamollalita viSamonmIlita / parimalaliGgam (cf. verse 63) / kvacit kvacidabhivyaktatattadezasaMsargavizeSAn itastataH parIyat (pariyataH !) pAradarasAnityarthaH. 1 107 Kula reads ullasia (SC Text also) for ullalia. Kula says faq spaSTaM yathA syAttathA ullasitaH parimalo gatAgatavizeSo . yeSAM tAn / marakatazilAtalopari parItAn pAradarasAn samudvahamAnam Here parItAn stands for K (chaya) has jalacchAyAn

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SETUBANDHA parigatAn (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 UrdhvAyamAna / athavA uddhAvat uccaladityarthaH. Kula also says UrdhvAyamAnam UrdhvaM gacchat. K says raviH divasamukhe udbhAvadUrdhvamaNDalaH ArohaNaklezAt AturAzvazca bhUtvA yamArohatIva / Aruhya samamaNDalaH san atikrAntaH tato dinAvasAne adhomukharathaH san yam avataratIva avarohatIva. Kula says Urdhvamatiryak maNDalaM yasya saH, UrdhvoyamAnordhvamaNDalazcAsau tathoktaH san ravirArohati / Aruhya ca samamaNDalaH divasamadhye vyavakrAntaH prasRtaH dinAvasAne cAvataratIva yasmAt (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 = kSundanti (R). K renders it as krAmanti (AkrAmanti MY ). Kula seems to agree with R. cf, SC, K and MY read pracAra (-ppacara) for parihAra ( R and Kula ). K says yatra nizAsu timire viSamaiH pracAraiH parivartamAnAH, kaTakeSu purato'tikrAmantIbhiH tArakAbhiH kRtodayotAH kRtaprakAzAH vanacarAH pathaH mArgAn krAmanti gacchanti MY says panthe pathi / viSame durgamArge pracAro viSamapracAraH / kRtodayotAH tArakaprabhAbhiH prakAzyamAnAH tatparihArAya gUDhamRgavadhArthino vyAdhAstArakANi pAdAkramaNena chAdayantItyarthaH . MY seems to read taraai for taraahi, taking it as the object of phundanti. : .... 71. MY remarks atra virahiNIbhiH svapratikUlaM zazibimbam atyAsannatayA kusumAnjalivyAjena pradveSAt saMmukhaM tADayata ityarthaH. K says zazibimbam apakrAmati prahArabhayAt dhAvatIti bhAvaH. 72. nabhazcarANAM vimAnaiH sahitam / zikhararuddhasya kSayamArutasya - rabhasasya vegasya vimAnakam / vimAnanamavajJA / avajJAkaram / ratna zikharasya kiraNodgamaiH ghanAnAM rAgadaM varNavizeSapradam / darISu vyAkulIbhavatAM siMhAnAM ghanena .... 1

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NOTES - CANTO VIII 109. gambhIreNa rAvaNa yuktamityarthaH - K. MY mentions survanta (sUyamANa) as a variant for guppanta. 73. K remarks parvatasyAtimahattvena mahyAdeH pRthagdarzanAbhAvAt tat sarvamasminneva niSaNNamiveti pratarkaH. Kula says yasmin samAptA iva dizaH; tasminneva (sarvAsAM) dizAmupalambhAt / kSINeva mahI, divyApakatvena tasyaiva sarvatra pratIyamAnatvAt / kRtAvasAnamiva nabhaH, sakalanabhomaNDalAcchAdakatve tasyaiva dRzyamAnatvAt / astamita iva samudraH, yatrasthaistadvyatiriktasamudrasthAnasthAsambhAvyamAnatvAt / naSTamiva rasAtalam unmUlitAzeSapAtAlakukSitvAt / niSaNNamiva jagat, kSitinabhaHsuralokanivAsinAM (tatraivAvasthAnAt sC). 74. MY says yasya tuGgeSu zikhareSu gatipathaM nirudhyAvasthiteSu pratidinaM gatibhaGgabhIruNAruNena parivartitA azvA ataeva ghoNAghUrNamAnacAmarAH pArthAH parivRttya gacchantItyarthaH. K says AdityapathamatItya sthiteSu yasya zikhareSu gatirodhaskhalanAt bhItenAruNena ca parivartitaghoNA vyAvartitanAsikAH, ataeva ghUrNamAnacAmarAH, valamAne vyAvaya'mAne yuge valamAnaskandhA ravituragA bahuzo valante gacchanti. R says ravituragA yasya zikhare bahuzo valanti vakrIbhavanti. 75. Kula reads nivahAn (nivahe, cf. SC Text) for nivaham. K and MY read apacaya for uccaa (R and Kula). K reads vibhAtavicchinna. K says jyotiSpathavartamAnAni yasmin vanAni nizAsu kusumanivahamiva nakSatrasamUhamUdavA vibhAte vicchinnatArakANi astamitanakSatrANi tAni gRhItaprathamApacayAnIva dRzyante / gRhItaH kRtaH prathamaM kusumArAmebhyaH pUrvameva kusumApacayo yeSAmiti. ___MY says joisavahe jyotiSpathe nakSatramArge / vodhina UhavA / yasmin nizAsu nakSatramArge vanAni nirantaratArakAnicitatayA kusumanivahamUDhveva sthitAni, pazcAt prabhAtavyunchinnatArakANi santi gRhItaprathamApacayAnIva dRzyante / apacIyata ityapacayaH kusumanivahaH / joisaraham iti vA pAThaH / tadA spaSTo'rthaH.

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110 SETUBANDHA Kula says yatra nizAsu jyotiSAM tArakANAM vahAn nivahAn kusumanivahAniva (UdavA) prabhAtavyavacchinnatArakANi vanAni gRhItaprathamoccayAnIva dRzyante iti vyAkhyA.1 76. K reads vellita for pelava (R and Kula); and vigalita for paadia = prakaTita (R). K says yatra vanamahiSAzca nizAsu nizvAsavAyunA vidhutaparivRttajaladAH, candrakiraNaparimarzAt vigalitaiH zazimaNisalilanirjharairAhatA bhUtvA nidrAM gamayanti. Kula reads pragalita (paalia, cf. SC) for vigalita. 77. K reads and for visama (R and Kula). K (chaya) has ghanabaddha for panattha (R and Kula). MY seems to agree with K. K says yatra ca zikhareSu ApatitaM zilAbhittibandhasya zilAmayasya bhittinivezasya pArzvagataM zazibimbaM tatratyAnAM bhujagendrANAM maNiSu nikaSaNena bahulabaddhaprabhAsaJcayaM bhUtvA valati / zilAbhittiviSamapArzvagatamiti ca pAThaH. MY says yatra tuGgazikharaniruddhapadaM zazibimbaM zilAbhittInAM saMkaTapAzrvagataM, tatratyabhujagaphaNAmaNinikaSaNasaMbaddhodayotasaJcayaM bhUtvA valati pArzvagataH parAvRtya gacchatItyarthaH. Kula has zilAviSamabhittipArvIkRtam. R says zilAbhittau viSamaM yathA syAt tathA pAzrvAyitaM tiryak vivRttaM purataH pratirodhAdityarthaH. SC says valati tiryak gacchati / bhujagendramaNInAM pASANakarkazatvAt. tannigharSeNa darpaNAdInAmiva praNaSTa uddayotasaMcayo yasyedRzaM zazibimba valati varNAntareNa gacchatIti lokanAthaH. Kula reads sgata (pajjoa, cf. SC Text) for ujjoa. 78. K, MY and Kula read ummoia (unmocita) for amoia (R). 1 Kula seems to have an alternative explanation, SC which reproduces Kula says athavA jyotiHpatho gaganaM tasmin vartamAnAni vanAni yatra nizAsu kusumanivahAniva ityarthAt tArakAnivahAnUDhvA prabhAtavyavacchinnatArakANi santi gRhItaprathamoccayAnIva dRzyanta iti vyAkhyA.

Page #604
NOTES - CANTO IX .._K says yasya kSayakAlotpAtajanitena kampena nirdayavidhutaH samudraH unmuktapAtAlaH san apratIkSitazeSasAgaro bhUtvA bhUtalaM plAvayati sAgarAntaranirapekSaH svayameva plAvayatIti.1 Kula also says apratIkSitazeSasAgaraH. MY says apadicchia apratISTa (cf. 7. 54, 10. 41). SC Text has avadikkhia (apratIkSita). R has avaliechia (apratISTa). He says apratISTAH anAsAditAH zeSasAgarA yena. __79. nakhAMGkuzaiH pratigajazaGkayA kRSTA mukharAH zikharasamAsannA jaladAH yaiste kesariNaH K. 80. K says yatra gajAH nirjharamajjanena sukhitAH punarapi divasAtapena klAmyantaH skandhairuddaSTeSu nikaSiteSu haricandanadrumeSu niSaNNA apAzritAH santaH nirvAnti sukhIbhavanti. MY reads khandhugghattha for ogghu'. Kula says haricandanadrumeSu gozIrSacandanataruSu suzItaleSu niSaNNA nirvANA bhavanti gajAH prazAntatApA bhavantItyarthaH. 81. K says ravituragANAM gamanarabhasAt bhramanmadhukaraM .... .... ravituragANAM gataM gamanaM jJAyate. MY reads bhamia for bhamira, and explains it as bhrAmita, bhRGgabhramaNAdigamanavegAditi grAhyam. R and Kula say bhramaNazIlA madhukarA yatra. 82. K says aJjanavarNena sadA dhUsarasvarUpANi gaNDataleSu skhalitatvAt viSamamapasaranti surabandInAM nayanagalitAni azrUNi yatra kalpalatAnAmaMzukAni kisalayamayAni malinayanti. ___ 83. vilulitaH prahRtaH K. dakSiNAyanottarAyaNAbhyAM nabhogamanAgamanakSuNNo ravimArgaH yasya ekasmin zikhara eva samApyate paryavasyati / yasmina zRGge raverdakSiNAyanaM raveH tatraiva uttarAyaNapItyarthaH MY... 1 MY says yasya pralayotpAtarUpeNa kampena gADhavidhutaH pArzvavartI samudra eva pAtAlamapi .. unmucya uccalitaH zeSasAgarAnapekSo bhuvaM plAvayatItyarthaH, ........ www.

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SETUBANDHA . . 84. K says bhareNa gauraveNa bhinnavasudham, avapUrNarasAtalam, avacchAditagaganaM, vikSiptasarvadikkaM yathA vardhamAnena yena tribhuvanaM varSitamiva. K seems to read samorchaial for samotthaia = samavasthagita (R and probably Kula). MY has acchurna (occhunna ?) avakSuNNa for apphupna (R, K and Kula). It is a Deir word explained as AkrAnta by R and Kula, of. Hemacandra 4. 258. K takes it in the sense of avapUrNa. cf. Desrnama - mala 1. 20. K and R explain vicchudha as vikSipta (= prerita R). Kula says sarvAsu dikSu vicyutaM vikSiptaM preritam. SC Text reads vivoudha (see editor's f. n.), though SC comm. has rosa. 85. K and MY read gandhaiddha (gandhAviddha) for gandhavaddha (R and Kula ?). K reads anucarAH for arugaa (R); anuraa = anuratAH (Kula). K says gandhaiH puSpagandhaiH AkRSTamadhukarAH, anyatra madagandhAkRSTabhramarAH, suravanaM kalpavRkSavanaM tatra cAriNo vrtmaanaaH| bhinnaliGgatvAdanyonyaM pratikalA Rtavo yatra samameva vasanti / ekastamme niyamitAH suragajA iva. MY reads ekkakkhambhalia and explains it as - ekastambhAnItAH (stambhAlAnitAH B) He says uda RtavaH / ekastambhabaddhAH suragajA iva mithoviruddhA apyatava uktasAdharmyavanto yatra samaM vasantItyarthaH. K (chaya) has ekastambhAlInAH, 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 = lUna). Alia however appears to be a Desi word used at least twice in Svayambhu's Paumacariu In the sense of "tied': alana. khambhe jam aliyau (also aliu) 19. 14, 3; 79. 12. 6. SC Text has ekkakkhambhe-pialia suragaa va uda. SC says ekasmin stambhe nialia nigaDitAH . 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 ekastambhanigalitAH suragA iva. 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 fageramAnaH (Kula). K says Aditya Atmano'paryApte zikharaborantarA sasaMbhrama pratilagnaM kathaMcinmocitaM tiryagabhUtaM maNDalaM yasya sa tathAbhUtvA palAyamAno dRzyate. MY says bhayAt saprakAzaM gantumazaknuvan yasmin zRGgAntarAlamArgeNa gUDhaM palAyata ityarthaH. - 87. K (chaya) has sukhitAvanimIlitAkSANAm. K and MY read visaria (vismRta) for visamia (R). Kula reads vighaTita (olhadia). K says vismRtaromanthAnAM mRgANAM pibuddhaM roma mAnandAducchvasitaM roma cireNa punaH sthAnameti prakRtiM bhajate. R explains visamia as vizramita, or vismRta, or viSamita (antarAntarA vicchedita). - 88. K and MY read pariyat for paitta = pravRtta (R). Their reading seems to be parinta. See verse 68 above. K says tIre pariyatAM paricaratAM mukharANAM kalahaMsAnAM rodaH zabdaH tadvatsu saraudareSu kupitargajendraH baddhakalahaM suvelaM dadRzuH / yatra nabhazcare candre lagnAnAm AsannaM candramAzritAnAM kumudavanAnAM dalAgrANAM ravikaradarzane'pi bhayaM nAsti tam. K (chaya) has tIrapariyanmukharakalahaMsarodavatsu .... .... saraudareSu. ___MY says tIraparyanmukharakalahaMsarodareSu', rodarazcakravAkaH' kupitagajendrabaddhakalahaM saraudareSu / baddhakalahamiti zailavizeSaNam / haMsAnAM cakravAkAnAM ca saro'ntargajakSobhAt tIrAbhigamanam / yatra kumudavanAnAM namazcandralamAnAM dalAprANAM ravikaradarzane'pi na bhayaM, hata hAnirvA. Kuta is here corrupt, but sC reproduces him correctly yatra saraudakeSu kupitaiH gajendraH baddhakalahaM yathA syAt tathA tIra 1 Our copy has parIyat. 2 start of the mss. is a mistake as it goes against the Yamaka. ota is a mistake for paripat s Bhas rodAraH; A says rodAzcakavAkAH. Monier-Williams records rodara in this - sense.

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SETUBANDHA parItAH parigatAH (parigAH Kula) mukharA viruvanto ye kalahaMsAH teSAM rocakeSu rucikArakA.. Kwla seems to read parinta like K and MY. cf. notes 00 6.57 and 7.50... 189, K and MY road pAzrvoccalat (pasuccalanta) for pauschalanta (R). K says madhumathane kadAcit pratibudhya valamAne vivartamAne sati tasya gADhena matimAtreNa bhareNa uttAnitaM vikaTa pAzvoccaladratnoDyotaM phaNavistAram anantazca yantra, nikSipati vizramArtha nidadhAti. MY says nimei nikSipati ( arpayati Kute ) / balamAne pArzvaparivRtyA zayAne sarvadigvisamaro ratnAloko bhArAA zailanitambanihite phaNe UrdhvapArzvamAtra evoccalana jJAyata iti pArvoccaladityuktama. Kula reads viSadocchalat , which seems to be a mistake for viSamo0. cf. sC. R explains his reading (see above) as pAdeSu pratyantaparvateSu ucchalagatnAnAm uDyoto yasmAt tam, 10. K says yasya kaTakamAzrito ( kaTakAlIno chays) gacchan vivarasaghazaprakAzamRgachAyaH, ataeva kalakapradezasyobhayapArzvaprasaranmayUkho mRgAkastadAnI zikharanijharapAtena chidritamaNDala iva dRzyate. MY says avabovasa ubhayapArzva / UrdhvAdhobhAgaprasRtamayUkhatvaM nijharapatanapratItyApAdakam. 91. sc says yathA haribhujaM veSTayitvA valayAni tathainamapi veSTayitvA bhuvanAni sthitAnItyarthaH. K says madhye karAlAni sAntarAlAni bahiraNDakaTAhAvRtatvAt sAntarAlamabhyAni, nirantaraprabhUtAni anyonyanirvivaraparyAptAni (nirantaramazithilaM prabhUtAni sammitAni Kula) trINyapi bhuvanamaNDalAni yatra samaM sthitAni / yatra paritaH sthitAni / sthUlonate haribhuje trINi valayAnIva. MY says sthUlonnate hareH trivikramasya bhuje valayAnIveti. Kula says samamekakAlaM valayAnIva sthitAni. R says samakaM tulyam. 92. raveH panthAnaH RtAvRtau bhinnAH panthAnaH K. SC Text has rala for stara, w

Page #608
NOTES - CANTO IX ins 93. K and MY read tridazavadhUzilAtalAntara' for tiasa-vahinam sila-ala (R and Kula). K says yatra tridazavadhUbhiH zilAtalAntareSu bhavastRtaM mRditaM, tAsAmalakeSu pratilagnagandhamalakebhyaH pratilagnagandhaM vA, avazuSyadavasthAyAM surabhi tamAlakisalayaM pavanaH AkSipati ( AkarSati Kula ). MY says tridazavadhUbhiH zayanIyatayA zilAtalAntarAvastRtamRditam. 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 yasya ca darISu pavanAhRtaparyastAH meghAH nirANAM pratisrotaH prasthitatvAdunmukhAH santaH muhUrta pItazikharanirjharA bhUtvA punarnama mArohanti:: R says pratisrotasA viparItamArgeNa prasthitAH, ata eva unmukhA UrdhvamukhAH. MY says yatra zikharanijhareSu pAtumArabdhAH jaladharAH madhye pavanenApastAt paryastA darISu pAtitAH punarapi pratisrotaskamunmukhaM muhartapItasalilA bhUtvA nabho vilagantItyaryaH'. Kula says pavanAhatatvena darISu parvastAH patitAH tataH prati srotaH etc. 95. The verse is not found in K, MY and Kula. Found lo R and SC which says skandhakamidaM kulanAthe na. dhRtam. 96. anurAgaH. saMbhogAbhilASaH K. MY says tugataTebhyaH sazabdaM patadriH nirbharaiH mukharAnindranIlamayAn gaNDazailapradezAn sevamAnAnAM vidazavanA / taviSayo'nurAgaH abhilASaH zaithilya (na) prAptaH. .... -: 1 Metre requires "vahu" for vahu. cf. Hemacandra 1. 4. 3 balanti A, balaganti B .

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CANTO X 1. K reads visrabdha' for usattha, and says nirvyaktavinambha (nirvyakta)sthairyam / visrabdhaH sthira ucyate iti halAyudhaH / visrabdhamiti bhAve Frost, i. e. visaddham. MY says nivvadia-visattham farofanart geme bhUtvA vizvastamavasthitamityarthaH. 2. MY says anocchunmas anavakSuNNAH (K and Kula also) anA* kAntA iti vA | analiddha aspRSTAH (K also). anAzliSTAH Kula. tridorapi parityaktAH suvelapradezAH K. visnabdhaM niHzaGkam K. Kula reads addhanta (ardhAnta) = ekadeza for ucchamga. 3. K and MY read this verse after 12. 29. K and Kula read mana mama vasati priyatameti (ettha maham vasar piaamatti, cf. SC Text) for janaa...... tti (R). K reads AbaddhobhayarasA for uhaa- rasandolia (R). Kala seems to read pratibaddhobhayarasA, and prabhoH (pahuno) for pahuna, and nipatitA (nivadia) for vinna = vitIrNA. 5. K_says tAvacca tatrAntare ca AsannasthitakapivalanirghoSeNa kaluSitasva kSubhitahadayasya dazavadanasya bhayaGkaraM dRSTipAtaM divaso mumoca / samApasRtaparijanaM dRSTipAtasya bhayaGkaratvAt samamevApasatAH parijanAH yathA bhavanti tathA mumoca / parijanavat bhIto divaso jagAmetyarthaH. R says samapasRtAH palAyitAH parijanA yasmAt tam. 6. yathA suragajasya kamalarajobhiH zabalitaH karavistAro valate tadvaditi K. rave: karasamUho valati parAvartate / sarvato vartulIbhavatItyarthaH R. balati pratIcyAmAvarjito bhavati Kula. 1 Aho in verses 2, 55.and 80. 2 f. occbundai in verse 55. R has anudeg (anu

Page #610
NOTES - CANTO X 111 7. K says astamayasamaye sati prasAritasya sarvataH prasRtasya Atapasya kSIyamANatvAt nirAyatAnAm , avarugNasparzAnAM sparzaguNavihInAnAM drumacchAyAnAmAyamyamAnAnAmiva atidI/kriyamANAnAmiva talinatvam atitanutvaM jAtaM, yathA taptasya lohasya lohAntarAghAtAt atyAyatIkriyamANasya atilaghutvaM jAyate tadvaditi. Kula says Atapasya kSIyamANatvAt avarugNo yathAvat tvagindriyagrAhyaH spazoM yAsAm. SC says avarugNasparzAnAM pUrvamAtapaprAcaNDyAt chAyAsuzItalasparzo gRhIta AsIt , idAnImAtapamAndayena sparzAnupalabdheriti bhAvaH. __8. K does not explain the verse fully. K (chaya) has vAsukimaNDalasadRzam. MY says niakkalam sadRzam'. K remarks bhogasya maNDalAvRttikaraNatvaM maNDalam. Kula says mandarasya dhAtunA gairikeNa kalaGkitasya liptasya vAsukeH kuNDalIbhUtazarIramaNDalamiva nizcakralaM vartulaM ravibimba dRzyate. 1. chAyA bhUcchAyA tam iti yAvat / kalAvazeSaH alpAvazeSaH MY. 10. K says hRtAtaparajasi saMhRtAtapazeSe / anyatra hRtarajasi AvatamahIpAMsau / divase suragaja iva astaparvatanitambe pariNate samApte sati / anyatra dantaprahAraM kRtavati sati / paryasyamAnam adhomukhIbhavat dinakarabimbaM dantaprahAreNa viparyasyamAnaM vighaTitaM dhAtuzikharamivAdRzyata. MY says pariNatavati tiryagdantaprahAravati / (tathA) ca muktagaganatayA astanitambamAtraparyavasite ityarthadvayam / tAtaparajasIti rajaso haraNamupAdAnam / Atapasya tvapanayanam. Kula says pariNate niSaNNe kRtadantAghAte (ca). sc and R say paryasyat patat. R says pari sarvatobhAvena nate upanate prApte. ' 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 (milata) for kilinta (kAnta), and says kamalAnAM dalAni galitAtapatvAt milanti saMkucanti,.... .... saMbadhyante mukulIbhavantItyarthaH. 1 Defitnimamala 4. 39 gives the word in the sense of vartula, like R and Kula.

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SETUBANDHA . 12. kapicaraNairAhatAyA mahyA rajobhiH samAkrAntI K: 13. pariplavamAna caJcalIbhavadityarthaH / kilammar (for kihdeg) aklAmyat MY. K (chaya) has parivartamAnatalinaH. K (comm.) says parivartamAnatvAt pariSlavamAnatvAt tanuH. 14. MY reads osuddha (avapAtita) for alddha (Aviddha). Kula's reading might be the same as he says divasena vanagajeneva parAGmukhapa()titapAdapasyeva raveH. K_seems to explain Aviddha an kSipta, and says vanagajeneva divasena Ahatya parAGmukhakSiptasya vRkSasyeva raveH sthUlaH karAlaH sAntarAla UcaH karaprAgabhAraH mUlanivaha iva vRkSasya ziphAsamUha ivAdRzyata. Kula says sthUlakarAlo viralasthitatvAt. R says banagajenevaH divasena parAGmukhamanyatomukha preritasya sataH pAdapasya iba. SC says prAgbhAraH samUhaH, and explains parAGmukhAviddha as adhaHzikharIkRtanipAtita. 15. K_says atha dinakarabimba sandhyAmaye, tejasItyadhyAhAryam, nimagnamabhUt / kimiva - rAmabANacchinnasya dazavadanasya prathamaziraso bhayaGkaraM chedamaNDalaM chedapradezamaNDalaM bhUtalagate nijarudhirapaGke yathA nimagnaM bhaviSyati tadvadityarthaH. Kula says dinakarabimba sandhyAmaye svakIyarudhirasaMghAte AsannavinAzasya dazavadanasya prathamazirazchedamaNDalamiva nimagnam. MY says sandhyAruNamastamayamAnaM ravibimba tatkSaNoccaladrudhiranimagnadazamukhaprathamakaNThacchedabuddhimajanayat lokasyetyAzayaH. ___16. K says antargatena bhramaramareNa apavRttAni AkrAntAni, pariNatebhyo vikasitebhyaH kesarebhyaH pralaThitena rajasA gurukRtAni, ravivirahAt mlAyanti paGkajAnAM dalAni karAlAni saMkocakrameNa mithaH sAntarAlAni abhavan. K omits fa in the second line, so he seems to read milantaim metric Others take milanta as milat instead of mlAyat (K). R says apavRttAni avanatAni.

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119 NOTES - CANTO X MY reads oagga (abhibhUta) for ovatta (apavRtta). Kula says bhramaramarAvabhanAni. He seems to read obhagga. MY says ravivirahAt milantyapi ghaTamAnAnyapi karAlAni madhyacchidrANi (dalAni). Kula says ravivirahe milanti paGkajAnAM dalAni karAlAni danturANi bhavanti. He also omits vi like K. R says raviSirahe sati parasparaM milantyapi. 17. Kula and K read viSamaH (visamo). K says aparadizi vistINoM dIrdheH kiraNaiH viSamaH prabhAsaMghAtaH astamitasya raveH prakAzasamUhaH kAlamukhena AkSiptasya AkRSTasya divasasya rajonirbharo nikarSaNamArga ivAdRzyata / bhavayavabhUtasya ahorAtrasya pradhAnabhUtasaMvatsaraH kAlazabdenocyate. Kula says dIrghA ye mayUkhAH taiH viSamo natonmataH prabhAsaMghAtaH kAlasya muhUrtAdeH mukhe patitasya duHkhena AkRSTasya divasasya etc.1 . 18. K, MY and Kula read avapatat (ovaanta) for avaatta (apavRtta) found in R. They also read uccalita for uccha (R). ___K says UrdhvAnnabhaHpradezAt avapatadvimbe dinakare vegena mahImatigata iva praviSTa iva sati tasyoccalitAtapavat tAmrAH sandhyArAgayuktA meghA nabhasi prastAH . R says meghikA svalpameghaH (Kula also). MY says ovaanta avapatat / Urdhvadizo'vapatabimbe | samjha-raa-mihia sandhyArAgavAn meghaH iti chAyAdrumAdivat draSTavyam / lAkSArasAdipUrite ghaTAdau namaso vegena pratiyAti pRthivyAdimUrtadravyopari nipatite tatkSaNoccaladantargatalAkSAdinopari nabhaHsthitAnAM paTAdInAM yathoparakhanaM syAt tena nyAyenetyAzayaH. 19. K reads (i) unmRSTa for ugghuttha (uddhRSTa) found in R and Kula; and (1) valitasthita for padiutthia = patitosthita (R and 1 sc says aparasyAM pazcimAyAM dizi vistIrNaH / ... ... dIrpaNa mayUkhena vipamaH atizayitaH prabhAsaMghAtaH ... ... kAlasya astasamayasya mukhe kSiptasya divasasya karSaNamArga va dRzyata iti lokamAyaH. . Riyn dipavRttaM skhalitaM vimbaM yasya tAdRzi dinakare,

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120 : SETUBANDHA Kula). With regad to ( i ), K's reading might be uppusia which he often renders as unmRSTa (cf. verse 11). MY, however, reads up phattha (up phuttha ? ) and renders it as unmRSTa. See his gloss on verse 35 below and 11. 102. K says astagirizikhare sandhyArAgo'dRzyata / kimiva- merumabhito valamAnasya tvaritasya ravirathasya valitasthito dhvajapaTa iva / kathaMbhUtaH dhvajapaTa:-. merutasyAtyAsannatayA dIptatareNa Atapena vilInasya merutaTasya unmRSTenojjvalena kanakakardamena tAmraH kardamasparzAt tAmraH / athavA merutaTAt sphuTitavilInasya kanakasya kardamena tAmraH. 1: 20. K and MY read dRzyate (disai) for viasai = vikasati (Rand Kula). K says gajarudhiraspRSTasiMha saTAsadRzavarNa kumudavanamadRzyata .. 21. K and MY read for diha (R and Kula). MY says anupajAtatimirA pradoSazobhA niHzeSAvyucchinnaviralAvasthita sandhyArAgA, ata eva tadabhibhavena nAtibhAsvaradIpA. etc. K says dinAvasAnasya chAyA chavirevamabhUt / katham - avicchidyamAnaviSama sandhyArAgA, abaddhatimirA asaMjAtatimirA, ata eva aprakaTadIpA Kula takes the a in apaada (aprakaTa) separately as he says bhavati ca prakaTadIrghA ISadvyavacchida yamAnaviSama sandhyArAgA etc. 22. K, MY and Kula read H for samvatta found in R who mentions the other reading (savvattha) as a variant. K says sarvatra pradeze sadRzarUpaM jAtam, Rsays saMvartena pralayena sadRzaM rUpaM yasya tAdRk jAtam. MY remarks pUrva ravAvastamitamAtre sandhyArAgAnuvRttyA pradezamedena ujjvalAnujjvalarUpamAsInnabhaH / idAnIM tu dUrAstamite tasmin sandhyAyAzca parame sarvadikSu anujjvalameva jAtamityarthaH. 23. K, MY and Kula read astamita for tthaia - sthagita (R). K and probably MY read dUrArUDha for darasaMrUDa (R). Kula has

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NOTESONIORE navatA Kaye: pUrva sandhyArAmAdastamitAH prakAzAH, dUramasiDena mI prasaDhenatamasakA kRtavarNotkarSA : dIpaprabhAH diksacchakA pariSai kSadimANe matiH sphuTaM vyayante sma, MY has vivRddhatamaH .... ..., Kyla says: kRtaH marabhAgaH zobhA, yeSAM te / nivvalanti svarUpeNa niSpAdyante' dIpoiyotA;.: MY SAYg. abhivyajyante. R.says parabhAgaH anyataH zobhA and explains. dara as Ipavara With regard to rivvalanti, Hemacandra says elevadai. pRthak spaSTo vA bhavati (4. 62), but derives nivvalar from niSpadyate (4. 138). SC says nivvadanti pRthagupalabhyante niSpannA bhavantIti vA.' 24. K reads vicchinna . for vodeg = vyava (R and Kula). K says ubhaivataMTayo: sarasaH taTadvaye pRthasthitatvAt miladRSTimAtraratisukham / avazaM daivAt paravazam / zokAtirekajanito dIrdhanizvAsapavanAndo huGkAraH / huGkAra aghisamadhInaM jIvitaM yasya tattathA / saMstabhyamAnaH sa huGkAro yadi 'nirgacchet tadA tenaiva saha :jIvitamapi nigachasIti huGkArAyattajIvita tat / cakravAkamithuna vicchinnaM vizliSTamabhUt. MY says athavA anyonyajIvitadhAraNasUcakazoSita rutarUpahuGkArazravaNamAtreNa svajIvitaM dhArayadityarthaH. Kula says avazaM daivagati paratantram. He reads pemma for raa (rAga), i.. vighaTamAmalomanigAI; and explains, prema as premabhAvArabdhAliGganAdivyApAra, ' and remarks that it is not sneha, tasyAvighaTitasyaiva sthitatvAt. . .: SA) 5. K reads bahula for bahala. He says tAyazca tamAlakRSNaM tamaH anavaTamiva dRzyamAnaM bahulaM sandhyArAgaM ca pratiSiya sthitam / atakardamAna gRhItatAkamakasya suragajendrasya nikaSa iva zarIranikaSa iva / hatapakasya gorakhA dehAnikAko hemakaTakaM nirbhiya yathA prakAzate tadandhakAraH sandhyArogamapanudyA smitA ityarthaH / nikaSa iti nikaSaNakriyA na vivakSitA / kiM tarhi nikaSaNatatparagakkhA niSpAyante... 2. The comm. on Catuidavaho (431) renders givvadai annirvatate prakaTIbhavati, ' and explains nivvadia (ibid. 383) a nivRta saMpannamabhivyaktam. Also nivvadar sImita saMpavate (iid. 502). HAR I : Nit ... / |

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122: deha evAbhipretaH / idAnIM divasacchavipraNAzAt andhakAra sambA gamapanuSaM svairamavasthita iti na punaruktadoSaH (with reference to verse 235 - Kula says tamAlavat kRSNaM tamaH hRtaH gAtraNodaH kardamo ye suragajendreNa tasya nikaSa iva kardamAlepo gAtranigharSa iva sandhyArAga kAJcanakaTamiva gAtragharSaNayogyaM pratipreryeva sthitam / preraNaM yutipracchAdanameva. K (chaya) has pratipIDya = pratiSidhya (comm.). D 26. K reads bahula for bahala (R and Kula). He also reads atha bhagna (o bhagga ?) for obhagga (avabhagna). Asanne samIpadeze praviralaM stokAntare kiJcit parataH pradeze $80 madRzyata / tato dUre ghanamatibahulam, atha bhagnadRSTiprasaramabhUt K. 27. K does not explain the verse. The chaya has timiraspRSTamukulasumdhakisalayAH. K seems to read maulanta for mailanta (R and Kula ). Kula says timireNAdigdhAni viliptAni malinAyamAnAni mugdha kisalayAni yeSAM (te drumAH ). Kula quotation in SC has AlidvAni R says AlIdAni spRSTAni. 28. Kand My read anusadRzaM (anusarisam) for anuruam (Rand Kula). K says mizrIkRta sarvadikkaM sUcayitavyabhUtalaM sparzAnumeyabhUtalaM timiraM sUryapatanAnusadRzaM sUryasya patanasya nAzasya anusadRzamanurUpaM babhUva / ayamaMtra dhvaniH / atipratApe mahati rAjani mRte sati sadyaH pratipakSaparibhavAt kSubhite tadviSaye sarvamaryAdA bhinnA bhavanti / tatratyAnAM narANAmAsannadeze'pi sacAro bazkttIti: Kule says timiraM sUrasyAdityasya patanAnurUpaM jAtam / zurapradhAnapuruSapatane'pi bhagnasainyasya bhayAndhyAdIdRzaM timiraM bhavatIti bhAvaH He also sayor sUcayitavyaM gatiskhalita vibhAvyamAnanatonnataM mahItalaM yatra tat tathAbhUtam. nikaSaH kardamAlepanaM gAtragharSaNamiti kulanAthaH / gAtranivasthAnamiti zrIni bAsaH. The correct reading of Kula seems to be kardamAlepena gAtrabhigharSaH . =tp sc 1 says SETUBANDHA. 9

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NOTES CANTIQ X 29. Kand My read uttambhayitavya (utthambhjavvar cf. S. 689); and bahula for ukkhammiavva = utkhanitavya'; and bahala respectively (R). K reads sAndraH for jaggo = yogyaH (Rand, Kulaj K says andhakAra evaM prasarati sma / kuThArAdinA avakhaNDayilavya chettavyo yabhA ati tathA dRDhaH / bhAra iva zirasottambhayitavyaH dhArayitavyo bahula udghAto ghanIbhAvo yasya sa tathAbhUtaH / nIlapaTAdivat avalambitanyasAndraH / zrAzcittA mevyasaMhataH parvata iva medanayogyaH saMhato'tiniciGa: MY says dravyavadutambhayituM karAbhyAmutkSeptuM yathA zakyeta tathA bahulodghAtaH bahulocayaH, Kula seems to explain avalambiavva as avalambana. C ma / 30. K and probably Kula read mArgata: (maggao; cf. SC Tekt) for pacchao pazcAt (R). K says atisAndraH tamonivahI mUrtadravyat ekadiva / katham mahItale bharitaH bahulaH tamonivaho bhuvi tiSThantaM puruSamadhastAdAdhAratvena vahatIva / mArgataH pRSThabhAgataH timiranivahaH tameva nudatIM / purato gataH timiranivahaH pRSThanodAt patantaM puruSaM dhArayatIva avalambata iva / pArzvagatastu taM pIDayatIva (MY also) | upari mUrdhni sthito'ndhakAraH tasya bhAravat gururbhavatIveti Kula says bhRtamahItalo jalaughaH tRNAdikamiva bahatIva . lokamityarthAt / mArgataH pazcAt prerayatIva. 1 ke 31. K says timireNa militaH, tadAnIM kRSNazilayA indranIlazilyA mizrita salilazIkaravat dhavalaH, stokamunmIladdik kiJcitprakAzamAnadigbhAga, udayaparvatontaritatvAt tanuH zazikiraNaprakAzazca dRzyate sma . 123 ma A I 32. K reads mahIdhara for mahi-ala (R and Kula). He says udayagireH parabhAge'parabhAge sthitasya udayarAgavataH zazinaH karaisahatatimiza, sadAnI pRthagbhUtadhUmena kAlAgninA vaDavAmukhena vA dahyamAnasamudrasannibhA pUrvadik 1 Kula is corrupt, but quotation in SC shows that he reads (ukknippiavva. cf. SC Text). TEL Alay t

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*124 SETUBANDHA yugakSaya ivAdRzyata. MY says nivvadia-dhima pRthagbhUtadhUma nirdhUmetyarthaH. R says parabhAga ekadezaH. 6... 33. K reads bahula for bahala (R); and proSita (i. e. pauttha) for panattha (R). K and MY have T for muddha. I K says muDhena anuditena mRgAGkena paripANDarA, udayaparvatAt skhalitabahulajyotsnAnivahA, ata eva proSitatimirA vyapagatatimirA pUrvAzA acchAlokA jAtA prasannaprakAzA abhUt. MY reads paatta-timiral explained as prasaraNodyatatimirA. He remarks mRgAGkasya mUDhatvamAlokapravRttAvapi udayagirigarbhavartitayA svarUpato nAbhivyaktiH / ata eva mUDhamRgAGkA / ata eva acchAlokA viralAlokA / athavA mUDhatvaM nAtivizadaprabhatvam. MY explains udayagiriskhalita as udyaa|nirgtH, . 34. MY has na a for na ta ( tAvat ). K says tAvat tasmin kSaNe. K and Kula have tAmra for AtAmra (R). MY remarks uditamAtraM zazibimbamasamagraprabhatayA mugdhatAnaM kamalenopamitamiti mantavyam. 35. K (chaya) reads nihitaM for miliam (R). He says tataH kramAt udayagirizikharasthitam , unmRSTatimiratvAt dhavalazobhaM zazibimbam ito'bhimukhasthitasya suragajasyairAvatasya dantacchedavat chinnasya dantasya chedamaNDalakt parimaNDalaM jAtam. MY says upphatha (upphudeg B) unmRSTa / chedaH chedamArgaH. Kula's gloss on 35 and 36 is mutilated. 36. Not found in K and MY. . 37. K reads nimia (nimita 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 daranihitacandrakiraNA daravidhUyamAnena timireNa mizritacchavayaH (dumAH). K (chaya) has daradhUyamAnatimirakarburitAlIkAH. . . . da 1 paatta = pravRtta.

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NOTES - CANTO X 125 MY says dhuvvanta dhAvyamAna / tamasaH paGkAdinyAyena dhAvyamAnatvamabhipretam / khauria karburita / Alokyata ityAloko rUpam / kalmASitarUpA ityarthaH / prakAze satyeva chAyAsaMbhavAt candrodaye baddhacchAyatA drumANAmuktA. Kula says daradhAvyamAnatimiratvAt mizrakaluSaH prakAzo yeSAm. ___38. K says jaraThAyamAnatvAt pariNatatvAt dhavalaM nizAkarabimba jAtasthAmabhiH jAtabalaiH kiraNaiH AhatonmUlitatimiraM, vigalito mugdhasvabhAvaH abhinavatvasvabhAvo yasya tat , nabholaGghanasahaM gaganArohaNasamarthamabhUt. MY remarks atra samupajAtotplavanapATavastha gajAvaskandanakSamasya kesarikizorakasya samAdhiranusaMdheyaH. 39. K and MY read ukkhittam for ukkingam (R and probably Kula). K says yathApUrvamavasthitazailasaMnivezaM, vistIrNadiGmaNDalaM, tathaiva Rjavo'vakrA nadIpravAhA yatra tanmahImaNDalaM zazinA tamaHsaJcayaM khAtvA vidArya punarapi utkSiptamiva / tamasi nimagnaM bhUtalaM jaladhinimagnam AdivarAheNeva jaladhimiva tamaHsamUhaM vidhUya punaruddhatamivAbhUt. MY says ujjua Rju udyatamiti vA pravRttamiti yAvat / uparisthitaM paGkAdikamapanIya pASANAdivat tamo nirasya bhUtalamutkSiptamivetyarthaH. ____Kula reads vicchinna for vitthinna (vistIrNa). sc says jaha ujjua iti pAThe yathA Rjavo nadIpravAhA yatra ityarthaH. This might be Kula's reading, but our copy seems to have yathojjvalA nadIpravAhA yatra. 40. K, MY and Kula read bahula for bahala (R). K (chaya) has bahule'pi tamonivahe nirvyajya (i. e. pRthagbhUya) satyApitarUpAH. _K says tamonivahe bahule satyapi pRthaktvena (i. c. pRthagbhUya) lakSitarUpAH pAdapacchAyAH zazikarA anubadhnanti parito rundhanti / grahItuM na zaknuvanti sma / tamaHpraserAvasare'pi vRkSANAM bahulapatrazAkhAbahulatvAt piNDitAndhakArA iva

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126 SETUBANDHA pRthagupalabdhasvarUpAH pAdapacchAyAH candrAMzavaH tamAzaGkayA parito veSTayantyeva / na punaH praNAzayitumazaknuvannityarthaH. - MY says nivvadeana pRthakkRtya, na tu pRthagbhUyeti / nivadananahe (13. 58) ityAdiSu tasyArthasya durghaTatvAt / saccavia lakSita / pratibandha iva bahulatame'pi tamasi tannirasya tataH pRthakkRtya lakSitarUpA api tarucchAyA ripubandIriva kevalaM nirudhyAvatasthire / drumadurgAvasthitatayA grahItuM nAzaknuvannityarthaH / kecittu anyathA vyAcakSate / yadA candrodayAt pUrva bahulatamaM tamastadA kevalAkAzasthitatamasaH pRthagbhUya abhivyaktarUpAH chAyAH zazikarA anvabaghnan , natu grahItumazaknuvanniti / tadasat pRthagbhavanArthe nivvadeana ityasyAprayogAt .... .... R has nivvaleana (nirvAlya pRthakkRtya). SC says nivvaheuna (?) pRthak kRtveti kulanAthaH. The reading in our copy is corrupt, and followed by pRthakkRtya. 41. K and MY read parimarzana for parihattana = parighaTana (R and Kula). They read apratISTaikaikaM for avadicchickkamekka= apratISTaikaike (R). Kula's reading is same as R's, but he has apratIkSita. See below. K says zazI kumudaM kevalaM karAlayati dalAnAmantarAlaM karoti chidrayatyeva / madhupAnotsukA bhramarAstu mukhaparimarzanena saMmukhasparzanena samucchvasaddalapuTa kumudamapratISTaikaikaM parasparamapratISTamanyonyasya avasaramapradAya ekaikameva te vizadaM pATayanti vikAsayanti sma. MY has apalicchia for avao; muha parimasana (explained as agraparimarzana); and padenti for phalenti. sc has apratIkSita for apratISTa, i. e. avadikkhia. Kula says ckkamekka zabdaH anyonyArthe dezIyaH. ___42. sc says nuzabda ivArtha iti zrInivAsaH (Kula also). MY has phusio for pusio (unmRSTaH K ). K, Kula and MY render otthaio as 377 591fira:. K and MY render virao as fata:. K renders pellio

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NOTES - CANTO X 127 as pIDitaH (preritaH R and Kula ). Kula renders samatto as samAptaH (samastaH R and K). Kula says avasthagita iva, nirdayaM pIta iva samApto'vasitaH. K says samastaH tamonivahaH zazinA niravazeSamunmRSTo nu| samameva sthUlaiH karaiH pIDito nu / niSpiSTo vilIno nu / sthagito nu / nirdayaM pIto nu / kathaM naSTa iti nAjJAyata. 43. Not found in K and MY. With regard to khauriam, Kula who reads this verse after verse 36 says candrAyotena nabhaHsthalaM mizrakaluSIkRtamiva. R says muNDitamiva dhavalitamiveti vA. cf. verse 37 above. Kula's gloss on this verse is incomplete. SC has maulia (mukulita) for marlia = malinita (R). SC says mukulitaM saMkucitaM dikcakraM yasmAt. 44. K and MY read pracalanti (paalanti) for paadanti = prakaTya nte (R). Kula is corrupt, but sc also has paalanti rendered as pragalanti. K says vanAni pracalantIva / candrakiraNaviralasaMspRSTatvAda calanniva, prajvalantIveti vA. Kula reads dhauta dhoa for thoa (stoka)- dhautAnIva sukhAlokAni. 45. MY says nivvittha nirviSTa (K chaya and Kula also) upabhuktetyarthaH / nagganti adhyatiSThan / anekarasajJA eva bhRGgAH kumudAsavaM saMbhAvitavanta ityarthaH. K (chaya) has parimRditadrumakusumA upayuktadiggajendramadaniSyandAH, not explained in the comm which has only upabhuktapaGkajavanA madhukarAH vikasitakumudodarANi madhupAnarabhasAdabhibhavanti sma. K seems to read uautta or uvautta (upayukta) for uahutta (upabhukta) in the first line. The word uautta cccurs in Gaudavaho (350), but the comm. renders it as upamukta.

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128 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 gajakulamaline tamonivahe mRgendradhavalena zazinA vidrAvite sati dIrghAH bhavanacchAyAsamUhA vidrutAnAM gajAnAM nisRtakardamapadanyAsasadRzA dRzyante sma / nisRtaM nitarAM sRtaM dIrghAbhUya gatam. MY says niHsRtaH kardamo yeSAM tAni padAni tathA bhavanacchAyAH tatsadRzazobhA ityarthaH. Kula says niHsRte palAyane kardamaliptapAdacchAyAkRtayo dRzyante. 48. K and MY read jAlamukhAkRSTa' for jalan:ara-niggaa (R and Kula). K says tiryagunnamadvimbaH, jAlaM gavAkSaH tadIyarandhrebhyaH AkRSTaprasaranmayUkho, nAzitazvabhrAndhakAro, bhagnavRkSAdicchAyAdairdhyaH candro vilagati gaganamiti zeSaH. MY says pUrva gavAkSamukhapraviSTAnAM mayUkhAnAM candrasyonnamanakrameNa anupalabhbhAt jAlamukhAkRSTetyuktam / bhagnacchAyAprasaraM nirasta vRkSAdicchAyAdaiya vilagatItyatra nabha iti zeSaH. MY seems to read pasaram for pasaro. Kula says pUrva jAlAntareNa nirgatA idAnImapasaranto mayUkhA yasya sa tathA. 49. K (pratika) has vicchaddia like others. K says vikaTena gavAkSeNa praviSTA, dIpaprabhAbhiH militA, tadAnIM prasAritakuGkamAdicUrNanibhA, ISatpItAMzukena vizeSitA atizayitA acchA chAyA chaviH yasyA sA tathAbhUtA jyotsnA klAmyati sma. K explains vicchaddia as prasArita. R (chaya) has vicchardita explained in comm. as puJjIkRta. SC says viccharditaM tyaktaM vikIrNamiti yAvat. MY says apramsua ISatpItAMzuka / ISatpItebhyoMzukebhyo vyAvartitasvakIyadhavalazobhetyarthaH. It will be seen that K and MY (SC Text also) read accha for abbha (abhra) found in R, who mentions 3753 as a variant. Kula here is corrupt, but bis 1 i. e. jala-muhaaddhia,

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NOTES - CANTO X 129 acchAyA seems to stand for acchacchAyA.1 R says yadvA-- ApItAMzukena potavastreNa vizeSitaM viziSTaM yadabhrakaM tadvat chAyA yasyAH / vastrapotimapratibimbAdabhrakasyApi kirmIritatvAditi bhAvaH. ___50. K and MY read bahula for bahala (R). K reads mRdUkRtaM (mauiam cf. SC Text) for mauliam = mukulitaM (R); and pravepate for va vevai (R). K says pariNAmAt paripAkAdadaramunmIlitaM candrodayAt pUrvameva kiJcidvikasitam, apavartayitavyaM kareNotkSepayitavyaM yathA tathA bahulayA jyotsnayA pUritam / ata eva stokastokaM mRdUkRtaM, jyotsnAbhareNa vistAritadalaM kumudaM pravepate spandate sma / ayamatra dhvaniH - apakaM ghaTAdipAtraM salilena paripUritamatyantaM mRdu bhUtvA bhedena vistAritaM kampate tadvaditi. MY says apavartayitavyetyAdi kSIrAdivat bahirapavAhayituM yathA zakyeta tathA bahulajyotsnAbhRtamiti / bhara-vittharia jyotsnAbharavistArita / dalAnAM parasparavibhAgarUpavistArajanakakriyAsaMkSobhAt kumudasya vepanamivetyavaseyam . Kula is corrupt. SC has mRdUkRtaM like K. 51. K, Kula and probably MY read kiraNaparikSipyamANAH (Kirana-parikkhippanta) for sasi-kirana-parikkhitta (R). K and MY read valitA bhramanti for vadia pavanti = patitAH plavante (R). Kula has valitAH santaH plavanta iva (vRkSAH). MY says zazikiraNaparikSipyamANA vRkSA jyotsnAvegavalitA bhUtvA abhramaniva. 52. K and probably MV and Kula read nibhaH (niho) for tama (R). K and MY read bahula for bahala. K says gRhANAM prAsAdAnAM maNi1 Kula seems to say ... ... vikiirnnpttvaasrjstuly| ISatpItena aMzukena vizeSitA sadRzIkRtA acchA chAyA yasyAH sA tathA / vikaTagavAkSeNa avaratitA dIpoddayotena militA jyotsnA durgavavitaraNazrAntA parapuruSasaMparkAt komalaprakRtiyuvatiriva glAyatItyarthaH. cf, quotations in SC. 2 A has it in Pkt : avavattaidavva Fratie. 3 vepanamityavaseyam A s...17

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130 SETUBANDHA mayUkhaiH bahuvarNaiH bhinnaH, ata eva kacit salilabindumizrabahulacandanarasacchAyaH, kvaciduddezeSu ullalitanibhaH antare'ntare kSubhitAkAra ityarthaH, vivaraiH chiTTairviSama iva cAdRzyata. MY says antarAntarA gRhamaNimayUkhasaMbhinnaH. tadAnIM salilAhatabahulacandanarasacchAyaH, kacit kacit pradeze avidyamAnavat lakSyamANo jyotsnAnivaho vivaraiH chidaiH viSamarUpa ivAdRzyatetyarthaH. Kula says uddezeSu militasthAneSu ullalita iva utpATita iva. R says uddezeSu kacit kacidullulitaM viparyasya sthitaM tamo yatra, zAkhApatrAdicchAyArUpatvAt. He explains ghara-mani as dIpa, and quotes Haravali_which gives this meaning for gRhamaNi. cf. sc. 53. K reads the repare for mauham (R and Kula). MY has pariv. vaanta (pariplavamAna) for parippavanta. K says gaganatalaM....kareNa kSeptavyacandrakiraNaM....jAtam. Kula says vikSepayogyA mayUkhA yatra. * 54. K and Kula read atferent for sasahara (R). K reads farsztat for vodeg (R and Kula) = avacchinna Kula, vyava R. __K says nabhomadhyasthasya zazinaH karaiH vicchinnacchAyAmaNDalAH (dharaNIdharAH). MY says nivvadia abhivyakta (nirvyakta K ). Kula says dRSTo mahItale bandho mUThabhAgo yeSAm. R says bandhaH saMdhiH. Kula says nirvalitAni pRthak dRzyamAnAni. ___55. K reads iva (va) for ti = iti (R and Kula). He reads bahula for bahala (R and Kula). K and probably Kula read visrabdhaM (visaddham) for visattlham = vizvastaM (R). MY and R render occhundai as Akramyate. K says avakSudayate Akramyate. ___56. K says iti manmathena jAgaritA nidrAmaprApitAH, tIra sthitvA khidayamAnA viralavedanayA tapyamAnAH, nirvyaktAH pRthagbhUtAzcakravAkA yatra tasmin /

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NOTES - CANTO X mukuliteSUtpaleSu duHkhena kRcchrAt prabhavantaH paryApnuvanto madhukarA yatra tasmin pradoSe jAte. MY says kRcchreNa sAvakAzIbhavaditi yAvat. Kula says prabhavantaH saMmAntaH. 57. K and MY read abhilaGghayanti, and Kula abhilaGghanti for ahilakkhanti (abhilaSanti ) found in R. Their reading seems to be ahilamghanti1 131 K says manmathena paravazAni, rAmasyAgamanena parivardhitodvegAni vilAsinohRdayAni rativyApAramabhilaMghayanti kAmapAravazyAt spRzanti rAmAgamanavegAt muJcanti ca MY says abhilaMghayanti abhinivizante / madanavazatayA rativyApAramabhinyavizanta rAmAgamanodvegAdamucaMzcetyarthaH. Kula says grahaNe mokSe ca yathAkramaM hetudvayamAha / manmathaparavazAni, rAmAgamanena parivardhitaH AtApo yeSAM tAni. 58. K, MY and Kula read bhinna for chinna (R). R explains ullalia as uttaralIkRta cf. verse 52. K says dayitena cumbanaM yuvatInAM nAbadhyate hRdi na saMbaddham / kathaMbhUtam / labdhagaladAsvAdamAvegena vibhinnamanmathatvAt ullalitasukham / evaM bhinnaghaTamAnarasaM ghaTamAnabhinnara sam / AsvAdo mAdhuryaM, sukhaM hRdayanirvRtiH, rasaH suratarAgaH ityeSAM bhAvAnAmayaM vizeSaH, MY says prathamaM labdhaH punargalannAsvAdaH sukhaviSayAnubhavo'syeti tat tathA / kuta etadityAha / avea ityAdi / bhayazithilena manmathena jJAtamAtravicchinnasukhaM, tat kimatyantato vicchinnarasameva / netyAha bhineti / evaM vicchi nno'pi punaH pratisaMdhIyamAno raso'syeti tat tathoktam / evaM dayitaiH kRtaM cumbanaM yuvatInAM nAbadhyata nAvicchedena hRdi vyalagadityarthaH, Kula says pUrvaM labdhaH pazcAt galan AsvAdo mAdhuryaM yasya / Avegena vibhinnamanmathatvAt patitaM sukhaM yatra / Avegenaiva bhinno yatnena ghaTamAno raso yatra / tat dayitacumbanaM 1 Hemacandra 4. 192 gives ahilamghai and ahilamkhai in the sense of kAGkSati SC Text has ahilamghenti kAGkSanti abhinATayanti gRhantIti kulanAthaH (SC comm.)

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132 SETUBANDHA yuvatInAM nAbadhyate hRdaye na lagatItyarthaH. sc says Avegena vibhinnena manmathena ullalitamasthirIkRtaM sukha yatra. 59. zayane aGgAni AmuJcati kSipati sma K. niHsahaH avasannaH K. 60. K reads stanAn (thane) for vane (vaNAn) found in R and Kula. _K reads gajendradantamArgaskhalitAn for disa-gaanda-dantulihie (R and Kula). K, MY and Kula read sambharia for sambhavia (R). ___K says stanAnAtmIyastanAn priyatamavakSaHsu pUrvamavapatitAnAM gajendradantAnAM mArgeSu prahAravraNeSu skhalitAn dRSTvA saMsmRtasamaratvAt kAtaro yuvatijano vepate sma. ___MY says sambharia saMsmArita (Kula also). Kula says idAnImapi dRzyante punarapi vraNA bhaviSyantIti bhIta ityarthaH. R says saMbhAvita upasthito yaH samarastena kAtaraH. sc explains saMbhAvita as utprekSita. 61. K reads kusuma for maila = mukula (R and Kula). K says samaratrAsaM priyebhyaH zaMsati sma. Kula says nayanayugaM samarotpeSaM sAdhayati kathayati. MY says sahar azaMsat / upphesa uttrAsa / uppittha uttrasta / ummilla unmIlitanayanayugaM samaratrAsamazaMsadityarthaH. Desinamamala (1. 94, 129) mentions upphesa= trAsa and uppittha = trasta (also kupita and vidhura). R and sc text read uppesa. Kula remarks samarotpiSTasubhaTAnAmapi IdRgeva nayanayugaM bhavatIti bhAvaH. 62. K and MY read verse 66 between 62 and 63. Both the mss. of K (chaya and com.) have madanonmIlitamAne (pradoSe) for madanonmUlitamAne. 63. K and MY read priyatamAn (piaame) for sariram (R and Kula). K says bilAsinIsAthaiH priyatamaiH (a)paritApito'pi kupito bhUtvA valate parAvartate pazcAt priyatamairaprasAdito'pi svayameva hRSTaH priyatamAnatyeti

Page #626
133 NOTES - CANTO X AzliSyati / acumbito'pi sukhitaH zvasiti / madaprakaTitahRdayoM madhumadena prakAzitahRdayaH / adUnitakupitatvAdayaH sarve madavikArA iti draSTavyam. MY says adumia anupatApita | aii atyagacchat prApa / upatApanimittAparAdhAbhAve'pi kupitaH san avalat parAGmukho'bhUt / prasAdanaM mAnasya bhaGgopAyAH sAmAdayaH / tadabhAve'pi prItiyuktaH priyAnabhyagacchat / madanavazAt kopAdikamapi nAkarot / hRdayaM ca prAkAzayaditi sAram. K and SC chaya has adUnitakupitaH. R says adUnakupitaH kupito'pi adUnaH anupataptaH / priyaiH aprasAdito'pi harSitaH san zarIramatyeti tadupari pAtayatItyarthaH. Kula says zarIram aGgameti. ___ 64. K reads sphurita (phuria) for pusia = proJchita (R and Kula). K and Kula read cumbita for cumbana (R and MY). K says roSeNa praNayakopena sphuritAdharANAM, tadAnImeva dayitaiH balAtkAreNa cumbitatvAt praruditAnAM yuvatInAM nivyaktamanyunA kopena guru parAGmukha jalpitamupAlambhavacanaM harati dayitAnAM hRdayamiti zeSaH R says nirvalitena spaSTena manyunA. SC text has nivvadia for nivvalia. MY says balAtkAracumbanaM tu pAdapatanahaThAzleSacumbanakacagrahAH sakhIzlAghA praNayopAlambhoktiH snehaparIkSA ca bahumAnaH zRGgAgvRddhirabhibhavo vipakSasya lAbhabhedAzca anubhavasaukhyAnyevaM mAnasyAzrayagatAnyAhuriti mAnAnubhava saukhyeSu anyatamamuktaM bhojena / prarodanaM ca cakSurnimIlanamukhaprasAdapulakAzrUNi upAlabdhiH pratyupAlabdhizca prakramanindA gamanajugupsA mAnAnuzayayogye anudyamaH doSobhedazca mAnopazamau dvAdazalakSaNAviti mAnopazamacihneSu anyatamam / jalpitaM cAtropAlambhadoSobhedAdirUpaM draSTavyam / haratItyasya manohAritvakathanena lalitarUpo bhrama eva roSa uktaH / strINAM lalitakopo bhrama iti lakSitatvAt. 65. K says candrAlokena pratihato dhvaMsitadhairya ityarthaH, ataeva mUDhahRdayo vilAsinIsArthaH abhisAraNaM na gRhNAti priyatamAn nAbhisArayati sma / parizithila

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134 SETUBANDHA malakaM na saMsthApayati samyak sthApayati / dUtIM kimatra kartavyamiti na papraccha, kevalaM vepate sma. ___MY says nAgrahoditi nAkarodityarthaH / mUDhahRdayaH apratipattyA kiJciEl 27efracgef:. He reads muncai for pucchai, as he says 3195aa prAhiNot. 66. K and MY read avamanmia (avamata, avajJAta) for avamania (R and Kula). K (chaya) has vizvAsitadazamukhaM. K (comm) says pramANIkRtadazamukham / rAvaNe tiSThati rAmaH kiM kariSyatIti pramANIkRtarAvaNabalamityarthaH, MY says asamghia AzaMsita / pradoSo nAma mahotsavo dazamukhabalapratyayena rAmabhayApagamAt rajanIcaramithunAnAM yathApUrvaM zobhAvAneva pravRtta ityarthaH. Kula explains asamghia as mAzAviSayIkRta. SC (chaya) has saMbhAvita agreeing with Hemacandra 4. 35. 67. K says priyasya pArvaM gatvA tato nivRttaH dUtIjanaH alIkAmapi yAM kathAM priyasya AgamanayuktAM kathAM saMmukhaM kathayati sma tAM kathAM paritApayantImapi kAminIsArthoM bahuzo nivartayati Avartayati sma / .... priyatamenopekSitayA nivRttayA dUtyA kathyamAnAM tadAgamanasaMbandhAmalIkAmapi kathAM bahuza AvartayAmAsa / kIdRzIm-dunayantImapi / pradoSe vyatikrAmati dUtyA sAdhaM tasyAnAgamanAt AzvAsanamAtrahetutvAt mAnavAsanAhRdayaM paritApayantImapi rAgapAravazyAt punaH punarApreDayati smeti. MY says nivattel nyavartayat Avartayaditi yAvat. 68. K and MY read ghUrNitaM (gholiam) for vialiam = vigalitaM (R and Kula). K says praNayakalahe sati saMmukhaniSaNNaiH priyaiH yat kiJciduktvA vyAkulIkriyamANAbhiH pralobhyamAnAbhiH' praNayinIbhiH parivartituM parAGmukhIbhavituM na zaktam / kevalamAsAM nayaneSu bASpajalaM ghUrNitam / praNayakopa 1 Hemacandra (4.93 and 156) gives velavai in the sense of vaJcanaand upAlambha Cf. MY and Kula.

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NOTES - CANTO X 135 kaluSAH praNayinyaH priyairanunIyamAnAH parivatitumabhimukhIbhavituM ca nAzaknuvan / gAmbhIryAt kevalaM ruditavatya ityarthaH. Latakana says parAGmukhIbhireva ruditamiti bhAvaH / anunayArthaM saMmukhaniSaNNaiH priyaiH pratikAminIsaMgacihnaprakaTanAdinA vyAkulIkriyamANAbhiruddIpitakrodhAbhiH / ataeva parivartituM na zakruvanti tAH. ___MY says velavijjantihim pratAryamANAbhiH / pratAraNaM ca saMmukhaniSaNNena (priyeNa) niHzaGkagADhAliGganacumbanakacagrahaNAdi / atrApi bASpajalaghUrNanaM mAnopazamaliGgamityavaseyam . Kula says velavijjantshim khidyamAnAbhiH velavia khedite pratApite (pratArite ?) ca dezoyam. SC says velaviam vyAkule khedite ca dezI. 69. K and MY read anunayasoDho'pi punaH suciraM for anuraakhana-laddha-suhe puno vi (R and Kula). ..K says mAnavatInAM roSazcireNa prazAmyati sma / kathamiti-anunayAt soDho'pi priyakRtAdanunayAt soDho'pi suciraM priyAparAdhaM smRtvA manyunA zokena dunite vihvale ca sati hRdaye praNayagurutvAt cireNa prazazAmeti. It will be seen that K takes sambharia separately as a gerund. cf. 11. 92 ___MY says sahio soDhaH zAnta iti yAvat / priyAnunayanaprazAnto'pi mAninInAM rISo vyalIkasmaraNAdinoddIpanena mAnaH kathaM kathamapi cireNAzAmyadityarthaH. Kula says anunayena kSaNalabdhamukhe, punarapi saMsmRtena manyunA aparAdhena duHkhitavihvale hRdaye. 70. K and MY read patitaH (padio) for gadio (R and Kula). R says nartitaH caJcalIkRtaH, but see below. K says dayitasyAloke patita Alokena paravazIkRtaH vilAsinIsamUhaH yat kiJcit ceSTate sma / hastagataM valayaM pratisArayati galitamiva dRDhayati sma / sakhI moghamaprastutaM kimapyAlapati smeti. R says pratisArayati sthAnAntaraM prApayati. MY says

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136 SETUBANDHA AlokapatitA AlokyamAnAH / dayitairAlokyamAnAH striyo lajjAvazAdevamAcarantItyarthaH. R says vilakSaH pratibhAzUnyaH / salajja iti vA. K says vilakSaH rAgAbhibhUtatvAt lakSitaH (vilakSitaH ?). Kula says saMketitaM samayamatikramya Agatasya dayitasyAlokena darzanena naTitaH kheditaH / ataeva samIhitAkaraNAt vilakSaH alakaM spRzati atisArayati valayaM saMsthitamapi cAlayitvA sthAnasthaM karoti / saMyamya niyatamapi vastraM jamei saMyamayati etc. Sc says nadio vyAkule dezI. Desinamarnala 4.18 gives the word in the sense of vaJcita and khedita. ___71. viraa is rendered as vilIna by K, MY and Kula. K says AgatAnAM dayitAnAmabhyutthAnAya tvaritAnAM, dayitopagRhanena vilInAnAM vidvaitahRdayAnAm. SC says vilInAnAM dravatAmApannAnAmiti lokanAthaH, virAgANAM viziSTarAgANAmiti zrInivAsaH. 72. K, MY and Kula read dattamukhaH for dinna-suho (R). R has hittha-hiao munijjai = trasta hRdayo jJAyate. K has trasta hRdayairjJAyate in which case metre would require najjai for munijjag, as pointed out by Goldschmidt.. K says priyairaprasAdito'pi teSAM dattamukhaH, taddRSTvA sakhIbhiH sthirayA dRSTayA nibhRtaM nigUDhaM nivArito'taeva vIDito vilAsinIsArthaH trastahRdayaH kopamudrAM dRSTvA trastahRdayaiH priyairalIkameva kupita iti jJAyate sma / trastahRdayazceti ca pAThaH / sakhIbhirvAritatvAt trastahRdayazceti, i. e. hittha-hiao a najjai. MY says apasaia aprasAdita / aprasAdito'pi priyANAM saMmukhIbhUtaH, sapadi sakhIbhiH nibhRtasaMjJAnivArito vIDitazca trasta hRdayazca punarbhAvitaroSo yuvatijanaH priyairalIkakupita iti jJAyate ityarthaH / mAne kriyamANe mukhapradAnAdivAraNaM sakhIdUtyoH karma / pratibodhanamupadezaH pratiSedhazca upajApa(?)parihAsau 1 prati ? 3. mukhaprasAdanAdivAraNaM

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137 NOTES - CANTO X (parihAsAH A) skhalitasya gopanamatho karmANyAhuH sakhodUtyorityuktatvAt. Kola says aprasAdita eva dattamukhaH sakhIbhiH vArito brIDitaH sakhIninditatvAt. He also reads trastahRdayaH like R. 73. K and Kula read vartamAnAM (raktantim) for vaddhantim found in R who mentions the former reading as a variant. K says sakhImiva sahapravRddhAM, priyAbhisAraNasya vidhne vartamAnAM strINAM lajjAM madhumadazcireNa vArayati sma / prathamaM manmatha eva kSobhayati sma lajjAm . K (chaya) has vikSobhayati. MY says vicchuhai vyakSipat vyapohayaditi yAvat. Kula has vikSipati (R also). 74. K reads samudgRhya (samugghettuna) for samakkhettana (samAkSipya) found in R and Kula. MY's reading is different. K says dararacitatilakaM mukhaM sakhIjanahastAt samudgRhya utkSipya yuvatibhirdUtIjanaH .... .... AbhASyate sma. MY says samukkhantuna samutkhAya balAdAkSipyetyarthaH / appahijjar vyAhiyata (saMdizyate Kula). Hemacandra 4. 180 has appahar = saMdizati. R says adhyApyate zikSyate. sc says valitaviSamaM tiryagvalitaM yathA syAt. 75. K (chaya) has anyat sakhIjanapurataH AbhASamANaH. He says yuvatijanaH sakhIjanasya purataH anyat mAnadhairyayorucitamAbhASamANaH, dUtIjanamanyathA sAbhyarthanamAbhASamANazca san tadAnImAgatasya darzane punaranyadeva vimuktadhairya praNayAnurUpaM jalpati sma. MY says appahento a vyAharaMzca / pradoSacandrodayamadairmAninInAM dhairyabhaGgo jAta ityarthaH / uktaM ca - trAso bhayaM mada RtUpagamaH pradoSaH, candrodayaH pikarutaM rajanIvirAmaH / hRdyo marudvikasitopavanaM viviktamAdyaH pravAsa iti mAnanibarhaNAni // iti / S..18

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138. SETUBANDHA . Kula says anyaditi kiM tena zaThenetyAdi sakhIjanapurataH / dUtIjanaM saMdizan cAnyatheti yathAzakti dayitamAnayeti vimuktadhairya yuvatijano jalpati / anyadeva dayitadarzane / sabahumAnamiti bhAvaH. R says yuvatijanaH sakhIjanasya purataH anyat , anyathA ca dUtIjanamadhyApayan agrimakRtyamupadizan , anyadeva vimuktadhairya yathA syAt tathA dayitadarzane jalpatoti .... saMpradAyaH. 76. K reads AlApa for ullava (R and Kula). K says bharnA kathamapi saMmukhamAnItAGke aGkamAnIte, kathaM kathamapi atikRcchrAt cumbitAvasthAyAmapavRttamukhe, skhaladAlApe. navavadhUsamUhe saMbhUtaM kliSTasu. ratamapi dayitasya dhRtiM prItiM dadau. Kula reads aGga for aGka, and says kathamapi saMmukhamAnotAni aGgAni yasya / kathaM kathamapi valamAnaM tiryak bhavat cumbitamapavRttam avanataM mukhaM yasya. R says apavRttaM tiryagbhUtam , but on 8. 84 and 10. 16 he explains the word as 39997. 77. K, MY and Kula read susai (zasyate) for * sasai (zAsyate) found in R. K and Kula read bahula for bahala (R). K and MY read paraohutta for purao = purato'bhimukha (R and Kula). K has itonivRtta for gaoniatta = gatApanivRtta (R). Kula has itomukha. k, Kula and probably MY seem to read ettohutta, cf. SC Text. R says purato nAyakasyAgre tadabhimukhaniSaNNo'pi prAcImukhasya priyasya puraH prAcImukha eva sthita iti mAnasamaye parAGmukhIbhUta ityatheH. K says mAnamudrayA paratomukhaniSaNNaH parAGmukha niSaNNo vilAsinIjanaH rAgAdbahulodbhinnena aviralamudgatena pulakodgamena kA vimuktamAna itAnivRttahRdayazceti priyANAM kathyate sma. MY says sisai aziSyata akathyata prAkAzyatetyarthaH / paraohutta-nisanno parato'bhimukhaniSaNNamapi vimuktamAnaM svAbhimukhahRdayaM ca mAninIsAthai pRSThapulakodgama eva kAminAmazaMsadityarthaH. IK (chaya).

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139 NOTES - CANTO X Kula says pulakodgamena vimuktamAna itomukhahRdayaH priyebhyaH sisai kathyate. 78. K and Kula read gRhItam (gahiam) for aharam = adharam (R). K and Kula read qast: (paravvaso) for parammuho (R) = 9T mukhaH. MY has na panaveil ( nApayat ). K says patyA prathamasamAgamena paravazaH strIjanaH bharnA dattamapi mukhaM na pibati sma / svamukhaM ca nArpayati sma / bharcA balAdgRhItaM svamukha balAnna mocayati sma, 79. K and MY read iha gate (iham gae) for ihuggae = ihodgate (R). Kula reads atigate (aiggae, SC Text) K says dUtIbhiH prathamamevAnItapriyatamaH vilAsinIjanaH priyatamaM bahiH sthApayitvA dUtIbhirevaM tulyate paricchidyate sma parihAsAt parokSyate sma / kathaM devi tvayA dhairyamavalambyatAM na viSAdaH kAryaH / asmin pradoSe gate'pi sa dayito naiSyati nAgamiSyati / tasmAt dhairyamavalambasveti. MY says olambijjai avalambyatAm / iham iha. .. Kula has na hi na a = na ca. SC has na hu = na khalu. Kula says tulyate kimevamuktaH abhidadhAtIti jJApyate (jJAtumiSyate SC). 80. K reads anAlakSita for anavekkhia = anapekSita (R); and vilabdha for visattha (vizvasta). K says strINAM sukhe ca duHkhe ca prakaTita sadbhAvA / pItaM madyaM pItavataH sukhaM vA duHkha vA yathAvat prakAzayatItyata evamuktam sakhIva / sakhI tu nAyikAyAH sukhe ca duHkhe ca prakaTitazobhanasvabhAvA bhavati / evaMbhUtA prasannA surA strINAm anAlakSitalajjAni visrabdhajalpitAni niHzaGkabhASitAni dadau / sakhI ca bhatuH puro nAyikAyA niHzaGkavAkyAni zikSayati. MY says analakkbia 3792. This is the reading of both K and MY. cf Hemacandra 2. 190. Kula says sukhe duHkhe ca prakaTitaH na vanamei A ___K here aptly quotes Magha 10.18 - yA kathaMcana sakhIvacanena prAgabhipriyatama prajagalme / vIDajADayamabhajanmadhupA sA svAM madAt prakRtimeti hi sarvaH //

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140 SETUBANDHA sadbhAvaH paramArtho yayA sA prasannA madirA sakhIva anavekSitA (1) adharIkRtA lajjA yatra tAni .... dadAtIti utpAdayatItyarthaH. R says anapekSitA lajjA yatra tAni / yathA sakhI lajjAnapekSANi vizrambhajalpitAni dadAtItyarthaH. Kula's reading seems to be same as R's. SC says anapekSitA avadhIritA. 8. K says candrAtapena yUnAM mado vardhitaprasaro'bhUt nu / athavA madena candrAtapa eva vardhitaprasaro nu / madhumadasya bhUyastayA candrAtapaH pravRddha iva pratyabhAdityarthaH / tAbhyAM dvAbhyAmapi madano vardhitaprasaro nu / athavA madanena tau dvau madacandrAtapAvatibhUmim atirekaM nItau nu / evamanyonyahetukaM bhUtvA tat trayaM pravRddhamityarthaH. Kula says atibhUmi paramotkarSa nItau. MY remarks etena madacandrAtapahetuko madano vyAkhyAtaH. 82. K, MY and Kula read canda-arehi for Parena (R). MY says pradoSe candrakarairmadanena madhumadena ca yugapat yuvatInAM priyeSu dUrArUDho bahuraso'nurAgo dUramanoyatetyarthaH / K says yuvatInAM priyeSu dUrArUDho'tipravRddho bahuraso, raso mAdhurya, tasya bahutvaM candrAtapamadhumadamadanaiH, anurAgaH snehaH / pradoSe candrakaraiH madanena madhumadena ca samam avaiSamyeNa dUraM nIyate atibhUmi nIyate sma.

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CANTO XI 1. K reads graciosa for durukkhandia atezalosa (R and Kula). K and Kula read cintavia for cittavia (R). K says iti evamuktaprakAreNa pratisAritacandre dUraM gaganArUDhacandre / prAgapyuktam-padisare valaam... iti (10. 70) / dRramavakhaNDitAyAM nyUnAnAM nizAyAM pravRttAvasAne / cintitakAminIjane / cintita iti kartari niSThA / cintitA rAmeNa saha vyatikare rAvaNasya kiM bhaviSyatIti cintAparAH kAminIjanA yatra / cittavia ... iti ca pAThaH / nirvRtakAminIjana ityarthaH / tasmin pradoSe yAmacchedaviSamaM gate dvitIyayAmasya chedena viSamaM kiJcidadhikaM gate sati. Deva says yAmacchedena yAmArdhena viSamamadhikaM gate sati / adhyardhayAmgatmakaH pradoSaH / yAmadvaye'tIte'yaM viSamaM gato bhavati. Kula reads visame for visamam and takes paatta as gepeat also. He says prasAritacandre, dUrotkhaNDitAyAM nizAyAM pravRttavirAme, athavA dUrotkhaNDitayA nizayA lokAnAmabhISTArthaM prati prayatnasya virAmaH paryavasAnaM yatra, cintAM gamitaH khaNDitaH kAminIjano yatra, yAmacchedo'vardhiyasya sa cAsau viSamazceti tathAbhUte pradoSa gate. MY says gaganodgADhacandre, gataprAyeNa pradoSeNa dUracchinnayA nizayA pravRtto lokasya virAmo vyApAraviraho yatra tasmin , sukhitakAminojane, yAmamAtrasya chedena gamanena viSamaM sAvazeSa gate nizAyAH tribhAgarUpe pradoSe iti / athavA yAmasya chedo dvidhAkaraNaM yAmArdhakhaNDanaM tadeva viSamaM kRcchram ; asyAvasAnApAdakatvAt , tat (1) gate prApte sati / ataeva khaNDitayA gatayAmArdhayA nizayA dUrapravRttavirAmeM prAptabhUyiSThAvasAne satIti yojyam / pAdo. naghaTikAcatuSTayamAtrarUpatvAt pradoSasyeti. 1 nibhRtaM in our copy is incorrect. Goldschmidt mentions the correct reading, which is also found in the Trivandrum ms.

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142 SETUBANDHA sc says pradoSe yAminIyAmasya dvitIyapraharasya chedena khaNDanena viSama prAptavaiSamyaM yathA syAt tathA gate satIti lokanAthaH. ___Deva reads dUrotkaNThita for durukkhandia. He says dUrotkaNThitanizApravRttavirAme nizAyAH pravRtto virAmaH....dUratvAdutkaNThitaH prArthito yasmin tasmin (prdosse)| pravRttavirAmApi nizA alabdhasuratasya rAvaNasya dIrghatvAt apravRttavirAmeva pratibhAti. He gives another interpretation : dUramutkaNThitAyAH ardharAtrAdhikaM gatAyAH (nizAyAH) pravRttaH prArabdho virAmo yasmin. MY seems to read cittavia as he says sukhita kAminIjane (see K above). R says cetitaH prAptacaitanyaH kAminIjano yatra pUrNakAmatayA madApagamAt. Srinivasa explains cittavia as afatlaa acc. to SC. 2. K says cintayA recitadhairyatvAt parityAjitadhairyatvAt darzitahRdayaM prakAzitahRdayam. 3. K, MY and Kula read parimusai for paripusai (R), rendered as pariproJchati parimArTi. MY says purimusai parimamArja. K says bAhubalena kimatra kriyata iti bAhuM parimRzati sma. ___K says jvarati tapyate. MY says jurar akhidyata. Kula says krudhyati krodhAdeva bAhuM parimRzati spRzati. Hemacandra 4, 132, 135 gives jurai in the sense of khidyate and krudhyati. K says sItAyAM niSprasaraH rAvaNahetoH prasaraH pravezo yasya nAsti sa manmatho yasyeti bahuvrIhiH. Kula says sItAyAM niSprasaro niravakAzo manmatho yasya sa tathAbhUto dazavadanaH. 4. K, MY and Kula read this verse after verse 8. K says rAvaNaH pUrvaM hiyamANatayA tadAnImuvRttayA parivRttayA janakatanayayA spRSTaM nijavakSastaTaM bahu mene. Kula also has spRSTa. MY says hiyamANovRttayA AvegAt sphurantyA.

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NOTES - CANTO XI 143 5. K reads bhajyamAnaM for bhijjante = bhidyamAne (R and probably Kula) K says pratirundhato'pi yathAzakti nivArayato'pi asya dhairyamullalati galati sma / kathaMbhUtam-prathamamutkaNThayA bhagnaM punaH svena balena pratinivRttaM, paristhApitaM yatnAt sthApitaM ca tatkSaNameva punarutkaNThayA bhajyamAnaM bhUtvA galati sma / dhairyasyAdhAre aladhunyapi atiguruNyapi hRdaye viSamaM bhRzamutthitakampe sati galati sma / pratirundhata ityanAdare SaSThI. K (chaya) has viSamotthApita. ___MY reads bhijjantam for bhijjante. He says prathamamutkaNThayA bhagna punaH svAbhAvikatayA pratinivRtta, yatnAt sthApitaM ca punarutkaNThAbalAt bhidhamAnam / ataeva ullalati sma / visamuddhaia iti kAdAcitkakampe bhramati hRdaya ityarthaH. ___Kula says hRdaye dhairya....sthitiM na labhate / kiMbhUte hRdaye-upAyazUnyatayA bhagne tadanabhimukhe (1) tatprItyA punanivRtte tadabhimukhIbhUte, tatazca manorathaiH parisaMsthApite sthirIkRte, durghaTatayA taccintAvarjanasya punarapi bhidyamAne (?), viSamodgatakampe kAmAvegAdudbhUtavepathAvityarthaH. 6. K says vijRmbhikA vijRmbhaNam / viz2ambhaNakarNavivaraghaTTanAdayo ratAkhyasya sthAyibhAvasya anubhAvA bodhakA ityarthaH / tato'sya vijambhikAyAsena galitabASpapUraM, tadAnIM viSamamurtitasya viparyAsitasya prasAritasya karatalasya viralAbhiraGgulibhiH darasthagitaM mukhamaMse skhalitam. Kula says viSamodvartitAbhiH tiryaguttAnitAbhiH viralaprasAritAbhiH karAGgulIbhiH. R says aMse mukhaM skhalitaM saMbaddham / ....evaM vijambhitena vardhitenAyAsenodvegena galito bASpotpIDo yasmAditi rodanamuktam. 7. K says pArzvagatAnAM preyasInAM jayazabdamAkarNayati sma / kathaMbhUtamugrAhaNamupanyAsaH / udgRhItamupanyaste baddhagrAhitayorapIti vaijyntii| lIlayA 1 our copy has bhRzamarthita ... www

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144 SETUBANDHA viSamamupanyastatvAt madhuram , akSarasparzena dUnitadantavaNe'dhare pariskhalitamavyaktoccAraNaM, valamAnena jayazabdAkarNanasyAniSTatvAt parAvartamAnena hRdayenAvadhIritamava.. jJAtam, _R says pUrvanipAtAniyamAt dantavraNena dUnAdadharAt pariskhalitam oSThyavarNasyAsamyaguccAraNAdaparisphuTamityarthaH / udgrAhitamuccAritam. ___MY says valamAnena sItAbhimukha parAvartamAnena. 8. K has zrayati for mahai (R, Kula and MY). He says zayanaM zrayati / punarmuJcati. MY has jugucchai. far juii. Kula says mahati abhilaSati. 9. K says sItAprasaGgaM pracchAdayato'pi asya hRdayasthitaH sItAmaya AlApaH priyANAmapi puro mukhanivahe'pi samameva bahuzaH prAvartata. 10. MY says pulayammi pralokite pralokanakriyAyAm. K says vilokite pradeze tAmeva pazyati sma. 11. sahai = zaMsati K and MY; zAsti kathayati R. 12. K, MY and Kula 'take bharovvatta as bhara + ovvatta (apavRtta). See below. R takes it as uvvatta (udvRtta). * K says dehasya pariNAho vistAraH tadanurUpaM vikaTe vizAle, bhareNa dehabhareNa apavRttaM preritaM dalitaM ca pArzvayorardhAntaM yatra tatra, dUramavanatamadhye bhUmizayane bhUmAveva AstIrNe zayane praghUrNamAnahasto bhUtvA viSamaM valate parivartate sma. Kula says bharApavRtte(na) apavartanabhareNa dalitapArvaikadeze. MY says svadehabharAvanamitapArve bhUminihitAstaraNe. cf. veovattia = vegApavartita 14. 74. sc Text has bharovatta ___ 13. Kula reads janiikkantho (cf. SC Text) for dinnukkantho. K says asya mukhanivahaH....kRtotkaNThaH (dattotkaNThaH chaya), ataeva ca kSaNaM vilakSaH lajjita ullalati tAsAM mukhebhyaH skhalati sma. Kula says dAkSiNya

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145 NOTES - CANTO XI mAtreNa dattaH saMmukhIkRtaH, janakasutAbhimukhena hRdayena janitotkaNThaH vihitavaivazyaH tasya mukhanivaho nijAntaHpuramukheSu ullaleti nAvatiSThate. 14. K and Kula read nisasam for samtavam (R). R says gamayati pratArayati. MY says agamayat kathaMcidanayadityarthaH. Kula is mostly corrupt, but SC reproduces him in the initial portion of its gloss on the verse -- yAvadanyena mukhena ummacchlam IrSodvignaM vilAsinIsAtha hasan gamayatyabhivyathaM karoti / yadvA sAnurAgaM pazyatyarthAt rAvaNaH. Others read ummaccharam, i.e. unmatsaram. sc says ummacchiazabdaH krodhe tajjanyodvignatAyAmeva dezI. K says unmatsaram udbhUtamatsaraM vilAsinIjanamanyena kenacinmukhena hasan rAvaNo yAvat gamayati yat kizciduktvA yApayati, tAvat tasyAnyat mukhaM zokena durmano duHkhitaM, duHsahanizvAsamabhUt / dAkSiNyena praNayinIH vinodayitukAmo hasan anyatamena mukhena yAvat AbhASate tAvadanyat mukhaM utkaNThayA viSaNNaM dIrghanizvAsaM ca babhUvetyarthaH. ____ 15. K and MY read avadhIraNa for avaharana = avadhAraNa (R and Kula): K reads zUnya for ana (R and Kula) K says priyANAmupAlambhanipuNena hasitenAnuviddhaM yuktaM, sItAlAbhasyAvadhIraNamavajJArUpaM sItA tava vazaM na yAsyatIti visaMvAdam , AnukUlya saMvAdaH, visaMvAdaM pratikUlavacanaM zUnyadattahRdayo rAvaNaH zRNoti sm| kevalamazRNodeva, sphuTaM na lakSayati sma zUnyahRdayatvAt. MY says avAptasakalatrailokyavartiyuvatiratnasyApi te mAnuSIlAbho'pUrvaH. prArthanIya evetyevaM parihAsAnugataM, sItAlAbhasyAprArthanIyatvena avajJAnAt yo visaMvAdaH svAbhiprAyaviruddhavacanaM tadityarthaH. Kula explains visaMvAda as anyathAbhAva. R says sItAyA lambhasya prApteravadhAraNam anenopAyena sItAlAbha iti nizcayastasya visaMvAdamanyathAkaraNaM sAdhvI sItA kathamanena labdhavyetyAdivacanarUpam, s...19

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146 SETUBANDHA __16. K says akSamA IrSyA, paravibhUterasahiSNutvaM matsaraH, tAbhyAM gurun / adhikSepo jugupsA, upAlambho doSAropaNam , adhikSepeNa saha pravRttopAlambhavAk . kA manInAM vallabhAnAmAlApAn vilakSasitaiH kathaM kathamapi gamayati yApayati sma. MY says paraguNasaMbhAvanAsahiSNutA mAtsaryamiti bhojaH / svAnyapravRttigarhA syAdupAlambhaH priyaM pratIti kathanAt adhikSepaH priyasyaiva pravRttegati vivekaH / kAminIsamullApAn vilakSahasitairagamayaditi kAminIsamullApeSu vilakSahasitameva paramakarodityarthaH. Kula saya gamayati prerayati. R says vailakSyamapratibhA / adhikSepaH tarjanAsaMvalitA nindA / upAlambho'pakAroktiH. 17. K and Kula (2) read pratibaddha for padiruddha (R). ___K says bhayena pratibaddhasya vacasaH zeSaM zeSabhUtamutkaNThayA bASpapUrNe kaNThe viSamapadavinyAsaM tasya gotraskhalitaM nAmadheyaskhalitaM viSaNNAbhiH priyAbhiH zaGkayate sma / vikalAkSaratvAt sphuTaM na jJAyate sma. MY says sItAgatamanasA bASpAvasthagitakaNThatayA viSamopakrAntaM, punaH pratisaMdhAnena apahnotumanasAnuccAritavarNazeSaM gotraskhalitamasphuTatayA zaGkayate, paraM sphuTaM na tu niracIyatetyarthaH. R says bASpAvastRtena kaNThena viSamaH sphuTAsphuTaH padanikSepaH padoccAraNaM yatra. . . 18. K, Kula and probably MY have yApayati for thavei = sthApayati (R). Their reading is javet, ef. SC Text. . K (chaya) has dattamoghollApam. Kula and MY also have ullApam. K. and probably MY read atearat for daiahi (R and Kula). SC Text has analatta * for anala via; and palsram for pudeg. K_says kenacit anAlapite sati cittavibhramAt kimiti dattamoghAlApaM, tadAnIM roSeNa niruttarAbhiH priyAbhiH vilokitaM galitabASpamAtmAnaM rAvaNaH kathaMcit yApayAmAsa / dayitAnAmiti tRtIyArthe SaSTI. MY says strINAmanAlaptatve'pi AlApAbhAve'pi vRthA dattaH kimiti praznarUpaH ullApo yena tat yathA / gurubASpaM bhavati (yathA) tathA /

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NOTES - CANTO XI 146 roSeNottaramanuktvA tAbhiH kevalaM pralokitamAtmAnaM kathamapi vyavAsthApayadityarthaH. MY seems to read garua-baham for galia'. Kula says sItAprasaktivaimanasyAt anAlapite apRSTe kimiti nirarthakadattollApam , dayitAbhiH galitabASpaM yathA syAt tathA .... pralokitamAtmAnaM dazamukhaH kathamapi yApayati vyavasthApayati. 19. K reads kSapita (kSayita Kula ) i.e. degkkhavia for agghavia = ardhita (R). MY reads skhalita (kkhalia). See below. K says rAvaNaH priyANAmunmatsaratvAt prasAritaH prArabdhaH AbhijAtyena kSapito huGkAro yatra tat , ruSA samastaniSpIDitAdharoSThaM yathA vilokitaM vilokanam ahRdayo'pyanyatragatahRdayo'pi abhinandati tAsAM vAllabhyAdabhinandati sma / athavA anyahRdayaH sannapi / prAkRtalakSaNasvAtantryametat. MY reads nivvoliat, like ms. C of Goldschmidt, for niuvellia, and explains it as niSkAmita. K seems to explain nivvellia as niSpIDita (see above). R says dazavadanaH priyANAM samastaM saMpUrNa nirvellitaM prasphuritamadharoSThaM yatra tAdRzaM pralokitaM darzanamabhinandati / kiMbhUtam-udgatena matsareNa prasAritaH samutthApitaH, atha ca anyacittatvAt rAvaNena vilAsabuddhayA arpitaH arcitaH satkRto huMkAro yatra tat. MY says matsareNa pravartito roSAtizayena madhye skhalitazca huGkAro yasya tat samastaniSkrAmitAdharoSThaM pralokitamahRdayo'pi anandadityarthaH / atra kopasya lalitatvena bhAvAkhyatvaM grAhyam. Kula says IrSodvegena prasAritaH rAvaNazaGkayA kSayitaH saMhRto huGkAro yatra / samasto nirmalaH (1) .... .... adharoSTho yatra tat priyANAM pralokitam ahRdayo'pi hRdayazUnyo'pi dazavadano'bhinandati saubhAgyasUcakatvAt bahu manyata ityarthaH. SC which reproduces Kula's gloss anonymously has ha- nivvellia samagradaSTo'dharoSTha uttarAdharo yatra, SC chaya has nirvellita. 20. K says duzcintitApadezaM sItAviSayaM duzcintitamuddizya ahRdayatvAt visarjitAsanam AsanAdutthAya gacchantaM punanivartamAnaM tadAnIM priyAbhirunmatsaraMsasaMbhramaM yathA kRtAlokamAtmAnaM kSaNaM hasati kiM kRtavAnasmIti svayameva jahAsa. Hemacandra 4.69 gsves nivvolai in the sense of manyanA oSTha malinaM karoti.

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148 SETUBANDHA Kula says duzcintitApadezam unmAdakRtaM kimapyaniSTaM yat tasyApadezo yathA syAt tathA priyAbhirudvegasaMbhramAbhyAM kRtAlokaM prayuktasaMvaraNavAdamAtmAnaM hasati asaMbaddhakriyAyA hAsahetutvAt upahasatItyarthaH. Kula explains ummaccha as IrSodvega in verse 19, and here as udvega. ____R explains apadeza as vyAja, MY also says anucitacintitApadezam asaMgata(8)nirUpitoktasvagamanavyA priyAbhirunmatsaraM saMbhrameNa kRtAlokam. sc says duHkhena cintito'padezaH saMvaraNaM yatra IdRzam. R mentions uvaesa(upadeza) as a variant for ava (apadeza)-rambhAnalakUbarayoH zApataH svanAzahetutvena duzcintito balAdeva sAtAmAnayAmItyevaMrUpa upadezaH sItAprAptyupAyo yenetyarthaH. ____ 21. K and MY read ca for sa (R), and anukampitumapi na dattaH for anusoium na a tinno = anuzocituM na ca tINeH (R). K says rAvaNastadA tathA cAtibhUmiM gataH unmAdakASThAM gataH yathA priyAbhiH viniyantraNa vizeSeNa niyantraNamanagalaM yathA na na jJAto, niHsaMzayam asAvunmAdamohita iti yathA jJAta evAbhUt tathA atibhUmimagAt / .... jJAtvA ca tAbhiryathA na na hasitaH hasita eva tathonmattaH / kiJca hasitvA ca tAbhiranukampitumapi yathA na na dattaH datta eva, anukampAyA viSayIkRta ityarthaH / abhISTArthadAnAdayaM jIvatu ityevamanukampitumapi ucito yathAbhUt tathAtibhUmi gata ityartha / anukampAlakSaNamuktaM bhAvaviveke anukampA tu sA jJeyA duHkhitAn prati dehinaH / upakAraparatvaM yA kurute cittavikriyA // iti. R says na ca na tIrNaH zakitaH, api tu zakitaH. 22. himeuna nidhAya MY (K also). K says anantaraM sa AsanamukhakapolayoH bahUnAM nirantarANAM mukhAnAmAsannayoH dvayoH mukhakapolayorantarAle Kula's reading seems to be same as that of R, but he reads and anuka mpitum like K and MY.

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NOTES - CANTO XI ekaM karaM samaM nidhAya cintayituM ca pravRttaH / kathaMbhUtam - ubhayapArzvaprasaraduSNa nizvAsahatam . and MY. 149 23. Khas svAsthyaM for soattham rendered as zokArtham by R Ksays aGkamAgatamAsannaM kapibalaM pradoSarativighnazaGkitena pradoSe rAkSasAnAM saMbhogavighnaH syAditi, mama ca yadi kathaMcit sItA madabhimukhIbhavet tadA mamApi suratavighnaH syAditi zaGkamAnena mayA sahyate sma / na vinAzitamiti yat tat kasyApi puruSasya svAsthyamabhUt / kasyApItyanena rAma uktaH / pradoSazca vyatItaH / tasmAdalabdhasurataM mama hRdayameva valate bhramati vyathata ityarthaH . K seems to take soattham in the same as sovattham mentioned in Desinamamala 8 45 in the sense of upakAra. MY says kasyApi yAdRzatAdRzasya zokArthametat kapibalam Asanasthitamapi pUrvaM ratilAbhazaGkayA tadvighnabuddhayA upekSitam / idAnoM tu tadalAbhe nizcite kSudrANAM zokajananaM tat kapibalaM prati mamaiva rAvaNasyApi hRdayaM valate abhigacchati, Kula takes soattham as zokAstam, He says mamaiva hRdayaM zokAstaM sItA saMbhogAprApteH zoke magnam ataevAlabdhasuratam / tat kasyApi valati, na jJAyate kiM zubhAyAzubhAya vA pravartata ityarthaH . Rsays mamaiva hRdayaM yadvalati suratAbhAvAkulatayA yat caJcalIbhavati tat kasyApi rAmasya vA sItAyA vA mamaiva vA zokArtham Latakana says alabdhasurataM mamaiva hRdayaM kasyApi zokArthaM valate pravartate rAmasyaiva zokamutpAdayAmIti bhAvaH / kasyApIti sAmAnyena rAmasyaivAbhidhAnamiti. 24. K reads trasta and MY uttrasta (uppittha) for pphidia spheTita ( R and Kula) K, MY and Kula read nibhRtaM (nihuam) for niham (R). K reads sthita (tthia) for thiam (R and Kula ). K says atarkitameva Asannasthitena madAsannasthityA niSphalaM kApeyAt caTulaM mukharaM ca =

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150 SETUBANDHA yathA bhavati tathA mRdanAmi kim. MY says abhimukhaprasAritabhujazreNImadhyabhramitasaMkSobhottastanirastAkRSTanizceSTaM( kapibalam ). K says gRhItAkRSTaM kapibalam. R says saMkSobheNa bhayena (saMcalanena Kula) spheTitaM bhraSTaM palAyitamiti yAvat. Kula says niruddhaceSTatvAt nibhRtaM niSpandam. 25. K reads andola-galia for andolamana (R and Kula). K reads abhibhUta (ovaggia) for uttania (R and Kula). MY's reading is same as K's. K says athavA zazikiraNAhatatvAt unmIlitayorAghAtAdunmIlitayoH nayanayorAndolanagaladvASpataraGgaM', kacagraheNa abhibhUtamukhI janakasutAmAsvAdayAmi. SC says kacagrahatyAdeH kriyAvizeSaNatvameva sAdhIyaH. MY reads asasemi (AzvAsayAmi) for asaemi (AsvAdayAmi). He says oaggia lachita. Latakana says AsAdayAmi gRhNAmi. 26. K says itarApi (Kula also) dinakaravirahitApi. MY says itarathApoti raveradarzane'pItyarthaH. R agrees with MY. __27. K and Kula read zarIrabhayaM for degvaham (R). Ms. C of Goldschmidt reads degbhaam. 28. K, Kula and MY read kevalamiyAdazaM (yAyAt MY) for navara hojja va vasa (R). Their reading is navaram ejja vasam (cf. SC Text). Ms. C of Goldschmidt bas navaram. Farther, K. MY and Kula read darzane for degdamsana (R) = darzanA. ___K says patyurmAhAtmye niSaNNA kRtAspadA, ataevAvadhIritazeSasatpuruSasAmarthyA sItA lunasya mAyAmayasya rAghavaziraso darzane sati kevalaM vazamiyAt upeyAt yadi tadA vazyA bhavet yadi iti vAkyazeSaH. _MY says bhartRvaibhave vyavasthitA / avajJAtazeSapuruSazauryAtizayA. Kula says zauTIyaM vIryAbhimAnaH. 29. K and MY read vitruTita (vikhudia ?) for vialia (R and Kula). K says vitraTitaH chinnaH / lajjAviSayo lajjanIyo lajjAnimittabhUtaH / 1 K (chaya) has AndolanagalitabASpataraGgam.

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151 NOTES - CANTO XI sthitimaryAdA prAtivratyAdiH. MY says bhayena dhRtibhaGgasAhasaM karoti. He seems to read dhis for this. Kula says adRSTo lajjanIyo lajjAheturyena. _30. K and Kula read sabhayaM for samaam (R). MY has pasehi (qraf=714) for pasesu. He says jambhaanta FFHATUT (K also). allino prAptaH (AzritaH K, AlInaH K chaya). K says khedAt utkaNThAkhedAt alasaz2ambhamANo valita UrvIkRtaH mukhasaMghAto yasya taM rAvaNam. ___31. K and MY read vacanaM dazabhirapi mukhaiH for dasahi vi samaam muhehi (R and Kula). __K says ekatra hRdaye guNitaM pragalbhAbhyastam. MY says guNitaM kRtAbhyAsam. R says hRdayena manasA guNitaM cintitaM prameyam. Kula says ekena hRdayena guNitamAvartitam / cirakAsitasya rAmavadhapradarzanena sItAyattIkaraNasya lAbhena garbhitairakSaraiH hAsyAGgatvAt gurukaM duHkhoccAryam. K says evaMbhUtaM vacanaM mAyAmayarAmazironirmANavacanaM rAvaNaH saMbhramavazAt dazabhirapi mukhairyugapat vyAhatu ( AbhASituM chaya ) na prabhavati na zazAka. MY says ciraprArthitasyArthasya lAbhena garbhitaiH tattadupAyapratipAdakairakSaraiH guru vacanaM dazabhirapi mukharvaktuM na prAbhavadityarthaH. R says garbhitAni tatkAlotpannaharSeNa gadgadakaNThatayAsphuTIbhUtAni yAni vaktavyAkSarANi taiH gurukamatizayitam, ___32. K says pUrvaprastutaM vacanaM tasya ekena mukhena samArabdhamanyena harSAt gRhItabhraSTaM, punaranyenArdhabhaNitaM bhUtvA punarapareNa kathamapi samApitamiti. ____ 33. K and MY read phalita for degkkhalla = skhalita (R and Kula). K says mAyArAmazirodarzanamUlasya sItAdhigamopAyasya atIva dainyasvarUpatvAt ananyagatikatvAcca .... tasya vacanakathane sahasA zokaH samabhUt / evamudgRhItazokaM bhaNatA tena saMtApitaikahRdayaM zokoSmaNA saMtApitahRdayaM yathA, dazasu kaNThanAleSu phalitatvAt prazIrNatvAt pralaghukaM ca yathA bhavati tathA nizvasitam / ni phalA vizaraNa iti dhAtuH. 1 Quotation in SC has hAsagarbhatvAt,

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152 SETUBANDHA _ MY says upAttacittavaidhurya bhaNatA tena mukhaniHsRtadhUma, saMtApitakahRdayaM, dazakaNThI vibhaktalaghu nizvasitam. R explains udmAhita as prakAzita. 34. K and MY read avanamita for unnamia (R and Kula). _K says mahyAM nihitobhayakaratalatvAt tiryagbhUtena trikabhareNa avanamitapazcimadehabhAgAn. MY says nimia nikSipta / mahInihitobhayakaratalAzca te tryastrAvasthitaiH trikabharairavanamitadehapazcAbhAgAzca iti vigrahaH. K says prabhorAjJAyAH samakAlameva dattapratisaMlApAnuktaprativacanAn AdareNa bhayena ca rAvaNasya vAkyavibhAgAnAM virAme virAme tathA kriyata iti kRtaprativacanAnityarthaH. ____R says tiryak sthitaM yat trikaM tatra bhareNonnamito dehA? dehapazcAdbhAgo yaistAn. ___35. K says taditi vAkyopakrame lokoktiH / mAyayAnirmitaM rAmaziraH sItAyai darzayata / kIdRzaM - yuddhasamaye ripudarzanena valitam ISattirazcInaM viSamaM krUraM nizcalaM ca nayanaM yasya tat etc. MY says nimmavia nirmApita. Kula says mAyayA nirmitaM (K also), ripudarzanAya valite vyApArite viSame nizcale nayane yatra tat. 36. K says amarSamilitAbhyAM bhrUbhyAmudgRhItatvAt taraGgitalalATataTam. MY says amarSamelitabhrUkaM ca tat udgRhItataraGgitalalATaM ceti samAsaH / lalATodgrahaNaM ca karagrahaNAditi boddhavyam. Kula says amarSamelitayoH bhravoH udghAhitena utkSepeNa bhrakuTiracanayetyarthaH taraGgitaM lalATatalaM yatra tat (rAmaziraH). R says amarSeNa melitAbhyAmekIbhUtAbhyAM bhrabhyAmudyAhitamutkSiptam ataeva taraGgitaM sabhrukuTIkaM lalATataTaM yatra. K says chinnAnItaM sAkSAttadeva rAmazira iva tadAnImeva mAyAmayaM rAmaziro viracitam.

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NOTES - CANTO XI 153 37. K and MY (2) read caraNAvanatanipatitotthitAH for calanovadana-visamutthia (R). K says saMbhrameNa rAvaNacaraNayoravanatanipatitAH punarutthitA, utkaNThAduHkhena kathaMcit samastaM vyAhRtAyAM dazavadanAjJaptau AjJApane vyApRtA rAkSasA rAmaziro gRhItvA pramadavanaM krIDAvanamazokavanikAM prasthitAzca.. MY says kAryatvaritatayA jAnubhyAM mahIsparzanamAtreNa praNatosthitA vaktumupakrAntAyAM kathamapi mukhaparamparayA samApitAyAM dazamukhAjJAyAM vyApRtA rajanicarAH saMprasthitA ityarthaH. Kula's reading is uncertain, but viSamotthitAH appears in his gloss. He renders samatta as FATA instead of samasta. SC says kathamapi samAptaM appahiam sandezo yena harSajADyAt evaMbhUtasya dazavadanasya AjJaptivyApRtAH iti zrInivAsaH.. ___ 38. K and Kula read sphaTika (phaliha) for phudia = sphuTita (R). K and MY read vivarasthita for vivarutthia (R). K says sphaTikamaNitaTasya vivarastheSu salileSu baddhAni kamalamukulAni yatra tat (pramadavanam ). Kula is corrupt, but SC has faaieta like K and MY. Latakanamisra reads padia for phudia, maniala for maniada, and raana for salila. He says patitAnAM maNitalAnAM harinmaNInAM vivarasthitairavakAzAvasthita ratnaiH baddhAni paMkajamukulAni yatra / harinmaNisthale jalAkAre rasnadhutayaH paGkajamukulAnIva dRzyante. 39. K and MY read facitof (viinna) for nisanna (R and Kula). K reads vadanasaMsthita. He says, sItAmapazyaMzca / kathaMbhUtAm - sadA zokAt vadane sthitaM tato visaMvAditaM zithilitamityarthaH, stane vitIrNamarpitaM karatalaM yasyAstAm / dazavadanAgamazaGkitatvAt anyapadazabde'pi sa evaM pApa iti buddhayA trastalocanAm. MY and Kula read saMsthitavadana like R. MY says sarvadA zokena svopari avasthitAt vadanAt visaMvAditamapanItaM stane dattaM ca karatalaM yasyA$...20

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154 SETUBANDHA stAm. Kula says sadAsaMsthitAt vadanAt visaMvAditam AkRSTam. SC says sadAsaMsthitAdarthAt karatalanilInAt vadanAt. R says visaMvAditaM skhalitam. 40. K and MY read eka for addha (R). K says svahastazabdena abhijJAnadravyamucyate / tathA vikramorvazIye rAjA - vAsArtha hara saMbhRtaM surabhiNA pauSpaM rajo vIrudhAM kiM mithyA bhavato hRtena dayitAsnehasvahastena me| jAnIte hi manovinodanaphalairavaMvidhaMdhAritaM kAmAtaM janamaJjanAM prati bhavAnAlakSitaprArthanaH / / iti / priyatamAya svahastatvena preSitena cUDAmaNinA zUnyIkRtazithilaikaveNIbandhAM, dhautakaladhautaM vizuddharajataM tadvat pANDaraiH patadbhiH bASpaiH AhatonnatastanakalazAm. SC Text has pandara for pandura (R). MY says priyatamaM prati svahastatayA preSitena maNinA zUnyIkRtaH zithilazcaikIbhUto veNIbandho yasyAstAm. Kula reads maNivara for maNi, and veNI for addha-vent (R). cf. sc Text. ___41. K, MY and Kula pratika has aamia for ajamia (R). K (chaya) has dhUsaradIrghatarAlakAvastRtamukhIM .... parityaktamaNDanArpitalAvaNyAm. K says ayamitatvAt asaMskRtatvAt pakSmalaveNI, pakSmazabdena kezAgrANyucyante, kezApraibehulaveNIm / dhUsarai rajobahulaiH dIrghatarairalakaiH chAditamukhIm / razanAzUnyanitambAM, parityaktamaNDanatve'pi puJjitalAvaNyAM prakAzitakAntivizeSAma, MY says ayamitatvAdeva pakSmalA ucchvAsitakezAntA veNI yasyAstAm / dhUsaritadIrghatarAlakAvasthagitamukhI', viccharditena vigalitena maNDanena sthitasahajalAvaNyAM chAdakAbhAvAdityAzayaH. K and MY seem to read dhusaria diha-arolaotthaia-muhim for baha-jala-pahaviao (R). Kula's reading is same as R's, but he says bASpajalAvamalinitena alakenAvasthagitaM mukhaM yasyAH (tAm). He reads avamalinita (omarlia, 1 Our copy has avasthitamukhIM. |

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NOTES - CANTO XI cf. SC Text) for pahavia ( pradhAvita). He renders agghavia as ardhita bahumata. 42. K and MY read mukulIkRta for mauaaa (mukulAyata) (found in R and Kula. SC Text has maula K says stokaM mukulIkRtasthitaM priyatamagatena hRdayena zUnyatvAt nizcalaM nayanaM yasyAstAm / kapisainyazabdasyAkarNanena bASpataraGgeSu parighUrNamAnapraharSA prakAzamAnaharSAmityarthaH, MY says maulavla mukulIkRta / bASpataraGgeSu parisphuran praharSo yasyAstAm / jAtAnanda bASpAmityarthaH Kula says stokamukulatvAt Ayatasthite ..... nayane yasyAH tAm / bASpataraGgeSu parighUrNamAno gatAgataM kurvan praharSA yasyAstAm. Rsays stokamISanmukulite ata evAyatasthite dIrghIbhUte. .... 43. K reads kSAlitavya ( khaliavva ? ) for vicchaddia = vyakta (R and Kula). The word occurs in verse 41 also. K says ISat rajasA bhinnaM mizram ataeva pATalaM zuSkaM paruSaM ca bASpabindusthAnaM bASpabindUnAM patanasthAnaM yasyAstAm / kSAlitavyadhUsaraH kSAlanayogyamalinaH nijasvabhAvena paritaH sthitaH adhararAgo yasyAstAma. 44. K and MY read katidivasA ( R and Kula). katipayAhA sanna for kai-diahasanna - K says avarugNakapolatvAt zuSkakapolatvAt vyajyamAnAyAmaM, kalAH candrabhAgAH, asamAptakalatvAt dIrghaM, katipayairahobhirAsannam acirAt pUrayitavyaM zazinamiva vadanaM vahantIm, K (chaya) has nirvyajyamAna for nivvalanta. MY takes puriavva as a noun katipayai rahobhira tipratyAsannapUraNaM zazinamivetyarthaH. Kula also says katibhirapi divasaiH saMnihitapUraNam. He renders nivvalanta as niSpadayamAna and says avarugNakapolatvAt niSpadayamAna AyAmo dairghayaM yasya tat vadanam R says nirvalan spaSTIbhavan AyAmaH.' Hemacandra gives nivvalai for niSpadyate ( 4. 128), and nivvadai in the sense of pRthak spaSTo vA bhavati (4.62 ). 1 155 ww

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156 SETUBANDHA 45. K, MY and Kula read datta for bhinna (R). K and MY read mlAna (uvvaa) for uvvatta = udRtta = (R). cf. Notes on 8. 2. K and Kula read talinasthitAn for talinattane = talinatvAn (R).. R says dehasya svabhAvasiddhA yA chavirgauratA tayA nirvalitAn pRthagbhUya prakAzamAnAn. K says dehavarNAt pRthagbhUtAn (dehacchavinirvyaktAn chaya), dattayA nihitayA daramlAnayA rocanayA samAnacchAyAn, lakSyamANAvasthAyAM talinasthitAn tanutarasthitAn bhUSaNavinyAsapradezAn vahantIm. MY says dattayA nyastayA ISat (mlA)nayA rocanayA sachAyAn. Kula - says lakSyamANaM talinaM tanukaM sthitaM sthAnaM yeSAM tAn vahamAnAm. . The rest of Kula is corrupt, SC says daramISat udRttA dUrIkRtA yA rocanA. . . ___46. K reads lolaprasphurita for talasa-pphuria (R and Kula). K says draSTavye rAghave caTulanayanAm, upagRhanAya lolA lampaTA sphuritA ca bAhulatA yasyAstAm / AsannasthitapriyatamAm ekatra zayana iva rasena khidyamAnAm / bharnA sahaikazayanagatA vanitA kenacit kAraNena parAGmukhIbhUtatvAt tato rasena priyopabhogalolupA yathA khidyate tathA khidyamAnAmityarthaH. Kula reads avagRhana (ouhana, cf. SC Text) for uvai (upagRhana). MY says darzanameva draSTavyaM tadutsukanayanAm / AsannadayitAmityuktatvAt darzanopagRhane dayitasyaiveti labhyate. sc says rasenAnurAgeNa. 47. SC Text reads viuna for duuna (dviguNa). 48. K, MY and Kula read prAvRtta (pavia) for paada (prakaTa) found in R who mentions the former reading as a variant. Kula says priyapreSitasyAGgalIyakasya maNernIlavarNasyetyarthAt prabhayA prAvRtaikapArzvamiva mukhaM vahantIm. __MY reads alaotthaam vahamanim, and says alakairavastRtaM, rAmeNa svahastatayA' preSitasyAGgulIyakasyendranIlaprabhAbhiH prAvRtaikapArzvamiva. mukhaM 1 See verse 40 above. - www.j

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157 NOTES - CANTO XI vahantIm / atrevazabdaH cArthe / alakaizca maNiprabhAbhizca avacchAditamityarthaH / alaotthaena vahantim iti pAThe tu avastRtenAvastaraNenaivabhUtamiva lakSyamANamiti vyAkhyeyam / atra tu aGgulIyakamaNiprabhANAmapi paramArthataH sattvAdupamAnavaiyarthyadoSa iti vibhAvanIyam. _K says bASpeNa gurukatvAt dUrapralambairalakairavastRtena channena hastena dhRtatvAt priyeNa preSitasya hanumatA dattasya agulIyasya hastagatasya saMbandhino maNerindranIlamayasya prabhayA prAvRtaikapArzvamiva dRzyamAnaM mukhaM dadhAnAm. 49 K, MY and Kula read kathaM (kaha) for kiM (R). K says AsannAt yuddhAt vimanasaM, rAmabhujabalavizvAsena pRthagbhUtasaMtApAm (nirvyaktasaMtApAm chaya), sahasA hRdayApatitarAvaNAM hRdayagatarAvaNapratApAm , rAvaNena saha yuddhe kathaM bhaviSyati nUnamiti muhyantIm (vimuhyantIm chaya). ___K reads nivradia fer nitthavia = niSThApita (R). MY reads nivavia (nirvApita). R says rAmabhujayoradhyavasAyena niSThApito nAzito yuddhe kiM syAdityAdisaMtApo yasyAstAm. MY says asamgha AzaMsa nizcaya ityarthaH / kathaM bhaviSyatIti manya iti bhaGgo'pi saMbhAvyata iti pazyAmIti vimukhIbhavantIm. Kula says kathaM manye bhaviSyatIti kiM rAmo jeSyati rAvaNo veti vimuhyamAnAm. The rest of Kula is corrupt, but sc reproduces him. He reads nivvavia like MY and says rAmabhujAzAbandhena nirvApitasaMtApAm. 50. Kula says rAmasya virahe'pIyacciraM jIvAmIti saMmukhAlokane vIDitAM, vIDitanimIlitaM ca lajjAsaMkucitaM ca priyadarzanotsukaM ca hRdayaM yasyAH tAm , utsukena hRdayenonmIlitAM vikAsitAmullAsitAmityarthaH, rAmarAvaNayoH vIryaparyAlocane unmIlitaM cApasRtaM ca patimukhaM yasyAH sA cAsau klAmyantI ceti tathA tAm. R says unmIlitena nayanonmIlanena bhAvanAparityAgAdapasRte'dRSTe sati patimukhe klAmyantIm. K reads ratisukha for pai-muha (R and Kula). K says saMkalpamayasya paritaH sthitasya priyasya sahasA saMmukhAloka

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158 SETUBANDHA nena trIDitAM, vrIDayA nimIlitanayanatvAn priyasya saMkalpamayasya darzanotsukahRdayAm, utsukahRdayatvAt punarunmIlitanayanAm, unmIlitanayanAvasthAyAM saMkalpabhraMzAdapasRtena naSTena ratisukhena klAmyantIM sItAM dadRzuH MY's reading seems to be same as K's He says unmIlite sati apagatasamAgamatayA svidya - ntImityarthaH. 51. K says sItAM ca dRSTvA tasyAstathAvidhaklezAtizayadarzanAt paritapte hRdaye praghUrNamAnaM prabhrazyamAnaM punaH saMsmRtaM kartavyaM yeSAM te rajanicarAH mAyAmayarAmazira Anayanena kAtarA viklavA bhUtvA AlInAH sItAsamIpamAzritAH. prApaNa for MY (probably K also) reads alliana explained as ullaana found in R who says ullayane'rpaNe kAtarAH. Kula says rAmazirasaH arpaNe kAtarA vyathitahRdayA : He seems to read alliana which is the ms. reading of SC Text. See editor's f. n. MY says paholanta praghUrNamAna vismRteti yAvat. 52. K says ( cheda) pradeze samudvRttena mAMsena samudgatena dattAveSTam Ave - STitaM rAghavavadanam . MY says lUnazca dhanurmadhye vilagnazca vAmahasto yasya tattathA. Kula says chedasaMbhRtena athodgatena mAMsena. R says chedena kartanena samudravRttamucchvasitaM yat mAMsaM tena Kula seems to read alagga for vilagga. 54. K reads virahApANDara for niroha-pandara ( R and Kula ). K says zokAt zazvannihitena hastena karatalena tadAnIM zithilitatvAt vimuktatvAt ucchvasan unnaman virahApANDaraH kapolo yasyAH sA / vAmapArzvena patanAt bhuvi pIDitavAmapayodharA ataeva viSamonnatadakSiNastanI bhUtvA sItA patitA ca. SC says samucchvasan yantraNApAyAducchUnatAM gacchan kapolo yasyAH. MY says pUrvamAdhAratayA sthApitena hastena pIDitAvasthitamidAnIM tadapagamAt prakRtisthaM sat kapolaM yasyAH sA tathA Kula says vAmapayodhareNa bhUminiSaNNena preritA dhRtA ca sA viSamonnata (dakSiNa) stanI ceti tathAbhUtA janakasutA patitA ca. It will be seen that Kula puts pellia after paohara, 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 gatajIviteva niHsahA vihvalA. MY says jIvanaM hi manaH zarIradhAraNaM, ' tasya gamanaM nAma suSuptavadindriyAtmapradeze'vasthAnaM saMjJAviraha 1 iti yAvat. 159 57. K reads pakSma (pamha) for vatta = patra (R and Kula) K says tadAnIM tasyA mukhaM kSaNanizcalanizvAsaM, mohAndhakAreNa zyAmIkRtavarNa, viralaghaTitAkSipakSma, mUrcchayA vpapanIyamAnatArakaM jAtam. R says viralamalpaM milite kiMcit mudrite akSipatre pakSmaNI yatra. 58. K, MY and Kula read vialia (vigalita) for visaria (vismRta) found in R; and vedanA (rana) for dukkham (R) ie vigalitaviyogavedanaM as found in K (chaya ) and Kula. K (chaya) has pramuSita ( vismRta comm) for pabbhattha (prabhraSTa ) found in R and Kula. K's reading is same as that of MY who says pamhuttha prasmRta. Ms. C of Goldschmidt reads pamhattha R explains prabhraSTa as prasmRta K explains navaram as anantaram. R and Kula have kevalam. Hemacandra 2. 187, 188 gives navara (v. r. navaram) in the sense of kebala and navari in that of Anantarya, but says that according to some ubhAvapyubhayArthI. K says mUrcchanimIlitAkSyA sItayA anantaraM nidrAyamANayeva sukhaM labdham / kIdRzaM - vigalitabhartRvirahavyathaM, tatkSaNameva vismRtarAmamaraNaduHkham. 59. K and Kula read pariNAhasthagite ( parinaha-tthaie for hodeg ( avasthagite ) found in R. K reads viSamo cchvasitaM for pi samusasiam R and Kula). 60. K, MY and Kula read badhyamAna (bajjhanta) for anuvajjha (anubaddha) found in R. K reads samudra vRtta (samuvvatta) for samuovicha (R). Kula reads samudgUDha. 1 our copy has zarIre.

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160 SETUBANDHA K says tataH aparisphuTanizvAsA sA mohavirAme'pi niHsahatvAt ativihvalatvAt patitA satI badhyamAnena samutpatatA bASpeNa gurUkRtA duHkhena kRcchreNa samudavRttA punarAvRttA tArakA yathA bhavati tathonmIlitA. MY says niHsahaH vivazaH / badhyamAnaH utpAdyamAnaH / jAyamAnabASpagurutayA kRcchreNa unmIlitA tArakA yathA syAt tathA. Rsays duHkhena samudvyUDhe uttAnite tArake golake yatra tad yathA syAt. 61. K and MY read saMdhAna - RjUkRta (probably samdhanujjua) for samdhiancia (R). See below. K says dUraM bhRzaM dhanuSi saMghAnArthamRjUkriyamANasya zarasya pukhena spRSTatvAt zyAmalitApAGgam / athavA dhanuH saMdhAnodhatazarapuGkhati pAThaH / dUraM dhanuSi saMdhAnavelAyAm udyatasyotkRSTasya zarasya pukhena spRSTazyAmalitApAGga rAmaziraH pazyati smeti saMbandha: MY says kriyamANasya dhanuH saMdhAnasya RjuH ataeva zarapuGkhana spRSTaH zyAmalitaraca apAGgo yasya tattathA. Rsays dUraM vyApya dhanuH saMhitAzcitasya dhanurAropitAkRSTasya zarasya etc. Kula also says dhanuHsaMhitAkRSTasya zarasya SC Text has addhlaa (AkRSTa) for ancia in the same sense. cf. Hemacandra 4. 187. K says sarabhasamapahRtasya nipAtitasya maNDalAgrasya khaDgasyAbhighAtena prahAreNa viSamacchinnaM viSamacchinnakaNTham . MY_says oharia avagUrita vyApAriteti yAvat. Kula also says vyApAritasya maNDalAgrasya. 62. K, MY and Kula read tajjanta for bhajjanta = bhajyamAna (R). K and MY read prati for dara (R). K says nirvyUDharudhiratvAt nirgata rudhiratvAt pANDareNa ISatpANDunA mukulIbhavatA chedamAMsena chedapradezamAMsena pIDitavivaraM ruddhakaNThanAlaM, tarjayatvidhanaM for vidhAnaM in 1 for samdhana see Paia-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 ____ patitasya patanarabhasAt tannaM kurvataH patitasya praharaNasya khaDgasya kaNThadai pratilagnaM dhArAcUrNa khaDgasya dhArAgataM cUrNa kuGkamAdirajI yasya tat. MY says tarjayataH abhibhavataH patitAt khaDgAt kaNThacchedamArge tilAma dhArAnihitaM cUrNa yasya tattathA. ___MY (pratika) has nivrudha like R and K, but he says nirvAntaH nirgataH. Kula reads taTa for dara. He says galitarudhiratvAt(?) pANDaraM ca tat , saMkucatA chedamAMsena preritavivaraM ceti / tathA taya'mAnaM sat, patitapraharaNasya kaNThacchedataTe lagnaM dhArAcUrNaM yatra tat tathA. K and Kula seem to read pandara for pandura (R). 63. K reads magna' for ukkhitta= utkSipta (R). K and MY read samghaa for samkhaa (R)=saMstyAna. K (chaya) has saMghAta. K (comm.) says saMhatena zoNitapaGkapaTalena pUryamANakRSNakaNThacchedam. K says nirdayaM saMdaSTasyAdharasya mUle magnadaradRSTadantavajram. MY reads ukkhaa for ukkhitta. He says roSeNa saMdaSTAdharamUlAdutkhAtaM zithilamISadRSTaM ca daMSTrAvajaM yasya / athavA mUlakhAteti pAThaH / tadA mUlalAnetyarthaH / samghaa saMstyAna K remarks hIrazabdo vanaparyAyaH / vajraM ratnabhedaH R says daMSTrAhIrakaM daMSTrAgram. _Kula reads mila-kkhitta as he says adharamUle kSiptaM lAnamaH He reads the second line differently. He says peranta loratzailea bahalaH pUryamANaH kRSNakaNThacchedo yasya tat, i.e. soniuppila-Bahala for soniappanka-padala. 64. K reads rudhirapralaghukaM (i. e. degppalahuam) for ruhiraddhalahuam (R and Kula). K says nizicaraiH kacagraheNa AnItatvAt kaceSu 1 i. e.kkhutta. cf. pamka-kkhuttam 3.51, S...21

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162 SETUBANDHA pragRhyAnItatvAt lalATataTe naSTA bhrukuTi: rekhAtrayaM bhrUbhaGgazca yasya tat / galitarudhiratvAt pralaghukam, ahRdayatvAt UrdhvagatatArakaM rAmaziraH pazyati sma / athavA anadhigatonmIlitatArakamiti pATha: Kula says ahRdayaM hRdayAnadhiSThitamunmIlitaM tArakaM yatra tat. R says ahRdayamacaitanyAdanabhiprAyam. MY says kacagrahAnItatayA lalATataTe naSTo roSodbhaTatayA bhrukuTIrUpayoH bhruvormaGgo yatreti. 65. K and Kula read eva karaH (ie, ccea karo) for ccia hattho (R). K says tasyA dRSTirdarzanAt prabhRti tasmin tathaiva nihitA / prAgeva muktakapolo vidhuro vepamAnaH karaH urasyeva nihita: MY says nimitA nizcaletyarthaH / vidhuraH vivazaH / stanabharo yatra valati tatraiva patitA na tu svabuddhayetyarthaH. Kula says tathA militaiva rAmazirasi ....dRSTi: He says anantaraM ca sA mahItalaM etc. He reads navaria (cf. SC Text) for navaram (kevalam ). 66. K says tato mUrcchitAyAH pazcAdutthitAyAH kimidamiti bhrAntyA gagane dikSu ca samaM zUnyaM lakSahInaM ghUrNitaM bhramitamakSi yasya tat tasyA mukhaM mUDhaparidevitam avyaktaparidevitaM jAtam / na tu muktakaNThaM rodituM zaktAbhUdityarthaH, MY says vacaH stambhena sato'pi paridevitasya anabhivyakteH unneyaparidevitaM jAtamityarthaH, 67. K reads tatomukhotthitAvasIdantyAH karaH (ie tatto-hattuthiosianlga karo), and explains vaanam as vadanam MY's reading is the same. K says tat rAmaziro nirvarNya vIkSya ca tadabhimukham utthitAyAH, avasIdantyAH, kAMkSantyAH premNA tathAbhUtaM tadvadanaM spraSTuM kAMkSantyA api avasAdAt karo vadanaM na prAptaH / udyataH karaH punaH patitaH / tathA

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NOTES - CANTO XI ma kAMkSantyAH tasyAH AtmA kathamapi maraNaM ca na prAptaH. MY says kathamapi sarvairapi prakAraiH.. Kula agrees with R. whose reading is altogether differnt (asyA AtmA vacanaM maraNaM ca na prAptaH etc.). Kula seems to read iva (va) for ca (cf. SC Text). sc says yadvA vacanaM maraNaM vA dvayamapi na prAptamityarthaH. R explains nisanna as niHsaMjJa and niSaNNa. 68. K reads afare for paanna = 5776701 (R and Kula). K says tataH adhomukha prasAritAGgI rajobharito dhUlidhUsara utpathe itastataH praviddho vikSiptaH veNIbandhaH yasyAH sA / urasA saMdAnita saMspRSTe mahItale cakrIkRtastano bhUtvA patitA. MY says urasA saha saMgatena mahItalena cakritI stano yasyAH sA tathA. Kula says urasA saMdAnitena baddhana mahItalena. _____ 69. K says bhuvi sarvAGgaiH niSaNNAyA api tasyAH niHzeSaM kSapitAstiraskRtAH trayo valivibhaGgA yathA bhavati tathA nirAyataH, stanayoH jaghanasya (ca) madhye karAlitaH sAntarAlaH unnatAbhyAM stanAbhyAM bRhatA. jaghanena ca karAlito madhyapradezo vasudhAM na prApnoti na spRzati sma. Kula says nirAyato dIrghaH stanajaghanAbhyAM karAlito madhye sAvakAzIkRto madhyapradezaH: . ___70. K, MY and Kula read sAnunaya for sanusaa = sAnuzaya (R). K says dayitasya mukhe sAnunayam anunayavacanaiH saha draSTavye. MY says svaprasAdapare draSTavye. Kula seems to say anunyvaadaanvite...| K and MY translate viraa as vilIna (vizIrNa R). R says anuzayaH pazcAttApaH, tathA ca sAnuzayaM draSTavye viyogena rAvaNavadhavilambena ca sakrodhaM draSTavyamityavadhArite tasmin dayitasya rAmasya mukhe. Latakana says idaM mukhaM purA mayA na prakAmamavalokitaM na cumbitamityanuzayaH pazcAttApaH. ... 71. K reads saMsthApayituM for samgoveum = saMgopayituM (R_and. Kula). ducation International -

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SRIUBANDEA says, mArgati kAMkSati sma. MY says. gaggia abhisUta (K also). .. says saMgopayituM saMgamayitum. Sc says yathAsthAnaM netumityartha iti kecitaH ____72. MY says Avegena stanApAtAyotakSiptaM khedAg2amAvasIdapavRttam, Only the chaya of this verse appears in our copy of K. R says apavRtaM skhalitam (Kula also). 73. K reads unnamat for onamanta (avanamat) found in R, MY and Kula. K reads candra for chanda (R and MY). K says mUDhahRdayayA rAmaziraH saMmukhaM draSTuM kathamapi azaknuvatyA tayA pazcAt tiryagunnamasi tato niHsahe paravaze vadana candre valitAlakayA bhUtvA tadvilokitam. R says niHsahaM....yadvadanaM tasya chandena vazena valitA vakrIbhUtA alakA yasyAstayA / yathA yathA zirodarzanAya mukhaM tiryakRtyAvanataM kriyate tathA tathA vikIrNa alakA api tiryagavanamantItyarthaH. Kula is partly corrupt, but acc. to qustation in SC he reads chama (chamma) for chanda - evaMbhUtasya vadanasya chAnA vyAjena kalinAlakayA. MY says tryazramavanamataH niHsahasya vadanasya chandena AnukUlyena. ___MY reads na parantle for asaantia (azaknuvatyA). This would roquire elimination of kaha metri c. 24. K and MY read zarIre vimukta' for sarirapadimukka (R). K and probably MY read "duHsvA for dukkham (R and Kula). K seads, Farcator for vivanna (R and Kula). K says karamAH karatalAhAraH tenotthitaiH zoNitaiH vizeSeNa chAditonnatapayodharA, .MY says rasmaM pratyAtmano hRdaye gadu tat svadekheM karaprahArA dinA muJcantIti tijazasare vimuktetyAderarthaH. K says niz2azarIre vimuktarApravaduHkhA / I i.e. visthaa.

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Notes - CANTO XI 165 pUrva nijakuHkhaM rAghavaduHkhaM cobhayaM rAghave nihitamabhUt / adadya tannAgbhrAntyA rAghavagataM duHkhaM svazarIre karaprahArAdinA nihitavatItyarthaH (cf. k's gloss on verse 76) / athavA rAghavaM pratyAtmano hRdaye yat duHkhaM vartate tasya nAzAt taduHkhaM svazarIre kRtavatItyarthaH. Kula reads to riaa-sarira-mukka'. ___He says tato nijakazarIre stanadhAtAdinA muktaM rAdhakduHkhaM yasyAstat tathA. 75. K and MY read duHkhAnAM for dukkhassa (R and Kula). _K says duHkhamApAte Agamasamaya eva bhayaGkaraM bhavati / duHkhAnAM nirvahaNaM ciramanubhavaH na dAruNaM zanairyAmanIyamityarthaH / kutaH mahilAbIbhatsaM mahilAnAM strINAM jugupsanIyaM yathA bhavati tathA tavAvasAnaM mayA dRSTaM sIdaM ca yat tasmAditi. 'MY says duHkhAnAM nirvahaNaM niSThA ApAtabhayaGkaramAtrameva, na punaH svarUpato dAruNam / athavA duHkhAnAM dAruNaM nirvahaNamApAtabhayaGkarameva na bhavati pramukhe'pi asahyaM na bhavati / mahilAbIbhatsaM mahilAnAM lokagarhitam / athavA mahilAnAM bIbhatsaM yathA mavati tathA dRSTaM sIdaM cetyarthaH. Kula says duHkhasya nirvahaNaM samApanaM na dAruNaM bhavati prANAntaM na karotItyarthaH, sc says ApAtato yathA bhayaM tathA pariNAme na bhavatItyarthaH. 76, K reads regalat (mucchihii) for mocchihimi (Hagila) found in R. K and MY read arpitaM (appiam) for samthiam = pliga (R and Kula). K reads faerfyat' for nivvavijjai = Falafzai (R). The first line of the verse is quoted in Prakrit in K's gloss on verse 74. K says gRhanirgamanAt pravRttaM bASpoSNam anavarataM galatA zokatAbeza bAmaNoSNaM mama hRdaye vartamAnaM yat duHkhaM mayi mUyiSyatIti matvA tadorasi samarmitaM tadidAnImevaMbhUte, tvayi kasmin niryApyatAM sthApyatAM zaMsa. l ie nijjavijau. Hemacandra 4,40 gives javal and javei for yApayati. ... .

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166 SETUBANDHA MY reads mocchihia (mokSyate) and nijjatijjai (niryAtyatAM). He says gRhanirgamanAdArabhya uSNabASpavat tavIrasi mokSyata iti yat mama hRdaye arpitaM tat duHkhaM kasmin niryAtyatAM zaMsetyanvayaH. ___Kula seems to read riveijjai, and, like MY, mocchihit. _He says yat duHkhaM gRhanirgamAt prabhRti pravRttaM tavorasi krIDe bASpoSNaM mokSyata iti mama hRdaye saMsthitaM tat kathaya kasmin nivedyatAm (?). R says duHkhaM bASpeNoSNa sat tavorasi mozyAmi tavorasi ruditvA tyakSyAmi iti yanmama hRdaye saMsthitamavadhAritam etc. ____77. K and MY read tvamevamasi me dRSTaH (tam en si me dittha) for lam esa mae etc. (R). MY has... mayA dRSTaH. Kula reads tadevamami mayA dRSTaH... .. 78. K_says svayi atIte'pi pRthivyAH patiH anyo bhaviSyati / rAjasIzca bahupuruSa vazeSeSu rAjapuruSeSu caJcalA bhaviSyati / kathamidaM mamaiva tAvat niHsAmAnyamananya sAdhAraNaM vaidhavyamupasthitam / tava pRthivI zrIrahaM ca parigrahAH / te tu dve yathAkathaMcit bhartamatyau bhaviSyataH / mamaiva kathamidamasAdhAraNaM vaidhavyaM jAtamiti. MY says kaha a (for ta) kasmAt tAvat. Kula's reading is same, but he says mA saMtApe / mamaiva evaM (idaM :) kathaM niHsAmAnyaM vaidhavyamupasthitam. 79. K says he nAtha prAptavaidhavyayA mayA tava mukhamevaMbhUtaM dRSTvA prathama kimetaditi bhrAntyA pralapitaM, tato mohApagame sati viSamamunmIlitAbhyAM locanAbhyAM ca dRSTam / tato vigalitalanayA mayA tava mukhamiti nizcitya sphuTaM praruditaM bhavati / na punaH snehAnurUpo maraNAdhyavasAyaH kRtaH. - MY says pralApAyeva kRtaM na tu maraNamityarthaH. Kula says viSAdonmIlitAbhyAM locanAbhyAm. sc says vizadaM vispaSTam. R has both viSama and vizada for visaa.

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NOTES-CANTOXI 167: ___80. K reads vRttam for vuttham (R) rendered as vyuSitam. MY says uttham uSitam / idaM sarva draSTuM tvAmityabhaviSyat yadIdAnImapi jIvitaM vyagaliSyat. Kula has uSitam. Ms. C of Goldschmidt also has uttham. K_says etat sarva vyasanaM tvAM draSTumanubhUtamityabhaviSyat idAnImayi mama jIvitaM yadi vyagaliSyat / tacca na galitam / ato loko mAmanyathA jJAsyatIti zeSaH. 81. K says prasahya maraNavyavasAyamAtreNa tvayi paralokagate'pi draSTavye jati sati mama hRdayaM harSasthAne'pi harSAvasare'pi dahyate / kutaH-adRSTarAvaNavadhatvAditi. 82. K reads kathaM yAvaccintyamAnaM' for navari a cintijjante = anantaraM ca cintyamAne (R). Kula is partly corrupt, but he has vicAryamANe, i.e. cintyamAne. SC Text has navaram (kevalaM). K says evaM maraNavyavasAyAt bASpaprasaraM mukhaM na dhArayati / bASpo na nirgacchatItyarthaH / yaH kazcit AzAbandho'pi mama hRdayaM na ruNaddhi vinAzonmukha hRdayaM na nivArayati / jIvitaM tAvat kena saMruddhamiti cintyamAnamapi na vijJAyate. MY says mukhaM bASpaM na ruNaddhi / AzAbandho'pi na hRdayam / jIvitaM tu kena rudhyate iti na jJAyate / bASpajIvitayoH nirgamane pUrva pratibandhakadvayaM jAtam / amaGgalAzaGkayA cAzAbandharaceti / tayoH prathamAbhAvAdidAnI bASpastAvat niryAti / na tu dvitIyAbhAve'pi jIvitamityatra kiM nimittamiti na jJAyata iti bhAvaH / tvadarzanapratyAzAyAmasatyAmayi kevalaM rodimi na mriya ityarthaH. sc says mukhaM kartR bASpaM na dhArayati sadA bASpo vahatyevetyarthaH / AzAbandho'pi me hRdayaMna ruNaddhi AzAbandhaM parityajya hRdayaM maraNameva dhAvatItyarthaH: R says na dhArayati na pratibadhnAti. 1 i.e., kaha ta cintijjantam. cf. verse 105,

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168 83. K says evaM tvayA nirvyUDhaM mayi vAtsalyAnurUpaM sarvaM kRtamityarthaH / akRtajJaM mama hRdayamadacApi dhriyate aMvatiSThate / dhRG avasthAna iti dhAtu:. MY has matanam pi tae (for de), i.e. maraNamapi tvayA He seems to read kae for kaena (kRtena), K and MY pratrka has boltno for volino (R). See N. S. ed. and SC Text. .SETUBANDHA 7 84. K says janastAvakAn guNAn gaNayitvA bahuza Avartya tvAM puruSamayaH pauruSamaya iti udgrahISyati prazaMsiSyati / galitastrIsvabhAvAM mAM ca saMsmRtya matsaMbaddhAM kathAM nivartayiSyati mataM kizcidapi guNAntaraM na vakSyati grahISyatItyarthaH . k pratika has uggahia like R MY pratika has uggahat like ms. C of Goldschmidt. He says udgRhNAti utkIrtayati / puruSamaya iti puruSaikasvabhAvaH klaibyAdirahita ityarthaH . Kula says tvAM janaH puruSamatika iti puruSAbhimAnavAniti gItena varNayiSyati / (i. c. udgAsyati as construed by R ) / patimaraNe'pi amaraNAt galitama hilasvabhAvAM mama kathAM saMsmRtya nivartiSyate kathAM saMtyakSyatIti bhAvaH, SC says puruSamayaH puruSaprakRtika iti zrInivAsaH. 85. K and Kula read patitaM (padiam) for nihaam (R). K (chaya) has mukhanikAyaM. K says dazakaNThasya mukhasamUhaM tava bArNItkhAtapatitaM drakSyAmoti kRtA manorathA mama bhAgaveyena vidhinA valitAH skhalitA, vizeSeNa parAGmukhA bhUtvA paryastA viparyastAH tasyaiva Ayudhena tavaidRzI dazA jAtetyartha: MY has daccham ( drakSyAmi) for addechimi. He says mama bhAgadheyaiH pUrvakRtakarmabhiH viparAGmukhA valitAH viparyastA iti / viparyAsaH dviSatreNa tavaiva vadho jAta iti. 1 86. K reads mana: for jano ( R and Kula ). K, MY and Kula read pratyakSaM tasya for pecchantre a = pazyantyAzca (R). K says alpe'pi virahe janasya manaH snigdhaM janamuddizya premAbandhena yaduritaM zaGkate tasya zaGkitas Our copy has puruSAtimAna, x

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NOTES - CANTO XI 169 duritasya tasya tAdRzaM zaGkAnurUpaM phalaM mamaiva kevalaM pratyakSaM jAtam / zaGkayamAnena duritena yat phalati tanmamaiva pratyakSamabhUdityarthaH. _MY says tasya virahasya tAdRzaM zaGkitarUpaM phalaM mamaiva kevalaM pratyakSa jAtam. Kula says yat....janasya jana AzaGkate....tasyAniSTAzaGkitasya tattAdRzamidaM pratyakSaM phalaM mama kevalaM jAtam. 87. K and Kula read FATESTATA (mitthamam, cf. SC Text) for nipphandam (R). MY has nisthemAnam = vivazAm. K says nisthAmAnaM niHzaktim. Kula says niHsthAmAnaM niHsahAm. ... K remarks trijaTAnAmA vindhyanAmno rAkSasAdhyakSasya dharmazIlA duhitA. ___88. K reads aparigaNakaH for avarigalio = aparigalitaH (R). K ' and Kula read apaNDitA for akhandia (R). K reads jAnAti br pecchai (R and Kula). K says 'viSAdastAvat aparigaNakaH / idameva saMbhavati na veti na parigaNayitA parigaNayitumakSama ityarthaH / parigaNayatIti parigaNakaH / mugdhatA nAma strINAmAbhijAtyanibandhano vivekazUnyo bhAvavizeSaH / mugdhatA apaNDitA maugdhyAdeva svabhAvAt vivektumanipuNA bhavati / prema snehaH / tat kizcidapi na jAnAti / prakRtyA mUdaH etairyukto yuvatisvabhAvaH timirAdapi dinakarasya bhayaM nirUpayatIti sAmAnyoktiH. _Kula says aparigalitaH (aparigaNitaH 1) paricArazUnya (vicArazUnyaH ?) viSAdaH / apaNDitA vivekazUnyA mugdhatA mohAkrAntA cittavRttiH / prema kartR yuktaM na pazyati yuktaM na cintayatItyarthaH / yuvatisvabhAvo mUDho nizcayazUnyo yataH timirAdapi dinakarasya bhayaM cintayati / rAvaNAdapi rAmamaraNamAzaGkata iti bhAvaH. MY reads apariganio (cf. Kula) mentioned by R as a variant. SC says parigaNanA vicAra iti yAvat / viSAde vicAro na syAdityarthaH. R explains the first line differently - aparigalitaH pUrNo viSAdaH, akSuNNA mugdhatA, prama ca trayamapi na prekSate / vastuvicArakSamaM na bhavatItyarthaH, 6...22

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170 SETUBANDHA .... 89. K and MY pratrka has tihuvana. K reads afiyth for padio (R and Kula). K and Kula read niyUMDhadhuraM for vidha-vana-dhurm. (R). Kula reads vidhura 1.e. vhura, cf. SC Text for visadha (vizlatha K; vihvaya R). K_says tribhuvanasyAdhArabhUtAni pazca mahAbhUtAni / teSAmapyAdhArabhUtatvAt mUlAdhAra ityuktam / vizlayena zrAntena mahendreNa parimukkA AtmanA niyUMDhA dhUstribhuvanasya rakSAbharo yena taM patimevaMbhUtaM.... jAnAnApi tvaM zeSapuruSAnumAnena, ayamapi anya-puruSasAdhAraNa iti buddhiranumAnaM, tenAnumAnena kiM tulayasi kimadhaHkaroSi / tanna yuktamityarthaH. . MY says zeSapuruSAnumAnena puruSatvAdinA tasyApi tAdRzatvamanumAyetyarthaH. Kula says.. nijitena vidhureNa mahendreNa pratimuktA, niyUMDhA daityAn nirjitya dhAritA dhUryena taM nArAyaNaM pati jAnatI kiM tvaM zeSapuruSAnumAnena tulayasi itara puruSamiva zatrucchinnazirasaM saMbhAvayasIti bhAvaH. ___90. K reads parvatA for mahihara (R and Kula), and bhinna for chinna (R and Kula). K says rAmasya bhinnapatitaM ziraH dharaNI parasparamasaMkIrNasAgarajalA, utpAtavAtairutakSiptA nabhasi sthitAH parvatAH yasyA na bhavanti sA tathA, taireva vAyubhiH anuddhatatalA bhUtvA dhArayediti kathaM tvaM pratyeSi pramANayasi / tasya ziraHpatane sati bhUmirevamAkulA bhavet / tadabhAvAt na satyamityarthaH. MY says anaghaH nirupadravaH / anuvvattaala anudavRttalA (K chaya also). R says anaghA avizIrNAH sthitA mahIdharA yatra. sc says anuvRttamaviparyastaM talaM yasyA evaMbhUtA dharaNI. 91. K's gloss on this verse is Incomplete in our copy. K (chaya) has parimarza for padimasa (pratimarSa = sparza), and truTita for modia = moTita (R and Kula). K (comm.) only says rAmeNAbhibhUtatvAt rAvaNasya gRhodyAnaM mArutodayaparibhavaM nicchAyam iti. Kula remarks vAtacandrayorapi rAvaNAnabhISTAcaraNAt mRSaiva rAmamaraNamiti bhAvaH,

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NOTES - CANTO XI ___n 92. The verse is not found in Kula. K says bASpaM ca unmRza mArjaya. He takes sambharia as saMsmRta. R has saMsmRtya. MY reads phusasu (mAya). He reads apaaseina (aprakAzya) for uazheuna (upagUhya), and says AliGgayeti kecit. K has the latter reading. 93. K, MY and Kula omit a 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 = drakSyasi. K and kula have pandara for pandura (R). K says avatAritacApatvAta nyastacApatvAt nivRtam. MY says avaropitajyeti yAvat. 94. K, MY and Kula pratrka has pattia for pattihi (R). K says pratIhi vizvasihi pramANIkuru. MY and Kula read kacagrahAvadhutaM (kaa-ggahodhuam) for kaaggahuggam = kacagrahodgataM (R). K (chaya) has vadhUtaM. K (comm.) says rAkSasakRtena kacagraheNa vidhUtam. R says hareNApyaprArthanIyo vaktumapyazakyaH kaNThacchedo yasya tat , and quotes 'prArthitaH zatrusaMruddhe yAcite'bhihite'pi ca.' sc says aprArthanIyo'saMbhAvanIyaH. 95. K and MY read cafor ti (R and Kula). They read bhaGgotpAtaM for bhamgup phalam (R and Kula), and praviddha (parviddha as stated by MY) for Aviddha (R), explained as pAtita. Kula reads praviddha. K says dazavadanasya darpabhaGgArthamutpAtabhUtam. MY says bhaGgotpAtaM bhaGgasUcakamutpAtam, MY reads samusasiavve for samadeg as he says samucchva sitavye samuchavAse harSe kartavye. R says samAzvasitavye harSasthAne. Kula is corrupt, but SC which reproduces him says rAmAjJaptikaraNa plavagena hanUmatA praviddhA bhannAH

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SETUBANDHA paryAsitA drumA yatra tat pramadavanaM dazavadanasya darpabhaGgotphAlaM bhajyamAnena darpaNa kRtamaGgavikSepamiva pazyantI kiM muhyasi / yasyaikasya kiMkarasya evaMvidho vikramastasya sugrIvavibhISaNAdipuraHsarasya kathaM mohAdevaMvidhaM maraNaM pratyeSIti bhAvaH. R says dazavadanasya yo dabhaGgastadutphAlaM tatasUcakaM pramadavanam. ____96. K says bhuvanamidaM yasya bhujavyavaSTambhaM bhujAdhAraM tiSThati tena rAmeNa vinAbhUtaM, nihatotkhAtasvarga, dRptai rAkSasasamUhaiH paryasyamAnaM parito dhvasyamAnaM bhUtvA kSaNamapi kathamavatiSThate. K (chaya) and MY take nihaa (nighAta R) as nikAya (samUheti yAvat MY). Kula says bhuvanaM yasya bhujavidhRtam. MY says yasya bhujApAzrayamidam. sc says nighAtena samUhena, 97. K and Kula read Agama for gaa (R), and niSaNNa (K chaya) for visanna (R). K says mUrchAgamena patitavihvalanilInAGgI tvaM tathA mohaM gatAsi / kathamiti cet, idaM sarva rAkSasamAyeti sphuTameva jAnatI ahamapi yathA viSaNNA tatheti. Kula says mUrchAgamena patitAni niHsaha-niSaNNAni aGgAni yasyAH sA. Sc says niHsahAni karaNavyApArazUnyAnyaGgAni yasyA iti lokanAthaH. 98. K reads pure (i.e. purae) for purao (R and Kula) = purataH. ___MY also says militAnAM nizAcarANAM purataH, but he remarks nisaara-puran iti vA pAThaH / tadA prAptanizAcaranagare nizAcaranagaraM prApte ityarthaH. ___K says itaH pUrvamAdityAdibhirapi anavagADhaM nizAcarapuraM laGkA yena militA avagADhA tasmin, suvelamalayayorantarAle samudre nirmitasetupathe, pIDitAni laGkAdhiSThAnabhUtAni trikUTazikharANi yena tasmin rAghave'dyApi tava kimagrahaNaM kimavicAso bhavati. MY says aggahanam apratyayaH anizcayaH. Kula says preritamAkrAntaM .... zikharaM yena tasmin. He takes agrahaNa as anAdara like R : rAghave kiM tavAdayApi agrahaNamanAdaro yenedaM satyameva manyasa iti bhAvaH. |

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NOTES - CANTO XI 99. The verse is not found in K, MY and Kula. 100. K and MY read jwa-vimuhijjantz for jivia-muo (R). Kula - says gatApanivartamAnena jIvitena vimuhyamAnA hRtacaitanyA. 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 tato gatApanivartamAnena muhurgacchatA muhunivartamAnena jIvena vimuhyantI, ata eva agRhItatrijaTAvAkyopadezA janakasutA trijaTAyAH sakhIsadbhAvasya sakhyAstasyAH sadbhAvasya sadRzamurasi niSaNNAbhUt. MY says sakhIsadbhAvaH sakhIsvabhAvaH. 101. K reads vellana for pellana (R). K (chaya) has udgamaM for uggaam(R), but K comm. has agraM, i.e. aggaam. K says trijaTAyA vakSasi tiryak niSaNNAyAH tasyAH pUrva locanAntarAlalagnaM bASpajalaM kapolavellanena kapole parivartanena' pIDyamAnaM tatra patitamalakAgraM yathA bhavati tathA galitam. R says kapolena yat preraNaM tena pIDyamAnAlakebhya udgataM niHsRtaM (bASpajalam ). MY says locanavyatikaravazaM sakhIdRSTisaMmizraNajanitamityarthaH. sc says locanayorvyatikareNa saMparkeNa lagnamiti kulanAthaH. . 102. K reads veNImukhI (i.e. veni-muha) for uent-muha (R), and sphuTa for ugghuttha (R), i. c. probablyo pphuda-mahie. Ksays punarapi atarkitoditasaMjJA, urasi dhUrNamAnaveNImukhA, stanalamabahubhUmirajaskA sItA vilapituM pravRttA. ___MY says sakhIvakSAsaH atarkitotthitA samucchvasitA ca. He reads upphuttha = unmRSTa for ugghuttha, and remarks unmArjanamapi rajaso veNImukhenetyavaseyam. cf. R who says urasi dhUrNamAnena veNImukhenoddhRSTamutproJchitaM stanalAnaM mahIrajo yasyAH. 1 our copy has parivartamAnena. The Trivandrurn ms. has also this reading. |

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174 SETUBANDHA 103. Kreads vadanaM yadeva tadeva for sahasu ja ccia...sa ccia (R). MY's reading is the same as his pratika is vaanam like K's. K says prathamaM yadevedaM vadanaM dRSTrAhaM mahyAM patitA, mohAdunmIlitA mohApagamAdunmIlitanayanA punaH tadevedaM pazyAmi svasthA bhUtvA pazyAmi idAnIM (ca) jIvitaM dhArayAmi / aho kaSTam . MY says mohAdunmIlitA mohaM vihAya labdhasaMjJetyarthaH / prathamaM mUrchApi tAvadAsIt idAnIM sApi gateti sA hRdayamupAlabhate sma, Rsays zAdhi kathaya / idaM rAmaziro dRSTvA prathamaM yaivAhaM mahyA niSaNNA mUrcchitAsmItyarthaH, saivAhaM mohe sati unmIlitA punaH prAptacaitanyA satI etat ziraH pazyAmi etc. 104. MY says vacanIyahataM rAmAtyaye'pi jAnakI jIvati ityanena parivAdena hatamapItyarthaH .... 105. K reads cintyamAnaM (cintijjantam) for cintia-sulaham (R, MY and Kula), which is mentioned by him as a variant. MY says Kaha a (for ta) kasmAt tAvat / cintita sulabhamityatra apizabdo vyAhartavyaH. K says mama tAvat cintyamAnaM maraNaM mahilAnAM strINAM samucitaM kathaM na saMpatati. " 106. Kand MY read dRSTa for sittha ( ziSTa ) found in R who says ziSTe kathite sati Kula also has kathita.. K says he rAghava itaH pratinivRttena pavanasutena dRSTatvAt tvaritam iha mama jIvitamavalambitum AgacchataH tava jIvitaM virahavyathadhA laghubhUtamapi jIvantyA mayA hRtamabhUt. MY says pavanasutena maraNAya tvaritatayA dRSTaM mama jIvitamavalambitumAgacchatastava madvirahaduHkhakliSTamapi jIvitaM pratyuta jIvantyA mayA hRtamityarthaH . R says viraheNa laghukamapi gatvaramapi mama jIvamavalambituM rakSitumihAgacchatastava jIvitaM jIvantyA mayA hRtam. 107. MY reads for jampia (R and K).

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NOTES - CANTO XI 175 He says mohaprAptahRdayA ISajjIvitaniHsahaM gataprAyajIvitatayA paravazA yathA syAt tathA punarapi visaMjJA jAtetyarthaH, K (chaya) has darajalpitaniHsahaM. K says lambairalakairandhakAritamukhI, saMmukhaM purobhAgamAgatena punaH kaNThe parivRttena veNIbandhena yuktA sA mohagRhItahRdayA bhUtvA daravilapitavihvalaM yathA garfa faqoom. The verse is not found in our copy of Kula. . . 108. K and MY read. zithila for phudia = sphuTita (R and Kula). They read goata for uggaa (R and Kula ?). They and Kula read pratyAstaraNe for palhattharans (praryAstaraNe) found in R. . _K says tato mUrchitA sA zithilasya lizliSTasya veNIbandhana(sya) saMbandhinaH bhagavadunnatAH taraGgavadunnatAH viSamAH kezA eva pratyAstaraNaM zayanaM yatra tasmin mahItalotsaMGge rAmoraHsthalazayane nirAzahRdayA papAta. MY says paccattharane' pratyAstaraNe / zithilasya veNIbandhasya bhaGgena kuTilatayA kacit / kacidunnataH ataeva viSamaH keza eva pratyAstaraNaM yatra tadbhUtalaM tathA tasmin nipatitetyarthaH. Kula says sphuTitaM vizliSTaM yat veNIbandhanam, R says veNyA bandhanasya bandhanapAzasya bhaGgenApagamena udgatAH prasRtAH ata eva viSamA vyastA ye kezAH etc. sc says bhaGagena kauTilyenodgatAH. . 109. K and Kula read kevalaM for kaha ni = kathamapi (R). K says stanaprahAraiH tAmravihvalena navapallaveneva tasyA hastena bASpavitalAyAH tasyA hastena -bASparajodUSitaM mukhaM parimASTuM na pAritaM, kevalamekatra kapole militAlakaM kRtam. 110. K reads faroar for miliam (R and Kula). K says rAghavamukhasyAbhimukhaM prasRtApi, bASpavihvalA tasyA 'dRSTiH yadA rUpaM na gRhNAti sma, tadA kathaM kathamapi mukham ubhayakaronmRSTalocanabASpaM kRtam. MY says tayA tadidRkSArabhasena locanayugalaM karayugalena pramRSTamityarthaH, 1 : Ms. c of Goldschmidt has this reading.

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176 SETUBANDHA R says saMmukhamilitamapi rUpaM ghaTAdisvarUpaM yadA na gRhNAti. 11. K and Kula read praviddha for painma = prakIrNa (R) K and MY read rajonikaracchanna for nisaarocchunna = nizAcarAvakSuNNa (R). K reads praluThat (balotkantam) for ( paholantam) = praghUrNamAnam (R and Kula). MY's reading is same as K's. K says tato bhramatA mArutena viSamavikSiptaralakaiH unmRSTabASpajalA sA rajonikaracchanne pAMsunivahena channe mahItale .... pralaThat rAghavamukhaM pazyati sma. MY says raa-niara-cchanna-mahi-ala- palotantam rajonikaracchanne mahItale prasphurat rAmaziraH. . Kula says rAghavavadanaM (nizAcaraiH ?) chinnaM mahItale prapUrNamAnam. He reads occhinna for occhunna (avakSuNNa). sc says tatkAlachinnamiva / viceSTamAnam. 112. K says tasyA dRSTidarzanakriyA bASpeNa dhAvyate kSAlyate sma vizadIkRtA (MY also) / na punarbASpaprasareNa rudhyate sma / bASpazca pravahatyeva / dRSTizca rAmavadanameva pazyati sma.. __MY says dRSTiH darzanakriyA tArakA vA. SC says atra nayanaM tArakA, dRSTiH netramiti zrInivAsaH. K says abhyadhikonmIlitanizcalasthitanayanasannivezA, rAmazirasi baddhalakSA tasyA dRSTiH. ____113. K reads nirbharanayanaM for nisaraccham = niHsArAkSam (R) and Kula), and vilokitaM (pulaiam) for vihasiam (R and Kula). K says tat rAmavadanaM ciraM dRSTvA tataH punaH maraNaikarasayA maraNaikarAgayA maraNaikanizcayayA, trijaTAgatanayanA tayA mariSyantI mAm ApRcchasva AbhASasva ityuktA bASpanirbharanayanaM dInaM vilokitaM darzanaM kRtam. MY says avucchasu ApRcchasva / Apraznazca prasthAtukAmasya janasya saMbhASaNAdiriti. Kula reads ApRccha iti ie, auchami tti (cf. SC Text) for succhasu' mam ti (ApRcchasva

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NOTES - CANTO XI mAmiti). Kula's gloss is corrupt, but sc says ApRcche maraNodayame'nujJAM gRhNAmIti kRtvA. R says mAmApRcchasva saMvada maraNakRtodayamA mAmanujAnIhi. __ 114. K and MY read hasa for sahasu = sahasva (R and Kula). MY says dAruNe krUre hRdaye mayA pratISTe vaidhavye, hasasu hasa, mamedaM nirlajja maraNaM haseti praruditetyanvayaH. K says pratoSTe gRhIte. Kula says he dAruNa hRdaya mama nirlajja maraNamidaM sahasva anubhaveti praruditA. 115. K and Kula read api (vi) for a = ca (R). K reads mAnonnatajAterayamavamAnaH 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 apamRSTa iti (apusio tii) for anusarisam ti = anusazamiti (R). K and Kula read yugalaM for degalasam = kalasam (R). ____K says sarvasyApi strIjanasya eSaiva gatiH / yaduta vaidhavyam / kiMtu mAnonnatAyA jAteH kSatriyastrIjAterayamavamAnaH' apamRSTaH / patimaraNaM sovA pazcAt svabuddhacyA maraNaM vaidhavyAvalambanaM vA avamAnaH / sa kSatriyastrIbhiH apamRSTa eva parihRta eveti bhaNantI hA hatAsmyahamiti sthiraM stanayugalamAhatya patitA / opusia tti TAbantapAThe tu mAnonnatajAteH patimaraNAt pazcAt maraNaM vaidhavyaM vA avamAna eva / ahamityadhyAhAryam / ahamapamRSTAsmi sarvaiH paribhUtAsmIti jyAkhyeyam. R says sthiraM patitA bhUmAvityarthAt. . _MY says sarvo'pyavizeSAdantato mriyata eva / tathA mAnonnatayA jAtyA ayamasmAsu ApatitaH pativyasane'pi hRdayAsphuTanAtmako'vamAnaH apamRSTaH parita eva itaH pUrvam / tathA ca strISu mayi evAyamapUrvaH avamAno jAta iti bhaNantItyarthaH / .... TAbantapAThe tu mAnonnatajAtyAH (1) mAnonnatAnAM strINAM patimaraNaM sor3havApi pazcAt svabuddhayA maraNamavamAna eva tathA ca avamRSThAsmi daivAI Kseems to read manunnaa-jale aamavamano.. 8 Chxys has aba S.29 ,

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178 SETUBANDHA dahaM tathAvidhatayApi naSTAsmIti bhaNantIti vyAkhyeyam. MY mentions the Prakrit reading, but our copy is here corrupt. Rreads na uno manunnaana imamavasanam. He says sarvasya eSA gatiH / .... mAnonnatAnAM punaridamavasAnam evaMrUpeNa maraNaM nAnusadRzaM na yogyam. Kula is mostly corrupt, but SC seems to follow him. He reads manunnaa naha tuha imam avasanam, anasarisam ti, l.e. (he) mAnonnata nAtha tava idamavasAnam asadRzamiti. 116. K and Kula omit vi (37f9) after vilavantia (R). They seem to read vilavantie. K puts sotayA before priyeti. 117. K reads zIrSe sA urasi ca (sisammi sa_urammi a) for amgammi sa parammi va (R and Kula). __K says zirasi urasi ca prahAraM na dadau / .... bASpaM na muJcati sma / ruNaddhi nirgacchantaM bASpaM rurodha. MY says marlavve martavye maraNe labdhapratyayaM labdhanizcayam. 118. K reads parivartamAna for aniattanta = anivartamAna (R_and Kula). He reads viSamAlInAM (visamallinan ?) for visamoannah = viSamAvanatAm (R). SC Text has visamoallam rendered as viSamotkampAm in the.chaya. This is also the reading of ms. C of Goldschmidt and of Kula who has dAruNakampA. See below. Desinamamala 1.165 gives kampa and paryasta 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 dhutAgrAbhyAM karatalAbhyAM kiMcit patitaM sat pratISTamavalambitaM yadaGgaM tena viSamaM vyastaM yathA syAt tathAvanatA etc. K says tato maraNasya nimitte udbandhanAdau parivartamAnahRdayAM paribhramanmAnasAM trijaTA dhutAbhyAm agrakaratalAbhyAM darapatitAvasthAyAM pratISTaiH gRhItairaGgaiH :

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NOTES - CANTO zi 179 viSamamAlInAmaGke nilInAM tAM vaktuM pravRttA MY says dhutAprakaratalAm ISat - patitAM trijaTayA pratISTAGgaviSamAvalambanAM trijaTayA patanadazAyAmeva pratISTadehAmItyarthaH, Kula says 'dhutAmrakaratalA cAsau darapatitapratISTeSu bhaGgeSu viSamAvacalA dAruNakampA ceti tAm. ' 119. K and MY pratika has fanasu jAnaki ( R and Kula). (jAnIhi ) for janai= K, MY and Kula put this verse after 121. 120. K and Kula pratika has kim va :for kimu (R). K says kimiva, Kula kiM vA MY pratika has kiva. The readings of K, Kula and MY require jiantra metric for jo (R). K says rAghavasya maraNaM yadyalIkaM na bhavet satyaM yadi bhavet tadA jIvantyA tvayA kiM prayojanaM tadA maraNameva zreya ityarthaH / raghunAthe punaranaghe klezarahite sati tava maraNena vidhuraM pIDitaM me manaH kkAmyati. 121. K_and_MY have zakyate, and Kula pAryate for labbhai = labhyate (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 samthadeg (saMsthApanA ) . K says yathA saMbhAvayasi yathA tvaM manyase tathA tat cintayitumapi na zakyate / tathedaM yadi bhavet tata idAnIM jana iva prAkRtajane yathA tathA tvayi mama saMsthApanA samAzvAsanA kimanurUpA. Kula says kiM jana iva tvayi saMbhAvanA mamAnurUpA / mRtapatikAyAstavAnumaraNaM kiM vArayAmIti bhAvaH He says cintayitumapi na pAryate kiM punavadhArayitumiti bhAvaH / yathA saMbhAvayasi tathedaM yadyabhaviSyat R says na yujyate. 122. Kreads sphuTa for sama (R, MY and Kula ?). 1 This explanation is anonymously reproduced in SC which has viSamAvagalA.

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180 SETUBANDHA No K reads anagharAkSaso rAmavadhaH for anaha-rakkhasam rahu-vadanam =anagharAkSasaM raghupatanam found in R. ___K says nizAcarapurI sarvA gRhaparipATiSu gRhapaMktiSu sphuTani dirodanazabdA parisphuTagambhIraruditazabdA ekenaiva kapinA kRtA. R says nirhaditaH zabdAntarotpAdI ruditaravaH. MY says nirgateti kecit. ____Kula says kathaM bhaviSyati anagharAkSasaM 'rAmavadhaM' ie. he reads anaha-rakkhasam rama-vaham found in SC Text. He remarks vadhazabdazca prAkRte napuMsakaliGgo'pi dRzyate. K says evaMvidhabahusahasravAnaraparivArasya rAmasya vadhaH kathamanagharAkSaso bhaviSyati / tasya vadhe prastute rAkSasAnAM kathaM bAdhA na bhavet. 123. Kand Kula readna hammai for nihammai In R who mentions the other reading as a variant. K says tvayA zaGkitatamaM nAsti, rAmo na hanyate / .... pratIhi vizvasihi. MY says nAstIti etaditi zeSaH. Kula says na bhavatyeva tadityarthaH / tadeva draDhayati, na hanyate rAma iti. ___124. K and Kula read yugalaM for vattham = pRSTham (R). K and MY read svapne'pi for saune = zakune (R and Kula). They read suna for sunasu. MY says suna zRNu mayocyamAnamiti zeSaH / sivine vi svapne'pi. Lokanatha quoted by sc explains na vartate (na vattar) as anucita. Kula says zakune maGgale. 125. K reads anyenApi kena kRtaH for kena va annena kao = kena vAnyena kRtaH (R and Kula). K says raghunAthaM muktvA apahAya dazavadanaH kenAnyena lajjayA AgataiH svedabindubhiH cIyamAnamukhaH pUryamANamukhaH, prAkAreNAntarito vyavahitaH prAkArAntarAlavartI niSprabhazca kRtaH / itaH pUrvamanyenApi kenaivaM kRto rAvaNaH. Forrivate . www.jainelibrary

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NOTES - CANTO XI I81 MY has lajjaaa for lajjagaa (lajjAgata). He says lajjaama iti pAThe lajjAgamAt etc. This reading is found in Kula who also says svedabindukIryamANamukhaH (cf. K and SC), i.e., degbindu-ijjantadeg for bindujjanta = bindUyamAna (R). Kula says prAkArAntarite prAkArabahirdeze niSprabhaH. sc says prAkArAd bahiH pratApazUnya ityarthaH. 126. K and Kula read raghupatiH for-suo (R). K reads mocita . (mota) for muilia = mukulita (?) R, mRdUkRta Kula. K and MY read AkSipta for ukkhitta = utkSipta (R and Kula). ___MY reads moihii = mocayiSyati for mocchihi (R) = mokSyati. The reading of K and Kula is not clear, but they also say mokSyati. SC Text has mocchihi. ___MY says kezAgrasparzarasajanitavepathubhiraGgulibhiH AkSiptAH samAkRSTAH vyAkulIbhavantazca viSamabhAgA yathA syustathA / mocanadazAyAM veNyA vizeSaNametat. MY seems to read vevia for vevanta = vepamAna (R, K and Kula). ___K says acirAt rAvaNe hate raghupatiste veNI mokSyati codveSTayati ca / kathaMbhUtAm - sparzasaMbhavena svedena ArdIbhavatA hastAgreNa mocitakezAM, sparzarasAt vepamAnAbhiragulibhiH AkSiptA AkRSTA gupyanto vyAkulIbhavantaH viSamabhAgA yathA bhavanti tathA bhUtAM mokSyati. R says vepamAnAbhiragulobhirutkSiptAH samIkRtA viSamabhAgA yasyAH / proSito bhartA samAgatya prAkRtaM virahiNyA veNIbandhaM mocayatIti bhAvaH. 127. K, MY and Kula read 87f9 (vi) for 37 (R) in the second line. K and MY read pratApe for sahave = svabhAve (R and Kula). ___MY says ea karantassa evaM kurvataH (K and Kula also) / tume tvayi tvayA vA / jIvatyapi rAme lajjAM vihAya chalamevaM kurvato rAvaNasya prabhAva parivRtte tathA dUye na tathA tvayi evamavasthAyAmapItyarthaH. Kula says na tathA tvayApi' duHsthitayA. K says vigalitalajjatvAt laghu atikSudramevaM kurvataH. 1 our copy has tathApi.

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SETUBANDHA 128. K, MY and Kula read malaya for valaa = valaya (R). K says kakSAntare rAvaNaM prakSipya catuHsamudreSu sAndhyopAsti kRtavato vAlino vadhe dRSTasAram / rodhitI vAnarairuparodhitI laGkAmalayAkhyaH zailo yena tattathAbhUtaM rAghavasya bhujabalaM tvaM mA laghu pazya. MY says ArUDhalaGkA malayAkhyazailam. 182 MY has galatthalial = nunna for galatthia (R). K says bANavilo - litena samudreNa dattase tupatham Kula says bANapIDitasamudradattasthalapatham / rodhitau vyAptau vA laGkAmalayau yena tat. SC has rodhitau gatAgatairAkramitau vA vyAptau vA. 129. K pratika has dittha tuvam K reads skandhasthita for khandhutthia= skandhotthita (R). K says svapne tvaM mayaivaM dRSTA / katham - zazisUryAnena zobhitonmukhapratimA / ayamarthaH - suragajaskandhasthitA tvam Asanna - gataM zazimaNDalaM sUryamaNDalaM ca kautukAt vilokitavatI / tadA tayormaNDalayorAlehanena avagAhanena zobhitamunmukhamabhimukhaM pratibimbaM yasyAH sA tathA / suragajaskandhasthitatvAt tadIyakarNatAlena karNacalanena vidhutottarIyapaTArdhAntA. It will be seen that K reads for dasa (R and Kula). MY says dRSTAsi ca me mayA, i. e, a me for mae = mayA ( R and Kula ). K seems to read dittha tuvam a. MY is somewhat corrupt here. He seems to say sasi-suralihana... tayorupajAtapratibimbetyarthaH / AlehanaM' sparzanam. ' MY reads khandha - tthia like K, but he construes it as khan dha+atthia (cf. 1.35 ). He says skandhe Asthitasya adhiSThitasya suragaja - 1 MY's reading is against metre. Perhaps he reads sara for bANa. 2. Our copy has AhenaM. 3_alihana comes from alibai = spRzati. See Hemacandra 4.182. Cf. sasi-kiranalihana-kabburo... vim jha selo vva (Lilaval, 456 ) where, however, the chaya takes alihana as Alikhana

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NOTES - CANTO XI 183 syetyarthaH. Kula also says skandhAsthitasya ArUDhaskandhasya suragajasya karNatAlena vidhUtaH kampito dhavalAMzukasya dazaikadezo yasyAH sA tathA. _____R says zazisUryayorAlihanena milanena zobhitA unmukhI pratimA AkRtiryasyAH sA. Kula explains pratimA as pratikRti. SC says zazisUryayoH Alehanena saMparkeNa zobhitonmukhI harSAdunnatamukhI pratimA pratikRtiH yasyAH sA tathA candrasUryapratibimbitetyarthaH. - 130. K reads mukhara for khalia = skhalita (R chaya), K (chaya) has daraghaTitodghaTitamukharamukhasaMghAtaH. K says dazamukhazca mayA svapne (dRssttH)| kAlena dRDhena pAzena kRSTatvAt daraghaTitavighaTitamukharamukhasamUhaH / dazAnAM mukhAnAM paripATyAM paGktyAM vikaTakarSaNamArgo dazadhA prakaTitakarSaNapathaH. MY says me mayA / ....ghaTitodghaTita / udghaTitamutkSepAt vighaTanam. He reads vihala (Falas) for khalia. Kula reads grafusa, i. e. ukkhudia (cf. SC Text and Hema. candra 1.53) for ugghadia= udghaTita. He says kAlasya yamasya pAzena kRSTo daraghaTitaH kiMcit bhagnazca utkhaNDitazca mukhasaMghAto yasya sa tathA. . SC Text has padia for khalia like Ms. C of Goldschmidt. R (com.) follows this reading ~ patito bhUmAvityarthAt mukhasaMghAto yasya. 131. K reads ara7 for java=2197 (R, MY and Kula). MY says yAvat sAkalyenetyarthaH / ohrria-nipphala (for ara') tvayAnAdRtatve viniSphalA vaimanasyAkhyaphalarahitA nivartatAM mAyA. Kula says yAvadidaM sarvametat amaGgalaM saMprati nazyatu. 132. The verse is not found in our copy of Kula. K and MY read karatalasparzam for kara-ppharisa-suham (R). _ K says etadavasthamapi chinnamapi / karatalasparzamAsvAdya, MY has mAsAca.

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184 SETUBANDHA 133. K says anyamayam anyaprakAram adhikataram. MY reads sambharia-mukka-kantha. He says sambharia saMsmArita / saMkIrtanena prema smAritA muktakaNThA pralapantItyarthaH / saMsmRtyeti lyabantamiti kecit. K, Kula and R take sambharia (saMsmRtya) separately and read degkantham. ___134. K and, MY read nizrutaH for na suo=na zrutaH (R and Kula). K reads vibhAta for pahaa= prabhAta (R and Kula). K says tatastrijaTAvacanairapi yAvat na saMsthitA na samAzvastA (nizcitA MY) tAvat tayA plavagAnAM kalakalaH nitarAM zrutaH. MY says nisuo? Faga: cf. Fargefa (Rg veda 1.73.2)=faati pAlayati Sayana. Kula pratika has ta (araa) for to (aa:). He says araa trijaTAvacanairapi (na) saMsthitA yAvat tayA plavagakalakalaH raNasaMnAhagabhIro na zruto rAghavasya prabhAtamaGgalapaTaha iva. - 135. K pratika has ii (iti) for aha (R). MY has ia. K reads ucchva sitaM (Usasiam) for ntdeg (R). K says evaM bahuvidhaiH saMsthApanairAzvAsanaiH pratyAnIyamAnaH punarAnoyamAnaH jIvite AzAbandhaH yathA bhavati tathA tayA gatazokatvAt viSamamadhikaM ca dUronnamitastanabharaM ca ucchvasitam ucchvAso vimuktaH. MY says viSama pUrvAbhyadhikam. The verse is not found in our copy of Kula. R says gatena zokena viSadamAnandajatvAdanuSNam. SC says vizadaM spaSTam. K and MY seem to read visama for visaa. - 136. K and Kula read vigalita for bihadia=vighaTita (R Text and chaya). R comm. has vigalita. K and MY read saMgalati for 1 The word is frequently used along with cognate forms in Koubala's Lllaval (ed. Upadhye, 1949). See the word index,

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NOTES - CANTO XI 15 samghadair ). Acc. to Hemacandra 4.113 samgalat is an alternative form of samghadai. _K (chaya) has punarukta satyApitavizvaste. He says tata AzvAsitatvAt sukhite, punaruktadRSTavizvAse, vigalitavaidhavyabhaye tasyA hRdaye punarapi virahaduHkhaM saMgalati sma / vaidhavyasaMbhramAdapakrAntaM virahaduHkha prakRtisthe hRdaye punarapi praviSTam. MY says kapikalakalena punaruktasatyApite vizvaste tasyA hRdaye punarapi virahaduHkhaM samagalat samApatadityarthaH. SC says punaruktamatizayitaM dRSTa. vizramme nizcitavizvasta iti kecit. SC Text reads samgalar like K and MY. Kula is corrupt, but quotation in SC has tasyA hRdaye punarapi saMmilati virahaduHkham. As SC Text often preserves Kula's readings his reading might be samgalar rendered as saMmilati. 137. MY says sahajasnehAt saMstavajAtAcca anurAgAt trijaTayA yaduktaM tasyA maraNavyavasAyanivRttirUpaphalaM devyA dRSTamanubhUtamityarthaH. R says phalaM tAtparya paryavasAnaM vA. S...24

Page #679
CANTO XII 1. K says nIlotpalAnAM praluThitAbhiH prasRtAbhiH dhUlIbhiH parAgaiH malinIbhavat-kalahaMsakulaH....pratyUSo jAtaH. . 2. K and probably MY read ardhAntaH for degcchao="cchAyaH (R and Kulaj: K and Kala read yAmaH for bhao=bhAgaH (R). ____k says aruNena udayatI kiMcidAtAkadezaH, tadAnI navasalilavet ISatkalaSayoM candrikayAtamUlI raijanyAH pazcimayAmaH apasarati apajagAma / kimiva-kasyAzcit girinayoH taTaH pravRddhakaluSanavasalilAhatamUlaH parvatazrutaH dhAtukalakaiH karburaH zabalazca bhUtvA yathApasarati zanaiH patati tadvaditi. MY Mys aruNena AtAmrAparabhAgo, dhAtukalaGkakarburo, navasalilavat akaluSayA candrikayA AhatapUrvabhArgaH sain taTavat avAsaradityarthaH / maMtra rajanI nadItvena vivakSitA. ___Kula says aruNena ravisArathinA AtAmracchAyaH, tatsamparkAt navasalilavadAkaluSA candrikA tayA hatamUlaH kSayitapUrvabhAgaH patitAdhobhAgaH (ca) rajanIpazcimayAmaH gairikakalaGkena mizrakaluSaH taTa iva apasarati apagacchati / pakSe patati / 3. K, Kula and probably MY read 3997 (uvvatta) for ovva. tta-apavRtta (R). K says aruNasya zikhayA prabhayA rugNacandrike mahItale tamaHsamudayAt uvRttadhUsarANAm uvRttatvAt dhUsarANAM masRNAnAM kevalaM vAyunA calantInAM pAdapacchAyAnAM rUpaM nirvarNyate AlakSyate sma. ! our copy has ahata...

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NOTES - SANTOXIT MY says (mahItale) aruNasya prathamodagataprabhayA parimlAnajyotsne sati prAgabhAgaM vihAya pratyagbhAge prasUtAnAM chAyAnAM rUpaM calanadrazAyAmeva paramadRzyata na tvanyadA dhUsaratayetyarthaH. __Kula says uttadhUsarANAm utpRSThIkRtakadalyAdripnavata ISat pANDanAM calantInAM pAdapacchAyAnAM rUpaM kevalaM nirvarNyate, calAyo guNaH paraM pratIyate, na tvaroSavizeSAvagamo bhavatIti bhAvaH. R says apavRttAnAmapagatAnAm. 4. K and MY pratika has sammillai for sammilai (Rang Kula). K and SC Text read #for muddha (R). K (chaya) has saMmIlati; comm. says kumudavanaM nimIlati sma. K says rajaneH chAyA svarUpazobhA galati sma / pUrvI dik aruNaprabhayopahatatvAt mandA masRNAstArakA yasyAH sA tathAbhUta. MY says pratibalAkrAntasya samitrAntaHpurasya nyagbhUtasya rAjJaH samAghiratrAnusaMdheyaH. ___Kula says aruNAhatacandrikA pUrvadik. His reading seems to be different unless it is a mistake. Besides he reads 'vigalitarajanIchAyA (pUrvadika) for vialai (vigalati) etc. 5. K and MY read zilAtala for manasila (R); and parvatamiva nabhastalaM for pavaaddham va malham (R and Kula). K and MY read talina for taruNa (R and Kula). Kula reads cunna for bhaGga. K says timireNa recitaM parityaktaM, pallavavat tAmreNa taralitena' tanunA aruNena Ahatamegha spRSTameghazakalayukta nabhastalaM viSamabhinnaiH zilAtalabhaGgaiH maNizilAtalabhaGgaiH paruSeNa nimnonnatena maNiparvatena yuktamivAdRzyata / etaduktaM bhavati 1 sc says uvRttatvAt parivRttapAvatvAt iva dhUsarANAM mahIrajobhirISatpANDUnAM pAda pacchAyAnAm. a Seems to be a mistake for talinena. Goldschmidt's ms. has afasy.

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SETUBANDHA timireNa rahitamaruNaprabhApATalitameghakhaNDapUritaM nabhastalaM viSamabhinnamaNizilAsaGkaTamaNiparvatasadRzamadRzyateti. MY reads bhaGga for tAmra. He says timireNa recitaM ca tat , pallavabhagatalinAruNAhatameghaM ceti vigrahaH / tadAnIM viSamabhinnaiH zilAtalabhaGgaiH paruSamaNiparvatayuktamiva viyadalakSyatetyarthaH. Kula seems to read manasila like R. He says nabho viSamavibhinnaiH samyak dalitaiH manaHzilAcUrNaiH paruSaM rUkSaM maNiparvatArdhamiva dRzyate. He explains mihia differently- taruNAruNena bAlArkeNa AhatamihikamutsAritanizAtuSAraM namaH. 6. K and probably Kula read paryasyamAna (i.e. palhatthanta, cf. 8.83, 11.96) for pasallanta (R and MY) = pAzrvAyamAna. K says tAvat zazI ca astamayarAgayogAt navajalapUrNagajapadasya bhUmigatasya navasalilapUrNasya gajapadavinyAsasya chavivat kaluSa ISadaruNo bhUtvA aruNenonnamitatvAt paryasyamAnAt gaganAt apasaranniva bhrazyamAna iva astagirinitambaM prAptaH / ayamabhiprAyaH-pUrva timirapUritatvAt naSTasvarUpaM gaganamaruNena udgacchatA samunnatamiva prakAzIbhavat pazcimAzAyAM paryasyamAnamiva AbhAti / candraH tadgatatvAt AdhAre paryasyamAne tasmAt bhrazyamAna iva astanitambaM gata iti. __MY says gajapadacchavikaluSaH gajapadacchAyazca kaluSazceti vigrahaH / pasallanta pArzvamAzrayat. R. says pArkhAyamAnaM pUrvapArvenotthitam . - Kula says zazI navasalilApUrNa yat gajasya padasthAnaM tadvat kaluSachavizca / prAkRtatvAt puurvnipaataaniymH| aruNollAsitapUrvabhAgAt paryasya[mAnAt gaganAt apasaranniva....astanitambaM prAptaH. 7. K and Kula read zruta (sua) for phuda (R). K and MY read bhramat and jyotsnA 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 vanAni ... bhramanmadhukarANi dhutayA apagatayA uparisthayA jyotsnayA hetunA laghubhUta kisalayAni abhavan. He also says zrutAni madhurANi vihaGgAnAM nirhrAdamAnAni uccatarANi rutAni yeSAM tAni. 189 MY says saMghanta (?) bhramat / dhutAni jyotsnayA rikkAni ca kisayAni yeSAM tAni ghutajyotsnAlaghu kisalayAni / suptaprabuddha samAdhiratrAnusaMdheyaH. K remarks ayamatra dhvaniH / yathA kecit mahattarA rAtrau sukhaM prasuptAH pratyUSe saMvAhakai : kaH spRSTacaraNAH zrutamadhurabandimaGgalavAdAH bhramatparijanA vidhutanidrAnubandhatayA laghupANipadA bhUtvA prabudhyante tadvaditi dhvaniH. R says silha zIte dezI. Kula says dhUtaziziratvAt laghuka kizalayAni vanAni 8. This verse is missing in our copy of K. According to Goldschmidt's ms., K reads kaluSitaM for vialiam; bahula for bahala; zikhare (Kula also), i.e., siharammi for siharahi (R); and garuam for bhariam. MY remarks riputiraskRtasya bahiraprasRtena abhimAnamAtrAvazeSeNa tejasA gurukRtasya sahAyarahitasya patato rAjJaH samAdhirdraSTavyaH. Kula reads vialiam and a like R, but, like K and MY, he has gurukam for bhariam (R). He also says aruNAkrAntatvAt vigalitaM bhraSTazobham ( sthAnabhraSTam R ). 9. The verse is not found in K, MY and Kula. 10. K says mRgAGke samAzrayati sati ( prAptavati sati MY ) astazikharam abhyadhikAbhiroSadhivRkSANAM zikhAbhiH jvAlAbhiH prakAzitapArzvamujjvalIkRtapArzvam, adhikatara pravRtta candrakAntamaNiniSyandaM jAtam. Kula says puna:pravRtta etc. MY says pUrvAdhika prabhavaccandrakAntasrotaskam. R says anyamayamanyAdRzaM yathA syAt. SC says karAlitaM vicchuritamiti kulanAthaH . 11. K and MY read unnatajyotsnaM for onaadeg ( R and Kula) avanata. 1

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190 SETUBANDHA ___K says pazcimAzAM prati dUramavanatanakSatraM, zazinA sahitaM namaH astaM gacchadivAdRzyata / aruNaprabhayA samAhatatvAt preritonnatajyotsnaM pUrvasyAM dizi nabha udayaparvatAt udgacchadivAbhUt / cakrabhrAntisamAdhiratra vivakSitaH. MY says unnatajyotsnamiti vimuktaprasarova'mAtrAvasthitajyotsnam / mAgapatanotthAnAbhyAm AdhArapatanotthAnapratibhAsa iti tAtparyam. MY reads atthai ya (SC Text also)for atthamal va=astAyata iva (R). 12. K, MY and Kula read pia (priya) for pai (R). K says pradoSaH priyalAbhena strINAM dattaphalo'bhUt / nizA ratisukhena dalbamalA / pratyUSastu tAsAm AnItapriyavirahotkaNThaH, ataeva aniviNNamanmathaH / naktaM yUnAM suratasaMvidhAnaiH khinnaH nirviNNaH kAmaH, divA tadabhAvAt anirviSNamadanaH tathAbhUto galati sma / nirvedaH kheda ucyate iti halAyudhaH, Kula is corrupt. R explains anirviNNa as anirvANa or uddIpta. Sc has akSAnta. 13. K, MY and Kula read ratirAga for ar - ati (R). K and MY read alza, and Kula grafica for degkkhalia Fafea found in R. Their readings seem to be degkkhudia and ukkhudia respectively (HC 1.5334.116). K reads madavaktavyaM and MY madavacanIyaM, i.e., maa-vaani. ijjara (cf. 11.104) for maena niunam madena nipuNaM (R). Kula reads madapravINa. SC Text has maa-ppatuttam. sc comm. says patutam pravINe dezI. It also says patuttam nirvyAjamAliGganAdipravINamiti kulanAthaH. 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 vinambheNa praNayakopamAnagrahaprasaGgAbhAvAt rAtrau ca saMbhogasukhena visambhaH anyonyaM vizvAsastena vardhitarasaM, ratirAgeNa suratAbhinivezena truTitAI For the meaning of pattatha see notes on verse 34.

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NOTES - CANTO XII vazeSatvena avasthitA razanA yatra tat , tat apagatamadhumadadoSaM yUnoM pratyUSasamaye rataM pradoSasuratAt dUramatyantam abhyadhikamabhUta. ___MY says mAnalajjAvirahAt visvambhaH tena vardhitarasam / pradoSe chinnazeSA sthitA razanA idAnI ratirAgeNa truTitA yatra tttthaa| mada eva vacanIya doSo galito yatreti tathoktam / pradoSaH pradoSaratam upacArAMt mamaH krozantIti vat. __R says vigalitamadatvena hetunA nipuNaM caturaM (pratyUSaratam ). _Kula says suratavimardanotkhaNDitA zeSasaMsthitA stokAvaziSTA rasanA yatra tat / ....ataH pratyUSarataM pradoSaratAt atyadhikamutkRSTam. 14. K says pradoSe kAminIbhiH pItamuktaM, saMkrAntAdharAlaktakarasaM, stokasurAyAM pItazeSasvalpamadye sthitenotpalena ardhasthagitaM caSakaM balAntabakulapuSpagandhavat tanuH mRdurgandho madhugandho na muJcati sma / madyagandhasya bakulapupagandhasAdRzyaM prasiddham / yathA raghuvaMze-suvadanAvadanAsavasaMbhRtaH etc. (3.36). MY says kAminIbhiridAnIm upekSitaM caSakaM bakulagandho nAmuJcat / atimandaH manvavartateti tAtparyam. ____ 15. K and MY read nivasana for niamba=nitamba (R and Kulay. K reads ye for mukka (s and Kula ?) K says priyatamaiH paribhuktamuktatvAt tanumeditazarIra ityathaiH / vilAsinIjanaH....udvartitayA bahiHprakAzitayA mekhalayA niruddhavasanaH, chathiIinaparimalaH zobhArUpeNa lagnaparimardacihnaH / parimarde'pi parimala iti vaijayantI / tathA kirAtArjunIye -atha parimalajAmavApya lakSmI etc. (id.iy.. MY says udvartitaH bahirbhAvitAntaHpAvaH / niattha nirvasana / zaubhArUpeNAlagnopabhogacihnaH / tanuo tanuH kRzaH khinna iti yAvat. _ Kula says chAyAlagnaparimala AbhAsamAtrasthitAnulepanaH. R says chAyayA AbhAmAtreNa yatkiMcidityarthaH. .: 1 K (chaya) bas priyatamabhuktatanuH. L 1 Jain Education International

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SA TUBANDHA 192 16. K reads skha lat for valanta (R and Kula). K (chaya) has yuvatInAm In the second line. . K says (yuktInAM) priyairmuktasamanantaraM pratyAsannanijAvAsaM prati nivRttaprasthita nivRttya prasthAnaM gamanaM duHkhena kRcchAt saMsthApyate nirvAhyate sma / kathaMbhUtam-durnihitavAmacaraNaM, strINAM vAmapArzve savizeSamadanasyAdhiSThAnamiti vArtA / tena madanapAravazyena duHkhanikSiptavAmapAdaM, skhaladbhyAM pInAbhyAmUrubhyAM viSamaH pAdoddhAro nikSiptasya pAdasyoddharaNaM yatra tattathA. ... It will be seen that K takes hutta as 7 . Others take it in the sense of abhimukha. MY says prathamato vAmapAdakSepaH strINAM mAGgalika kathayati / Aprazne sati bhatrabhimukhaM punarnivRttaM prasthitaM prasthAnaM virahotkaNThayA saMbhogaklAntyA ca kRcchreNApadyatetyarthaH / athavA pia-hutta (priybhukt)| priyabhuktamuktAnAM prage svagRhaprasthitaM kathamapi kRtamityarthaH / tatra strINAM vAmairaGgaiH prathamapravRttiriti vAmetyuktam. . Kula says strINAM vAmAGga eva nakhakSatAdikaM vihitam / ato durnimita UrusandhigatanakhakSatapIDayA duHkhena nihito vAmacaraNo yatra / valamAnAbhyAM suratAyAsAt tiryagunnamadbhyAM (?) pInAbhyAmUrubhyAM viSamo vakraH pAdasyoddhAraH utkSepo yatra tat , priyAbhimukhAt nivRttaM sat prasthitaM gamanaM kathamapi yuvatibhiH saMsthApyate praguNIkriyate kaSTena sAdhyata ityarthaH. 17. K says divasasya gajasya ca zleSaH / saMkSobhitakamalAkaraH sAyaM saMmIlitakamalAkaraH, anyatra vigAhanena kSobhitakamalinIkaH, sandhyAtapamayena dhAtunA kardamitamukhaH divasaH sthAnabhraSTo gaja iva rAtriM sakalA bhrAntvA, anyatra caritvA, pratinivRttaH. 1 R says triyo hi prathamaM vAmapAdamagre vinyasya pazcAt dakSiNapAdamutthApya calantIti svabhAvaH. 2 so has tiryagabhUya calA etc. 3 our copy has sakamalA. -

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NOTES - CANTO XII MY says saMkSobho vikAsAtmA / phidio bhraSTaH / rAtrimiti kAlA dhvanoratyantasaMyoga iti dvitIyA. Kula says tAmradhAtuH gairikam. 18. Kreads divasakaraM for va (iva) dinaaram ( R and Kula); and vikasitAni for vihadtaim = vighaTitAni ( R and Kula). K says aruNena bodhitayA prakAzitayA, AgataM divasakaraM bhagavantamabhyuttiSThantyA divasa lakSmyA bhuvi nihitaM padaM vikasitAni kamalAni zaMsanti sma / prAtareva vikasitAni kamalAni divasA gamAvedayAmAsurityarthaH / ayamaMtra dhvani :- : - yathA kAcit nAyikA pravAsAdAgataM nAyakaM sakhIjanapratibodhitA pratyudgacchantI sasaMbhramaM padAni karoti tadvaditi. Kula says divasalakSmyA nihitaM padaM .... kamalAni kathayantIva. 193 19. K reads vicchinnaM and visrabdha for vodeg and visattha (R) K and probably MY read af for vihadiam (R). 9 K says pradoSe visrabdhaM yathAsukhamudadhijale vicalitaM parasparaM vizliSTaM zaGkhakulaM vibhAte kAtaraM bhItaM bhUtvA candrasya pratimAM jalagatAM jananImiva dRzyamAnAmAzrayati jananIti buddhayA samAzrayati sma . MY says nizi mitho viyuktaM, jaladhau svairadUragataM zaGkhakulaM zaityapriyaM dharmArambhakAtaraM sat candrapratimAM jananImiva prApetyarthaH / bAdhaka saMbhAvanayA 1 jananImapi prApetyarthaH . R says yadvA-jananImiva candrapratimAmAlIyate ityutprekSA. The order of verses in K and MY is 17, 19, 18. Verse 19 is not found in Kula, 20. Kula says samucchvasatAM vikasatAM kamalAkarANAM ciranirodhena ( ciranirodhAt naktaM nirodhAt K ) ekamukhaH piNDIbhUya nirgacchan, saMcAli tena pavanotkSiptena madhunA madhukRtyaH (? for madhuraH ), mArutena bhinno'pi S...25 .

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194 SETUBANDHA vikIrNo'pi mAMsala eva gandho bhavatItyarthaH. K says saMcAlitena madhurasena madhuro gandhaH . SC Text has masalo for mamsalo. 21. K reads bASpabindaM for baha-tthavaam == bASpastabakaM (R). See 15.43 below. Kula has bASpabimba, which seems to be a mistake for 'binduM. cf. 5.62; 14.75, 15.43. K says zokAt muktabASpabindu kAminIsAtha gamanArthamAvRcchamAnAnAM rAkSasabhaTaoNnAM yadevopagUhanasaukhyamabhUt tadeva teSAM niSpazcimaM pazcimarahitamupagRhanasaukhyaM jAtam. ... Kula says virahakhedAt muktabASpabimbaM kAminIsArthamApRcchamAnAnAM prabhAte gamanAnujJAM prArthayamAnAnAM rAkSasabhaTAnAM yadevopagRhanasaukhyaM jAtaM tadeva niSpazcimaM pazcAdbhAvizUnyam 'upagUhanasaukhyaM jAtam. 22. K and Kula read prApta for laddha (R). K says samaramAtreNa antaritasItAsaGgamasukhaH, dazamukhavairasya dazamukhena kRtasyApakArasya pratimocanAya (R also) pratyapakArArthamAgatadivasaH, prAptAmarSAvasaraH prAptaH amarSamokSasya avasaro yasya sa rAghavaH alabdhanidro'pi pratibuddhaH yuddhAya udyuktaH. . . MY says samaramAtrevyavahitadevIsamAgamasukho, dazamukhavairaniryAtanArthAgatadivaso, virahAdanidrANo vipratibuddhaH zayanotthAnAdi karma kRtavAnityarthaH. Kula says dazamukhavairasya pratimocanAyAM gataM hRdayaM yasya........ vibuddhaH zayanAdutthitaH. It will be seen that Kula reads gaa-hlao for (ayaa-diaho (AgatadivasaH). R says dazamukhe yadvairaM tatpratimocanAya AgatI - divaso yasya, Ms. C of Goldschmidt seems to have padim. oana for degmulicana found in SC Text. R takes it as degmulncana. 1sc has stabaka, but the ms. reading of SC Text is -tthevam which points to vindu. See notes on 1.48. 2 our copy has aparagUha... 3 Our copy has pratilocanAyAM.

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195 NOTES - CANTO XII 23. MY says antaraM svarUpaM caturyAmamAtrasvarUpavat ityarthaH / saikApi nizA dI| gatazca kAlo na samo, kiMtu nizaiva asahyataravirahaduHkhA AsIt / arivadhAya prabhAtasya AkAMkSitatamatvAditi hRdayam. K says sItAviyogaduHkha viSahamANasya nizA ca gato dIrghaH kAlazca, ubhau (na) samau bhavataH / nizaiva dIrghatarAbhUdityarthaH / paJcavarSayukto'pyasya sItAviyogakAlo virahaduHkhena yugasahasrAyamANo'bhavat / sA nizA tu prabhAte virahaduHkhazAntisaMbhAvanayA sdaakaaNkssitprbhaataa| tato'sya jAgrato rAmasya tasmAdapi drAdhIyasI babhUvetyarthaH. ___Kula says caturyAmamAtrAntaritaM sItAviyogaduHkhaM viSahamANasya raghupateH pUrva dIrghazca kAlo gataH / tena kAlena ekA (ca) nizA na samA / .... sA rAtrirakSayeva bhUtA iti bhAvaH. 24. K says upasi unmIlantyeva nidrAzeSAdavanatebhyaH akSipatrebhyaH locanapakSmabhyaH skhalitA prasRtA tasya dRSTiH guropitaraNabhare dRSTasamare bahuzo dRSTasamaravyApAre dhanuSi niSaNNA / kAryagauravAt unmIlanAvasara eva rAmo dhanurAlokayAmAsetyarthaH. K (chaya) has gurukAvalagnaraNabhare etc. ____R and Kula have gurukAvalagita. R says akSipatrAbhyAM skhalitA pRthagbhUtA. 25. K says rAmaH avamardAt klAntakusumam , ubhayoH pArzvayorAmardaina mRditopadhAnaprAntaM, sadAdehaparivartanena viSamaM, hRdayAvegasya hRdayaduHkhasya pizunaM zilAgataM zayanIyaM mumoca ca. - 26. K and Kula read nija and nijaka respectively, i.e, niaa: for vAma (R). K says. tato rAmaH zailavat sAreNa balena guruM, sphurantaM spandamAnaM raNarAgAdabhyadhikaM pInaM, spandamAnatvAt bhaviSyatsItAsamAgamapizunaM nijaM. dakSiNaM bhujaM suciramabhinandha / uttaragAthayA saMbandhaH. Kula also says sphurattvAt sphuraNazIlatvAt atyadhikapIvaraM nijakabhujaM dakSiNamityarthAt. MY has only bhujaM, and his reading is probably same as that of K and Kula. 2 .

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196 SETUBANDHA 27. K and MY read fafha for sammania (R and Kula). MY says nimmania nirmita. K and Kula read niyamaH for dhammo (R). K reads pratiSThApitaM for pari (R and Kula). _K says yuddhatvarayA kSaNe nirmitasandhyAvandanAdiniyamaH rAmaH pUrvatrikabhAge samavRttabandhaM jaTAmaNDalaM dhanuSaH karSaNamArgAt mocayitvA kiJcidunnataM babandha / kathaMbhUtam-mRditavisarjitena tamAlapallavazayanena surabhim. _Kula says kSaNaM saMmAnitaniyamaH kRtasandhyAvandanAdinityakRtyaH dhanuHkarSaNamArgAt mocitam' apasAritaM pariSThApitaM nivezitaM....jaTAprAgbhAraM badhnAti. 28. K says atha rAmo virahavedanayA roSeNa ca galitabASpAM, ciraM dhAritena tadAnImApUryamANena roSeNa tAmrAM, samastavyaktayA tArakayA kanonikayA duSprekSAM lokaiH durAlokAM dRSTiM laGkAbhimukhI kRtvA / uttaragAthayA saMbandhaH. R says samastaM nivelitayA visphAraNAt pRthagbhUtayA tArakayA. 29. K (chaya) has mArga like R and Kula, but K (comm.) has bhAga. K and MY read malina (maila) for maia = mRdita (R). They read ga first in nimia-muha (R and Kula). ... K says gRhItasthAma parijJAtasthairya, sItayA zUnyIkRte zayanabhAge sthApitaM, bahuzo virahotkaNThitena, utkaNThaiva utkaNThitam , utkaNThayA zayanakAle mukhe nihitA ataeva ruditena malinA koTiH yasya taccApaM jagrAha rAmaH. Kula says gRhItasthAma yuddheSu vijJAtasAmarthya ....bahuzo virahot(kaNThitena) nimitaM nihitaM yat mukhaM tasyAvaruditena....koTiM cApaM gRhNAti. SC has malinakoTiM like K and MY. SC Text has matina. R renders nimia as niyojita; nivezita. MY says utkaNThaiva utkaNThitaM, zayanadazAyAmeva utkaNThitena mukhena / saMzleSitA avaruditena ca malinIkRtA ca koTiryasya tat. K and MY read 10,3 after this verse. 1 Our copy has sevitam.

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197 NOTES - CANTO XII 30. K omits to (R) and reads tanmahItalArdhanimitaM (chaya). Kula's reading is about the same. K says atha tena tat dhanuH mahItalaikadeze nihitamUlaM, tato vAmakarAveSTanena niSThuramatidRDhaM gRhItaM, valamAnasya ISannamato dehasya bhareNa nAmitaM, sajyaM kRtam ___Kula has to, but omits taM. He says tato mahItale ardhanimitaM . nihitaikadeza....dakSiNahastena dRSTena mahyAmAropitaM (sa)guNaM kRtam. 31. K says sa rAmaH pratipakSaM zvasitamanthareNa zvasitabharitena guruNA ziraHkampena tarjitaM kRtvA' calatparvatavilAnadhanurmAtrasAdhanaH calatparvatasadRzaM gRhItadhanurmAnaM sAdhanaM yasya sa tathA, athavA bharanyAsarabhasena calatparvatazca vilagnadhanurmAtrasAdhanazceti yojyam / evaMbhUtazcalitaH yo miti zeSaH. . ___R says calati parvate vilagitaM nivezitaM yat dhanuH tanmAtraM sAdhanaM siddhisAmagrI yasya. Kula says calat-parvatazcAsau, vilagitaM gRhItaM dhanurmAtraM sAdhanaM yena sa cAsAviti tathAbhUtaH. MY says calitaparvatazca vilagitadhanutrisAdhanazca calita ityarthaH. 32. K says vAnarasainyaM coddhRtAnAM parvatAnAM miladbhiH zikharaiH nabhasi nirmitaikamahIdharaM ghaTitaikamahAparvatam, anurUpeSu keSAMcit bhujeSu vRkSasadRzAkAreSu sthitA gRhItasthitAH viTapaizchinnaiH jJAyamAnAH pAdapA yasya tattathAbhUtaM calitam MY says anurUpa samAnarUpa tulyAkAra. 33. saMnahyanti kavacaM badhnanti K. kavacAyudhAdhupakaraNagrahaNaM saMnAhaH MY. 34. K says mAyAyuddhe niSkaluSayuddhe ca samartha, laGkAyA mArge pravezamArge nipu vibhISaNasainyam. MY says mAyAniSkaluSaH ripumAyAjanyApAyarahitaH. 1 Our copy has nAmitaM bhUtvA sajja kRtam. 2 MY says roSajanitena zvasitena mantharaguruNA ca ziraHkampena pratipakSa tarjayanniva. 3 our copy has dharmamAtraM. ___ For Private & Personal use Only won ___

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198 SETUBANDHA R reads pabbuddham (see Goldschmidth= prabuddham explained as pravINam. K (chaya) has nipuNam and K (comm.) samartham. MY's reading is corrupt, but he also says samartham. Kula says puttaccham (?) pravINam , 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 Desidamamala 6.68 as bahuzikSita; as prAptArthaH pratiSThA prApto nipuNa ityarthaH in comm. on Lilavai 110; also as grato (ibid. 657). Kula's gloss on this verse is reproduced almost verbatim in , SC : mAyAsu niSkaluSA anAvilA saMmoharahitA iti yAvat , IdRzI yA yuddhagatiH tatra pravINam. SC Text, however, has patuttham, pratuSTam (chaya), which does not give the required meaning. ___35. K reads kathamasya pratimoktavyam (kaha se padimottavvam) for sukaam (sukRtaM) kaha mottavyam (R). K says gRhItAyudhe rAme sugrIvaH samarAya tvaritasya asya kathaM mayA pratimoktavyaM pratyupakartavyamiti dUnaH paritapyate sma. MY and Kula agree with K. 36. K and MY read vivara for vihua= vidhuta (R and Kula). K reads pravepate for va (iva) vevai (R and Kula). K says raghupatinA dhanuSi kSobhitagirivivarasAgare ghoSeNa saMkSobhitagiriguhAsamudre, mAsphAlite nirghoSite sati. ___MY says kSobhitagirivivarasAgaraM yathA niryAdena tathA dhanuSyAsphAlita ityarthaH / amga-cchivana-visamarm aGgAkSepaNaviSamam, K says kampitagRhaprAkArA laGkA aGgakSepaNaviSamaM pravepate sma kenApyaGgakSepaNe kriyamANa iva prAkampata. R says aGgAnAmavayavAnAM yat kSepaNamitastataH prApaNaM tena viSamaM yathA syAdevaM vepata iva. R has amga-kkhivana. Kula says kSobhito giriH suvelo vidhutaH sAgaraH yena tasmin dhanuSi ca raghupatinA AsphAlite sati girisamudrayoH . saMkSomeNaiva kampitagRhaprAkArA laGkA etc.

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NOTES - CANTO X1I 37. K reads prathamAlApam for padhamullavam ( R and Kula). 38. Kreads pAta: for ghao= ghAtaH ( R and Kula) K (chaya ) has parijanaM but comm, has purajanaM. Kula says vyAmohayati kiMkartavyatAvimUDhaM karoti. MY remarks purIjanazabdasya gobalIvardanyAyena yuvatijanavyatirekaviSayatayA na paunaruktyam. 39. K and MY read bala for vara (R); and pahammanta (prahanyamAna) for pasammanta = prazAmyat ( R and Kula) K reads dhutasamAvapAtita for dhua-samaa-pahavia = dhuta samaya pradhAvita ( R and Kula). K's reading seems to be dhua-sama-ovaia. cf. nivdia 13.2,77 and ovaia (avapatita) used frequently in the poem. K says kapibalAnAM rabhasAdutthApitena utkSiptena, dhutena, samaM yugapat avapAtitena adhaHpAtitena udadhinA samAkrAntaH ataeva salilapUryamANadarImukhaH dharaNidharaH suvelaH prahanyamAnapratiravaM diGmukheSu AhanyamAnapratirakhaM yathA rasati sma . 199 , 2 MY seems to read samuha for samaa. He says saMmukhamRju / kapibalasya rabhasAdUrdhvAyitaiH ' utplavanaiH dhUtena punaH pratinivRttya pratIpamRju apasRtena udadhinA samAkrAntaH ( ? ) / pahammanta-padiravam utthApyamAnapratizabdam / abhibhUyamAnAnyaravamiti vA MY has bharanta for bharenta (triyamANa). Kula says kapibalasya (?) rabhasoddhAvitena.... nAmitatvAt dhUtasamayo laGghitamaryAdo ya udadhiH pradhAvitastena samAkrAntaH. SC has bala. 1 Ms. C of Goldschmidt has vao. 2 Our copy has UrvAnvitaiH. 40. K and Kula read vismitAnana for viambhianana (vijRmbhitAnana) found in R (see N. S.ed.). R's reading is against metre as pointed out by Goldschmidt who reads vimbhianana. :

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200 SETUBANDHA _K says rAmadhanuSo nirghoSaH sAmarSeNa vismitena dazavadanena cAkarNitaH cireNa prazAntaH. Our copy of Kula has vimita which no doubt stands for falfa, i.e., vimhia of which vimbhia is a variant. cf. Lilaval. ed. Upadhye, verse 134, footnote. SC Text has vimhia. 41. prAkArAntaritaM vyavahitaM, kaTakitaM kaTako nivezaH kaTakayukta niviSTamityarthaH / raNamahitaM raNe pUjitaM kapisainyam K. prAkAreNa antaritaM vyavahitaM, kaTakIkRtaM kaTakavadAveSTaya avasthitamityarthaH MY. prAkArAntaritakaTakitaM valayAkAreNa bahiH kRtaprAkAraveSTanam / nijake nidrAkSaye vibuddhaH, na tu saMbhramAdakAle prabuddha ityarthaH Kula. kaTakaM valayaH, tadvat laGkAmAveSTaya sthitam R. 42. K, MY and Kula read ohiranta which they explain diff. erently for ohianta = avahIyamAna (R). cf. next verse.. _R says dazavadano'vahIyamAnaM krameNa hasamAnaM pracalAyitaM talpe mAlasyAt ghUrNanaM vahati. K says vipalAyitanidrAM vipalAyitAmapagacchantI nidrA vahati sma / kathaMbhUtAM-zayane dvitIyasya zarIrapAzvasya parivartanairAbaddhasukhAM, viSamazrutamaGgaladhvanim asakalazrutabandimaGgaladhvanim , 'apahiyamANa'-pracalAyitAM, nidrAzeSeNa zarIrasya dhUrNanaM pracalAyitaM, bodhena zanairapahiyamANapracalAyitAm. MY says ohiranta mUrchat / apakSIyamANeti vA / paalaia ISatsvApAnuvRtyA dehasya pracalanam. Kula says vipalAyitA nidrA yatra, dvitIyapArzvaparivartanena AbaddhaM sukhaM yatra, viSamasamyak zruto maGgalaravaH prabhAtatUryAdidhvaniH yatra tat tathAbhUtam , 'avadhIrayat' viSayAntarAvajJAM vidadhat pracalAyitaM (nidrAzeSaghUrNitaM' vahati). SC says viSamamasphuTamiti zrInivAsaH / kSaNaM zrutaM kSaNamazrutamiti kecit / avahIyamAna iti zrInivAsaH / tanmate ohijjanta iti pAThaH. Srinivasa has this reading for ohiranta in 13.33 also, and says avahIyamAnA avasIdantaH, See SC. 1 Supplied from sc. .

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NOTES-CANTO XII 201 43. K and Kula read muccantam for muccantao found in R who mentions the other reading as a variant. R mentions also ohianta (avahIyamAna-apacIyamAna) as a variant for ohiranta = apahiyamANa. ___K says tataH madhumadena mucyamAnaM, masRNaM mandamapahiyamANaH zanaistyajyamAno lohitaH akSisamUho yena tat rAvaNasya nidrAzeSaM rAmadhanuHzabdazravaNAmarSeNa vigalitam. R says muccantam iti pAThe nidrAzeSasyaiva vizeSaNam / madhumadasyApi tadAnImapagamAdityarthaH. He explains his own reading thusmadhumadena mucyamAnaH ata eva A ISat masRNamapahiyamANo mandaM mandamunmIlyamAno lohitAkSisamUho yatra. ___MY says obrranta mUrchat vivazetyarthaH / nihaa nikAya (K_chaya also). Kula is mutilated, but SC says kulanAthastu tataH pradoSapItasya madhuno madena mucyamAnaM, nidrAgauravAt masRNo mandaH svavyApAramavadhIrayan ca nidrAcchedAt lohitaH akSisamUho yatra ityAha. 44. K says tato rAvaNaH prabudhyamAnaH anyonyaM lahitairaGgulibhiH karAlAni sAntarAlAni, tadAnIM tuGgAni maNitoraNAnIva dRzyamAnAni bhujayugalAni valayitvA nije zayanotsaGge Urva muJcati jRmbhamANatvAt Urva mumoca. valayitvA utkSipya Kula. anyonyAdhiSThitAGgulitayA madhyacchidrANi bhujayugalAni MY. Kula is somewhat corrupt, but SC says kulanAthastu aGgulInAM sandhiSu aGgulInAM nyAsena pratyekalaMghitAGgulIni ca tAni karAlAni ceti tathA bhUtAni bhujayugalAni kRSNadehatvAt tuGgendranIlamaNitoraNAnIva ityAha. ___45. MY says ahammium Ahantum AhataM bhavitum / raNasaMnAho raNodyogaH. K remarks rAvaNasya raNodyogaH zakra pratyeva bhavati / (ataH) bhayamairAvatasya. ___46. Kula reads vepamAna (vevanta) for milanta ( mIlat ). K and MY read saMnAhavibuddhAH for sanna-padiuddha = saMjJApratibuddhAH (R and Kula). s...26

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202 SETUBANDHA K says raNasaMnAhatUryeNa vibudrA:... rAkSasA mIlannayanameva kaNThe lagnaM yuvatijanaM kiJcidAdAya nirgatA: R says mIlanneva mudritanetra eva etc. 'MY says raNasaMnAhaH raNArthaM tUryAghAtaH / milanta mIlat muhyat / evaMbhUtaM yuvatijanaM gRhItvA stokaM nirgatA iti yojyam. R says raNAya saMjJA saMketo vAdyaravaH tena pratibuddhAH jAgaritAH. 47. K says gantumApRcchamAnAnAM priyANAM yuvatibhiH gRhItA adharoSThAH ' atarkitameva samarasaMjJApaTahe samarasUcanApaTahe zrute bhItAnAM yuvatInAM mukhAt amuktA api zithilasthitAH santaH niryAnti sma svayameva galanti sma SC Text has ninti for menti (niryAnti ). MY says aucchamana-gahia ApRcchyamAnAbhiH gRhItAH / atthakkam atarkitam | amuktA api virahakAtaratayA bhiyA ca svayameva zithilA: sthitA nirIyurityarthaH . 48. K and probably MY read ISadvitIrNaraNabhayaM for Isi-ntham navara bhaam = ISat nibhaM kevalaM bhayaM found in R who says tatra bhayaM kevalaM kiMcit nirbha vyAjaH . K says priyatamAnAM kaNThalagnaM yuvatInAM bAhAyugalaM bAhuyugalaM samarasaMnAha zrute ISadattaraNabhayaM yathA suratakSepeNa cikIrSitasya suratasya kSepeNa nirAsena galati sma. K (chaya) has kaNThAvalagnaM. MY has kaNThAvalagitaM. suratakhedena zithilIbabhUva. Kula reads isi-naam navara kaam, and says priyatamakaNThe avalagitamAsakteM bAhuyugalaM suratakhedena ISannataM kevalaM kRtaM zrute samarasaMnAharave galati bhayAt bhrazyatItyarthaH. 1 Kula says prabhAte svagRhagamanAya ApRcchamAnAH santo gRhItAH yuvatibhiH priyANAma dharauSThAH * He says

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NOTES - CANTO XII 203 49. K reads galitaharatalaM (cf. MY) for valia-kara-ala (R). K says zrutasaMjJAravatvAt tvaritA rAkSasA vakSasi valamAnastanaM priyAleSasukhaM pratipannAyudhatvena Asanne gRhItAyudhatvena vihastatayA vyAkulatayA galitakaratalaM yathA udvellayanti parizlathayanti sma. MY says gRhItAyudhaM raNadohalavyAkulaM svakAminyAzleSAt zithilaM ca karatalaM yathA syAt tathetyarthaH / uvvellanti udavellayan udamocayannityarthaH / priyAveSTasukhaM sukharUpaM priyAveSTam. Kula reads gahia-kara-ala. He says sutena saMjJAraveNa tvaritAH, pratipannaM yat AyudhaM tena vihastA vyagrAzceti, unmocanAya gRhItapriyAkaratalAzceti tathAbhUtA nizAcarAH vakSasi valanto luThantau stanau yatra tat priyAveSTasukhaM priyAbhujapAzAzleSasukham udveSTayanti (1) unmocayanti (?). Hemacandra 4.223 derives uvvellai from udveSTayati. R says udvellayanti caJcalayanti. 50. K pratika has rumbhantina (MY also) and not rubbhai as in Goldschmidt's ms. .._K says priyatamAn rundhatInAM gamanAt vArayantInAM yuvatInAM cirAya pravRddho mAnaH....tAsAM hRdaye na lagati na tiSThati sma / mAnamapyapAsya priyatamAn nivArayAmAsurityarthaH / idaM ca dunimittamiti draSTavyam. R says nAyakairakRtapUrve'pi praNayasya bhaGge nAyikAntarAsaGgAdinA kRte sati ciraprarUDho yuvatInAM mAnaH. K says mAnaH akRtapUrve praNayabhaGge abhyarthanAbhaGge kRte'pi bhayatraste tAsAM hRdaye na lagati etc. ___MY says svotpattikAraNaizcirotpanno mAno'pakSIyamANa upekSArUpeNa praNayabhaGgenoddIpito'pi bhayatrasta hRdaye na vyalagadityarthaH |....athvaa ciraprarUDha iti cirAbhyasta iti tena zeSamapi tadanuguNaM vyAkhyeyam MY has akaaa-puve pi (akRtapUrve'pi) and cxplains praNaya as prArthanA. cf. verse 52. 1 Our copy has uvvelantI udvelayat .

Page #697
SETUBANDHA 51. K, MY and Kula read priyAbhiH for piai = priyamA (R); and saMsmRta (saMsmArita Kula) for sambhavia (R). K reads saMmAnitamatsarANAM for degmaccharena (R, MY and Kula). K reads bhaTAnAM for bhadassa (R and Kula). ____K says priyAbhiH yathA yathA rudhyate gamanamiti zeSaH, tathA tathA saMsmRtena svAmyavamAnena svAmino rAvaNasyAvamAno yo rAmeNa kariSyamANastena abhyadhika yathA (syAt tathA bhaTAnAm) utsAho vardhate na hIyate sma / kIdRzAnAm-saMmAnitamatsarANAM saMbhAnitaH samAropitaH matsaro rAgha(ve yaiH teSAm). MY says priyAbhiH samarotsAho yathA yathArudhyata tathA tathA svAmipUrvakRtAvamAnasmaraNena svAmisaMmAnitaiH saha mAtsaryeNa ca avardhatetyarthaH.. ___Kula says yathA yathA priyAbhiH saMsmAritena svAmikApamAnenAbhyadhika yathA syAt tathA rudhyate vAryate, tathA tathA bhaTasya saMmAnitena saha mAtsaryeNa samarotsAho vardhate. R says saMmAnitenAdRtena zatru prati mAtsaryeNa saha vardhate. It will be seen that K and others read sambharia for sambhavia. See above and cf 10.60. R says saMbhAvitena tarkitena. 52. K's gloss on this verse is somewhat incomplete, and the chaya is missing. He has valitAH for khatia (R, Kula and MY). K ' says raNaparitoSeNa bhogAdabhyadhikena samarapraharSeNa nirNItA nirgatA ityarthaH. MY says praNayena prArthanayA skhalitA vilambitAH premarAgAbhyAM (rAgaH saMbhogAbhinivezaH K ) hRtA apyabhimAnena yoddhuM vyavasthApitA raNadohalena mimia (1) niSkrAmitA ityarthaH. It will be seen that K reads fauffar: and MY nimia for niggaa = 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 praNayena skhalitAH kRtavighAtAH.

Page #698
NOTES - CANTO XII 205 nireti, niryAti 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 Puspadanta's Jasabaracariu 3.12.14 (niniy a-jihahu in the sense of nirgatajihvasya). But this is probably not the reading intended here. 53. K (chaya) and Kula read laghukAgate for lahuaiammi (R)= laghukAyite. K says devaiH saha yuddheSu unnatAbhiprAyAH rAkSasAH kapibhiH samazIrSatvAta tiryabhiH kapibhiH samaM zaM rSabandhAt kapibhiH sAmyasaMbandhAt laghutvenAgate sati raNabhare saMnaddhaM saMnAhaM kartumapi lajjante ca / parasya zatroH prasaraM paritaH prasarpaNaM ca na sahante sma / tataH saMnAhamakurvan. Kula says kapisamAnaspardhayA laghuke . Agate raNabhare. Sc says sAdRzye samasisa- zabdo dezIyaH / .... anye tu devena saha samare uccAbhilASatvAt kapibhiH samare samazIrSeNa tulyatayA laghuni Agate laghUkRte vA iti vadanti. R says kapibhiH samaM samazIrSaNa spardhayA laghuke. 54. K says mahodarasya rAkSasasya kavacaM vakSaHsthaleSu vraNavivareSu karAlaM . sacchidaM, vaNaveSTeSu mahatsu vraNakiNeSu mukharam AyasatvAt zabdAyamAnaM, skhaladardhAntam , ataevoraHsthale viSamaM puJjitaM, pRSThe punaH AyudhavraNarahitatvAt nirAyatameva sthitam. MY says urogatagambhIravraNavivareSu tatsparzanarahitaM, vaNaveSTeSu karkazatayA mukharaM, skhaladekadezaM cetyevamuraHsthale viSamaM sat mahodarakavacaM pRSThe nimnonnatAbhAvAt Rju avasthitamityarthaH / svayaM mahodaratayA vakSaHsthalasya vraNasaMkaTatayA ca vakSaso nApAsaraditi tAtparyam. Our copy of Kula has only the pratika of this verse but quotaion in SC shows that he reads muhala-kkhalanta for muhalm khadeg - mukharaskhaladekadezamiti kulanAthaH. for Private & Personal use only w

Page #699
206 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 triziraso rAkSasasya bahukaNThAntarakarAlitaH' bahUnAM trayANAM kaNThAnAm anurUpaM chidrayuktaH, utkSiptanihitaH saMnAhaH ekamukhamutkSiptahastatvAt tanAvurasi zithila mevApasRtaH adhogataH. ___ MY says triziraso yathArthanAmno'ntaHpravezitaiH UrdhvamukhorikSaptaiH Sabhihastairurasi tanUkRte saMnayamAnenotkSiptaM kavacamayattena zarIraM vyAsaktaM prAvRNodityarthaH. SC says samutkSiptaH karayorutkSepaNAdUrvIkRtaH. R says ekamukhena ekopakrameNa utkSiptaiH saMnAhabAhumadhyapravezanAya uttolitaiH hastaiH tanuke. ___57. K and MY have akampana for mahodara (R and Kula) already mentioned in verse 54. __K says sa saMnAhaH bhareNa AtmanA svayameva (bharavazAt svayameva MY) apasarati sma. Cf. Hemacandra 2. 209 - svayamityasyArthe appano vA prayoktavyam. R says saMnAha AtmanaH saMnAhasyaiva bhareNa apasarati. Kula says Atmano bhareNAvasarati avatarati. 58. K and MY read loha for nihasa = nikaSa (R and Kula). K says indrajito vakSasi kRtaprahArasya airAvatasya dantamusalA vakSaHkAThinyena tatra praveSTumazaknuvantaH kavacameva bhittvA niHsaranti / niHsRtairAvatadantamusalatvAt dRzyamAnamasRNitalohacchAyam , ata eva madhye sAntarAlaM kavacamindrajita uraHsthale uttabhyate viSamonnatamatiSThat. MY says vakSastaTapariNatairAvaNadantaMniHsaraNamArgeSu dRzyamAnA masRNacchedasya lohasya dIptiryasya tattathA / ata eva madhyakarAlitatayA tatra tatra vraNaveSTeSu lagnaM kavacamuraHsthalAdindrajito nApAsaradityarthaH. 1 sc says bahUnAM kaNThAnAmantareSu karAlitaH kaNThAnurUpanirmANena danturita ityarthaH / bahUnAM kaNThAnAmantarAleSu karAlito viralAsakta iti kulanAthaH.

Page #700
NOTES - CANTO XII 207 Kula says niHsRtaH sukhapravezAprAptyA skhalito ya airAvaNadantamusala: tasya dRzyamAnA kaSaNacchAyA gharSaNayutiH yatra tat kavacaM kRzatvAdudarasya madhye karAlaM sAvakAzam indrajita uraHsthale uttabhyate uraHsthalasya vizAlatvAt kava. casya ca airAvatanikASasaMkocitatvAt unnamyate. R says niHsRtAnAM bhittvA barhigatAnAmairAvaNadantamusalAnAM....nigharSasya nigharSaNasthAnasya chAyA kAntirUjjvalatA yatra tat. ___59. K and MY seem to read uddha-tthie for urusu thiadeg (R). K reads dehaM separately, and vicchinna for vocchinna (R). _R says UrvoH sthitaH pralambo'vasAraH prastAro yasyetyUruparyantalambite'tikAyasyApi rAvaNaputrasya kavace. K says atikAyasyApi kavace Urva sthitaM (sthite ?) cireNa pralambA"vasAre sati prabhAvimuktaM nijayA prabhayA vimuktaM tasya dehaM vicchinnakRSNamedhacchAditaM nabha iva jAtam. __MY says atikAyasya kavace kAyamahattvena UrdhvAvasthite sucireNa pralambApasAre sati pralambo yathA syAtU tathApasAro yasya tasmin tathA dehaprabhAvimuktaM gaganaM sahasA vyupAcchinnakRSNameghamiva jAtamityarthaH. __Kula's readings are different. He says atikAyasyApi kavacaM pralambApasAraM bRhatpariNAhamapi kAyasya mahattvAt cireNa urasi saMsthitaM, dehaprabhAyA viyuktaM, jAtaM vyavacchinnakRSNamihikamiva nabhaH .... .... lohakavacaM nabha iva kRSNaM vizAlaM cetyarthaH. The reading #99 found in Kula is mentioned by R as a variant. Kula explains apasAra as pariNAha (prastAra acc. to R who has avasAra). It will be seen that Kula reads urasi saMsthitaM, i.e.. urasamthiam for urusu thia'. Cr. SC Text, which however reads dehappabanuviddham. 60. K says samarAya tvarito dhUmrAkSaH vajramukhacchinnabandhanam , ataevoraHsthale udvRttaM vivRtaM darzitAMsapradezaM kavacamAbadhya, khidayate zatruvadhAya

Page #701
208 SETUBANDHA vidayate sma MY reads vajraghara for vajramukha, and takes sovasam sepa rately. He says vajradharAyodhane vajradharAt truTitabandhanamataeva uraHsthalAduvRttaM darzitaM sAvakAza (ie sovasam ) ca kavacamAbadhya samaratvaritaH kavacAntaragrahaNavilambAdavidyatetyarthaH, Kula is corrupt, but seems to say darzitAM sAvakAzamanAvRtAMsam 61. K says ciraprarUDhe ciraM ropite baddhakiNe vraNasaMghAte roSeNa zarIrapoSAt sphuTite sati. R says roSajanyaspandanenotphullatayA kavacagharSaNAt. 62. K and Kula read akkhippanta (AkSipyamANa) for udeg (Rand MY ). K, Kula and probably MY read vighaTita (vihadia) for vialia (R) = vigalita. K says nikumbhasya urasi amarSavegena valite vistArite sati AkSipya - mANatvAt nitarAmAyatA' mADhI kavacaM sphuTadarzitasImantA sphuTadarzita bhedarekhA bhUtvA vizliSyati vighaTitAbhUt / jagaraH kaMkaTo mADhI daMsanaM jAlikA smRteti halAyudhaH / MY says mADhI mAthI bandhanasirA / nikumbhasyorasi amarSavegena uttambhite sati tata evotkSipyamANA dIrghA ca kavacasaMdhAnasirA sphuTadarzitabandhanamArgA bandhanArthAnAM lohavalayAnAM vitruTanAt vyazIryatetyarthaH R says valite ucchvasite. Kula says valite tiryagAkSipte / vighaTitA lauhavalayA yatra, chedAt vizliSTa lauhakaTikA | visattar vikasati ullasati / vikAsAdeva sphuTadarzitasImantA vyaktIkRtasImantAkArapArzvasandhirityartha:. With regard to mADhI, he says yatra nibiDasyUte kavacAJcalaparyante sandhibandhadADhyarthaM lauhAdighaTitakaTikA Abadhyate sA mADhI. R says mADhI dezyAM lauhAGgulIyaghaTito 'jiraha' iti prasiddhaH saMnAhaH SC explains it as kavacabandhanakhillikA. 1 Kula says AkSipyamANatvAt nirAyatA prasAritA. 2K (chaya) has vighaTitalohavalayA vizliSyati mAr3hI.

Page #702
63. K and MY read K, Kula and MY read NOTES - CANTO XII suparIkSitaM for suparicchaam (R and Kula). samupasthitaM for samuha ttihiam (R). MY says suparicchiam. suparIkSitam He mentions the other reading and says suparicchadaM samyak sirAbandhanavalayAdinirmitamityarthaH / rAmazarA eva durjAtaM vyasanam / surAhave suparIkSitamabhedyaM kavacaM zuko nyabadhnAt / purataH samupasthitaM durvAraM rAmazaradurjAtaM nAjJAsIdityarthaH R says durjAtamupadravam. Kula says suparicchadaM vicitrasuvarNAdiracanam purataH samupasthitaM durvArai: rAmazarairdurjAtamanarthopanipAtaM na jAnAti 64. K says tvaritamApRSTAyAH kAminyA valamAnadhanyopagUhanasyAbhijJAnabhUtaM stanaparimalaM stanavimardaM dayamAnaH kevalameva niryAti sma R says niraiti yuddhAya gacchatyeva. Kula says raNagamanAya ApRSTAyAH tvaritAyA jAtatvarAyAH (?) valantyAH saMmukhIbhavantyAH kAminyAH gADhopagUhanasyAbhijJAnaM stanaparimalaM stanasaMparka lagnamaGgarAgaM dayamAnI rakSan sAraNo niryAtyeva, na badhnAti kavacam | prAkRtatvAt pUrvanipAtAniyama: MY says tvarita mApRSTAyAH kAminyA valamA - na kRtasya gADheopagUhanasya cihnaM stanaparimalaM stanacandanAdi saMkrAntaM dayamAnaH R says tadaiva valato dhanyopagUhanasya gADhAliGganasya. 209 65. K reads bahula and MY bahala for and Kula). K and MY read far for dattha Kula says surANAM rudhireNa daSTaiH' liptasaMyuktaiH kesarai:. surANAM rudhireNa digdhepu lipteSu kesareSu gupyanto vyAkulIbhavanto bhujaGgamayAH pragrahAH rajjavo yeSAM te kesariNo yuktAH yojitAH. muhala = mukhara (R daSTa (R and Kula?). K says - kumbhasya rathe 1 Our copy has dantai. S...27 66. K, MY and Kula partika has nimmanei (nirmimIte and MY, nirmApayati = utpAdayati Kula) for nimmaei ( R ). K (chaya), MY and Kula have nimita: ( nihita: K comm) R has niyojitaH. K

Page #703
210 My says' khaDgamuSTinimito bhaTAnAM karaH zatruSu amarSamajanayat / gurvapi svAmisukRtamatyazeta / pareSAM zauryAbhimAnaM ca vyadhunodityarthaH. SETUBANDHA K says gurutaramapi svAminaH sukRtaM pratihastayati amitravat pratibandhanaM karoti / amitro'pi kRtApakAraH pratikartavya eva / svAminA kRtamapi pratimoktavyamiti tathoktam / tathA parasyAbhimAnaM darzanAdeva dhunoti sma. Kula says gurukamapi svAminaH sukRtamupakAraM pratihastayati svAmihastaM gamayati / parAbhimAnaM svAmizatrugarvaM dhunoti nirasyati R says pratihastayati pratisvIkaroti pratyupakarotItyarthaH . 1 67. evaM samarthAH samanahyan / dviSatAM kalakalo na samarthaiH sehe / teSAM hRdayaM ca zatruvadhAya vidyate sma K. ripukalakalazravaNena saMnAhavilambAda khidyata / bhaTasvayaM graha kautukAt vimAnatoraNaM prati gatazca Agatazca suravadhUjano nepathyaM vyaracayadityarthaH MY. vidayate hRdayaM samarakAlAkSepAditi bhAvaH / autsukyAdasamAptanepathya eva vimAnadvAraM gacchati, punaH nepathyavidhAnAya AgacchatItyarthaH . Kula. 68. MY says allinam prAptam. Kula says raghupatinA dRzyamAnaM rAmasyAgrata ityarthaH kapisainyaM samantata AlInameva upagatameva. K says iti rAkSasajano hRSTo bhUtvA samare satRSNaH san yAvat samanahyat tAvat rAmeNa dRzyamAnaM yuddhagamanAya dRzA codayamAnaM kapisainyaM samantataH rAkSasapurIM prAptameva. R says 69. K and MY read mRdita (malia) for dalia ( R and Kula ) .. plavaGgamA laGkAmabhibhavanti sma / bhagnArAmatvAt vilolAM sabhayAm / mRditairudyAnaiH bhavanopanirgamaiH bhavanAnAmupanirgamaiH, zAkhAnagaragatAnAM bhavanAnAM samIpanirgamamaNDapairityarthaH evaMbhUtatvAt laghvIM, zobhAvinidarzanAM zobhAyAM vigata nidarzanAM virahitadRSTAntAM laGkAmevaM paribhavanti sma / ArAmo nagarasya bahiH parito vRkSavanam / udyAnaM gRhArAmaH / zAkhAnagaramAkhyAtaM tathopanagaraM budhaiH iti halAyudhaH , maiM

Page #704
NOTES - CANTO xil MY says bhagnArAmatvena vilolA' vyAkulapaurAm / .... mRritairudyAnaiH bhavanairupanirgamaizca laghukRtAm / yatra rAjA svabhavanopakaNThe zuddhAntaiH janairvA saha ramate tadudhAnaM, tadeva maNDapikAdisahitamupanirgamaH, nagaraniSkramaNA rathyA vA / teSAM bhaGgAt laghukRtAM, zobhAvinivasanAM zobhArUpanivasanarahitAm / atra pratirAjamahiSyAkramaNasamAdhiH draSTavyaH. R says bhavanaiH gRharupanirgamaiH dvAraiH. ___Kula says bhagnairArAmaiH kRtrimairvanaiH vikalAM, dalitairudyAnaiH krIDAvanaiH gRhairupanirgamaiH pradhAnamArga: laghvI parigalitacchAyAM zobhAvinivasanAmiva vasanabhUtayA zobhayA tyaktAM nagnAmiva avakalganti AkrAmanti. R says zobhAyA vizeSato nidarzanaM dRSTAntabhUtAm / zobhaiva viziSTaM nivasanaM vastraM yasyA ityartho vA. sc adds sahajazobhaiva sthiteti bhAvaH. SC quotes Amara-ArAmaH syAdupavanaM kRtrimaM vanameva yat. ___70 K and Kula (Probably MY also) read pradhAvitaM for paritthiarm (R) = paristhitaM. K says aGkAgatarajanicaram AsannAgatarAkSasabalam , ataeva viSamAgatapadam / atra padazabdena avasthAvizeSo lakSyate / viSamamAgatadazaM, tadAnIM dhIrAyamANena sugrIveNa dhAryamANam / atha roSAdUrvAyitaM bhUtvA pradhAvitaM vAnarabalaM rasati sma / sahasA rAkSasairavaSTabdhatvAt duHkhasahAgatadazaM bhrAntaM tadAnIM dhIreNa svAminA samAzvAsya dhAryamANaM kapibalaM punaH pratipakSaM prati roSAdUcaM pradhAvitaM bhUtvA nAdamakarodityarthaH. MY says yuyutsAvegena svamadhyapraviSTarajanicaramataeva viSamAgatapadaM kRcchraprAptasthAnaM prathamasthAne avasthAtumazaktamiti yAvat / dhIrAyamANena harirAjena dhAryamANaM kRtottambhanaM kapibalaM roSeNa nabhasyuddhAvitam utplutam / pratibalAbhimukhaM ca kapibalamarasadityarthaH. is a desi word meaning Imeaning Avigna. See Debi farzs. nama-mala 7. 63. SC says vilolAmaGgavastrazUnyAmiti zrInivAsaH. 2 Our copy has avagalanti . 3 Cr. aGkamabhyAgatasya Bharavi 17. 64. Mallinatha says aGkamantikam. 1 Viola rendesed as ta

Page #705
212 SETUBANDHA _Kula says atisaMnihitatvAt aGkAgatA rajanicarA yasya tat tathA / tadarzanAt roSasya udghAvitena (1) udgamena dhAvitaM, parasparollaMghanarabhasAt viSamAgatapadaM viSamapadasaMcAraM etc. 71. K, MY and Kula read channa for chanda (R). K says rabhasAdAlIyamAnaiH garvitaiH kapisainyaiH channe nabhastale AlInasurAM kautukAt draSTumAgatasurAM, banditve draSTavyAM banditvAvasthAyAM draSTavyAM laGkAmapsarasAM gaNo niHzaGka yatheSTaM pazyati sma. MY says allianta prApnuvat / allima prApta / surastriyo'pi svabhartRbhiH sAdha raNadidRkSavo banditvena vinA draSTumazakyAM laGkAmapazyannityarthaH. Kula says kapisainyena channe tirohite gaganatale AlInAH samaradarzanakautukAdupagatAH surAH' yasyAM tAM nizAcaranagarIma. _R says yat kapisainyaM tacchandena tadvazena nabhastale AlInA avatIrNAH surA yatra tathAbhUtAm / rAkSasabhiyA kapisaMnidhimAzritya nabhasi devatA api sthitAH. ___72. K and Kula read prasthitAnAM ca, i.e, patthiana a for patthianam (R). K and MY read urovega, i.e., uradeg for uru (R). R and MY read truTitAH, and Kula khaNDitAH for degkkhalia = skhalitAH (R). Their reading seems to be degkkhudia (cf. Hemacandra 1. 53). ___R says raNarabhasAt prasthitAnAM samatItAnAmatidUramatikrAntAnAM ca plavaGgAnAM mArgeNa pRSThato drumAH patanti sma / kIdRzAH-teSAmurovegena vizliSTebhyaH zailazikharebhyaH truTitAH, prathamaM bhagnA api zanairapatan / anena vAnarANAM vegAtizaya uktaH. __MY says samaimchiana samatItAnAm / mArgeNa pazcAbhAgena / prathamabhamA api taravaH atikrAntAnAmeSAmanumArgamapatan / anenaiSAM vegAtizayosmihitaH, I Our copy has ramA.

Page #706
NOTES - CANTO XII 213 R takes 55 as 37. Kula's reading is same, but he says uruNA mahatA vegena vizIrNAt zailazikharAt khaNDitA drumAH, cf. SC. 73. K, MY and Kula read samucchritaiH for samutthiehim=samutthitaiH (R). ____K says AkAzagatAH plavaGgAH kavacitAnAM vAraNAnAM racite viracite ghaTAbandhe samUhasaMniveze sthitAn rajanicarAn nabhastalasamucchritaiH prAkAreNAntaritaiH dhvajapaTaiH sUcayanti sma dhvajapaTacireva rAkSasAn gajArUDhasthitAn parasparaM sUcayanti sma. Kula says sUcayanti anuminvantItyarthaH. ___MY says samusiehim samucchritaiH / gudia kavacita / kavacitairiNaiH viracitaghaTAbandhAnantarAvasthitAn rAkSasAna prAkAravyavahitairapi nabhaHsthalocchritaiH dhvajapaTairalakSayannityarthaH. ____74. K seems to read ntharana for sharia = nirhadita (R). K and Kula read samAlayana (samalliana, cf. SC text) for samullavana (R). samullapana. ____K says tasya plavagabalasya laGkAM prati gamanadhvaniH (MY also) gamanasamayazabdaH pavanAnusArI bhUtvA bhramati sma / kathaMbhUtaH-skhalitotthitebhyaH padebhya utthito, drumabhaGgazabdaiH viSamaH abhyadhiko, mahyA nibharaNena nitarAM bharaNena pUraNena guruH / athavA mahyA nidinaguruH nirhAdanena guruH. Cf. R - mahyA nihUditena guruko mAMsalaH. MY says raNakautukAtizayena skhalitotthitAnAmeSAM padairutthApito, javavazabhajyamAnAnAM drumANAM bhaGgajaiH zabdaiH viSamastArakArAdirUpaH, tadAkramaNakampitamahInihadena gurUkRtaH kapInAM gamanaravo vegapavanasahitaH abhrAmyadityarthaH. Kula says samAlayanasya samyagarpaNasya ravo nirghoSaH drumANAM bhaGgazabdaiH viSamo duHsahaH pavanAnusArI .... bhramati, vizvamAkrAmatItyarthaH. . The equivalent of mahi-nharla-garuo is missing in Kula. sc has asani-gghosa-garuo.

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214 SETUBANDHA 75. K reads yathAdRSTa for jahasanna (R). K and MY read patat for valanta (R). ___K says laGkAmAkrAmanto vAnarAH nirdalitamaNimayataTAnAmataeva yathAdRSTeSu yathAsaMbhaveSu vivareSu paryastajalAnAM parikhAnAM vighaTitAt zithilIkRtAt suvela t laGkAyA adhiSThAnabhUtAt lambitAH lambamAnA dikSu patanto nijharA yAsAM tAH tathAbhUtAH tadabhAvo vighaTitasuvelalambitadikpatannirjharatvaM tad dadati sma akurvan / bhinnataTAstataH tataH savantyaH patantyaH parikhAH suvelasya parito nirjharatvamagamannityarthaH. MY says taTanirmalanena parivAnAM suvelazivarAt vizliSTanabhomArgapatadapUrvanirjharatvaM kRtavanta ityarthaH / nijharANAM vighaTanaM ca suvelAt vicchidya (nabho)mArgeNa patanamityavaseyam. Kula reads nirgalita (niggalia) for niddalia, yathAlabdha (jahaladdha) for jahasanna, and probably all for valanta. He says nirgalitamaNitaTAnA' taTabhaGgAdeva yathAlabdhervivaraiH .... paryastAnAM nirgacchajjalAnAM parikhAnAM prAkArakhAtAnAM pUrva plavagAkramaNena vighaTitAt suvelAt lambitAH dikSu patanto ye nirjharAH tatsAdRzyaM dadati plavagA ityarthaH. 76. K reads samarotkhaNDita in the first line. K and MY read faalfaat: for vihadia = fagfcat: (R and Kula). Their reading might be vikhudia or vitudia (cf. Hemacandra 4. 116). ____K says cirakAlaprarUDhAH cirakAlaM prasiddhAH atyantacirantanAH samare khaNDitasya parAjitasya mahendrasya ye padanikSepAH / padazabdazcihnavAcakaH / padaM sthAne zare trANe pAdAGke pAdacihnayoH iti vaijayantI / mahendrasya padAnAM rAjacihnAnAM kirITasitAtapatrAdInAM ye nikSepAH / nikSipyate iti nikSepaH / sarveSAM darzanArthaM gopurapradezeSu sthApitA mahendrasya mukuTAdayo ye te kevalaM gopurAntaravighaTanAya gopurAntarabhedanAtha caTulaiH vAnaraiH vitruTitAH ta eva kevalaM 1 nirgalita might be a scribal error for nirdalita. 2 Our copy has pAntA . 3 cr. SC- dvAralikhitAH parAjitazatruvyavasAyA iti kecit.

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NOTES - CANTO XII bhagnAH / na tu gopurANi bhettamArUDhA vAnarAH / tatra rAvaNena nijayazaH prakhyApanAya sthApitAni devarAjasya rAjaliGgAni dRSTvA kopAt tAnyeva prathamaM babhaJjurityarthaH, MY reads padavikSepA: in the first line, and says raNadattapRSThasya dhAvato mahendrasya ye padavikSepAH cirAvasthitAH gopure nirmitAH te kevalaM kapibhireva truTitA na tu mahendreNAnyena veti bhAva: MY seems to read samarainchia like R who says samarAdatikrAntasya palAyitasya mahendrasya. Kula_reads navari (anantaraM ) for navara (kevalaM); and samarApavartita, ie. samarovattia. 1 cf. veovattia = vegApavartita 14.74. He says ye cirakAlaprarUDhAH pravikhyAtAH samarApavartitasya samaragRhItAnItasya mahendrasya padanikSepAH pAdanyAsAH (te) anantaraM vAnaraiH vighaTatA viluptA: SC says navari anantaramiti kulanAthaH. 215 77. K reads saMpIDita for samvellia (R, MY and Kula ). K says sA laGkA prAkArAbhyantara eva avaziSTadhvajapaTA, kSaNena vAnaraiH pIDitayA bhagnayA parisvayA svantyA prazamitarAvaNapratApA jAtA (chaya has nirvApita... pratApA). **** MY explains samvellia as saMveSTita, Kula says vAnaraiH saMvelli - tayA vidhutayA parikhayA. MY remarks jalA satteragninirvApaNasamAdhirityanusaMdheyaH. R explains saMvellita as caJcalIkRta. 1 SC Text has samaroattia. 2 Hemacandra 4. 222. 2 78. K and Kula read niSaNNa for asanna (R). Kula says nirantaraM niSaNNaiH niviSTairvAnaraiH parikSiptA veSTitA K and Kula read dRzyate (disai) for jaa (R) MY's reading seems to be the same. He says parikhAyA bahiHpArzvamAveSTya sthitaiH kapibhiH prAkAradvayamadhyagataparikheva laGkA samalakSyatetyarthaH. Kula says ubhayaprAkAramadhyakSiptaparikheva rAkSasanagarI

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216 SETUBANDHA dRzyate parikhAtaTasthitakapisainyasyApi prAkArasAdRzyAt. It will be seen that , Kula reads kSipta, i.e., degkkhitta for vidha = vyUDha explained as upacita (R), pravRtta (K). 79. K reads vivarjita for vihatta = vibhakta (R). He reads maNDala for mandali (R, Kula and MY). . _K says tatastat balamAnavikaTaM' paritaHsthitavizAlaM, vivarjitadvAravistAra vAnarasainyaM nirantaranivahatvAt laGkAyAH prAkAratvena ghaTitamaNDalabandhaM jAtam / laGkAM parito nirantaraniSaNNaM tadvAnarasainyaM gopurarahitaprAkAramaNDalamiva jAtamityarthaH. ___MY says virikka virikta (for vihatta), vimuktadvArAvakAzamiti yAvat. This seems to be the reading of K also, who has vivarjita. See above. K (chaya) has, vivikta, which might be a scribal error for virikta. MY goes on to say nivaha iti saMghazo nirantarAvasthitatayA laGkAprAkArasya ghaTito maNDalIbandho veSTanaM yena tattathA. Kula reads vivikka-dadhahoan (cf. SC Text) for vihattadarahoam vibhaktadvArAbhogam found in R. He says viviktadaMSTrAbhogaM prakaTitAzeSadaMSTram.. He explains . valanta-viadam as veSTamAnocchitaM (vAnarasainyam). R's reading vihatta is also found in Srinivasa quoted in SC : mamedaM dvAraM tavedamiti kRtvA vibhaktadvArAbhogam. R says vibhaktaH kapimukhyebhyo vibhajya datto dvArANAmAbhogo yena. It may bc noted that the reading vtrikka may also mean the same thing, as one of the meanings of virika (from vi+riMca) is vibhakta. see Paiasaddadeg sub voce. Cf. rajjaM ca.... jaNavayaM ca ekkArasabhAe virizcai Nirayavaliyao I. ___80. K and Kula read phaliha-bandhammi for vattammi (R). K says dvitIyasamudravat gambhIre parikhAbandhe baddhagiripathAH punarapi ghaTitagiripathAH. R has parikhApRSThe. Ms. C of Goldschmidt has vattammi. 1 Rays valat' pravezAya dizi dizi gacchat sat vikaTaM vistIrNam. -

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217 NOTES - CANTO XII 81. vAnaraiH dazamukhAdhiSThAne laGkApure tulite paribhUte sati K. vAnaraiH tulite AkrAntatvAt parikalite Kula. tulite AkrAnte R. Sc quotes vizvaadhiSThAnaM pure etc. ___82. K reads mahitaH for tulio = tvaritaH (R). Kula also has tvaritaH. K reads bhugna for bhagga (R). Kula seems to read lagna, i.c., lagga. K says samarapUjitaH nikumbhaH senApatiH AsannAnAM gajendrANAM laDanAyaM prahArAya valamAnaiH, yugabhugnakesaraiH grIvAgatena yugena kuTilIkRtakesaraiH zarabhaiyuktaM rathamArUr3ho nagarAt niryayau / zarabhaH siMha iva gajazatruH / tathA vaijayantI - zarabhastu gajArAtirutpAdazcASTapAdapi. 83. K and MY pratrka has ktha vi (kathamapi) for kaha vi (R and Kula). K and MY read 371 Afga for asamghia (R and Kula) K says atitvarayA kathamapi baddhakavacaH samarAya svabuddhayA prArthitasakalavAnaralokaH prajaGghaH .... niryayo. My says Kha vi kathamapi vilambAsahatayeti bhAvaH / samarAsAdita samarapratISTa. Cr. Pali asadeti, to lay hand on, strike, assail etc. .... ___R says samare'dhyavasitaH sarvaiH saha mayaiva yoddhavyamiti sthirIkRtaH samastavAnaraloko yena. Kula says samare AsaddhitaH zakyo jetumiti avadhAritaH samasto vAnaraloko yena saH. K explains turavia as tvarita (R chaya also). SC chaya has tvarAyata. R comm. says tvarAM kAritAH turaGgamA yena. ____86. K (chaya) has AsthAnI K says AsthAnamaNDapamAsthAnI tasyAH kSobheNa tadgatajanakSobheNa yo halahalaH kolAhalaH tena kAraNenotthitamukhare utthAya zabdAyamAne nijabale etc. Kula says AsthAnIkSobheNAsthAnazritAnAM roSAvezena (?) yat halahalaM raNautsukyataralatvaM tenotthitamukhare kRtakolAhale. R says asthAnakSobhAt AkasmikakSobhAt utthitena halahalena kalakalena mukhare zabdAyamAne pUrvanipAtA...28

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218 SETUBANDHA : niyamAt / yadvA halahalazabdo yuddhotkaNThAyAM dezI / yuddhotkaNThayA mukhara ityarthaH. Kula says avisarjitaniSkrAnte AdezaM vinA nirgate nijakabale. ...... ____87. K says raNAya tvaritaM yuktA azvairyuktA yujyamAnazca rathA yatra tat. MY says raNatvarita rathibhiryukta - yujyamAnarathamiti. K (chaya) has saMnaddhasaMnahyamAnabhaTaM .... ghaTitaghaTamAnagajaghaTa. R has ghadayamAna. Kula has. gharamAna. 88. K (chaya) has satyApita for saccavia. K (comm.) says rathagatairlakSIkRtasugrIvalakSmaNam. K (chaya) has bhUmigataparIyamANavAnaraM nireti balam. K (comm.) says padAtibhiH parIyamANazeSavAnarasainyaM bhUtvA niryayo. K seems to read bhumi-gaa-parintar-vanaram for bhuma-gaa-varia-kai. balam (R). For parinta see notes on 9.88. Here it is passive. Cf. forms like bharanta (bhriyamANa) 8.53, purenta (pUryamANa) 11.63 ete. R says rathagataiH satyApitAvetAbhyAM sahAsmAbhiH yoddhavyamiti sthirIkRtau saumitriplavagapatI yatra. sc says satyApitau svIkRtI. ... MY says varia vRta prArthiteti yAvat / saccavia lakSita anviSTeti yAvat / virikka zUnyIkRta. MY seems to read bhumi-gaa-virikkaDanaram. He says bhUmigataiH pattimAtraiH viriktA apakrAntAH zeSavAnarA yasya tattathA. Kula says bhUmigataiH viyuktAH (viviktAH SC) pRthakkRtA ekaikazo bRtA (SC also) vAnarA yatra tat balaM (i.e. rAkSasabala) niryAti. His reading might be bhumi-gaa-vivikka-vanaram. . 89. K and Kula read bhramati for valai (R). Kula says. bhramati itastato yAti. K (chaya) has, aghaTamAnaikamukhanigamaM, but comm. says. bhavanAntareSu vyAkulIbhavat evamayamAnaikamukhanirgamaM balaM bhramati sma ekenaiva gopuramukhena yugapannirgamena bhrAmyati sma. His reading seems to be aamana for aghadenta = aghaTamAna (R and Kula). R on 6.26 translates ainta as, ayamAna (gacchat ), but that does not suit the metre here. Unless it -

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NOTES - CANTO XT '219 is a scribal error, K's reading may be constured as ekamukhanirgamena ayamAnam by the pUrvanipAtAniyama rule. R says tat balam aghaTamAnADasaMpadayamAna ekamukhenaikopakrameNa, ekadeti yAvat, nirgamo yasya tathA sat valati nirgamavyagratayA dizi dizi maNDalImAcaratItyarthaH. Kula says skhalitaM vinitam. .... 90. K reads dhanuH for jua = yuga (R). and vilikhita (vilihia, cf. SC. Text) for vihadia = vighaTitaH (R) K (chaya), SC and MY have talima for taDima (R). Kula's readings are uncertain. K says rAkSasarathA valamAnAbhiravanamantIbhiH dhanuSkoTibhiH vilikhitakapATAni gopurANi tiryagavanamitaiH dhvajairAhatopalAH santo duHkhena aptikrAmanti sma. .. MY says mahatAmapi puradvArANAM niSkrAmaNAparyAptAvakAzatayA taduparibhAgapratibandhatayA trayasrIbhUtaireva namitaiH dhvajaiH spRzyamAnoparitalimA rathA gopurANyatyakAman. __Kula says uparita(li)maM dvArakUTapaTalatalabhAgaH. R says uparitaDimaM dvArasyoparibhAgaH. sc says talimaM kavAToparikASThavizeSa iti kecit / upari. vitAnamiti kecit , and quotes vizva which gives. bitAnaka as one of the meanings of talima. 91. K has nistruTita for nisudhia = nipAtita (R). K pratika is nisudia K and MY read fuprafa for opphanam daliadeg (R). R says bhagnA bhujaGgasya zeSasya phaNA yasmAt / tathA dalitaM pAtAlaM yena / bhUpatanAdityarthaH. . . K says asahiSNutayA virugNadiggajendra, bhagna jaGgaphaNairantaritapAtAlaM rAkSasAnAM prasaratA bharaM gauravAtizayaM gurumapi acirAt ladhurbhaviSyatIti bhUmiH sahate sma. MY reads nisudhia explained as avapAtita. He says antarita : vyavahita. Kula reads niluTita' niluTitA AkrAntAH pRthivIM (dhArayantaH) 1. niludhia ? The | ratika in our copy is nilutia which is a mistake.

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.220 diggajendrA yena He says bhagnAbhiH bhujaGgasya zeSasya phaNAbhiH apasRtaM saMkuKula's readings is pphanosaria. citaM pAtAlaM yatra tam 92. K reads vihvalaM (vihalam) for pihulam = pRthulaM (R and - Kula). He reads rasati for ni=niraiti, niryAti ( R and Kula) SETUBANDHA K says agraskandho yuddhabhUmiH tAM prAptaM, madhyapradeze dvAramukharuddhatvAt puMJjitavihvalaM, pUritarathyAmukhaM, kUlena pRSThabhAgena ApUritabhavanAGgaNaM bhUtvA rasati ruma / kulaM tIre cabhUkaTAviti vaijayantI R says yadvA agraskandhe kapisainyAne: ApatitaM svAgrabhAgenaivetyarthAt. MY says agraskandhAvapatitaM yatra yoddhavyaM tatraiva prAptam / usasia ucchvasita (K chaya also) / zAstrI tirthaprathyA / pUritatiryaM prathyAmukhamiti yAvat K and MY seem to read usasia-saha for usasia-sahi (R and Kula ? ). Kula says agraskandhe plavagabalenApatitaM zatrusainye lagnam. He seems to say ucchvAsitazAkhAmukham 'sAhI' rathyA, sAvakAzIkRtarathyAmukham ( ? ). R says ucchvAsitaM kiyatAM nirgamanAdasaMbAdhIkRtaM rathyAmukhaM yena / sAhizabdo rAjamArge dezI. for ithambham (R). K reads 93. K and MY read for dart (R and Kula). K says tannizAcarasainyaM dvAre gopuramukhe kRtottambhaM kRtasaMmarda saGkarTa, tato vibhinnavikaTaM pRthagbhUya prasRtaM, tadAnImekena mukhena daraM vinirgamya samasthale uttAnaprasthitanadIpravahanibhaM bhUtvA niryayau. Cf. Ron 9.26. MY says. kautthambham (SC Text also) kRtottambhaM kRtapratibandham . Kula says * ityuktaprakAreNa dvAre.... kRtAnyonyagharSaM niryAti vibhinnaM pRthagbhUtaM tato vikaTa vitataM nizAcarasainyam / ekamukhadarivinirgatAyAH samasthAne uttAnamagambhIraM prasthitAyA vitatajalAyAMH nadyA iva chAyA yasya tattathA: SC says dvAreNa kRta uttambho rodho yasyeti kecit. 1 " 1. Partly restored from SC which peproduces Kula anonymously. After dvAre SC omits a word which is partly corrupt in our copy, but seems to stand for kRtottambhaM.

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NOTES - CANTO XII -221 94: K (chaya) has vyatiriktAni (vizeSeNa riktAni comm.), ie. vairikkaim for pardeg (pratiriktAni zUnyAni R). MY seems to read punnojjhaa which he renders as pUrNAvakSINa for punna-jjhina (pUrNakSINa). He says samarArthaM garyodhaiH zUnyIkRtAni bhavanAGgaNAni pUrNatatkSaNAvakSoNAnAM saritAM pulinasadRzAni AsannityarthaH. 95. K explains only a phrase of this verse. K (cbaya) has vAta (Kula and MY also) for pavana (R), and vicalitaH for pacadeg : (R). In our transcript K (chaya) has davaH, like R and Kula, but Goldschmidt's ms. has taruH. MY has druma, and vivalitaH for , vicalitaH. MY says laGkAveSTanArtha vyagraH kapinivaho niryadrAkSasabalAvalokanena prapalavAtAhatadrumavat vivalitaH parAvRtta ityarthaH. _Kula says kharavAtapreSitavanadava iva calitaH tadabhimukhaM prasthitaH. He seems to read vana-davo via calio as in ms. C of Goldschmidt. cf. SC . Text. 96. MY says paharujjua- paikkam prahArodyatapAdAtaM (K also). SC Text has paharujjaa. K_explains muktAGkuzamAtaGga as prayuktA kuzamAtaGgaH, MY remarks udyojitamAtaGgam udyojitarathaM ca rAkSasasainyaM jAtamiti yAvat. - Kula reads parivartate for parivaddak - nizAcarasainyaM parivartate kapisainyasyAbhimuskhanityatvAt. sc says parivartate vAnarAbhimukhIbhUya dhAvati.... _R says prahAre RjukA vedhyasaMmukhIkRtakuntAH padAtayo yatra, SC says tvarAthe muktA akuzA yatra evaMbhUtA mAtaGgA yatra.." 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 nasoDha (nasahia, cf. SC Text for mahiala (a). K and Muda read dhAvati (dhai) for thai = tiSThati (R and Kula). K, Muda and My read gRhItAnurAga, i. e. gahianuraam for anohana-bhadam a . ... ... - . - -

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222 7 K says tataH kapisanyamekatvena Agatavegam ekarUpAgatavegam. aprata dattamabhyadhikaM madaM parasparaM na soDhaM yena tattathAbhUtaM, gRhItayuddhAnurAgaM tathaiva parito maNDalAkAreNa pradhAvitaM bhUtvA rAkSasabalamabhito dhAvati smeti'. My says ekkakkama anyonya / tulyAgatavegam, anyonyena parAbhimukhadattamabhyadhikapavamasahamAnaM, svIkRtaraNAnurAga, tathA parimaNDalIbhUya pradhAvitam / yathA rAkSasasainyaM niragAt tathA parimaNDalIbhUya tatpratIcchAmakarot kapibalamapItyarthaH . SETUBANDHA Rsays anavahInA anapagatadhairyA bhaTA yatra Kula reads bhara for bhaTa. He says ekaikena dattaM na sodamabhyadhikaM padaM yena tat tathA of K chaya - ekaikadattanasodAbhyadhikapadaM ) / anavahInabharam aparityaktaraNabhAraM, yathA pUrvaM tathA parimaNDalapradhAvitaM kapisainyaM tiSThati / abhimukhAgatAnapi rAkSasAn dRSTvA tathaiva sotsAhaM sthitamityarthaH. The beginning of Kula's gloss is missing, but SC says ekarUpatayA Agato vego yasya, samakRtavegamiti kulanAthaH. 98. K and MY put this as the concluding verse of their Canto 13 as explained in the Introduction. MY says kevalaM raNAnurAgeNa na bhajyante kadAcidapi bhagnaraNAnurAgA ne bhavantItyarthaH R says prArthayante parAnuparundhanti yuddhAyAkArayanti vA. Kula says prArthayante varayanti parAnityarthAt. SC says abhiyuJjanti. The phrase na bhajjanti bhada recurs in 13.4 ( na bhajyante nApasaranti R ). 1. Muda says gRhItAnurAgaM gRhItayuddhAbhinivezaM kapisainyaM tathA parimaNDalapradhAvitameva bhUtvA dhAvatIti / tathA parimaNDalaM pradhAvitaM yathA ArambhadazAyAM parimaNDalaM bhavati uttaradazAyAmapi tathaiva parimaNDalaM sat pradhAvitamiti.

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- CANTO XIII 1. K says anantaraM laGkAyAH nirgatamilitaiH nirgatya samUDhaiH, pUrvamAlInaiH chaGkAsamIpAzritaH tataH samAgataiH rajanicaraiH vAnaraizca vimuktaravaM yathA guru atimahata raNaprasthAnaM raNArtha prayANaM dattaM kRtam / paraspareNa soDhaM ca. Kula says. nirgatamilitaiH niSkramya lagnai rajanicaraiH AlInasamAgataiH daukitvA mizrI bhUtaizca vAnaraiH. _ Muda says nirgatamilitaiH puryA nirgatamAtraM gatvA yuddhArtha zliSTaiH, AlInasamAgataiH dvIpAntarAdAgatya samAlInaiH yathAkramaM rajanIcaravAnaraiH gurukaM raNaprasthAnaM raNaprakriyA dattaM soDhaM ca / nirgatamilitAH rajanIcarAH yathA praharanti sahante ca samAgatAlInavAnarA api tathaiva praharanti sahante cetyarthaH. Kula says gurukaraNaprasthAnaM mahAsamarAghaTanam. 2. K reads taha vi (tathApi) for taha a (tathA ca). K, MY, Kula and Muda read patthia for patthana = prasthAna (R); and aigaa (atigatAH) for ahigaa =abhigatAH (R). ____K says purobhavatAM pratibhaTAnAM nipAtiteSu deheSu uparinihitacaraNAH santaH prasthitAzca sainikA anyonyaM tathAtigatA atikramya gatAH (Kula also) | kathamiti cet , prahAralAlasAH te yathA stokamapasRtAH / etaduktaM bhavAteyuddhArthamatisaMrabdhAH te rAkSasavAnarAH prasthAnavegAtizayAt puraHsthAn pratyarthino nipAtya teSAmupari kRtapadanyAsAH parasparayoH abhyantaramavagAhya punaH prahArArtha kiMcidapasRtA iti. _MY says pnrilla purogata / purogatAnAM yodhAnAM vegavazAt nipatitadehopari kRtapadAH tvarayA prasthitAH sainikAH tathAtyantaM milatA yathA prahArAvakAza ): punarapAsaran ityarthaH / atigatA atisaMzliSTAH. Muda says tvarita prasthitAH pratipuruSAH tathA ekaikamatigatAH atyantamAsannAH, prahAralAlasAH prahArecchavaH yathA stokamapasRtAH. Kula says ekaikaM pratyekam.

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224 SETUBANDHA 3. K says pUrvaM hRdaye yathA yuddhe vyavasitam evamevaM kariSyAmIti yathA adhyavasitaM, tataH samarabhUmau rajasA kaluSitaiH nayanaiH yathA lakSitaM ( satyApitaM chaya), rAkSasaiH pratipakSe tathA prahAraNamevahRtaM prayuktam (visRSTam Muda; vyApAritam Kula). MY says saccavia lakSita ( dRSTa Kula; lakSIkRta Muda). Kula reads rajanIcaravAnaraiH (ie, raaniara-vanarehim, like ms. C of Goldschmidt) for raaniarehi ranamuhe. Kula says yathA hRdayairvyavasitaM cintitam. 4. K and Muda read pratiSThApita (Kula also) for pari; bhujAH for bhada (bhaTAH); and sajjanti for bhajjanti = bhajyante (R and Kula ?). K says padazabdena svAminA tatkAla eva pratipAditaH adhikAra vizeSa ucyate / tasya lAbhAt abhyadhikajavAH atiprakRSTaprahArarabhasA, muSTiSu pratiSThApitanizcalakhaGgA, lakSitalabdhalakSA (satyApita labdhalakSA : chaya) bhaTAnAM bhujAH prahAravizadAH prathama eva vidAritalakSA na sajyanti ( sajyante ? ) na kutracit pratihanyante sma . MY says padaM prahArasthAnaM prahAraviSayaH tasya lAbhaH / lakSitalabdhalakSAH yathA lakSitaM tathA lakSaM labdhaM yaiste tathA / prathamaprahArAt nAzrAmyan kiMtu saMskArodhAt laghavaH zaktyatizayayogino'bhavan ityarthaH . Kula says satyIkRto dRSTo labdho lakSyaH prahartavyadezo yaiste tathA / prathamaprahAre ajAtakhedatvAt vizadAH paTavaH ..... ataeva jitazramatvAt nAvasIdanti. He seems to read bhajjanti lik R who syas na bhajyante na parAjayate. Kula says also padalAbhAya, prahArasthAnaprAptaye, athavA padalAbhena.... padanyAsaprAptyA atyadhikajavAH vegena parisRtAH. It is not clear whether he read bhua or bhada (R). See above. R takes visaa (vizada) as viSaya (prathamaprahArasya viSayA api), but mentions the other explanation.

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225 NOTES - CANTO XIII Muda pratika has ava, and he reads avalambita for paalambha. He also reads prasAra for prahAra. He says avalambitAbhyadhikajavAH svIkRtAtyarthavegAH, muSTipratiSThApitatvAt dRDhagRhItatvAt niSprakampakhagAH, lakSIkRtabaddhalakSAH bhujAH prathamaprasAra eva vizadAH prathamaprasAra eva prahArakatvena prasiddhAH bhujAH punarna sajyante prathamaprayoga eva kartavyasya parisamApitatvAt punarne sajyante nodhuktA bhavanti. Muda seems to read baddha for labdha in the second line. 5. K says mAtaGgAH plavagaiH svahastena AvidvAn kSiptAn , calitazAkhAn , mukhamaNDale ghUrNanena apamRSTasindUravinyAsAna , kumbhataTe magnAn vRkSAn dhunvanti sma. MY says Khutta khAta (for ukkhulta) 6. Kula syas rAmasya roSasya. rAkSasapateH .... duHsahasya madanasya (ca) samameva dvayorapi rAkSasaprakSayahetutvAt anurUpadAruNaH pariNAmaH ArabdhaH vRttaH. 7. vAnarA ityadhyAhAryam K. pratipakSaH prahAraviSayaH sc... 8. K and Kula read nirbhinna (nibbhinna used many times in the poem) for vikkinna = faxloh (R). ____K says tatra rAkSasAH zaraiH nirbhinnamahIdharAH zaraiH bhinnA vAnaramuktA mahIgharA yaiste / tathA zaravighaTitazeSAH zaraiH vidAritazeSAH mudgaraiH AhatAH zailAH yaiste / tathA prahAramArgamatItA AsannatvAt AyudhagocaramatItAH bhujai reva cUrNitAH parvatA yaiste / tathA bhUtvA bhramanti sme. ___My says zaramudgarAdayazeSAyudhairapi akSatA AsannatamA ye te bhujairava rAkSasaH cUrNyanta ityarthaH. He says aincia atigata. Cf. 13. 28 below. Gn 13. 86 also be explains the word as erfana, and says #THISH hatvA hanUmAnatigata ityarthaH. ___K (Chaya) has praharaNamArga. Kula says praharaNamArgAdatikrAntA bhujaiH cUrNitAH parvatAH yaiste nizAcarAH... s...29 . .

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226 SETUBANDHA 9. K says vistRtasya gireH pariNAhavat vistAravat vikaTe vizAle lavaGgasya skandhe grIvAmULe bhAgapatito'pi yathAsthAnapatito'pi gajasya sthUla: kara vistAraH aprabhavadAveSTaH aparyApnuvadAveSTano bhUtvA ullalati vigalati sma. MY says aparyAptatadAveSTanAnuguNadairghyaH ullalati viSamaM skhalatItyartha. Kula says bhramati R says caJcalIbhavati. 10. K says kapinA roSAt preSitasya kSiptasya, rajanicaroraHsthale cUrNitasya zikhariNo gireH rajo dhUliH UrdhvamuddhAvati sma / tasya zilAsaMghAtaH adhomukho'pasarati sma. 11. K says ripubalasya madhye nirAyatAH nihatAH nirantaraM nipAtitAH jJAyamAnAH prakhyAtAH bhaTAH yeSu teSAM vikramaNe kRte niHsAmAnyA nirupamA, evaMbhUtAH bhaTAnAM gatimArgA draSTumapi duSkarAH kiM punaH kartumiti. MY says bhaTAnAM jJAyamAnatvaM prasiddhatA / vikramaniHsAmAnyA vikrameNa nirupamAH. A has vikramaNe Kula says nirAyatA dIrghAH / nihatA nicUrNanipatitAH jJAyamAnAH suprasiddhA bhaTA yeSu te tathA / (vikrameNa ) niHsAmAnyA asAdhAraNAH / anyaiH bhayahetutvAt draSTumapi na zakyanta ityarthaH. Kula seems to read nicunnia for nirantara. 12. K says yuddhe yodhaiH zauNDIryaM svaM sAmarthyaM niruhyate nirvartyate sma / apratihastalaghuH - pratihastaH pratidvandvI, ayogyapratidvandvatvAt laghuH prahAra : AtmIyaH zastraprahAraH taiH hasyate sma / athavA asadRzapratibhaTatvAt laghuH prahAraH zatruNA kRtaH zastraprahAro vIrairapahasyate sma / vIrANAM vaira (1) bandho vavRdhe / samarthAH sAhaseSu atisandhIyante atIva abhiniviSTA Asan ityarthaH / karmakartari param For pratihasta see also verse 92. 1 MY says niruhyate prANavyayenApIti bhAvaH / apratihastalaghuH pratiprahArAbhAvalaghuH / prahatraiva svayamapahasyate / samarthA eva sAhasakaraNeSu paraiH atisandhIyante hanyanta ityarthaH / athavA sAhaseSu samarthAH sAhasAnuSThAtAraH tadatizAyisAhasakaraNAt spardhamAnaiH atisaMghIyanta ityarthaH SC says jIyanta iti zrInivAsaH. Kula says zaudIrya zauryAbhimAnaH / apratihastena pratiprahArA -

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NOTES - CANTo xIII 227 pradAnena laghukaH paribhavanIyaH prahAraH prahAravAn puruSo hasyate Kula reads abhisandhayante, i. e., ahio for at samdhijjanti (atisaMdhIyante). He says samarthAH prANanirapekSaMkarmasu abhisandhIyante vaJcacante' .... 13. K says zirasi patite'pi dhairyeNa deho na patati sma / zUlena vibhinnamapi hRdayaM naiva bhidyate antarna bibhide | ahaGkAreNa bhaTaiH labhyAM mAnamapi (chaya also) AvezyamAnamapi raNabhayaM duSparicitatvAt pratibhaTAnAM hRdaye na lagati sma K's labhyamAnam might be a mistake for lAgyamAnam (avij jantam ( R ). R says lAgyamAnamapi zatrubhirAdhIyamAnamapi. Cf. MY R says zirasi patite'pi hRdayaM na patati na kAMtaratAmavalambata ityarthaH. Kula says zUlena samantAt bhinnamapi na bhidyate unnamaparAGmukhaM ca ' tiSThatItyarthaH / duHparicitamananubhUtapUrvam. below. MY says hRdayaM na bhidayate iti na bhidyate nAnyathA bhavati hRdayasya vyavasAya bhUyaskatvAdityarthaH . He has laijjantam lihyamAnam ( ? ), and says bhaH pratibhaTAnAM prahArAdibhiH ApAdadyamAnamapi raNabhayamaparicitatayA nAlaga dityartha: MY' lihyamAnam is a mistake for lAgyamAnam. Kula is corrupt, but SC Text has laijjantam, translated as lAgyamAnam the chaya. in 14. K. MY and Kula read hasai for the first sahat = sahate (R). K and My read prahAra ( pahara ) for dappao (R). K (chaya) has apasAreSu bhaTAnAM nirdoSeSvapi (SC Text also). K says prahAreSu satsu prahRtAnAM bhaTAnAM darpaH hasati vikasati sma / puruSavizvAsaH puruSaH khalu ahamiti vizvAsaH prahArasya sthAneSu viSayeSu prApteSu balavattareSu pratibhedeSu ( pratibhaTeSu ? ) prahartavyeSu satsu puruSAbhimAnaH sahate zaknoti sma / atibhAreSu abhimAninAmabhimAnaH sAdhyaM sAdhayatIti bhAvaH .... 1. The word is restored from Kula quatation in SC which, however, has ardhAkRSTA vaJcayante. 2. Partially restored from SC, =

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SETUBANDHA. nirdoSeSu apasAreSu karasya vazAdAgateSu (?) apagateSu bhaTAnAM roSaraso nApasarati sma SC says pahara - tthanesu ipi pAThe prahArasthAneSu pratipakSaprahAra saMkaTeSu ityarthaH . 228 MY says prahAreSu darpo hasati / prahRtaH san bhaTaH prahAramavajAnAtIti vA, prahRtasya bhaTasya darpo vardhata iti vArthaH / sthAneSu avasareSu prahAraM puruSAzaMsA sahate / prahartavyasya zUratayA prasiddhiH / abhyudyataM prahAramanujAnAtItyarthaH . MY seems to read paharam thanesu for pahara-tthanesu, which is K's reading. MY mentions another explanation sahate zobhata ityarthaH (cf. Hemacandra 4.100) iti kecit / hRdayasthAneSu (prahArasthAneSu ?) aparAGmusvasya yaH parakRtaH prahAraH tatra tasya puruSAzaMsA zUratarAbhimAna zobhata ityarthaH . He explains the second line thus : AzrayabhUteSu bhaTeSu ajanitabhagnadoSamapasaratsu amitradarzanAdinA tadAzrito roSo nApasaratItyarthaH R says nirdoSeSu apasAreSu na bhayena, kiMtu prahAra saukaryAya pazcAdAgamaneSvapi. Kula says prahAreSu darpo hasati avajJAM karoti / puruSAsaGgha : ' puruSasya zatruvadhaM pratyAsaGga(?)karatvAt vyavasAya:' para prasthAneSu parAbhimukhagamaneSu zobhate / 4e1a1fafa ada M. Kula seems to read para-patthanesu (cf. SC text) and explains sahai as zobhate (cf. MY above). 15. K reads dara for dadha = dRDha (R and Kula); and musala for mUla (R and Kula). K says nimIlanti mRtA ityarthaH / anyat subodham. Kula says dRrddhaM daSTaM dantamUlaM dantanirgamasthAnaM yaiste / samatsaraM sakrodham. 16. K, MY and Kula read avaharana (avadhAraNA) for avahirana = avadhIraNA (R). K reads bhajjar and Kula bhijjar for kijjar = kriyate (R). They read cintijjai for sumarijjai = smaryate (R). K reads saMzaye, i. e. samsaammi for samsae vi ( R and Kula). 1. Kula seems to say here asamgha etc. 2. SC. says puruSasya AzaMsA zatruvadhaM pratyutsAhaH. * zabda AzAyAM dezIyaH / puruSAkAMkSA puruSasya -

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225 NOTES - CANTO XIII K says yodhAnAmavadhAraNA avazyametaM haniSyAmItyadhyavasAyaH kadAcit na bhajyate / saMzaye prANasaMdehe sati svAminA kRtaM sukRtaM cintyate sma / na tu smaraNam / vinipAto vipattiH vAhana vinAzAdiH na gaNyate sma / bhaye dRSTe'pi lajjA smaryate palAyanaprasaGge lajjA smaryate sma. . MY says avadhAraNA vyavasAyaH / vinipAto.vadhaH / dRSTe bhaye bhayaheto. his pratika is oharana. Kula says avadhAraNA pratijJA na bhiyate / saMzaye'pi jIvitasaMdehe'pi svAmisukRtaM cintyate. R says vinipAto maraNam . 17. K says rAkSasaiH prathamAnItAbhiH surabandIbhiH bandobhUtAbhiH surastrIbhiH ye rAkSasAH jIvitasaMzaye'pi suciraM tyaktA aparigRhItAH, yuddhe'bhimukhaM nihatAH ta eva tAbhirabhisAritA devatvaM gatAH ta eva tAbhiH gRhItA iti. MY has padicchudha (for pari' ) pratikSiptAH pratyAkhyAtA iti .. yAvat. 18. K reads bhuja prahAra' for aGgaccheda (R). He says abaddharudhiratvAt chedalAghavena anutpannarudhiratvAt paripANDarabhujaprahAraH, agaNitavaNavedanaH, uSNena tIveNa prahAreNa sarasaH sAbhinivezaH kapiH rajanicareSu baddhalakSo bhUtvA pravivezetyarthaH. MY says uSNaprahArasarasaH pratyagraprahAreNa sollAsaH / samalliar prApnoti (samAzrayati K chaya). Kula says samAlIyate Dhaukate. Kula says agRhItaH raNakRtaH saMtApo yena. He reads agahiaranait for agania-vana'. He says uSNo dAhakArI prahAro yasya sa, tathApi sarasaH sAnurAgaH. R says abaddhena pravahatA rudhireNa paripANDaraH aGgacchedaH kSataM yasya tathA. Kula says abaddhena galatA rudhireNa paripANDaravraNacchedaH. He thus reads paripandaravana-ccheo (cf. SC Text). 1. i.e. paripandara-bhua-ppaharo. 2. This is the reading of ms. C of Goldschmidt,

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230 SETUBANDHA 19 K says samarthAH parAkramasya avasaraM na pratIkSante na pratipAlayAMmAsuH / pareNa janitaM pratApaM pauruSamavakSundanti babhaJjaH / yathAbhaNitaM prAk pratijJAtamartham atikrAmanti sma tasmAdadhikaM ckruH| sAdhukArapurataH anyaiH kriyamANaM sAdhuvAdaM puraH kRtvA pravizanti sma (yanti chaya) / athavA sAdhukAraM sAdhukriyAM puraskRtya prAvizanniti. MY says occhundanti avakSundanti / opphundanti iti pAThe AkrAmantItyarthaH (Cf. apphundai 6.57, 82) bolanti atikrAmanti / tato'pi atizayena kurvantItyarthaH / atiyAnti sAdhukArasya purato'tiyAnti / yatra yatra ripUna ghnantaH zUrAH pravizanti tatra pazcAt (tatra tatra A) bhadaiH kRtaH sAdhukAro'pi pravartata ityarthaH / atra laTprayoge'pi bhUtavihito lakAraH tatra tatra 'nikSeptavyaH. Kula says avasaraM na pratIkSante kAlakSepa na kurvanti. He also says sAdhukArapurataH iti yatra sAdhukAraM zRNvanti tadAbhimukhaM samarthA AyAnti' ityarthaH. R says sAdhukArapurataH pratipakSaprahArAdikaM dRSTvA sAdhu sAdhviti kRtvA 'AyAnti / tameva (prati)prahartumityarthAt vipakSakRta sAdhukArasya purataH saMmukhe AyAnti iti vA. 20 K says iti teSAM tat yuddhaM vyaz2ambhata / kIdRzam -- surAGganAnAm aminavadayitaprAptyA suratalAbhasya saMketagRhaM, dharmayuddhatvAt bhagnayamalokapathaM khilIbhUtayamalokamArga, mahendrabhavanamamarAvatI tAM prati RjUkRtamArgam. MY also has RjUkRta. R says RjukAyitaH saMmukhIkRtaH. 21. K and Kula read fra for a fra'. The beginning of K's gloss is not well preserved in our ms. He says kapInAM vakSastalapariNatasya (1) .... nije (1) mukhe gajasya mukha evAstamitA vakSastalasya kAThinyAtizayAt pratihatA bhUtvA mUlabhAga evAtidUraM magnA hastinAM dantAkhyAH parighA yatra tat / nihatAnAM bhaTamahitAnAM bhaTapravarANAM grahaNAya nipatitAnAM 1. Kula quotation in sc has atigacchanti.

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NOTES - CANTO XIII 231 suravadhUnAM calaiH gamanarabhasAt calaiH valayaH mukharAH plavagAnAM gatipathA yatra / vAnaraiH hatAnAM rAkSasabhaTAnAM grahaNAya vAnarANAM gatipathAnanugacchanti surastriya ityarthaH. MY says kapivakSaHsu tiryanikhAtAH, taddADharyAt nijamukheSu bhastamitAzca gajAnAM dantaparighA yatra tattathA. _R says nihatabhaTAnAM mahitena samIhayA (Kula also) nipatitAnAM svargAdAgatAnAM suravadhUnAM etc. ___Kula says kapivakSaHsthale pariNatAH kRtAghAtA, nijakamukheSu astamitAH.... hastidantaparighA dantArgalA yatra. R says kapInAM vakSaHsthaleSu pariNatAnAM pazcAdAgatya dattadantaprahArANAM pUrvanipAtAniyamAdatrAkarSaNAt dantinAM nijakamukha evAstamitA.... dantaparighA yatra. 22. K reads ruddha for pavaa = plavaga (R and Kula) in the second line. He says plavagaiH kRtena avapatanena upari patanena nipAtitaratham / teSAmutpatanena utkSiptatvAt vidAryamANagajendram (vighaTamAna....chaya) / taiH gRhItabhraSTaturaGgam / anudhAvitaruddhAH tato nihatarAkSasayodhA yatra tat. My says phidia bhraSTa / prathama bhraSTAH punargRhItAH turaGgA yatra tattathA. R says gRhItAH santaH spheTitAH caJcalatvAt bahirgatAH turaGgA yatra. Kula says gRhItAH preSatAH turaGgA yatra. He reads mathita (mabia, cf. SC Text) for nihaa. He also says teSAmevotpatanena utkSipya vighaTamAnA gajendrA yatra 23. K reads ninada for lohv = lobha (R and Kula). He says urami cUrNitasya candanaviTapasya rasena zItalena nirvRtena (nirvANa chaya) uraHsthalena sukhaM viSahyamAnacandanadrumaprahAram / kalakalanina dArtham udghATite vivRte mukhe sahasA patitvA niSkrAntasya bhittvA nirgatasya zarasya mArgeNa nirgamadvAreNa niyenninAdam. ... Kula says kalakalalobhena vivRteSu mukheSu vyatikrAntAnAM nirbhidya gatAnAM zarANAM mArgaH niryAnto ninAdA yatra tat tathA. 1 This is amplified by sc - pUrvamArUDheSu kapiSu tadbharAt patitA ye gajendrAsta eva teSAmutpatanena gAtramutkSipya yatra palAyitA ityarthaH.

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232 SETUBANDHA .: 24 K reaas 'viddha for "ruddha (R and Kula ?). K and Kula read mApUrNa for ohinna = apabhinna-pratihata (R). Their reading is aunna used in 12.6 (cf. SC Text). ___K says bhinnapunarghaTamAnagajasamUha, pratividdhatvAt apasRtya punaH cakrIkRtapadAtikaM, patitAnAmupari gamanAt rudhirapUrNarathapatha, harSAbhAvAt mukheSu zuSkeSu pheneSu lAlApheneSu mandaheSitaturagam (nibhRtadeg chaya). ___Kula says mukhamuktaiH phenaiH nibhRtaheSitAH avyaktadhvanayaH turaGgA yatra tat tathA. . He reads mukka for sukka (zupka). . . 25 MY says viraa vilIna. K says ripoH praharaNena prahAreNa paritoSitatvAt sAdhuvAdagarbhitaM bhUtvA patacchiraskam / prahAranirbhinnamUrcchitatvAt vadanAbhyantare vilIno bhaTAnAM ghUtkAro ninado yatra tat. K (chaya) has bhaTahuGkAram. R says cukkArazabdo dezyAM zabdavAcI. Kula is party corrupt, but acc. to quotation in SC he reads #1 for z and explains it as siMhanAda'. - 26. K says zailaprahAreNa udvejitatvAt duHkhaM kRcchrAt vyavasthApitaiH hastibhiH prasthitayodham / bhagnadhvajacihnAH vimukhitAH praNaSTA anyatra gatAH, nijaiH bhaTaiH duHkhena kathaMcit jJAyamAnA rathA yatra tat. K seems to read uvveia (safa). cf. paharuvveia which is the reading of ms. C of Goldschmidt. R reads ucviaia rendered as udvedita. SC Text has uvviavia randered as uddhejita (zailaprahAreNa udvejiteSu trAsAt vimukhIbhavatsu SC com.). This seems to be Kula's reading. Kula is here partly corrupt, but he has vimukhIbhavata. See below. 1. Our copy of Kula has nirgata for nirbhinna - nirgatAnAM prahAramUrchitAnAM vadanAbhyantare etc. This is a mistake, sc has nibhIka (nibbhia) for nibbhinna. 2. Ms. C of Goldschmidt reads vokkAraravaM for bhaDa-cukAraM. SC remarks vastutastu cukkAraH siMhanAde syAditi hArAvalI. Kula's reading bukkAra is however found in Gaudavaho (10) where it is explained as otisia in the comm.

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NOTES - CANTO XIII 233 _My says duHkhavyavasthApitahastiprArthitayodhaM duHkhenAbhimukhIkRtaiH gajaiH jighRkSitayodham / indham (for cinha) cihnam / vimuhia vimUDha / prathama pranaSTaiH, dhvajacihnabhaGgAt sahasA jJAtumasamarthaiH... bhaTaiH kRcchreNa unnIyamAnarathamityarthaH. R says zailaprahArodveditaiH, ata eva duHkhena vyavasthApitaiH sthirIkRtaiH hastibhiH prArthitA rudhyamAnA yodhA yatra. Kula says zailaprahAreNa '........ vimukhIbhavanto duHkhena.... sthirIkRtA ye hastinaH taiH parAbhimukhaM prasthitA yodhA yatra / bhagnadhvajacihnatvAt vimohitairajAtanizcayaiH pranaSTanijakamaTaiH nihatasvayodhaiH duHkhena jJAyamAnA rathA yatra tat tathA. SC says pranaSTairapasRtaiH nijabhaTaiH. 27. K (chaya) has rajaAvalivibhinna (raavali-vihinna) for rasomlia-bhinna = rasAvamRditabhinna (R). Kula seems to read rasovalia (rasAvavalita).' K says parvatena AkrAntasya rathasya karSaNena vihvalatvAt prasAritamukhaninadatturaGgam / mahItale praluThitAnAM cUrNitAnAM (patitAnAM R) mahIdharANAM rajatarajasA rajatazakalAnAm AvalIbhiH bhinnatvAt pANDararudhiram. K (chaya) renders pellia as pIDita. MY says vibhinna mizra / prasAritamukhatvaM gurubhArAkarSaNAditi grAhyam. _sc says kulanAthastu mahItale praluThitena mahIdharasya rajatarasena rUpyadraveNa avavalitaM preritaM bhinnaM mizrIbhUtaM pANDaraM rudhiraM yatra tadityAha / rathasaMghaTTomaNA dravatvam. R says rajatarasena rUpyakSodena. 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 apasRta (osaria) for oharia (avahRta) in the scond lines. K (chaya) 1. Our copy has sainya. 2. Kula's gloss on this verse is missing in our copy, but it is quoted in Sc. 3. R explains oharia as avapAtita, and says rakSobhiravapAtitAnAmatha ca kapibhiH niHsRtya vaJcitAnAmasInAM mArge patanapathe'vapatanto vAnarayodhA yatra tathAbhUtam / tathA . __ ca yatra ye sthitAste bahirgatAH, anye punastatra patantaH khaNDitAH etc, S...30 -

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234 SETUBANDHA renders the second line as apasRtavaJcitAtItAsimA vipatadvAnasyodham. Kula reads Apatat (avadanta) for ovadanta ( avapatat) _K asys kapimukteSu rAkSasaiH cUrNiteSu zaileSu jJAyamAnAni sarasAni jalArdrANi saritsrotAMsi yatra tat / udyataM khaDgamAlokya apasRtAH, rAkSasaiH vaJcitatvAt atigatA atilacitA, asimArgeSu avapatanto vAnarayodhAH yatra tat. __My says vimuktaiH cUrNitasthitaiH zailaiH pUritatayA durlakSANi kevalaM sarasatayA ArdratayA unnIyamAnAni saritsrotAMsi yatra tattathA / oharia avagurita / aificia atikrAnta (see verse 8) / asigocarIbhUtaH, avagUrito, vaJcanayA galitazca vAnarayogho yatra tattathA. MY on 13.55 says oharia avagUrita / kartari ktaH / kRtaprahAra iti yAvat. Kula explains oharia (avahRta) as vyApArita as elsewhere. His gloss is somewhat corrupt, but anonymously reproduced in SC. He says avahRtAnAM vyApAritAnAM vaJcitAnAM parihatAghAtAnAm AkRSTAnAmasInAM khaDgAnAM mArgeNa ApatantaH abhimukhaM dhAvanto vAnarayodhA yatra tat tathA. Kula seems to read ainchia (AkRSTa) found in SC Text for aincia Cf. Kula on 14.59. 29. K reads paryAptabhAla for majjhant-bhaa = madhyAntabhAga (R and Kula). _K says abhidhAvatAM plavaGgamAnAmaseSu muktAH vitatAH nirAyatAH kesa- . rasaToddhAtA yatra tat / phAleSu (bhAleSu ?) lalATeSu paryAptaM nipatitena daNDAyudhena bhinnA mahItale patitAH (nipAtita chaya) vAnarabhaTA yatra tat. ___MY reads paryApta (pajjatta) like ,K, but has bhAga like R and Kula. He says mukkA anAkulitAH (anAkuJcitAH A) aMse dIrghAzceti vigrahaH / pajjatta-bhaa-nivadia bhAge prahArasthAne paryAptanipatita, R says mukto vikIrNaH.

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235 NOTES - CANTO XIII Kula says madhyAntabhAge zarIramadhyadeze nipatitaiH daNDAyudhaiH tomarAdibhiH bhinnA mahItale avaviddhAH kIlitAH bhaTA yatra tat tathA. R says madhyasyAntabhAgena nipatitaM yat daNDarUpamAyudhaM tena bhinnAH santo mahItale'paviddhAH pAtitA bhaTA yatra tat. sc says madhyAntabhAge zarIramadhyabhAge antabhAge ca nipatitena 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 Kulanatha. The readings of Krsna mentioned in this section are from those recorded by Goldschmidt in his edition. 30. MY reads ruSTa for dattha = dRSTa (R and Kola) in the first line. He reads bharia for dharia (R and Kula) in the second line. MY says prahartuM nizAcarakarAvaruddha zirasA ruSTena kapinA taduraHsthalArdhAropitadaMSTramiti / praharaNatayA vAnaronnItAnAM nabhasi bharitAnAM pUritAnAM (parvatAnAM nirjhara)-zIkaraiH avasannarajaskamityarthaH. Kula says gRhItaiH zirasi daSTaiH vAnaraiH nizAcarANAmuraHsthAnArdheSu ropitA daMSTrA yatra. He explains avasanna as nirudgama. R says nabhasi dhRtAnAM parvatAnAM nirjharazIkAraiH ArdratvAt gurUNi santi avasannAni patitAni rajAMsi yatra. 31. Kula says sArathinA hastatalenAhataiH mukhena patitaiH utthitaizca taraH niryaDhA rathA yatra. MY says mukhena patitaiH sArathihastatalAghAtAt (utthitaiH) etc. R says prathamaM saMbhrameNa patitAH tadanu sArathinA hastatalena AhatamukhatvAdutthitA ye turaGgAH tainirmUDhAH saMcAritA rathA yatra. ___32. MY (B) pratika has agganti. A has addantit (attanti? like R). MY explains it as nazyanti kSIyante (K also). MY says pratisAriteti khaNDane sati apasRtaikadezAni (blaani)| mukha nAsIraM, mukhazabdena mukhasthitA bhaTA vivakSitAH / vyucchidyamAnatvaM hanyamAnatvam. R explains pratisArita as parAGmukhIkRta. 1. Kula pratika also looks like addanti.

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236 SETUBANDHA K, MY and Kula read kSIyamANa (jhijjanta) for bhijjanta (bhidhafound in R. Kula says asahamAnAni asoDhaparAhAnAni. The rest in missing in our copy, but the following quotation from Kula is found in SCvyavacchidyamAnaM viralIbhavat mukhamagraskandho yeSAm / kSIyamANA hInabalAH santaH apasRtAH pratibhaTA yeSu tAni balAni aTyante hiMsyante. R says (attanti) Avartante parasparamuparyupari patantItyarthaH. MY says kSIyamANAvasthitapratibhaTAnIti paryAyeNeti zeSaH. ____33. K and Kula read skhalitAH (degkkhalia) for ukkhudia (utkhaNDitAH) found in R. Kula says vAnarANAM prahAraiH skhalitA vihvalagatayaH. MY says ohiranta vi vihvalIbhavanto'pi'. Kula says anirUpitalakSyaM preSitAsipaharaNAH kSiptakhaDgaprahArAH, mUrchAnimIlitAkSAH, avahiyamANA api mRtyunA AkRSyamANA api nizAcarA AlIyante Dhokante. R says apahiyamANAH svIyaiH pazcAnnIyamAnA api nizicarAH........zatruNA AlIyante milanti. 34. MY reads bahua for garua -guruka (R and Kula). He has paatta (prayatna) for paatka=pravRtta (R), Kula is here corrupt, but sc has prayatna like MY. Kula explains oli-cchinna as AvalichinnaH patibhraSTaH, R says oli is a desi word, but he says paGktikrameNa chinnaH, MY reads ulu-cchinna (Urucchinna). Cr. laa for raa (rajas) in 13.57. MY says sphurati vyAceSTata ityarthaH. Kula says sphurati tejasA na hIyata ityarthaH. R says sphurati kampate. 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. ww

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NOTES-CANTO XIII 1 Kula says zauTIryeNa puruSakAreNa pratApaH prahAraiH chAyA saMbhAvanA, vikrameNa parijanaH . ..... rakSyata iti sarvatra yojyam. MY says zauryeNa satvaguNena duSpradharSatA, chAyA rUpaM zUratamaprahAreNa, AyodhanapraharSaNaM (praharSa = praharSo ? A ) dhArAmArgasaMcaraNena, jIvatyAgenApi voryAbhimAnaH, zarIrakSatyApi yazo rakSyata ityarthaH. SC says chAyA gotraparamparAgatakhyAtiH kAntirvA Cf. 3. 18. R says zauNDIryeNAhaMkAreNa yuddhacAturyeNa vA. 36. Kula reads bhidyate (bhijjar ) for bhajjat (bhajyate ). MY says vakSaHsthale bhinne'pi vyavasAyo na bhidyate / ekarUpa eveti yAvat / utsAhaH prayatnaH / zironikAya cchede'pi raNazraddhA na chidyate ityarthaH . 237 37. K and MY seem to read sibhara lohiena ( zIkara lohitena K ) for lohia-sibharehi (R and Kula). K, MY and Kula read salilena for salilehi (R). K and MY read vocchijjanta-viralam for vocchijjai pasariam (R and Kula). K seems to have vi for vodeg. MY says kapibhiH praharaNatayA kSiptAnAM girINAM nirjharaiH gagane, nya mAnAnAM pratibhaTAnAM samuccalitazIkareNa rudhireNa subhaTadhArAmArge, madasalilena gajaghaTAsu ca mahIrajautthAnaM vyucchidyamAnatayA viralaM jAtamityarthaH . Kula says zailAnAM nirjharai:...., dhutaiH lohitazIkaraiH rudhirakaNaiH dhArAmArge rathagatipathe', madasalilena ( gaja) ghaTAsu ca vyavacchidyate prasRtaM mahIrajautthAnam. SC quotes vizva--'dhArA sainyAgrimaskandhasaMtatyAM'; and srinivasa who says dhArAmArge khaDgAdisaMcaraNapathe. R says dhArAmArge raNasthAne. 38. K and My read vizadaM (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 selainichana-valia zailavikSepaNavalitA niSkampatayA saukarya - vazAt vizadamabhajyantetyarthaH 1. Restored from quotation in SC,

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238 SETUBANDHA _Kula says gajendradantanirgatAzcAkulAH pratirUpAzca ( bAhuparighAH ). He seems to read gainda-danta-niggaaula-padirua for...lihiaggala.... R says gajendradantAbhyAM likhitA yArgalA tatpratirUpAH tttulyaaH| zailAnAmatikrameNa kSatotpattyA dhAraNAsAmarthyAdadhaHpatanena valitA yantraNamAsAdya vakrIbhUtAH. Sc (chaya) has zailAtikramaNa. 39. MY says tanhavio tRSitaH. R has tenhaio. Kula reads tanhaio. He says tRSNAjito'pi tRSNAbhibhUto'pi vihaGgaH kAkAdiH. MY, Kula and K (?) read ruhiram (SC Text also) for suiram= suciram (R). MY says nivvadia-loha-virasam pUrvataH pRthagabhUtaM yathA syAt tathA lohena virasam / vihaGgaH gRdhraH rudhiraM na pibati kiMtu kizcidAsvAdya tyajatItyarthaH. Kula's gloss is incomplete, but SC says kulanAthastu lauhasya saMnAhasya chedaiH garmite vyAptamadhye vraNamukhe nirvalitena gRhItasAreNa lohena virasamudvejakaM rudhiraM na pibatItyAha. sc's own explanation is niHzeSeNa valitaiH ciraM saMbhaktaiH lohai.....virasam. R says nirvalitena pRthagbhUtena saMnAhasya lohena tatkaNena virasam. 40. The verse is missing in our copy of Kula, but SC says chinnapatite'pi vadane'marSaH krodho bhrakuTayAdirUpeNa dhriyate avatiSThata iti kulaate:. Kula seems to read osudd he vi, which occurs, also in MY, and is explained as avapAtite'pi. R reads osuddhammi. MY says dharar anuvartate. ___R reads dhavar ukkhitta-etc., and says chinnamaulirapi kabandha utkSiptA kaNThasya lohitadhArA yatra tathAbhUtaH san dhAvati. K reads thai raikkhitta (rayotkSipta). MY has the latter reading and explains it as raNavegotkSipta. It is found also in SC, which says kabandhaM....rayeNa vegenokSiptakaNThalohitadhAraM dhAvati (i.e., dhai as required by the metre) / pAThAntare tiSThati (i.e, thai as read by K ) na patatItyarthaH.

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NOTES - CANTO XIII 41. Kula reads para for raNa in the second line. He says ripukRtaH prahAro rasaM dadAti utsAhayati / bandhuvadhakRto vairAbandho vikramasya dhuraM vahati zaktyanurUpaM ceSTate / AkRSTapararabhasaH apanItaparotsAhaH atibhAro balavatA saha saMgrAma Agato darpa vardhayati harSeNa zaksyatizayaM janayati. MY says atibhAraH atimAtra pratibalopanipAta: . 42. K reads sukRtamiva mAnam for suham miva nasam (R). MY says sukRtaM svAminAM pratisukRtam K and MY seem to read sukaam va, but it is not clear whether MY also reads T. Kula reads namam for nasam. MY says sahel sAdhayati / sAdhanamarjanaM nirasanaM ca | aariam AkAritam AhvAnamityarthaH. 239 Kula says sAdhayati mArayati pakSe upArjayati, ripumiva yazaH / labhate sukhamiva nAma khyAtim R says yathA paraprahArAdinA sukhaM labhate tathA tenaiva nAzamapi. ... 43. mucchijjantoalla is explained by R as mUrcchAyamAnAH santaH avamIlanto nimIlannayanAH. Kula says mUrcchatra mAnAvanatA: SC says obha llazabdo'vanate dezI. This occurs in Kula in a corrupt form. 44. MY says na pratyeti na vizvasiti bhaGgazaGkayA bibhetIti yAvat / jIvitavyenApi mAnayazasoreva rakSAmakarodityarthaH . Kula says kusumamiva mAnaM dayate rakSati na mlApayati / vardhamAnamapi ahatamakSatam amlAnaM (?) yazo na pratyeti na zraddadhAti / lokaguruke lokabahute jIvita eva kevalaM bhaTasArthaH AdaraM na karoti, Kula seems to read ahaam (ahatam) for anaham (anagham ) explained as niSkaluSam by R. 45. MY says AlakSitAH prasiddhAH / prasiddhayodhavadhAt svadhArAmArga laghukRte'tibhAravadanyasyAyodhanaM vyatigacchantItyarthaH.

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240 SETUBANDHA . Kula says nihatA AlakSitAH hantuM lakSyIkRtA yodhA yatra, tatra nijakadhArAmArge khaDgavyApArapathe laghuke jAte parivardhamAnAtibharaM gurukaM para saMkulaM zatrusaMmardamAyAnti samarthAH. R says nijakadhArAmArge svArabdhasaMgrAme laghau jAte sati nirvAhite sati samarthAH parasaMkulaM paracakramAyAnti / kIdRzam--parivardhamAna Ajibharo yena. __ saMkula in the sense of saMmarda is used in Artha-sastra 14.1 : ... dhUmaH....saMgrAmAvataraNAvaskandanasaMkuleSu praNItaH sarvaprANinAM netraghnaH. 46. Kula says dhArayanti yazaso dhuraM yazohetu karma na tyajantItyarthaH / vikramasya paribhavamAgacchantaM zatruNA kriyamANaM na sahante / zatruvadhena roSasya kurvanti dhRtim. SC says roSasya dhRti dhAraNaM kurvanti / yadvA zatruvadhena sarasIkaraNAt tasya prItimutpAdayantItyarthaH. MY says entam AyAntam / sAhasasya mAnaM kurvanti sAhasaM bahu manyanta ityarthaH. R says sAhasasya prANAnapekSakarmaNo mAnaM parimANaM vardhayanti. 47. K and MY read kSapita (khavia) for galia (R). Kula reads ghadia. K and MY read vibhakta (vihatta) for vidhatta = arjita (R and Kula). Kula says praharaNena paraprayuktena AsAditaH prApto harSaH prItiryatra / kSaNamUrcchayA ghaTitaM raNamanorathasaukhyaM raNakIrtitaM nirvANasukha yatra / jIvena jIvadAnena arjitAH apsaraso yatra....(tat) samaraM yuddhaM viz2ambhate vikasati. MY says jIvavibhaktApsaraskaM jIvadazAyAmeva bhaTAnAM bhartRtayA vibhAgaM kRtavatyo'psaraso yatra tattathA. 48. MY says prANasaMdeheSu hasyate, tato na bhayamiti yAvat / maraNe satyeva kevalaM zauryadhurA niyUMDheti gaNyata ityarthaH. Kula says hasyate utsAhaH kriyate / vizramyate nirvyApAraiH sthIyate. R says maraNe sati niyUDhaM svakRtyaM nirvAhitamiti gaNyate. 1. SC quotation has pulirea. www.jainelibrary.brg

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NOTES-CANTO XIII 241 49. MY says gaha graha / uparAgeti yAvat / abhAge asamaye (anavasare Kula). 50. Kula says mUle...bahalo dvAtaM pracuranicayaM, madhyAvakAze prasAritatvena talinaM tanukaM....mahIrajo dikSu gurutvena patati. R says taDinaM viralam / taduktaM taDinaM virale tucche. Kula seems to read talino (SC also) for tadino. . 51. Kula says muJcati bibharti nu vasudhAm , dizo niryAti nu sthagayati dikcakram , nabhaso gaganAt patati nu gaganamArohati nu. Our copy of Kula has a throughout for I, but it might be a mistake. 52. Kula says sAndarajasA antaritaM, hatacchAyaM vigalitaprabha rajanIcarabalaM plavaGgamayodhaiH sphuradrUpaiH karaNabhUtaiH avazyAyena nIhAreNa hatasya tirohitasya maNiparvatasyeva purataH sthitaM dRzyate / etena rajasAM nIhArasAmyaM maNiparvatasAmyaM ca vAnarANAmuktam. MY says gahia-cchaam iti pAThaH (for va haa-cchaam found In R and Kula) | sAndrarajo'ntaritaM (rajanIcara)balaM himacchannendranIlazailasya gRhItazobhaM zobhAM gRhItvA purataH sthitaM plavaGgairadRzyateti yojanA. 53. Kula says zyAmalitaH AtapaH sUryakiraNo yena sa rajonivahaH kRSNamedhikeva tanuko nabhasi prasarati. 54. Kula says vAnarai rabhasena (visarjitasya) nivartitasya (1) nabho'GganAdavapatitasya zailasya mArgaH nirAyato dIrghaH, rajasaH samparkAt kaluSacchAyo ravikiraNAnughAtaH (kiraNAnAmudrAtaH ?) prakAzaH , praNAlanirjhara iva patati. Kula seems to read klranugghao for kiranujjoo (FRUTTETTA:). R on 13. 49 says uddhAtaH ghanIbhUtaH samUhaH. 55. Kula says prAkRte pUrvanipAtAniyamAt kupitaiH nizAcaraiH bhavatA vyApAritAH, plavagAnAM dRDhaskandheSu vizIrNA" ardhAntA ekadezA yAsAM tAsu, 1. Our copy has atturf, S...31

Page #735
SETUBANDHA baddharudhirAsu asidhArAsu mAMsalamadhukoSanibhaM ghanamadhuvAsasadRzaM rajo badhyate yuktaM bhavati. MY says oharia avagUrita / kartari ktaH / kRtaprahAra iti yAvat / kupitAvagUritaiH nizAcaraiH plavaGgAnAM dRDhaskRndhe cUrNIkRtArdhAntAsu tatkSatajasiktAsidhArAsu rajaH saMbadhyata ityarthaH. Kula seems to read viraa (vizIrNa), and MY cunnia (cUrNita), for puria (pUrita) found in R in the first line. R says kupitaiH nizAcarairavahRtaH avapAtitaH, ata eva plavagAnAM dRDhe'pi skandhe pUrito vyAptaH, magna iti yAvat , ardhAntaH agrabhAgo yAsAM tAsu (asidhArAsu). The words viraa and cunnia are frequently used in the poem. 56. MY says parisakkana parisaMcaraNa. Kula has paribhrama. He then says zIkaraiH madajalakaNaiH 'saMvalitA mizritA ye reNavaH taiH kardamitAni mukhAni yeSAM te tathAbhUtA gajendrA nirvAnti nirvANaM nirvRti (gacchanti). ___57. MY says ekkakkamena anyonyena ekaikena vA / zoNitasrotobhiH mUle sAntarAlAni rajAMsi upari mithaH saMbadhyanta ityarthaH. Kula says mUlAbhoge (utpattideze SC) karAlA madhye sAvakAzA mahorajaHsamUhAH pratyekamanyonyamupari saMsakkA bhavanti. 58. MY pratika has nivvadeuna explained as get ce for nivvaleuna. Kula's gloss is corrupt and mutilated, but he seems to say nivvaheuna2 pRthak kRtvA . This reading is found in the ms. of sc -_text. See editor's footnote.. sc says gajAnAM sUtkAritena sazabdanAsApavanena caladbhiH dhvajapaTaiH tanvI....chAyApathasya dakSiNottaragamanaprasRtasya devamArgasya pRSThamiva dhUsarAM rajolekhAM viSamamitastato nabhasi pRthak kRtvA pavanaH karSati. ___59. Kula merely paraphrases this verse. 1. Restored from quotation in SC. 2. Our copy has nirvAhetuna.

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NOTES - CANTO XIII 243 60. Kula reads vivara for magga = mArga (R). He says anantaraM ca bhaTavakSaHsthalavaNavivarebhyaH nirAyataprasthitocchalitayA rudhiranadyA mahIrajaH unmalitakUlapAdapa iva pAtitaM prazamitamityarthaH. R says vraNamArgebhyo nirAyataM dIrgha yathA syAdevaM prasthitocchalitayA etc. K reads mukhaparyasta for magganiraa. See Goldschmidt's footnote. 61. MY says samghaia saMghAtita (K also) samUhIkRta. R's rend. ering saMghaTita seems to be incorrect. ___Kula says saMhAritAnAM bhagnAnAM kamalanAlAnAM tantucchAyaM sUtrasadRzaM, daravyavacchinnamISadvighaTitaM, mArutena chinnamutsAritaM (SC) sat talinasthitaM rajaHzeSaM pUrNate bhramati. R says mArutena bhinnaM khaNDakhaNDIkRtam, ataH taDinasthitaM viralasthitaM sat ghUrNate. Kula's reading reifa for samghaia might be samharia or perhaps samgharia. Cf. samghaa (saMhata) used in 10.29. 62. MY says zailanivahAntarAlena saridiva nihatagajakularuddhamArgA camUH kuTilamagacchadityarthaH. R says valati ghUrNate (bhramitvA prasarati Kula). 63. MY says durvahazca Aropitazca samarasya nivyUDho bharo yaiste tathA / valagga (for vilagga) avalagna / occhunna AkrAnta (avakSuNNa R). Kula says durvahaH, vilagnaH pratISTaH, samarasya niyUMDho bharo yaiH / bhavakSuNNaH ()....durdazaH (for duggama) panthA yaiH. R says durvahasya....vilagnasya upagatasya samarasya niyUMDho nirvAhito bharo yaiH. 64. K and MY read paccaa (pratyaya) for pabbala-prabala (R). Kula reads pavvaa (parvata). K, MY and Kula read laghuka (iahua) for pahua found in R and explained as prabhUta (1). __MY says svabhujavizvAsAt ISatkaratayA kalitaprativIrapatanamityarthaH / Kula says sahasrapUraNasya kabandhasya janita Amodo yatra / sahasre patite ekaH kabandho nRtyatIti vArtA / bhaTasya dattaH....(rasaH) anurAgo yena / ripoH bhujaparvatAt gRhItotkSiptasya laghukavIrasya patanaM yatra tat tathAbhUtaM yuddhaM (pra)vartate.

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a SETUBANDHA -R says bhujAbhyAM prabalAnAM prabhUtAnAmasaMkhyAnAM vIrANAM patanaM yatra. ___65. K and Kula read hartum (harium) for neum = netum (R). K and MY read mula-cchea for mulucchinna (R). Kula has mulacchinna. MY says maNibandhaprAptAH tatraiva puJjitAH saMnAhacchedA eva valayAni taiH dattAveSTam / atra nizicarabhujasya mUlacchedaH kapibhiH haThAkarSaNAt zilApAtanAdvA. _Kula says maNibandhAgatena hastapucchalagnena puJjitena saMnAhacchedena valayeneva dattAveSTaM malacchinnaM....gurukaM nizAcarasya bhujaM zRgAlI hartuM na zaknoti. 66. Kula reads arat: (bhamia) for valia in the first line, and bhrAntvA (bhamiana) for padiuna (patitvA) in the second line. Cf. SC text. 67. MY says khuppanta svanyamAna / nimajjaditi yAvat / osianta avasIdat / nimajjadakuzAn kumbhAn dhUnvantItyarthaH. Kula says kSepyamANArdhA magnArdhA aGkuzA yeSu tAn kumbhAn gajendrA dhunvanti . He seems to read khuppantaddha for o ntu o. Cf. SC Text. sc comm. says kSepyamANArdhA nimajjadardhA aGkuzA etc. Hemacandra 4. 101 has khuppai=majjai . 68. K, MY and Kula read prahArodyata for paharujjua= prahAraRjaka (R). MY reads padhamullaa for padhamuggaa= prathamodgata (R). __MY says paharujjaa prahArodyata / prahAro yuddham | padhamullaa 'prAthamikabhaGgasyedam / prathamatayAbhiyAnAt duSkaramityarthaH. K has prathamAzraya. The beginning of Kula's gloss is corrupt, but sc says athAnantaraM vAnaradareNa plavagebhyo bhayenodbhrAntAH saMtrastA vyAkulA iti kulanAthaH. Kula thus reads dara for bhara. Kula then says prahArodyatAnAM tridazAnAM bhaGgadAnAya samucitA yogyA rAkSasayodhAH prathamatvAt pUrvamaha(t )tvAt (c) duSkaraM yathA syAt tathA pratipathAbhimukhAH palAyanodhatA jAtAH 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 prathamamudgatamupasthimata evaM duSkaraM yathA syAt / rAkSasAnAM yudhi palAyanamidaM prathamamevopasthitamiti lajjAvazAditi bhAvaH, R's reading padhamuggaa (prathamodgata ) is an idiomatic expre ssion found also in Hala, verse 15 - padhamuggaa-dohalinia (Weber). 69. MY says yuddhAt pratinivartamAnadazAyAM nizAcara sainyamevaMbhUtagajaMrathAdikaM jAtamityarthaH. Kula says bhagnApanivartitA vimukhIkRtA gajA yatra / nijanasthAnAt parivartitA avabhagnA rathA yatra / ekasmin pade valitAH punanivRttAH yoSA yatra / parivartanena dattamaNDalIkAH turagA yatra tat tathA nizAcarasainyaM jAtamityarthAt. It will be seen that Kula reads niaa tthana ( Cf. SC Text) for bhamiam thanadeg found in R who says nizAcara sainyaM bhramitaM yuddhAya punaH parAvRttamityarthaH / sthAne parivartitA yuddhAya bhrAmitA avabhagnA vimukhA rathA yatra. He refers to the earlier interpretation of the verse- kecittu bhramitaM pazcAdgatamiti vyAkhyAya palAyanaparatayaiva skandhakamidaM vyAcakSate. The reading bhamiam is found also in Lokanatha acc. to SC. 70. MY says vitthakkanta vyAkulobhavantaH vitarkayanto vA / amarSaparAvRttAH prahArArthaM bhramitvA plavageSvalandhacchidrAH pazcAdanudhAvato nirbhayAn pratibhaTAn bhayena valitakandharA eva pazyanta eva palAyantetyarthaH . MY's gist of the verse seems to agree with K's reading nivRttAkSamukhAH (alattacchamuha ?) for viatta-cchadha (vivRtta kSiptAH ) found in R. Kula says amarSeNa krodhena vitiSThamAnAH, pratipakSapIDitatvAt galitAmarSA, ISannivRttya (?) kSiptA asayaH taiH vaJcitAH.... mandIkRtA AlInAH samIpopagatA vAnarAyaiH te nizAcarA bhrAntvA vipalAyante, Kula seems to read niatta-cchudbasi- vanciallina for viatta-cchadha nibbhiallinadeg found in R who says nirbhItA ata evAlInAH saMgatA vAnarA yeSAM te 1. R says ekapadena ekopakrameNa valitA vakrIbhUtA yodhAH pattayo yatra.

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246 SETUBANDHA rajanIcarA yuddhAya ISadvivRttAH parAvRttAH, atha kSiptAH preritAH santaH, kapibhirityarthAt , punarapi bhramitvA parAvRttya palAyante. He explains vitiSThamAnAH as vilambitAH. sc text has vivatta-vvidbasi-variciallina-. Sc comm. says ISadvivRttaiH valitakandharaiH sadbhiH vyApAritA vyUDhA ye'sayaH taiH vaJcitA AlInAH pRSThagatA vAnarA yaiste rajanIcarAH. ____71. Kula says rathaiH saMdAnitA baddhAH (?) turagA yatra / turagopari prasthitAH (skhalitAzca) pAyikyAH padAtayo yatra / pAyikyeSu ApatitA gajA yatra / gajaiH bhajyamAnaM rathasaMkulaM rathasamaho' yatra tat tathAbhUtaM balaM ....palAyate. It will be seen that Kula reads turagopariprasthita (turaovari-patthia) for turamgamora-tthala found in R who says turaGgamANAmuraHsthalAt skhalitA ghaTitAH (patitAH !) padAtayo yatra. K reads turagoparisaMsthita which is about the same as Kula's reading. R says padAtibhirAvalitAH pRSThe turaGgamAtikramAduparuddhA gajA yatra tat. Kula (see above) construes avalia as Apatita. R also on 7. 42 and 11.49 explains avalia as Apatita, ie. taking it as avadia which occurs as a variant. See Goldschmidt ad loc. 72. MY says gurUbhavanto bhujalambitAzca avabhagnA drumA yasya tattathA. R says sannA avasannA apavAhitAH pAtitA nizAcarA yena tattathA. sc says sannamavasannaM sat apavAhitaM niSkAmitaM nizAcarabalaM yena tat plavagabalaM zvasiti. Kula seems to say anupathamAgatA anugatA nizAcarA yena tata plavagabalam. His reading might be anuvanthagaa for sannovahia (R). The form ovantha occurs frequently in the poem. K reads anyonyavibhinnanizicaram. . 1. Cr. Sila-samkula 1:57. See Extracts. SC says rathaiH saMkulaM vyAsaM duHkhagamyam. 2. As in similar cases, our copy has mArthatA.

Page #740
NOTES - CANTO XIII 247 Kula has avabhugna for obhagga (avabhagna) in the first line. He reads obhugga like ms. C of Goldschmidt. 73. MY says sodira zaurya / abhraman kapibalAbhimukha yuddhAya parAvartantetyaryaH. Kula says akhaNDitaM zauTIya zauryAbhimAno' yeSAm / plavagaiH prathamamAnItaH mAnabhaGgAvasaraH parAjayo yeSAM te rAkSasAH bhagnA api punarbhamanti nivartante, niHzeSamekAntaM bhayaM na gRhNanti. 74. MY says tathApi ca atyantabhayAgrahaNe'pi palAyamAnA evetyarthaH / vidhatta mArjita vyavasthiteti vA ( "teti yAvat A ). AK Kula says yadyapi nAbhihitaM tathApi nibaddhotsAhatvAt daraparivartitAnAmISat bhramitAnAM, cakralIkriyamANAnA(maNDalI kriyamANAnAM), gurukANAM mandagatInAM (rathacakrANAM) panthA yasya tat tathA / vitiSThamAnaiH, pradhAvitaiH samarthaH saMsthApanayA bhagnasainyAzvAsanena arjitaM (raNe yazo) yatra tat tathA. The reference is to nizAcarasainyam mentioned in verse 77. ___R says daraparivartitaH kiMcit bhrAmitaH ataeva cakrAyamANaH cakrAkRtiH gurukacakrasya rathasya panthA yatra. 75. MY says ahittha trasta / kapikalakalavastapalAyamAnAnAM kariNAM pratibalAbhimukhIkaraNAya prayatamAnaniSAdikamityarthaH. Kula says vAnaraiH parAGmukhAvanamitAH, kezeSu apakRSya ardhamohitalalATapaTTAH nizAcarA yatra / parasainyasya kalakalena AvignAnAM pratinivartamAnAnAM hastinAM vikalA ArohA yatra tat tathA. Kula reads hatthi-vihalaroham (SC Text also) for gaa-violaroham (R). MY has kari for gaa. R says palAyamAnebhyo gajebhyo vilolAH caJcalAH, patitA iti yAvat, ArohA hastipakA yatra. viola rendered as vilola by R is however a desi word. D. N. 7,63 gives it in the sense of 891fara. MY seems to explain it as prayatamAna (see above). 1, zaurya is restored from sc. 2. Added from sc. 3. Restored from SC.

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248 SETUBANDHA _76. Kula says calaiH capalaiH vAnarairanudhAvitaiH vAleSu dhriyamANA nizcalasthitAH turagA yatra / nihatabhaTAH patitasArathayaH plavaGganirbharA vAnarAkrAntAH turaGgaiH hiyamANA rathA yatra. ___Kula reads nirbhara (nibbhara) for bhesia=bhISita (R and MY). ___77. Kula is here mutilated, and has only the words tat nizAcarasainyaM bhagnam. K, MY and SC read anvita for unnia=unnIta (R). MY says anmia anvita anugateti yAvat / prathamaM dhArAmArgasaMcAreSu nipAtitena rAkSasabalena gatipratibandhAt katipayaireva vAnarairanugatamArgam. ___K and MY read bhagga for bhaggam (R and Kula), and therefore galanta-ppaharana for degpaharana. MY says bhagnaiH galadbhizca AyudhaiH zUnyIkRtobhayabhujaM jAtamityarthaH. ___R explains unnIta as Uhita-vAnarairunnItA UhitA mArgA yasya.... atra saMcAracihnamanena gatA ityAdi kapitarkaprasaktirityarthaH. Sc says dhArAmArga iti khaDgadhArA azvagatirvA. R says dhArAmArge saMgrAme. 78. MY says bhaGgAtizayena hRtAnyonyamatsarA api anyonyabhaGgAvalokanaparihArAbhiniviSTamanaso dazamukhasmaraNena raNabhayaM tyaktvA punaryoDhuM pratinivRttA ityarthaH. K and Kula read bhamia for valiazardar: explained as afovat: (R). Kula reads pakSa for cakkhu. He says athAnantaraM hRtena matsareNa amarSeNa laghukAH, pratyekapakSasya rakSaNe pArzvarakSAvidhI AhitahRdayAH kRtanizcayAH, hRdaye ApatitaH smRtipathaM gato....dazamukho yeSAm , .. "rAmAdapi martavyaM, martavyaM rAvaNAdapi, ubhayAdapi martavye varaM rAmAnna rAvaNAt // " iti matvA pratimuktaraNabhayAH rajanIcarA bhrAntAH parivRttya sthitAH.' 1. These two words are restored from sc.

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NOTES - CANTO XIII R says ekaikakrameNa parasparaM cakSuSAM rakSaNe mAhitAni arpitAni hRdayAni yaiste / cakSuH saMmukhe lajjayA parasparaM tyaktumapArayanta iti sahaiva parAvRttA iti bhAvaH. SC says kecittu hRtamAtsaryatvena laghukA api lajjAyAmAhitaM hRdayaM revaMbhUtAH santo bhramitA nivRttyAgatA ityarthaH / 'cakkhu- rakkhanaa lajjA' iti dezIsAra iti prAhu: SC mentions another reading, cakka (cakra) for cakkhu. 249 79. MY says nivRttaM kathamapi saMmukhasthApitaM ca zauryameSAmiti te tathoktAH / dupparialla duSparikalanAH duSpradharSA iti yAvat. F Kula says byavacchinnamapasUtraM saMhitaM punaH samAropitaM yazo yaiH / nivartamAnaM saMsthApitaM zauTIrthaM yaiH / zithilitA'.... pratipannA gRhItA raNadhUH yaiH / rajanIcarAH kapisainyasya duSparikalanIyAH jetumazakyA bhavanti / dupparialla zabdo dezyAmazakyaH ( Cf. Desinamamala 5.55 ). SC says azakyalaGgane dezIti kulanAthaH. DN, however, has only azakya like Kula. It will be seen that Kula reads niattanta-samthavia for niattasamuha tthavia found in R and MY. 80. MY says pasara prasara / pratibalapragharSaNeti yAvat / variaaria vRtAkArita svayaMgRhItAhUta. Kula reads bhagga for bhaGga ( R and MY ), and pravRttam (paa ttam) for pavattay= pravartate (R). K has pravRddham . Kula says bhagnalajjitAnAM rAkSasAnAM parivardhitaprasaratvena hRSTAnAM ca vAnarANAM vRtA yoddhumaGgIkRtA AkAritA ( AhUtA: SC ) bhaTA yatra tat yuddhaM pravattam. 81. MY reads paccuccalia (pratyuccalita) for vacchucchalia =vakSaucchalita (R and probably Kula), MY says hanyamAnAbhimukhoccalita. MY remarks dattaraNasukha iti raNasya sukhatayA varNanaM sugrIvasya zauryAtizayakathanaparam / kusumitasya surabhezca saptacchadasya vatrasAdhanatvakathanaM ca tadvadhAnA1. R says zithilatA tyaktA. S...32

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250 SETUBANDHA yAsapratipAdanArtham / kusumasya aTTahAsatayA rUpaNaM tu ripuzauryopAlambhakaraNotprekSAsUcanAbhiprAyeNeti mantavyam. ___ 82. MY pratika (B) has viviahaassa for divideg (dvividAhatasya). The first word is missing in A. MY says onimillassa avanimIlitasya (apadeg A) atrApi pUrvavadeva vadhAnAyAse tAtparyam. Kula says dvividanAmnA yUthapatinAhatasya samare madhuraM manoharam urasi patitasya sarasacandanadrumasya gandhamAjighrataH sukhitAvanimIlitasya azaniprabhanAmno rAkSasasya jIvitaM gatam. Kula reads madhuram (mahuram) for surahim. 83. K, MY and Kula read zikhAmArgapatita (siha-magga-padia) for sihaamba-phudia=zikhAtAmrasphuTita (R). ... - MY says ahittha Atrasta / trastadRSTinirgatAyA roSajvalanazikhAyA anumArganipatitalocanayugalo yathA syAt tattathA hatvA maindo jahAseti yojyam. Kula reads Ayasta (aattha, SC Text) for ahittha. Kula says maiMndanAmApi yUthapatiH zirasi muSTighAtena pAtitama, AyastAyAH krodhadIptAyAH dRSTeH nirgatAnAM krodhajvalanazikhAnAM mArgeNa patitaM locanayugalaM yasya taM vajramuSTinAmAnaM rAkSasaM hatvA hasati. ___sc says muSTighAtena pAtitam , AviddhAyA 'maindaM prati kSiptAyAH dRSTe: sakAzAt nirgatAyA jvaladanalazikhAyA mArge pazcAt patitaM locanayugalaM yasya tamiti lokanAthaH. The latter seems to read aiddha for ahittha. 84. K and MY read kakSa (kakkha) for nakkha=nakha (R). MY says c'ra-jujjhia facetiga (Kula also). R and SC have cirayuddha. ___MY says caraNayugalAkrAntAbhyAM kakSAbhyAm utpATitau bhujo yasya sa tathA. SC says caraNayugalenAvalambita AkrAntaH, kakSAyAH sakAzAdutkSipya khaNDayitvA UrdhvakSiptau bhujaparighau yasyeti lokanAthaH. Kula's reading is

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NOTES - CANTO XIII lincertain. He says dhandhakSiptakhaNDitobhayabhujaparighaH If dhandha stands for skandha, his reading might be khandha for kakkha. 251 85. K, MY and Kula read thio for kao = kRta: (R). K and probably MY read for addha (R and Kula). Kula says soDhaprahAraM yathA syAt tathA nalenApi yUthapatinA tapananAmno rAkSasasya talAbhighAtena capeTaprahAreNa ( R also) moTitakaNThaM ziro dehe nihitaM, dehaH ardhanihitaH ardhamagno mahotale sthitaH. MY says tapanasya ziro dehe lagnaM, dehastu bhUtale ardhanimagno vavasthita ityarthaH . 86. K, MY and Kula read zakti (satti) for jhatti jhaTiti (R). They read manda for gADha (R) MY has svakaratala for saala-tala. Kula says pavanasuto hanUmAn jambumAlinA zaktyA vibhinnaH jambumAlinaM sakalatalasya samagracapeTasya mandatADanena bhinnAt zirasa ucchalitena medasA sitadazadizaM hatvA arnciot atikrAntaH / MY says alncio atigataH / tacchaktyA prathamaM bhinnaH pazcAt svakaratalamandatADana bhinnazIrSoccalita medaH siktadazadizaM jambumAlinaM hatvA hanUmAnatigata ityarthaH. MY reads uccalia for ucchalia as he and K often do. 87. Kula says indrajidvAlitanayayoH meghanAdAGgadayo raNazauTIryamatibhUmiM gRhNAti prasaramAsAdayati / nihatAnyonyaparijanatvAt svahastena pratipannaH saMzayatulAroho yatra tat tathA R says svahastena svakRtyA pratipannaH svIkRtaH saMzayarUpatulAyAmAroha ArohaNaM yasmAt / tAbhyAmevetyarthAt. MY says mitho nihata parijanatayA svahastAbhyAmeva prAptaM prANasaMzayena sAmyaM yatra tattathA. 88. MY says vizeSayati sma svasmAt nikarSayati smetyarthaH .. Kula says AkarSAkRSTasya dhanuSo maNDalena parigataM paraM zatru meghanAdaM kapiraGgadaH .... girisahasraiH vizeSayati tasmAdatizayito bhavati R says vizeSayati atikrAmati. 89. Kula says kusumeSu nirbharaM militA, valadbhiH viTapairupagUDhA madhukarA yeSu, viprakIrNaphalatvena laghukAH, dhutamadhyAH khaNDitAH pallavA yeSAM te drumanivahA nipatanti R says dhutAH santo madhye antarAdeze utkhaNDitAH pallavA yeSAM te. 1. Our copy has bhUtvA sahanjio. SC says mandatADanena lIlayAbhighAtena.

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252 SETUBANDHA 90. MY reads entam (8147754) for ent=877717a: (R and Kula). Kula reads dumesu for dumehi, and prApnuvanti (paventi, cf. SC text) for lamghanti (R). Kula says meghanAdamuktaH zarasaMghAtaH gagane drumeSu gupyate tirodhIyate / ataeva vAlitanayaM na prApnoti / aGgadakSiptA drumA AgacchantaH ardhapathe chidyante, dazamukhasutamindrajitaM na prApnuvanti. R says meghanAdasya zarasaMghAta' aGgadakSiptaiH drumaiH gopyate tirodhIyate vyAkulIbhavati vA / 91. MY pratrka has vitthinna for vikkhitta=vikSipta (R). Kula reads vicchinna. K and MY read gfxaaare for uddhaamana (R and Kula). K and Kula read lava for dala (R). MY says zaradalitotthitetyatra tamAlacandanayoH zaradalitatvaM tadgandhe tu utthitatvamiti yojyam. ___Kula says vicchinnAni lodhrakusumAni yatra / zaradalitAnAM candanAnAmUrdhAyamAno gandho yatra. R says UrdhvAyamAna UrdhvaprasArI uddhAvamAno vA gandho yatra. 92. MY says samapratihastaM samapratidvandvam. Kula explains the expression as tulyapratikRtam. R says samaH pratihastaH paraprahAranivAraNAdirUpA pratikriyA pratipakSo vA yatra. SC says tulyapratIkAramiti lokanAthaH. K reads viz2ambhate (viambhat) for pi vaddhai=api vardhate (R and Kula). 93. Kula says drumakusumamadhyanirgatAnAM zarANAM prAGmukhAlagnA nIyamAnA madhukarA yatra tat tathA. R says kiMbhUtaM yuddham-astrIkRtavRkSasya kusumAnAM madhyena nigetaiH indrajitaH zaraiH puDhevAlagnAH santo nIyamAnA madhukarA yatra / najjamana iti pAThe zaraNAM puDAlagnAH santo jJAyamAnA madhukarA yatrotyarthaH. This reading is found in SC (comm.) which mentions nijjamana and sajjamana as variants. 94. Kula reads avasthagita (otthaia) for uppaia= utpatita (R). K reads Braufaa (ovaia) Kula seems to read visama for sila in the second line.

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NOTES - CANTO XIII 353 - Kula says dazamukhatanayena visarjitaiH muktaiH zaraiH bhataM nabho'Gganam , avasthagitaH (ca) vAlisuto yatra / vAlisutena roSeNa preSitaiH (zAla)viSamazailai ruddho dazamukhatanayo yatra tat tathA. ___R says zaraiH bhRtAt pUritAt nabho'GgaNAt utpatitaH prahAravAraNAya Urdhvagato vAlisuto yatra / evam-vAlisutena roSataH preSitaiH zAlo vRkSaH zilAH zailAzca tai ruddho na tu pratihataH....dazamukhatanayo yatra tat. 95. K and Kula read nahabhoam (cf. SC Text and Goldschmidt's footnote) for disahoam (R). _Kula says nizAcarasyendrajitaH zaraiH nirdAritasya vAnarasyAGgadasya deharudhireNa aruNo nabhaAbhogo gaganavistAro yatra, K reads ruhira-dara for ruhiroha==rudhiraugha (R) Kula bas only rudhira. His reading might be same as R's. ___96. K and Kula read dInavAnarasainyam for dinna-vanara-soam= dattavAnarazokam (R). ___Kula says ripoH indrajitaH zUlena vyathitaH avahiyamANo mUchI(ya)mAno yo vAlisutaH tena dInaM nirutsAhaM vAnara sainyaM yatra. R says avahiyamANaH avapAtyamAnaH yo vAli sutaH tena datto vAnarebhyaH zoko yatra. MY says obrramana mUrcchat. 97. MY says tArAtanayAtizAyitAt indrajito hetoH plavaGgaiH kRtaharSaravam / mandodarIsutAbhitApitAt aGgadAt hetoH harSamukhararAkSasabalamityarthaH. Kula says aGgadena vizeSite nyakRte rajanIcare meghanAde pravRttaH plavagasainyasya kalakalo yatra, K reads yodham (joham) for loam (R and Kula) in the second line. ___98. Kula reads pANDarita (pandaria, cf. SC Text) for panduria in the second line. 99. Kula says indrajiti vAlitanayena samarAnurAgeNa bhagnotsAhe nirudyame kRtAntardhAne sati nihata iti hasanti kapayaH etc. R says samarAnurAge bhagna utsAho yasya tathAbhUte sati. 1. Restored from SC. Our copy has only 7.

Page #747
CANTO XIV 1. MY. says juraz avidyata / gatadivasAnAM niSphalatvam / dazamukhena saha samarAlAbhAt etadevAha / pratISTAsaMghaTamAneti alasAyamAno bhUtvA hatarAkSasaH / rAvaNaniSkramaNapratyAzayA laGkAbhimukha iti grAhyam. * Kula says pratIkSitaH asaMghaTamAno dazamukhalAbho yasya sa tathA / ataeva gato niSphalo divaso yasya / alasAyamAnena mandayuddhena hatA rAkSasA yena sa raghunAtha rAmaH rAvaNaM didRkSuH laGkAbhimukhaH krudhyati . MY seems to read padicchiasamghadaata. Kula reads padikkhiasamghadanta found also in SC Text. K reads pratIkSitAsaMpatat acc. to Goldschmidt. R reads jahicchiasampadanta, translated as yadRcchAsaMpadyamAna, but sampadanta is not = saMpadyamAna, though it may serve as the meaning. R says yadRcchayA svecchayA saMpadyamAnaH (asaMpadyamAnaH 1) dazamusvasya lambhaH prAptiryasya. R explains jahicchia as yadRcchA, but his reading may also be construed as jahicchia ( yathepsita ) + asampadanta, which practically gives the same meaning as the readings of K, MY and Kula, 2. K and MY read nizvAsAn (nisase) for sara-nivahe= zaranivahAn (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 eteSu etAnadharIkRtya svayaM sukhena sthitaH / rAvaNoddezena pravRttAn samarAlAbhAt Atmana eva dattAyAsAn kopanizvAsAn rAkSaseSveva pratimoktumaicchat / nizvAsamokSamAtrameva cAsya vyApAraH pratibalavadhAya paryAptaH tadvadhAvyabhicArI ceti tAtparyam. SC says svaranivahAn nizvAsasamUhAn muJcatIti zrInivAsaH arthAntaraM vadati / tathA ca vizvaH 'svaro.... dhvanau / udAttAdiSvapi proktaH svaro nAsAsamIraNa // ' iti . 1. Restored from SC.

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NOTES - CANTO XIV 3. MY says patthiammi prArthite / prasthite iti kecit / Apatite prApte, Kula says pare zatrau zaraiH pAtyamAne hantavyAbhAvAt moghotkarSitadrumA niSphalollAsitavRkSAH plavaGgamAH vidyamAnAH samare bhrAmyanti R says raNAbhimukhaM prasthite ca palAyite vA pare, Apatite nikaTamAgate ca pare. 255 4. K, MY and Kula read tulia for turia = tvarita (R). MY seems to read sela for sila. Kula reads dharahara-nivahe for silasamghae. MY says. nAsoragatakapibhiH tulitamuktAnapi zailasaMghAtAn bhittvA madhye suSiraM kRtvA nirgatA rAmazarAH zilAbhyaH pUrvameva parAnasAdhayannityarthaH . Kula says plavagaiH tulitamuktAn, svAtmanopapradhAvitAn dharAdharanivahAn bhittvA R says tvaritaM yathA syAt tathA muktAn, athAnulomaM zaragantavya digabhimukhaM pradhAvitAn zilAsaMghAtAn bhittvA SC says tulitamuktAnU.... tolayitvA parikalayya muktAn. But the reading tulia may also be taken as turia as in samara-tulia = samaratvarita 12.82. 5. K and MY read bhijjat for chijjai ( R and Kula ). K and Kula read zarai: (sarehi) for kareNa (R). K reads plavaGgamaprahAraH (pavamgamapaharo) for pavamga-paharanam (R). Kula and MY also read prahAraH like K. Kula says rAkSasAnAM praharaNaM rAmasya zaraiH samaM chidyate. R says rAkSasAnAM praharaNaM zarAdi kareNa samaM chidyate / rAmazarairityarthAt. MY says na alliaz (nallia ) na prApa / prahAraH praharaNamAyudhamityarthaH . Kula says plavagAnAM prahAraH anaghamakSatazarIraM rAkSasaM na prApnoti. 1 6. Kula says zaraiH abhisaMhitaH ' viphalIkRtaH parAkramo yeSAM taiH plavagaiH roSavimuktaM girizikharaM chinnapAtitaziraH sthAne nipatati / bhinne vakSasi zilA nipatati / etena rAmazarANAM zIghratvaM darzitam. I R says rAmasya zareNAbhisaMhito vaJcitaH parAkramo yeSAM taiH / zatrumAraNasya tata eva siddhatvAt. K reads atisaMhita for ahisamdhia (abhisaMhita), acc. to Goldschmidt cf. Extracts on 13.12, 1, Restored from SC,

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256 . SETUBANDHA 7. R has acchijjai = AcchAdyate ? MY reads avathakkat translated as avastIryate, B has atthakkar. Kula and K have AstIryate = atthijjai ?. SC Text haa otthijjai=avastIryate SC comm. ___8. Kula reads dari for vila in the first line. He says viSadharaiH sarpa recitAnAM darImukhAnAM biladvArANAM praticchandAH pratirUpA bANamArgAH rAkSasadeheSu (dRzyante) / tasya rAmasya zarA agnibANA nirbhidya gatatvAt na dRzyante. 9. MY says utkarSataH kozAt khaDgamiti zeSaH, Kula says khaDgam (?) utkarSataH unnAmayataH kare, prArthayamAnasya abhiyoddhumiccho : hRdaye, rasato ninadato mukhe patitAH kevalaM dRzyante nibaddhAnAM pataJjikAnikhAtAnAM bhaTAnAM' ziraHpatanaiH sUcitA nirmItAH rAmazarAH, ___MY explains nibaddha as avicchinna. He says vegavazAdavicchinnaziraHpatanonneyAH zarA yadA vegakSayastadApi yairaGgairudhuJjate pare teSveva paraM nyapatan na punarvathetyAzayaH. . SC says nibaddhAnAM zikSaNakauzalena chinnalagnAnAM zirasAM patanena sUcitAH / nibaddhAnAM militAnAM zirasAM patanena sUcitA yugapat patitAnAM bahUnAmityartha iti kecit. R says nibaddhAnAM vyUhe saMyojitAnAM vIrANAM ziraHpatanena sUcitAH prakAzitAH / yadvA nibaddhaM zirastrANAdisaMbaddhaM yacchiraH tatpatane etc. / saMpradAyastu nibaddhaM kabandhasaMgataM yacchiraH tatpatanena sUcitA iti vyAcaSTe. 10. K and MY read avihalo vva (avihvalo vA) far vialio vi = vigalito'pi (R). Kula seems to read cAvikalaH, i.e. avihato a. Lokanatha quoted in SC says yatra yasyAvikalaH sAvaSTambhazca ninAdaH zrutaH, MY reads calio vva (K also)=arsat ar for calio a (a) found in R and Kula. MY reads jatto ccia and says yata eva yatraiva iti yAvat. R has jattha ccia=yatraiva (Kula also). 1. This word is added from quotation in SC, which however has paJjikAlikhitAnAM bhadAnAM.

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NOTES - CANTO XIV 11. MY says dIrghA dIrghAdhvagA ityarthaH / kUlaM kUlAnIkaskandhaM senApazcAdbhAgaH. R says agraskandhena senAmukhena pravRttAH praviSTAH.... rAmazarAH. Kula says purobhAge patitAH. 12. MY says jaccia yAvadeva for jam cia yadeva (R and Kula). He says ta tAvat for tam = tat ( R and Kula). MY and K read samare for samaam = samam (Rand Kula). SC Text has palaiavva for pada.. MY says samarabhUmisaMgatasya nizAcarasainyasya sahasaiva rAmazaranikaravyAtAvakAzatayA palAyanAvasaro'pi na labdha ityato niravazeSaM nihatamevAsIditi tAtparyArthaH, 257 14. Kula says yAvadevaM tAvacca sarudhiratvAdavazaM yat rAkSasabalaM tena nirvizeSaM samAnarUpaM sandhyAtimiraM yatra sa divaso galitarAkSasabhayaH cirasya cireNa paramArthata iva' nirvANaH, na kevalamastaMgatatvAt paramanivRttiprAptyA ca nirvANa ityarthaH. Kula seems to read avaza for aruNa in the first line. His explanation of the verse is better than R's. K reads rAga for timira, and api (vi) for va ( iva ). MY says nivvao nirvANaH astamita ( antarita A ) ityarthaH / paramArthataH yathAkAlam - 15. MY says uggahia udgRhIta ( ugrAhita R ). 16. saccavia lakSokRtau MY; dRSTau Kula; satyApitau nAgapAzalakSyatvena vyavasthApitau R. 17. MY says tana tAbhyAm / caturthyantametat / bhujaGgamukha bhujaGgAkAramukha.. 18. MY says (bhujaGgamabANA: ) trikasaMdAnitabhujAH, ekasya bhujasya aGgadadezaM bhittvA bhujAntarasyApi tatpradezavidAraNena darzitamukhA, ubhAvapi bhujau pRSThato nItvA yAvantrikamAkRSya bavA saMzliSTau kRtavanta ityarthaH . 1. Kula is here corrupt, but paramArthata iva occurs more then once in SC. S...33

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258 SETUBANDHA ___Kula reads pArzva (pasa) for bAhu, and says bhinnAGgadadezAH, nirdArite dvitIyapAdhai prakaTitamukhAH....bhujaGgamabANAH, He seems to read viiavasa as found is SC Text. K reads dehayoH (dehest) for dohammi (dehe). Kula has rAghavayoH dehe susthitAH for rahava-dehammi thia (R). sc Text has rahava-dehe a thia (rAghavadehe ca sthitAH ). 19. MY says pajjalia-muba gsafsayar:. K and Kula read dazAnanasutasya for visanala-phultiga (R). K reads saMsthAnanibandhAH for samdhana-vimukka (R and Kula). R says nirdhetaM dAhottaraM jale kSiptaM yadAyasaM lauhaM tadvannIlAH. 20. K and Kula read tApa (tava) for tAra (R). R says zarAH kiMbhUtAH-tAlavRkSAt samabhyadhikA mahatyo yA lauhayaSTayaH tacchAyA kAntiH yeSAM te. sc says tAreNa mArjanazuddhyA, pAThAntare tApena samabhyadhikAyA adhikojjvalAyA lauyaSTeriva chAyA yeSAM te. 21. MY says prathamaM dhanuSo nirgamane tejaHpuJjarUpatayA ravibimbacchAyAH, tato nabho'rdhapathApatitAH, gamanAvicchedena ulkAvat dIrghAH, tataH aGgeSu bhindanto bANIbhavantaH, ISannirbhinne aGge AveSTanAya bhramitA (bhujeSu) bhujaGgA babhUvurityarthaH. __Kula says prathamaM ravibimbanibhAH, ulkAvarNA, nabho'rdhapathApatitAH. Kula's reading is ukka-vanna nahaddha-vanthavadia (cf. SC Text) for palaukka-samniha nahaddha-padanta = pralayolkAsaMnibhA nabho'rdhapatantaH 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 bhramaNazIlAH (bhamira, cf. SC Text) for bhamia (MY and R Text). R (chaya and comm.) has JAUTIST:. The expression degvanthavadia (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 tayorbhujAsu dara ISannibhinna daSTaM yaistathAbhUtAH kRtakiMcidaMzAH, atha ca bhramaNazIlA bhogena valayAkArAH santo bhujaGgA bhavantIti sarvatra saMbadhyate, ____ 22. K and MY read ijjhanti (vidhyete) for bajjhanti = badhyete (R and probably Kula). 23. R reads bhinnamabhinna-hiaam and says abhinnahRdayamaparAGmukhacittaM kapibalaM dikSu bhinnaM....ghUrNitam. Kula says bhinnahRdayaM vyathitacittaM kapibalaM dikSu bhinnamitastato gatam. K and MY also have bhinnahRdayaM like Kula except that K has bhidyate (bhtijat) for bhinnam (Kula). MY says bhinnaM vizINa hRdayaM yasya tattathA / galitadhairyamiti yAvatU. ____ 24. MY says anena roSAnalaprajvalitatayA vADevavat durAsadasya hRdayasya nAgAstraiH parihRtatvena jIvatasthitinimittaM sUcitam. ___25. MY says yathA malayajA bhujaGgaiH veSTitAH sunizcalA bhavanti tathAbhayoH bhujA api nAgAstrabaddhatayA niSkampA jAtA ityarthaH. Kula says tayoH bhujaGgaiH parigatA veSTitAH, duHkhena prabhavantaH samAptiM yAnto vikaTabhogAveSTA yeSu te, malayataTotpannacandanadrumA iva bhujAH. R says mahattvAt jhaTiti veSTayituM na pArayantItyarthaH 26. MY says tahetyAdi-dhanuSi zareSu ca gRhIteSvapi nirvyApArI ityarthaH. K and Kula read poetara ( s vijjanta ) for nibbhijjanta= nirbhidhamAna (R). They read nizcalasthApitabhujau ( niccala-thavia-bhua ) for niccala-bhua-pphaliha=nizcalabhujaparighau (R). ____ 27. MY says pattana patra / zaraiH nirantarabhinnatayA pradopAdinA mArgaNIyAvayavau / yAvatpuGkhamAveSTanAt ISadRSTeSu patrAntareSu nihitaM saMstyAnaM rudhiraM yayoH tau tathA / evaMbhUtau kRtAviti vAkyArthaH. Kula says patraNAntareSu pakSasandhiSu. R says patraNA puGkhaH tadantare tanmadhye. SC says zarANAM dUranikhAtatayA ISadRSTAnAM patraNAnAmantareSu nihitAni saMstyAnAni lohitAni yayorIdRzau.

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260 SETUBANDHA 28. K and MY seem to read avagaam (apagatam) for avahaam= apahatam (R). Kula has vyaparatam (vyu ?) avasitam. SC Text has uvaraam. sc comm. says uparatamavasitamiti kecit. . __MY says atra zarasyUtoruyugalatvAdikaM saMcaraNApagamanakriyAvizeSaNatvena yojyam. Ms. A has saMvIta for syUta, and avagamana for apagamana. 29. K and Kula read fartsa (vialanta) for vihalanta - faramAna (R). They read samdhia (sahita) for santhia=saMsthita (R). K, Kula and MY read rAma for vAma (R) in the second line. ___MY says rAmeNa dhanurna tyaktam / api tu vivazAt tasya karAt svayamevApatadityAzayaH / riporadRzyatvakathanamasya zauryakSatizaGkAnirAsArtham. 30. MY says rAghavayoH nirvyApAratayA patanAt prabhRti palAyamAneSu vimAneSUparitanapravRttijijJAsayA tajjaghanapradezAvasthitAnAM vilokayantInAM suravadhUnAM dhanuHpatanadarzanAt yugapadanekavINAzabdotthAnavat bhayazokAbhyAmAkrandaH samudbhUta ityarthaH. Kula reads thi (mukka) for visama in the second line. He says sahasA tatkSaNaM vipalAyitAnAM vimAnAnAM talimasya (?) kuTimasya pazcimadeze rAmAvalokanArtha vimAnapazcimabhAgotthitAbhiH suravadhUbhiH mukta Akrando ravaH ekamukhAhatAnAM yugapat tADitAnAM rasantInAM tantrINAM chAyA dhvanisAdRzaM yasya sa UrdhvApitazca usthitaH. R says suravadhUnAM viSama Akranda uddhAvita utthitazca. ____31. K, MY and Kula pratika has aha for to (R). Kula reads raghutanayaH for rahunaho. 32. MY says panao praNataH / tadAzrita ityarthaH. K and Kula read anumArgataH (i.e. anumaggas for degam). R says patitasya raghupateranumArga pazcAta ___33. MY says tamsa vyasra / asi Asan / nirvarNayanto bhUtvA saMmukhAgatAH tatpatanadarzanena bhayAvignAzceti vigrahaH / anna bhayAvignatvaM sthAna |

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261 NOTES - CANTO XIV nimittopacArAt maJcAH krozantItivat / uttAnitaikacakrAH utpatanopakramAt UrdhvamukhaikacakrAH. MY seems to read samubagaa-bhaahittha for samuhoaaabharuvvatta found in R, who says surANAM rathA nirvarNyamAne rAmalakSmaNau jIvato na veti nirUpyamANe sati saMmukhIbhUya avanatAnAmadhomukhAnAm , arthAt surANAm , bhareNa udvRttA natonnatAH ciramAsan. K's reading is same as MY's. Kula's reading is same as R's, but he reads bharakkanta for bharuvvatta. Kula says surANAM rathA nirvarNayatAM nirUpayatAM saMmukhAvanatAnAM bhareNa AkrAntAH . Kula reads tamsa-valia (yasravalitAH ) for tamsatadima. R says tiryaktaDimAH tiryaggatapArvabhittaya ityarthaH. 34. K, MY and Kula read nimagnam for nivadiam = nipatitam (R). MY reads vihalam (vihvalam) for mUdaM. MY says niuddam nimagnam / hRdayapatanaM saMjJApratirodhaH / tamaH timiraM zokazca. MY (both mss.) has niuddha, but degdda occurs else. where in the poem (10.15; 15.74). cf. Hemacandra 4.101. 35. Kula says rAmaH paritrANaM rakSA balaM yasya tat kapisainyaM bhayena.... puJjokRtaM etc. 36. The verse is not found in K, MY and Kula. 37. MY says rAmasya mukhaprasAdo jIvanAvyabhicArI plavagebhyo dadAvabhayamityarthaH / pavaa-bala-mabhaim plavagabalasya mA bhairiti vArtAm , abhayamiti yAvat / mahagghavio mahArSitaH. Ms. A has mA bhaiSIriti. K has bala and abhayam , and his reading seems to be same as MY's. Kula's reading is also same as that or MY. He says patitasyApi raghupateraviSAdena mahA/kRto bahumAnapAtrIkRtaH mukhasya prasAdo dRzyamAnaH plavagabalasya mAbhIti' dadAti. SC Text has mabhtim, but Desinamamala 6. 129 says mabhai abhayapradAnam, which is also MY's reading. 1. This word and pAtrIkRtaH have been restored from Sc,

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262 SETUBANDHA R's reading is pavaa-var-samlavam. He says raghupateH mukhasya prasAdo dRzyamAnaH san arthAt sugrIveNa plavagapataye sugrIvAyaiva saMlApamAzvAsa " vAkyaM dadAti 38. Kand Kula read nisiaro for nahaaro = nabhazcaraH (R). 39. K and My read atinIya for ahileuna = abhilIya (R). MY says aneuna atinIya / rajanicaraM laGkAmatinIya kevalaM sthitaH / na tu kSaNamapi vilambyetyartha: R says rajanIcaramindrajitaM laGkAmabhilIya prApayya kevalaM sthitaH. V Kula says tato roSeNa tulitaparvataH kSaNamapi UrdhvAyita utthitaH, ( pradhAvitazca) sugrIvo bhayavipalAyitaM rajanicaraM meghanAdaM laGkAmatilIya anantaraM sthitaH. If Kula's atilIya is a mistake for atinoya, his reading is same as that of K and MY SC has abineuna ( abhinIya ) K, like Kula, has atha sthitaH, ie, navari a thio, for navaram thio = kevalaM sthita: (R). SC Text has navara- tthio = kevalaM sthitaH (chaya). Rsays roSeNa tulitaparvata uttolitagiriH san sahasA uddhAvitaH kRtotphAlaH, tadanu pradhAvitaH 40. Kula has ullasitaH for usasio (ucchravasitaH ), but it might be a rendering rather than a variant. Kula like R says grafar fafaveditena rAghavanidhanena sukhito nizAcaranAthaH SC takes vi separately indrajitApi niveditena etc. 41. MY and Kula read sarasa dittha for ditthadeg (R). MY says dazamukhavacanena yuddhabhuvamAnItA sarasadRSTakSaNa vaidhavyA ceti vigrahaH. Kula says sarasamabhinavaM dRSTaM kSaNaM vaidhavyaM yayA sA janakasutA. R says sarasaM tAtkAlika kSaNaM vyApya vaidhavyam. - 42. R reads pabbhattha and says prabhraSTaM vismRtaM sakalaM sItAduHkhaM yena. Khas pramuSita, and Kula prasmRta. MY says prasmRta vismRte

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NOTES - CANTO XIV 283. tyarthaH, SC (Text) and ms. C of Goldschmidt have pamhattha = pramufoa (SC chaya). Ms. B of MY seems to have pamhuol. Hemacandra 4.258 says pamhuttho Cf. Extracts on 6.12. Kula says unmIlitaH prabuddhaH... 43. K and Kula read na: (gao) for had = En: (R). Kula says gataH atItaH. R reads natthi jae (nAsti jagati ). K and MY read janaH (Jano ) for jae. Kula reads manye, 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 saMbhAvana-saMbhAvyate etadityarthaH.. MY aays yasya dhanuSi ArUDhe sajIkRte trailokyaM prANasaMzayamArohatItyanvayaH / nAsti jana ityatra sa iti zeSaH. Kula says ato manye vidhipariNAmo daivavipAkaH yaM na eti sa nAsti. R says jagati yaM vidheradRSTasya pariNAmo naiti nAgacchati. SC says dhanuSi ArUDhe AropitamaurvIke. 44. K reads kRtena for kae=kRte (R), and gata for mukka-mukta (R). MY agrees with K as he says majjha kaena mama kRtena. Kula agrees with R. ... MY says imo aso. He seems to read aha va imo for aha vaam = athavAyam (R and Kula). Kula says athavA mama kRte madartha muktajIvito'yaM saumitriH kRtakAryaH kartavyaM kRtamanenetyarthaH. 45. Kula says utsAhasya darzitaH paricchedaH avadhiH yatra / tatkSaNopasthitAyAM maraNAvasthAyAM vyavasthiApitaM gAmbhIrya yatra tadvacanaM madhuraM manoharaM . sugrovaM jalpati. R says utsAhena darzitaH paricchedo lakSmaNena sahAnumaraNe nizcayo yatra / vaktavyabhAgapariccheda iti vA. sc says utsAhena darzitaH paricchedo rAvaNavadharUpaniSpattiryena. 1. The Prakrit word is missing in the other ms.

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264 SETUBANDHA __MY says utsAha iti sugrIvasamaravyApArAnurUpasya utsAhasya svAtmanA paricchedo jJAnaM darzito yena tat tathA. Ms. A has... vyApArarUpasya utsAhasya. ___46. Kula says tvayA niyUDhaM yat pratijJAtaM tat kRtam. MY says tvayA yat kartavyaM tat sarva niyU~Dham / asAvapi kapiloko ripubalabhaJjanAt upabhuktabhujabalaH. K and Kula read upayukta for uahutta = upabhukta (MY and R). Kula says upayuktabhujabalaH kRtavikramocitasamavyApAraH kapilokaH. K and MY read kajjam for kammam ( R and Kula ). Kula says anenApi mArutinA jagataH pRthagbhUtam asAdhAraNaM yazo yatra, tacca tat duSkaraM ceti tathAbhUtaM karma kRtam. MY reads yathA (jaha ) for jaa= jagat (R and Kula). MY says yathA abhivyaktayazaskaratayA duSkaraM syAt tathA amunA mArutinApi kArya kRta. mityarthaH. Kula reads vIra for dhIra. 47. K_reads duHsvAyate tena mama for dukkhena ena a maham = duHkhena etena ca mama (R and Kula who has tena). MY's reading seems to be same as that of K as he says dukkhaar duHkhAyate. K and MY read maraNa for bANa (R and Kula ?). Kula reads Arabdha for Abaddha. 48. MY and Kula pratika has tam for la=tAvat (R). Kula says tatastasmAt. K and MY read parinamo for parinamam (R), MY says yasmAt tvayA kRtyaM sarvaM kRtaM, daivAt punarIdRzaH pariNAmaH, ato na prANAH tvayA parityAjyAH, api tu svadezasvabAndhavAzca drssttvyaaH| duHkhaM duSkaramityarthaH. _Kula also seems to read parinamo. He says dukhaM kAlasya (?) vilAso jJAtumazakyamityarthaH. SC says zakyaM zvamAMsAdibhiriti' kSut prati1. This seems to stand for pariNAmaH. 2. This should be zvamAMsAdibhirapi. See kAvyAlaMkArasUtravRtti of Vamana 5,2.23,

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NOTES-CANTO XIV 265 hantumiti yat....iti prAJcaH (e. g. K and probably Kula.) / navyAstu (e. g. R) prAkRte ktvA-tum-pratyayayorekarUpatayA vaikalpikatvAt kAlasya pariNAmaM virasaM jJAtvA mA muhya,....bAndhavavagai prekSasva duHkhaM duHkhitamiti bandhuvargavizeSaNaM vetyAhuH. R says kAlasya pariNAma duHkha duHkhahetuM jJAtvA. For the construction duHkhaM kAlasya pariNAmo jJAtum found in K, MY and probably Kula cf. 1.9. (nirvoDhuM bhavati duSkaraM kAvyakathA). 49. K, MY and Kula pratika has aha (atha) for to= tataH (R). Our copy of Kula has muha which is obviously a mistake. Sc mentions aha as a variant. 50. SC says vIrazayyApadena yuddhAbhihatasya vIrasya niSadanAya yA zayyA sAbhidhIyate. R says vIrazayane AstaraNaM yasya tam. 51. K and MY read AkArita for asaia = AsAdita ( R and Kula). . MY says vidyutpatanAtiriktena saMpAtena gRhItaM kSiptaM ca dhanuryasya tam / arthodgaritayA, AhUtayA, parAvartitAt bhujAdAkSiptayA, tato moTitayA ca gadayA vihvalaM nizceSTam / atrAhUtatvaM nAma yAvadAcchedayogyasamayaM vyApArapratirodhanam / evaMbhUtaM kariSyAmi dazamukhamityAgAminA saMbandhaH. For the reading aaria (AkArita) cf. MY on 13. 42. For oharia cf. MY on 13.55. ___Kula reads vajja for vijju. He says vajrapatanAtiriktena saMpAtena saMmukhagamanena gRhItaM praviddhaM kSiptaM dhanuryasya tam / ardhAvahRtAsAditAt stokavyApAritaprAptAt, valitAdapavRttAt (1) bhujAdAkSiptayA, moTitayA gadayA vihvalaM kiMkartavyamUDham. Kula quotation in sc has valitAt apavarjitAt. R says ardhena ardhabhAgena avahRtayA madupari avapAtitayA atha tadaiva mayAsAditayA kareNa dhRtayA tadanu valitAdAmoTya vakrIkRtAt rAvaNasya bhujAdAkSitayA atikramya gRhItayA pazcAt moTitayA bhagnayA gadayA vihvalam.. S...*

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266 SETUBANDHA ___52. MY pratika has khandhatthamia. He says skandhAstamito hRtazca candrahAsAkhyaH khaDgo madhye vitIrNena caraNena mUlAgragrAhibhyAM hastAbhyAmavabhagno yasya tam. 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 khandhaddhantovabia-kara-jualolugga-candahasa-kkhaggam except that Kula reads obhagga for olugga = avarugNa (R). Kula says (skandhArdhAnte arthAt madIye SC) skandhaikadeze avagAhito vidhUtaH, karayugalena (arthAt madIyena SC) avabhagnaH candrahAsanAmA khaDgo yasya. R says skandhasya ardhAnte apavAhitaH pAtitaH. In the second line K and MY read valia for dalia, MY says prathamamutplutAvapatitAt , caraNena tADitAdata eva valitAdavanamitapAzrvAt rathAt etc. Kula says AkrAntAt , caraNatADitAt , bhagnAt (i.e. dalitAt) rathAt adhomukhAni apasaranti praharaNAni yasya tam. SC says AkrAntena dattabhareNa caraNena tADitaH san dalito yo rathastasmAt. R says arthAt mayaiva AkrAntAdadhiSThitAt. 53. K and MY read degkkhalia ( skhalita ) for (u)kkhudia = utsvaNDita (R). Kula reads okkhavia, cf. SC Text. K, MY and Kula read garua for dinna (R) in the second llne. MY says purilla purogata / bhagnatayA visaMSThulena purogatabhujayugalena skhalitA apavRttAzca ata eva niSphalAzca zeSabAhavo yatra tam / vajranibhAbhiH saMghazo nipatantIbhiH gurvAbhiH dRDhAbhiH muSTibhiH bhinnavakSo'rdhAntamityarthaH.2 MY seems to explain hattha as saMghazaH. Desrnamamala 8.59 gives the word in the sense of zIghra. Kula says bhagnaM....yat bhujayugalaM tena (hetunA SC) kSayitA vyAhatAH zeSA niSphalA bAhavo yasya / vajranibhasya (hastasya) nipatatA gurukeNa dRDha1. Our copy has mukhAt ! 2. chinna....B,

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NOTES - CANTO XIV 267 muSTinA bhinno vakSo'rdhAnto' yasya tam. SC says vajranibhaM yathA syAt tathA hastAt nipatatA gurukeNa muSTinA. 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 pRthakkRta / pavviddha praviddha / dhutebhyaH ziro'ntarebhyaH pRthakkRtamAkRSTaM, truTitaM, caikamekaM visaracca, vikSiptaM ziro yasya tam. Kula says bhujAbhyAM pRthakkRtAni, AkRSTAni, khaNDitAni, pratyeka rasanti ArtanAdaM kurvanti, praviddhAni' nikSiptAni zirAMsi (yasya) / niSphalaM.... sItAgatamanorathaM nakhaiH khaNDitaM hRdayaM yasya. Kula seems to read nakkhakkhudia for nakkhudeg. R says nakhairutkhaNDitam. __R construes pavviddha as pravRddha. He says visaranti bhUmau patanti pravRddhAnyupacitAni zirAMsi yasya tam. 55. MY says dacchihis drakSyati / jiam- va jIvantaM vA. R reads va jianta-(rahavam)=vA jIvad (rAghavam). Kula reads jIvitaM vA. He seems to read jiam va like MY. SC Text has dacchii for dacchihi. ___56. MY reads attham (astram ) for mantam (R and Kula). Kula has hRdaye (hiaammt) for hiaena. 57. K and MY read parinta for kiranta-kIryamANa (R). ___MY says dhuvvamana dhAvyamAna. R says dodhUyamAnaH kampyamAno, dhAvyamAnaH kSAlyamAno vA suvelo yatra tAdRzam, MY * says parinta pariyata / sahasoccalatA sAgareNa dhAvyamAnasuvelaM, pracaNDapavanAnIyamAnarAkSasakalevaraM ca bhUtalaM jAtamityarthaH. 1. Our copy has this in neut, 2. Our copy has pravRsvAni. 3. B adds 37. 4. A has jiam.

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268 .: SETUBANDHA R says khareNa....vAtena kIryamANamitastataH preryamANaM rAkSasAnAM kalevaraM yatra tat. Kula says kharavAtenAhatAni kSiptAni preritAni tyaktajIvitAni rakSasAM kalevarANi yatra tathAbhUtaM dharAtalaM jAtam. 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 nizA for mahA. K, MY and Kula read hRtapiJcha-pakSmaprakaTa for nava-pincha-matha-pamham = navapicchamRdukapakSmANam (R). MY says pRSThe sthiranihitamadhumathanAvakAzo hRtapakSmabhiH prakaTo yasya tama. K, MY and Kula seem to read hia-pincha-pamha-paada', but MY appears to read mahumahana-oasam for mahumahasanamaggam. Kula says prekSate kanakamayasya pakSasya bahaloDyotena pratisAritanizAtimiram utsAritarAvyandhakAram / gharSaNAt hRtapiJchapakSmatvena' prakaTazca sthire pRSThe nihito madhumathanasya AsanamArgo yasmin taM garuDamiti yojyam. SC has pecchana for pehuna (fasy R). SC says 0230t: dezI. 59. MY reads paalajjia = pAtAlArjita. This is also the reading of K. R reads paalanchia and says pAtAlAdaJcitaH AkRSTaH. Kula says pAdAkRSTa(kaNThaM) valamAna(?)sthitamuragaM dhArayantaM garuDaM rAmaH prekSate ceti. 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 karSati. He gives ancar also in the same sense. Cr. R above. Ms. C of Goldschmidt bas olancia. MY says vAsavAyudhaghAtavimuktaH vajraghAtena vigalitaH.. 1, Our copy read forga as it often does, SC also has a, but it does not give any meaning

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NOTES - CANTO XIV 269 60. K and MY read niSThita (nitthia) for samthia=saMsthita (R). MY says saMmukhaniSThitadRSTe saMmukhAvasthite dRSTe ityarthaH. Kula's reading is uncertain. He says saMmukhasthitadRSTe, 61. The verse is not found in Kula and SC. R reads appahiattha-manto = 8963TTTTTTT#-:, K reads BTTTTSitavyazAntaH . Goldschmidt's suggestion that AbhASitavya stands for appahiavva is corroborated by MY who, however, reads avvahiayvasanto rendered as vyAhRtena prazAntaH.' Hemacandra 4.180 gives appahai as an equivalent of pilgria which also suits the sense. See Extracts on 10.74,75. ___MY says gatagaruDadAruNaH gatena garuDena dAruNaH duHsahaH garuDApagame paraiH duHsahavIryo jAta ityarthaH. 62. K and Kula read rahu-tanae (raghutanayau) for degnahe (nAthI) found in R. MY says nimei nyadhAt. K and SC chaya have nidadhAti. Kula says niminoti nidizati.' R renders it as niyojayati. 63. K and MY read dhvajam (dhaam) for bhuam-bhujam (R). SC has dhaam, and this might be Kula's reading also, though our copy has ruddhama which is corrupt. Kula and MY have paharanam for vikkamam (R). MY says yathA rathena yuddhabhuvaM nIyate tathA roSeNApi / yathA cotsAhaH prANasaMzaye'pi enaM na jahAti tathA yuddhazirasi sahAyabhUtaM rAkSasabalamapi / dhvajo yathA syAt sAdhAraNaM cihna tadvat praharSo'pi / yathA ripuvadhArthamAyudha1. B has 346371EUR which is a scribal error, MY's avvahiavva seems to be a mistake for appadeg, In his gloss on 10,74 he says appahijjai vyAhiyata, while K has AbhASyate sma. In 10,75 MY explains appahento as vyAharan 2. Our copy has nidazati.

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270 SETUBANDHA mupAdatte tathA bandhuvadhajanitaM vairamapi ityeSAmupamAnopameyabhAvo'nusaMdheyaH. R says yathA vikramaM tathA vairAbandhamapi vahamAna iti sarvatra sahopamA, 64. SC (Text) has valavA for vaDavA. Similarly, it reads garula for in verses 59 and 62. Verse numbers differ somewhat in SC. See printed Text. R says saMcaraNapathe saMmukhe. 65. MY says sainyavyatikare sainyayormithaH saMmelane yuddha iti yAvat. He and R render sambharia as saMsmRta, Kula has saMsmArita. MY says dAruNaM ghoramavasAnaM vinipAto yatra tasmin R says dAruNamavasAnaM yasya. 66. Kula says zaranighAtAn bANasamUhAn MY says romAntaralagnetyanena zarANAM bhUyastve'pi kuNThatvaM dyotyate / dhUmrAkSazaravarSamagaNayitvaiva tadrathamavapatanarabhasenaiva bhaktvA tatkSaNAt taddhanurAcchiya pUrvavadAkAzastha hanUmAn jahAsetyarthaH. Kula says hRtadhUmrAkSadhanuH saMsthitaH ( samyasthitaH SC ) hasati kapiH. R says hRtamAcchidya gRhItaM yat dhUmrAkSasya dhanuH tatra saMsthitaH ' hasati, 67. Goldschmidt and SC : ( Text) read ittham ( dRSTam ). N. s. edition has dattham. MY says virai vyalIyata. Kula has vizIryate. 68. K, Kula and My read ApIDana for avedhana = AveSTana (R). Kula says tato dIrghavAmakaratalapratipannena ApIDanena avanatagalodezam. MY says dIrghatvaM prasAritatvam / anAdarAt vAmenaiva prasAritena karatalena nirvartitAt ApIDanAt avanato (?) galapradezo ( yasya tam ). MY seems to read nivvatta for padivanna. 1, Dhanu-samthia seems to be an expression like dhanu nisanna used in Gathasaptasati 2.16, Gomgadhara says in his Comm. - dhanuSi niSaNNAH kSititalanihitAnIkaM dhanuravalambya sthitAH. See N. Sed 1889. The idiom occurs in Bharavi 14,37 : niSaNNamApatpratikArakAraNe zarAsane.

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NOTES - CANTO XIV 271 K and SC Text read kSIyamANatalinanirgata (jhijjanta-talina-niggaa) for rumbhanta-jiva-niggama =rudhyamAnajIvanirgama 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 tanuaniggaa. Kula also says kSIyamANaH tanunirgataH vakSaso'bhyantare bhramana siMhanAdo yasya tam. R says kaNThasya moTitvAt rudhyamAno jIvanirgamastena hetunA vakSo'bhyantare bhraman siMhaninAdo yasya tam. 69. Kula reads vyApRta, and MY vyApArita for vavari=vyApArina found in R. Ms. C of Goldschmidt bas vavaria, while SC Text has vavadia. Kula says kSaNaM vyApato,....galatpraharaNo, pralambitau ubhau hasto yasya. MY says kSaNaM vyAparito, punaH paravazo, galadAyudhau, pracalitau (!) cobhau hastau yasya tam. K, MY and Kula read uddha-tthia for degddhudeg (R). MY says UrdhvasthitadazAyAmeva muktajIvitaM na tu patitadazAyAmityarthaH. R says UrdhvamutthitaM gataM sat muktaM tyaktaM jIvitaM yena tAdRzam. ___70. Kula reads nihate (nihae) for padie (patite). K reads AyAntam (entam) for nintam = niryantam R; niryAntam (Kula) MY says dazamukhasaMmukhajJaptamiti samarapreSaNalAbhAya svayameva saMmukhasthitatayA dazamukhena preSitamityarthaH. 71. MY says nitthia niSThita samApiteti yAvat . R says vitIrNa prahArAyAne kRtvA dattaM yaduraHsthalaM hanUmatetyarthAt tatra. Kula says vikIrNe prasArite (uraHsthale) vizvastamavahRto vyApArito, niSThito naSTa (!) mAyudhanivaho yasya tam / pratyekaM khaNDito vi(pra)kIrNaH avayavo (yasya taM) hanamAn pAtayati'. R says niSThitaH zatakhaNDIbhUya vinaSTaH. ___72. MY says AghAtaH yuddham / samatulAgraM samapratidvandvam / tena hanamatA saha yuddhe dvandvAt bhraSTaH / athavA hanUmatA svasya AghAte vadhe prApte tatkSaNaM 1. Our copy has qafa. Besides, farslut in from sc, faritet: in our copy is corrupt. 2. svApAte B,

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272 SETUBANDHA bhraSTa ityarthaH. In the alternative explanation sama-tulagga is rendered as tatkSaNam. Cf. MY on 7.39: 6.23. R says hanUmatkRtAdAghAtAt samatulAgreNa kAkatAlIyasaMvAdasAmyena daivAt spheTito bahirbhUtaH prahasto nAma rAkSasaH. Cr. Muda on 4.27. Kula says atha dazamukhena saMdiSTaH, hanamadAghAta eva samatulAgraM parIkSArtha samIkRtatulAgrasadRzaM, tatrArUDhasya saMzayAspadatvAt, tasmAt sphiTito bhraSTaH'....alabdhasamarasukhatvena vyathitasya nIlasya mukhe prahastaH patitaH. Srinivasa's explanation quoted by sc Is far-fetched- hanamadAghAtasamAt tulAgrAt daivAt bhraSTaH / yathA hanamatkRtAghAtAt tathA daivAt nijabhAgadheyAdapi skhalita ityarthaH. 73. K and Kula read prasthAnasamam ( patthana - samam ) for patthane ceia = prasthAne eva (R). Kula says anantaraM prasthAnasamaM gamanasamakAlaM grahastena muktaH kAlAyasaH kRSNalauhaghaTito bANaH nIlasyorasi patitaH samAnavarNatayA durlakSaH vraNAt pratibhinnena galitena rudhirodgamena pizunitaH sUcitaH. 74. K reads pratipatha (padivantha) for padisotta = pratisrotaH (R and Kula ?). _Kula says vegApavartitaviTapaM vegena pazcAdAvarjitazAkha (?), surahastinaH parimalena suragajasya madakaNDUkaSaNena (?) surabhim, ata eva gatimArgeNa lAnabhramaraM, pratisrotogataM () viparItaM prasAritAMzukaM kalpadrumaM nIlo (2) muJcati. R says pratisrotasA pazcAdvamanA prasAritamaMzukaM vastraM yasya / vegamArutena ityarthAt. sc says pratisrotogatAni viparItaprasAritAni aMzukAni yasya. 75. SC Text has bolenta for volanta (K, R and Kula ) = vyatikrAmat. Goldschmidt reads bolanta. 1, Partly corrected from quotation in SC where face refers to Kula 2. sc has avavartita.

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NOTES - CANTO XIV R reads thavaa ( stabaka) in the first line K and SC Text read hea (cheda ). Kula has bindu SC says jalalavAnAM chedanibho bindusadRzaH. 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 = muktAphala ( R ). Kula reads mottia-dala. K and Kula read prakaraH (paaro) for nivaho (R). Kula reads khaNDita (khudia, cf. SC Text) for khalia= skhalita. 273 Kula says tatastasya kalpapAdapasya.... Agamanapathe vyatikrAmato jaladharasyeva AsAra jalalavAnAm udgalitabindusadRzaH, dhutebhyaH viTapebhyaH khaNDitaH cyuto mauktikadalaprakara: (ie, mottia-dala-ppaaro) sthitaH . 76. Kula reads bhaa-vimukke for bhua-vimukko-bhujavimukta:, He reads 'mauktikadalaprakara in the locative for omottia - pphala-vaaro = 'mauktikaphalaprakaraH. Kula says sa kalpadrumaH tasya prahastasya bhayavimukte bhayarahite, bhajya - mAnebhyo viTapebhyo vigalitaiH vRSTaiH sitAMzukairApItaprahArarudhire, vraNeSu bhRto mauktikadalaprakaro yatra tasmina urasi bhagnaH ' 1 MY says sitAMzukApIta sitAMzukacUSita ( zoSita A ). 77. R and Kula read paado ( prakaTa: ). MY has vavado rendered as vyAvRtaH (B) 2. 78. Kula reads vighaTita ( vihadia, cf. SC Text) for vialia= vigalita (R). Ms. C of Goldschmidt has vihalia. Kula says zaraghAtaiH dalanto vidIryanto vighaTitAH zilAnivahA yeSu / dalitebhyaH parvatebhyo (vyava) cchidyamAnA nirjharA yeSu te tathAbhUtA nabhaHsthalodezA dRzyante. 1. Several words have been corrected from Sc. 2. A is corrupt and has vyApnuvatA S...35 Badds prAvRtaH,

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274 SETUBANDHA 79. Khaura is rendered as mizrakaluSa by Kula. R says gairikarajobhiH kaluSaH karburitaH, 80. MY says avapatanAkSiptadhanurbhUtvA punarnivRttasthita ityarthaH . Kula says anantaraM ca gaganoddeze avapatanena chinnadhanuH (Acchinna ?) nivRttastimitaH apasRta(?)nizcalazca tathA prathamavimuktaiH zarasamUhaiH dhUta (ghRta ?) iva kapiH nIlo dRzyate. R and MY have ghRtaH (dhario). Acc. to Goldschmidt, K ( chaya ) also has ghRta, but the comm. has chAdita which points to vario = vRtaH found in SC Text and chaya. 81. SC Text has nadala for lalATa (R Text). K and Kula read mutta for vatta = paTTa (R). K and MY read paccupphidiam=pratyuSTam for paccupphaliam pratyutphalitam ( R and = Kula). Kula reads bhajyamAna (bhajjanta, cf. SC Text) for majjhammi madhye ( R and MY ). Kula and MY read dharanta explained differently for dharenta= priyamANa (R). MY says dharanta-ravam dhriyamANaravam / saMmukhAgatatvaritavaJcitaM musalaM madhye pratipannaM gRhItamityarthaH . Kula says atha nizAcareNa prahastena nIlasya karamuktaM (lalATe muktaM ? cf. SC) sat pratyutphalitaM pratIpIbhUya utpatitaM bhajyamAnasya ( gharAntasya) parvataikadezasyeva ravo yasya tat tathAbhUtaM, saMmukhAgataM tvaritavaJcitam aGgIkRtya zIghraparihRtaM (musalaM) pratipannaM gRhItama. R says nIlasya lalATapaTTAt pratyutphalitam. SC says zrInivAsastu vajreNa anto nAzo yasya evaMbhUtasya dharasya antaH svarUpaM samaravamityAha, ie, he reads vajjanta- dharanta-ravam for bhajjanta-dharantadeg (Kula). 82. Kulasays suvelasya zikharArdhe magnasya (lagnasya) meghasyeva chAyA yasyAH....tAM kRSNazilAM jvalanatanayo nIlo gRhNAti ca,

Page #768
NOTES - CANTO XIV 275 83. Kula seems to say (zilAtalena) avasthagite samAcchAdite dinakare. He appears to read otthaie for otthaammi (avastRte) found in R and SC Text and chaya. SC comm. has avasthagite like Kula. for orthaic cf. 11:59... MY says divaso nabhasi jAtaH namasyeva jAta ityarthaH 84. R reads ghaabbhantara-bhinno galanta-jra-ruhiro' : gad dharant-alam = ghAtAbhyantarabhinno galajIvarudhiro gato dharaNitalam. K and Kula seem to read ghaabbhantara-samkhoba-bhinna-galia-hiao gao etc. This reading is found also in SC Text. ___Kula says atha nIlasya prahasto raNAnurAgeNa soDhagADhapahAraH, ghAtasya sabhyantare saMkSobheNa pIDAbhareNa bhinnaM vidIrNa galitaM vyapagataM hRdayaM vakSo manazca yasya sa tathAbhUto dharaNItalaM gataH. MY's reading appears to be same as that of K and Kula as he says galitahRdayo visaMjJa ityarthaH.. _R says ghAtena zilAbhighAtena abhyantare bhinnaH cUrNo bahiH "kSatA- . bhAvAt / tata eva ca galat bahirbhavat jIvaH prANastadrUpaM rudhiraM yasya tAdRk.

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CANTO XV i. K says atha prahaste nihate bandhUnAM vadhAdamarSAcca niryadvASpapUro rAvaNaH zikhinA agninA pratyudgatena puraskRtena huGkAreNa dazabhirmukhaiH kRtena pUryamANAdiGmukho bhUtvA calitaH yuddhArthamutthitaH. MY says zikhinA pratyudgamanaM ca pAtagocare agnijanakatvam. 2. K reads tathA ca kupitena hasitaM in the first line. He says kupitena tena bhayaGkarAbhiH mukhakandarAbhiH pUryamANadazAzaM yathA tathA hasitaM ca / kathamiti cet-tasya parijano yathA bhayena tUSNIbhUto bhavanastambheSu tirobabhUva. MY says niluggo (nilukko ?) nilInaH channa iti yAvat A has nilluko, K (chaya) has nilInaH. R (chaya) has nilukitaH. 3. K seems to read bharabhugna for paa-bhara in the first line. He reads sArathisaMrudhyamAnaM (MY and Kula also) for sarahina rubbha. ntam (R). __K says tato rAvaNo rAkSasaparivRtaM, svadehasya bhAreNa kuTilitanamatpazcimatalaM, purasturaGgabahulatayA rathasya pazcimabhAga evArohaNayogyaH, sArathinA dhAryamANaM, caTulaturaGgadhvajaM rathamArUDhaH. ___MY says nisudhavia avapAtita. His reading is possibly paabhara-nisudhavia for pda-bharonamanta = pAdabharAvanamat (R). He says sarubbhantam saMrudhyamAnam. He remarks pazcimatalimabhAgenArohaNaniyamAt vegAtizayAcca vizeSaNAni samarthanIyAni. 4. K MY and Kula read FT (saha) for HETdeg (R) in the first line. K reads puri for pura; MY seems to read ari Kula's reading seems to be purI (purideg), cf. SC Text. K says tattaduddezajambhamANena tena tena zabdena rAvaNaH tatra tatra calita iti vAnaraiqhatam / purIti saptamyantaM padam / sabhAyAM kRtena rAvaNasya huGkAreNa

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277 NOTES - CANTO XV tasyAH calita iti jJAtaH tataH kSubhitAyAH sabhAyA AsthAnajanasamUhasya paritazcalitasya kalakalena laGkAmadhyaM gata iti / tataH puri sarvasyA sainyasya kalakalena punazcalita iti jJAta iti kramaH.. MY says sabhAyAM vartata iti vAnaraiH huGkAreNa jJAtaH / laGkAmadhye rAja bhavanAGgane vartata iti kSubhitasabhAkalakalena / calita iti arisainyakala kalena cetyarthaH. (Ms. A has Adisainya). Kula has halahalena for kalaalena. For the reading halahala see Extracts on 12.86. See also verse 33 below. Kula says roSagarbheNa sabhAyAM huGkAreNa, kSubhitAyAH sabhAyAH pracalitAyAH halahalena tAratamyena laGkAmadhye, puryAH puranivAsijanasya sainyasya ca kalakalena ca dazamukhaH calita iti vAnaraiH jJAtaH, SC says purIsthitAnAM sainyAnAM kalakalena. ___5. K says atha mukhanivahasya upari kRcchrAt pryaaptdhvlaatptrcchaayH| anena mukhAnAM vikAsAtizaya ukta: MY says duSprabhUtaH (duHkhapra B) kRcchreNa praryAptaH. He reads bhindai for bhai jai. K says evaMbhUto laGkAyA nirgatya tatkSaNameva bhagnaraNasaMnAhaM (bhagnaraNamatsaraM chaya) kapisainyaM darzanenaiva bhanakti babhaJja. SC says matsaraH zatrujigISA. 6. K reads mahA for agga (R and Kula) K, Kula and MY read laggam for lagga (R). K says rAvaNadarzanena bhayAt palAyanaparAH mukhamAtreNa valamAnAH parAvRttAH, pazcimAbhiH kesarasaTAbhirAhatamahAskandhAH kapinivahA bhagnAnAmanumArge pRSThato lagnaM rAvaNamapazyan . MY says bhagnAnAM sveSAmanumArgalagnaM kapayaH pratyekamapazyannityarthaH. 7. K reads AkrAnti for akkanta = AkrAnta. K says tato jvalanasuto nIlaH dazavadanasya AkrAnyA abhibhavena dattavidrutapadAn kRtapalAyanapadanyAsAn, bhinnapravRttAna bhinnapravRttIn , athavA pUrvasthiti bhittvA pravartamAnAn , vismRtapratijJAvacanAn , samutpannaraNabhayAn tAnuvAca.

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278 SETUBANDHA -- -MY says bhinna-paatte bhinnaprayatnAn / dinna-viddavia-pac dattavidrAvitapadAn kRtapalAyanapadAnityarthaH. R says vidravitaM zonaM visaMSThulaM vA. ___Kula says bhinnapravRttAn itastato vidrutAn / dazavadanena AkrAntatvAt AsAditvAt dattaM nyastaM vidrutaM skhalitaM padaM yeSAM (tAn) / pramRSTaM (!) prasmRtaM tathAbhaNitaM pra(ti)jJAtarAvaNayuddhaM yaistAn. K (chaya) has pramuSitayathAbhaNitAn. R has prabhraSTa explained as prasmRta, which gives pabbhattha for pamhatha. Cf. Notes on 14.42. .....8. K reads zaila (sela) for malaa (R and Kula). K (chaya) has yasya kRtena palAyadhve tadeva vo harati jIvitaM plavagapatiH. 9. K has this verse after 6. It does not occur in Kula. K reads sphuTa for ciraM. He says sItAhRtahRdayena sItayA hRtamanasA rAvaNena. R says sItAhitahRdayena sItAyAmAhitacittena. - 10. K reads bhinna for chinna (R and Kula) in the second line. He says parAGmukhatvAt vAnarairapahasyamAnaratha iti yojyam / anyat spaSTama. MY's readings are different. He says parammunoharijjantaraho parAGmukhopahiyamANarathaH (B has parAGmukhApa....)| lamka-hutto laGkAbhimukhaH. Kula takes parammuho separately, and says parAGmukhaH plavagaiH hanyamAnarathaH (i.e., hanijjantaraho). ____11. K and Kula read dhuraM for paam = padaM (R) in the first line. K reads prasupta (i.e., degppasutta) for uvasutta = upasupta ( R and Kula). ... .. K says tataH prAptavinAzena AsannavinAzena anena rAvaNena sukhaprasuptasya kumbhakarNasya akAle pratibodhanaM laghUkRtayazo yathA, muktasAmarthyadhuraM ca yathA kRtam / akAle tasya prabodhanAt yazazca laghUkRtaM svasAmathryadhurA ca vimuktAbhUdityarthaH. Kula says muktA zauTIryasya dhUH yathA syAt tathA. K (chaya) has zauNDIya. K:pratika has to nena for to tena (R and Kula). . MY says prAptavinAzena / vinAzaH palAyanam. 12. K explains ziro'rdhAnta as ziraHpradeza.

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NOTES - CANTO XV 13. K pratika has avacunna, but chaya has avakSuNNa. MY has occhunna AkrAnta. Kula says avakSuNNo bhagnaH, K, MY and Kula read galio for khalio ( R ). 279 K says parikarazabdena paridhAnIyamucyate / rAjJaH parikaro rAjaparikaraH / tapanIyarAgaparikara iti vA / tapanIyavarNaH parikara ityarthaH. MY says : tapanIyarAgaparikaraH kanakaraJjitasicayaH / ravipathamAkrAmannapi prAkAraH kumbhakarNasyorudanatayA ISatsrastaM kanakaraJjitaM paridhAnamivAlakSyatetyarthaH. Kula says suvarNAMzukasya parikara iva veSTa iva jAtaH, He seems to read tavanijja-vasa-pariaro for degrnadeg. Cf. SC Text. SC chaya has tapanIyavAsaH parikaraH. R remarks parikaro mekhalAvat trike nibadhyata iti samAcAraH / sa tu suptotthitasya zithilIbhavatyeveti dhvaniH. 14. vivalaa in the first line (see Goldschmidt's editlon ) is rendered as vipalAyita ( K and Kula) Kula has jAnuprasAramalinAH for janu--ppamana-salila. MY says parikhAgatAH samudrArghAntA iti samudra yAvat nikhAte bhUbhAge samudrA eva parikhA bhavantIti yAvat. 15. Kand MY read mArgAbhimukhA: (probably maggaahutta) for pacchahutta pazcAdabhimukhAH (R). K says parAGmukhAH ityarthaH / zeSaM spaSTArtham. Kula's reading is same as that of K and MY, but he construes it differently. See below. K, MY and Kula read pradhAvitAH (pahavia) for padaia = palAyitAH (R). Kula reads vimukta ( vimukka) for platta (nivRtta). MY says svakarebhyo nipatadbhiH giribhireva svayamAkrAntA yathAgatamArgAbhimukhAH sarve'pi kapayaH pradhAvitumArabdhA ityarthaH, Kula says mArgakeSu (SC adds anveSakeSu abhimukhAH pRSThagrAhiSu dattapRSThA: SC Text has maggaabutta', which is Kula's reading. 1. The ms, of SC has maggahutta 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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280 SETUBANDHA 16, 17. The verses are not found in K, MY and Kula. The latter shows slight variations and remarks etat padyadvayaM kenApi TIkAkAreNa na dhRtamiti. 18. K says cirayuddhasya ciraM kRtayuddhasya / anyat subodham. My says cirayodhitasya ( R also) ciraM kRtayuddhasyeti yAvat / donna vi dvAvapi / chedA1 ntaraM rudhirAgame (rudhirodgame A) prApte bhujapatanAt pazcAdbhAvakathanaM rAmasya laghuhastatAyotanArtham. 19. K (chaya) has sAgara labdhasthAmA (otthamo) like R. Ha says anuvelam anusamudratIram / anyat spaSTam. My says AkrAntavelAbhyarNatayA dvitIyasuvelabuddhimeko bAhurakarot / dvitIyastu tatrAlabdhAvakAzatayA sImantita - sAgarasthita dvitIyasetubhrAntimajanayadityarthaH / ekasmin bhuje veloddeze patite dvitIyasya jaladhAveva patanaM velAyAmanavakAzAditi tAtparyam. Kula says sAgara labdhasthAgho dvitIyo bhuja: He reads thaha for thama ( sthAman) as in 8.40 ( saara laddha-tthaham), where he says sAgare labdhaH sthAgho yena taM dharAdharam. R says ad loc. sAgare labdhaH sthAgho (mUlaM) yena tam / labdhasAgaramUlaM yaM yaM gharAgharam. 20. K (chaya) renders cakkalia as cakrIkRta, and has uttruTitam for ukkhdiam. Hemacandra 4.116 gives khudar, tudar, tuttar etc. as equivalents of tuD meaning toDana. R has utkhaNDitam . 21. K and MY read bhinna for chinna (R and Kula). K reads jAta: ( jao) for vi kao =api kRta: Kula seems to read ca (a) for vi. 22. K and MY read rugNa for bhagga bhagna (R). MY says daralugga ISadrugaNa. K (chaya) has plAvayati. MY has pavvalei prAplAvayat. K (chaya) has pakagrAha: ( pakkaggaho) rendered by R as pragrAhaH jalasiMha:, Kula seems to explain the word as samarthA grAhA jalahastinaH. in the sense of pazcAt R on Setu 1.51 explains magganugao as mArgo rAmasya pazcAt tamanugataH and says mArgazabdaH pazcAdarthe nipAtitaH,

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NOTES - CANTO XV 281 Desinamamala 6,64 has pakkha in the sense of EA and Farf, but in 6.23 gives pakkapgaha in the sense of makara. SC explains dara-bhagga as bhayabhagna. Kula is corrupt. SC, however, says dUraM palAyitA vilInA iti kulanAthaH. 23. K, MY and Kula pratika has aha for to = aa: (R). K (chaya) has roSeNa bhriyamANaH for rosaava-rajjantam = roSAtaparajyamAnam (R and probably Kula). K says grahastAbhyadhikam / zeSaH subodhaH. MY says prahastAbhyadhika prahastamaraNAbhyadhikam. 24. K says tAM velAM tasyAM velAyAM nirgacchata ityarthaH / anyat spaSTam. MY says pUrva eva stambhAntaravistArAH roSaparivardhitasya vakSaso na paryAptA ityanvayaH. Kula says stambhAnAm antara vistArA mahAnto'ntarAladezAH ta eva pUrva sukhanirgamA eva vakSaHstha satya na prabhUtA nirgamocitA ityarthaH. ___25. K reads RjvAyata (ujjaaa) for ugghadia= udghATita prakAzita (R). MY reads RjvAgata. See below. K says atha kiJcit nirgatasya tasya meghanAda iti suta indrajit jAnubhyAM nipatya utthitaH, RjunA avakreNa unnatena Ayatena ca vakSasA paritabhavanAbhyantaro hasitvA jalpati sma. Kula says jAnunA patitasthitaH (padia - ithio for padiuo). ___MY says ujjagaa RjvAgatazca, vakSobhRtabhavanotsaGgazceti vigrahaH. Kula also reads ujjagaa, but explains it differently - UrjAgatena balapUrNena vakSasA bhUtabhavanotsaGgaH. 26. K, MY and Kula pratrka has nimmaniammi ( nirmite K and MY) for nimmaviammi (R). K and MY read putraiH for puttena in the second line. They and Kula read garuammi for garue vi = guruke'pi (R). s...36

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282 SETUBANDHA K is not well-preserved here. He says sAhasena balAtkArAdinA guruNi kArye evaM .... pitrA nimite sati putraiH tiSThadbhiH putrasadRzaM putraiH yAdRzaH (?) sparzaH syAt tathAvidhaM putrasparza pitA na prApitaH syAt / putrasadRzaM putrakArya - miti ..... satputrANAm anurUpaM pituH putreSu sparzamityarthaH. R says guruke lokairAdRte. 2 MY says nirmite sAhasaguruNi kArye sarasaphalAdau guruNAtmanaiva upayukta sati putraiH kartumucitaM putrasparzasukhaM putraiH na prApitaH pitA / nUnamapi (nUnamiti A ) syAdityarthaH / yadi pituH putreSu snehastadA sukhAtizayahetUnAmIdRzAnAM kAryANAM prasaktau teSu niyojanameva kAryamiti tAtparyam. +- MY seems to read nitine (nUnam) for hoi in the second line. Cf. 5.6. SC says putreNa putrasadRzaM putrasyocitaM putrasparzaM pitA prApito na bhavati / kRtakAryAgatasya putrasyAliGganena sparzajanyasukhaM putreNa pitA prApito bhavatItyarthaH . 27. K reads vasati for dharente - dhriyamANe ( 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 mayi zvasati jIvati mAnuSamAtrasya rAmasya kRte kasmAt Atmanaiva evaM nirgacchatha niryAtha chaya ) / asmAkaM rAkSasavaMzasya yazo laghUkurvANAH (laghayantaH chaya ) / asmAkaM kulasyeti vaktavye rAkSasazabdaH prasiddhihetoH prayukta:. MY says kisa kasmAt. Kula says dhriyamANe avatiSThamAne / ityevam asmAkaM rAkSasakulasya yazo ( laghU ) kurvan. 28. K and My read anaha ( jAnItha) for anasi = jAnAsi They read mamam for samaM ( R and Kula). K (cbaya) has tribhuvanasya samastasya bharasaham. 1. Ms. has kAryANAM here. 21 A reac's teSu niyojya gamanaM kAryamiti...

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NOTES - CANTO XV 383 K says utkhAtabhujaGgaphaNaratnam / anena pAtAlavijaya uktaH / bhagnanandanavanam ityanena svargajaya uktaH / praloThitazailam ityanena bhUmaNDalavimardanam / evaM tribhuvanasya bharasahaM tribhuvanasya dhAraNe samartham / athavA paribhavitumudyatasya tribhuvanasya gauravasahaM mAm AtmAnaM bhavantamiva (na) jAnItha kim iti zeSaH. MY says yuSmatsadRzaM mAmadyApi na jAnIthetyarthaH. _Kula and R have nipAtitanandanavanam. Kula says praloTitaH (1) paryAsitaH zailaH kailAso yena tam. R (chaya) has praloTita, but comm. says praloThitaH parivartitaH, Kula says samamekakAlam. ___ 29. K reads raghutanayam for rahunaham (R and Kula). K (chaya) has valamAna-vaDavAmukhAn. He says spaSTo'rthaH. MY says rAmasyApadAnabhUtam ekasAgarazoSaNaM kiM saptasAgarazoSaNena atizAyayeyam uta tasyaiva vadhena ceti tAtparyam. MY has rihanammi for nihanemi (nihanmi). 30. K and MY read nirgama for vikkama (R and Kula) in the second line. K says evaM jJApita (dazamukhaH) indrajit - rathasya purastAt pRSThatazca turaGgA yujyante / tatra pazcimaturaGgavAhakaH sArathiH pazcimasArathiH / tasya kare prAgeva sthApitazirastrANa, zIrSakamiti zirastraparyAyaH, AbaddhakavacabharatvAt manthareNa gauravAt mandena padanirgamena padakSepeNa namadvistRtatalam (talimam chaya) / uttaratra saMbandhaH, It will be seen that K reads sisakkam for osisakko (R and Kula) in the first line. Kula says pazcimasya pRSThasthita sAratheH kare (1) sthApita zirastraM yena sa meghanAdaH, R says pazcimena pazcAdvartinA sArathinA kare sthApitaM zIrSakaM zirastrANaM yasya sa tathA. ___MY says sisakkam zirastrANam / pazcime talime kavacamAbadhya mantharapadaM nirgacchato'sya bhareNa pazcimatalimameva yathA namet tathAbhUtamityarthaH. R says bhareNa gauraveNa namat....vistRtaM taDimaM pazcAdvartibhittibhAgo yasya tam. Kula says vikramasya pAdanyAsasya bhareNa / talima (1) kuTTimam.

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284 SETUBANDHA 31. K reads pAtyamAna (see MY below) for muccanta mAna ( R and Kula ). Ksays dhvajazikharasthitena meghena pAtyamAnAyAmazanau pratiphalitaravikiraNaM rathaM zrutAsannarAmadhanurninAdaH ataeva samaratvarita Arohati sma . MY says sumbhanta avapAtyamAna, Kula says dhvajazikhare sthitena jaladhareNa mucyamAnAsu azaniSu pratiphalitAH saMkrAntA: sUryakarA yatra tam 32. K pratika has aha (atha) for ia (iti). K ( chaya) has daza. vadanAjJaptivilagitotkSiptadhuraH. K comm. says dazavadanasyAjJaptyA samAropito nnatakAryabharaH / zeSaM subodham. MY says nivAritadazavadanaH nivAraNaM ca raNodyogAt. SC says vilagitA gRhItA svIkRtetyarthaH, utkSiptA uparinihitA (dhUH) samarabhArI yeneti lokanAthaH SC Text has 'dhuro for 'bharo. mucya 33. K reads raNe for a se (cAsya), and kalakala for halahala. He says nirgacchatastasya dazamukhabhavanAdvAre rAvaNabhavanasya bahirdvAre yo vegaH pravRttaH, tvaritacoditarathasya tasya nagaradvAre yo vegaH, sahasA raNabhuvaM gatvA kapilaM kSobhayataH tasya sa eva vegaH pravRttakalakalo'bhUt / anena tasya gamanaraudhyAtizaya uktaH. R says vegaH kIdRk-pravRtto halahalaH kSobhavizeSo yasmAt vipakSANAmityarthAt / zabdo'yaM dezI. MY seems to read kalakala like K. He says tasya kapibalakSomeSu ( kSobhaNeSu A) eka eva pravRttaharSaravo vegaH prAvartata / na tu viramyetyarthaH. Verses 32 and 33 are missing in our copy of Kula. 34. K, MY and Kula read samaralabdhalakSaH for rama-baddha lakkho (R). K and MY read dhario for vario=vRta: ( R and Kula). K says prAgeva samare nAgAstraprayoge labdhalakSa indrajit prathamotthApitalavaGgakSapitabalaH prathamamevotthApitaiH kapibhiH dhvaMsita sainyaH / anyat spaSTam. R says prathamodbhAvitamagre kRtavegam ataeva lavaGgamaiH kSapitaM nAzitaM balaM yasya sa tathA / ye puraH samAgatAH te kapibhiH hatA ityarthaH Kula says prathama

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NOTES - CANTO XV 285 muddhAvitAnAM plavaGgAnAM kSapitaM (1) balaM sainyaM yena (sa) dazAnanatanayaH vAnarayodhaiH samaM jvalanasutena nIlena vRtaH pratISTaH. MY says samareSu amoghavikramo, nAsIrapradhAvitaiH kapibhiH nivAritasainyaH, kapiyodhasahitena nolena nivArito'bhUdityarthaH. ' MY seems to read raria for kkhavia (kSapita); and dhario like K. whose chaya has dhAritaH. ___35. K says nigadavyAkhyAtametat. Kula reads varei for darei (dArayati). He says vArayati nirAkaroti. 36. K, MY and Kula read varei (arafa) for vareha=a1yata (R). K says niSkumbhilA (chaya also) nAma bhadrakAlI / sA rAkSasAnAmabhISTArthapradeti prasiddhA / plavaGgAn vijitya nikumbhilAyatanAbhimukhalakSitaprayANam indrajitaM vibhoSaNena kathitavRttAntaH saumitriH vArayAmAseti. K (chaya) renders saccavia as satyApita. Kula has satyIkRtaM dRSTam. R says satyApitaM sthirIkRtaM prasthAnaM yena taM meghanAdaM vArayata. MY says vikramAmoghatvasiddhaye nikumbhilAkhyacaNDikAbhimukhaM lakSIkRtapathaM meghanAdaM tatpravezAt prAgeva vibhISaNoktaH saumitriH nyavArayadityarthaH. Ms. A has nikumbhikA. R says nikumbhilA nAma yajJasthAnam. 37. K says spaSTo'rthaH. K (chaya) renders selehi as zaile:. R has zalyaiH Cf. Assamese sel (lance). MY says jujjhiassa yodhitavataH (yuddhasya K and R; yuddhaM kRtavataH 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 (nirvalati pRthagabhUya patati....ghRtamiva Rcom ). Kula on the second line is somewhat corrupt, but he has tailaM' for tuppam= ghRtam. ___ 1. ( abhyuttejitAnAm ) utkarSi(ta)dazAnAM (dIpAnAM ) tatkSaNaM nipatitaM tailamiva Kula's reading might be padiam neham va. SC Text has valai sineha vva,

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286 SETUBANDHA 39. K pratika has suddhe (patite chaya) for nihae=nihate (R and Kula). K comn. has hate. MY pratika has podie (patite). K, MY and Kula have zoka (soa) for rosa (R). MY says parivartamAnena parAGmukhIbhavateti yAvat / atra zokaH putravyasanajAtmanaH pIDA / viSAdastu kAryAvasAdajeti vibhAgaH. 40. MY says bandhUnAM niHzeSatatayA ekAkitve'pi bhujamukhabAhulyAt sakalabandhusahita iva lakSyamANo vinirgata ityarthaH. K says ayanaH kAlidAsenApi uktaHbhujamU/rubAhulyAdeko'pi dhanadAnujaH / dadRze hyayathApUrvI mAtRvaMza iva sthitaH / / Raghu 12.88 41. K reads darAvacchAditasUryakaram (chaya) for darandhaariaSuram = darAndhakAritasUram (R and probably Kula). K's reading seems to be darocchaia-sura-aram. MY's reading appears to be about the same. He says ISadavasthagitasUryama'. Ms. C of Goldschmidt has dara-tthaia-sara-aram. K says anantaraM pavanapraNunnayA kRSNavarNayA patAkayA daracchAditaravikiraNaM, pariNatasya dantaprahAraM kurvato mattasyairAvatasya mada jalakSAlitaturaGgakesarabhAram / uttaratra saMbandhaH. __42. K says rathasya nabhasi mArgavazAdupete tuGgapradezArohaNAvarohaNe sati ArohaNasamaye rathasya cakragatena malena malinitodaraH candrasya pazcimabhAgaH, punaravarohaNe tasya dhvajapaTena unmRSTo nirastamalo bhavati yasyeti bahuvrIhiH / dhanadena saha yuddhe tasya gadAtADanenodgatayA dahanajvAlayA taptaM rathamArUDhaH. ___MY says atra rathacakre candramAlinyaM kurute, dhvajapaTena mAlinyamapAkuruta iti dvandvamapi vivakSitam / alumbia (alumkhia?) upatapta / spRSTeti vA. Ms. A has alamghia. Kuja is corrupt, but he has age (SC also ). 1. This is incomplete. sUryam should be sUryakaram. 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 alumkhai in the sense of spRzati and dahati 43. K and Kulat read bASpabindavaH for baha-tthavaa = bASpastabakA: (R). Their reading is theva for thavaa. See Extracts on 1.40. Cf. SC Text. SC says theva - zabdo binduvacano dezIyaH 2. K says nirgacchantaM rAvaNaM dRSTvA rAkSasIbhirdayitAbhiH bASpabindavo locanaiH pItA antarnirUDhAH / prathamaM zokAvegAt yata eva yebhyo nirgatAH taireva nayanaiH pItAH / kathaMbhUtAbhiH - maGgalamanobhiH bharturmaGgale manAMsi yAsAM tAbhiH. 44. K and MY pratika has to nena for to tena (R and SC Text). K (chaya) has tato'nena, but comm. has tena (Kula also ). Hemacandra 3.70, who quotes the beginning of the verse, has nena _and_explains it as tena. K and Kula read nirvApita (nivvavia) for nivaria (R) = nirvRta explained as zItalita. 287 K says tatastena jAtyA laghukaM vAnarasainyaM dRSTibhizca bANaizca tulitaM plabaGgajAtyA laghutvAt dRSTibhiravajJAtaM, bANaiH muktaiH tulitam adhaHkRtam / kathaMbhUtam - karatalagRhItAnAM zailAnAM nirjharaiH patadbhiH nirvApitaM zamitAntastApaM vakSastaTaM yasya tat / antastApazca rAvaNadarzanasaMbhavaH. SC says jAtyA kulena svabhAvena vA laghukaM sArazUnyaM, saMkadarzanAdeva vismRtaparAkramaM vA. MY says bhayAt karatala sthita zailavikSepe'pi jAtilaghutayA zithilodyamaM kapibalaM dRSTibhiH bANaizca sAratastulitamabhUdityarthaH, Kula also says jAtilaghukaM plavaGgamasainyam. 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 dRSTipAtaizcabANaizca tulitaM parikalpitamiti kulanAthaH. Here parikalpitaM is a mistake for parikalitaM. See Kula on 2.37.

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288 SETUBANDHA (yAti laghutAm ). He says prathamaM darzanenaiva jJAtaM kapibalamidaM madupamarda na sahiSyate caramaM zaratyAge nirdhAritamiti tulitapadArthaH / sAMmukhye sati kSubdhaM zaratyAge sati kSubdhataramabhUditi laghutApadArthaH, For tulia cf. notes on 2.37. tulita 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 tulita as avajJAta, adhaHkRta is however supported by its use in Magha 15.30, 61 where Mallinatha explains it as avadhUta, tiraskRta, avadhIrita. Vallabha on Magha 15.61 (68 in Kashmir ed.) explains it as paricchinna. 45. K, MY and Kula pratika has pantha for pasa=pArzva (R). K and possibly Kula have vaza for rasa (R) in the second line. . K says vibhISaNe abhimukhamArgamApatite satyapi (pathi Apatite'pi chaya) rAvaNasya amarSavazAt dhatuSi saMhito'pi zaraH asau dInaH bandhuvargaparityAgAt kapibalaparivRtatvAcca, kSINa' iti ca, sodara iti ca manyamAnasya zara ullalati zithilIbabhUva / anena tasya mAhAtmyaM bhrAtRsnehagauravaM ca darzitam. MY says zarapathApatite dIna iti udarabharaNapara iti ullalati skhalatItyarthaH, 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 prathamaprahAramahitaH (padhama-ppahara - mahio) for visahia-padhama-ppaharo=visoDhaprathamaprahAraH (R and Kula). K and Kula read tena dhanuH (tena or nera dhanus) for rosena (R). K says yuddheSu prathamaprahAreNa mahito vIraiH pUjitaH, ataeva dhanuSi saMhitavibhISaNazaraH (saMhitodbhaTabANaH chaya) lakSmaNaH tena rAvaNena zaktyA AyudhavizeSeNa urasi bhinnaH indrasyAzanyA vRkSa iva prahRtaH. MY says prathamaprahAramahitaH prathamameva zatru prahRtyAtaeva pUjitasthitaH. Kula has dhanuSi saMhitotkaTabANaH. 1. This seems to be a mistake.

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289 NOTES - CNTO xv 47. K and Kula read abhyudaya (abbhuaa) for abbhahia = abhyadhika (R). ____K says sa lakSmaNazca pavanasutenAnItasya gireroSadhibhiH mRtasaJjIvanI. prabhRtibhiH dattajIvitAbhyudhaH' (vitIrNajIvAbhyudayaH chaya) tathaiva pUrvavat saMhitazaracApo bhUtvA rAkSasaiH saha yodbhumArabdhaH. ___Kula reads sa eva ( so ccia ) for so vi a (so'pi ca). 48. K reads viSama for vihala=vihvala (R). He says atha rAmaH * turagakhuraprahAraiH viSamIkRtajaladharapRSThabhAgaM, sthitena vizramya sthitena vajradhareNA lambitAt kanakadhvajastambhAt nirvamatparimalaM nirgacchanmahendrazarIrAgarAgaparimalaM rathamityuttareNa saMbandhaH. MY says yuddhArthamavasthitena vajradhareNAlambitatvAt tadaGgagatakastUrikAsaMspRSTAt dhvajastambhAt niryatparimalam. R says sthitena vajradhareNa AlambitAt pRSThenAvaSTabdhAt. _Kula has bhinna for vihvala. He says turagAnAM khuraprahAraiH bhinnajaladharapRSTham, 49. K and MY read tuNDa for daNDa (R). K says vAmakaraNa gRhItaturaGgarajoH mAtaleH sthitasya dehasya (bhareNa) namitaM dIrghataraM dhUstuNDaM rathasya mukhapradeze dhUH dhurA tasyAH tuNDo'no yasya tam / dhUH syAd yAnamukhe bhAre iti vaijayantI / cakranemibhiH bhidyamAnAnAM meghAnAM zIkarairAItvAt avanatAni....' romANi yasya tam / uttaratra saMbandhaH. ___MY says dhara-dhura-tundam dIrghadhUstuNDaM dIrghatarayugyadArumukhamityarthaH. B has dIrghayugya. ___50. K says zazinaH cakrAbhihatasya candrasya nikaSaNabhavena tuSAreNa prathamamArdIkRtaH, tato ravikiraNaiH zoSito dhvajapaTArdhAnto yasya tam / avataraNa. 1, Kula is here corrupt. Our copy has dattajIvitamudayaH. SC has dattajIvitAbhyudayaH. 2. Ms. has nimitadIrghataraM. 3. R says :avanatAni santi niSaNNAni mitho militAni cAmarANAM pakSmANi yatra. S...37

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290 SETUBANDHA vazAt unnatapazcimatalaM (talimaM chaya) svargAt garuDamiva nipatantaM hiraNmayaM rathamapazyat. MY says AkArato garuDamiveti varNayataH kavestasyaiva bhagavadvahana zaktatA cetyabhiprAyaH. ..Kula reads sitArdhAntam (siaddhantam) for siha (zikhArdhAntam). He says dhvajapaTaiH sitArdhAntaM dhavalaikadezam. R says zazino nidharSe sati tadIyatuSArairArdrAkRtaH pazcAt tadadhovartino raveH karaiH zuSko dhvajapaTasya zikhA ayaM tadardhAnto yatra tam. 51. K, MY and Kula read prathamatara for padhama-dara = prathamadara (R). _K says mAtalerAbhASaNAt prathamatarameva AbhASaNArthamunmukhamunnataM prasanna mukhaM yasya sa rAmaH atyantamavanamitAnanena mAtalinA tridazabahumAnagurukaM tridazAnAM devAnAM rAmaviSayeNa bahumAnena guru yathA bhavati tathA praNataH namaskRtaH. MY says unmukha udyuktaH / pUrvabhASaNodhuktaM ca prasannaM ca mukhaM yasyeti vA, pUrvabhASaNodayuktaH prasannamukhazceti vA vigrahaH / tridazabahumAnaguru tridazAnAM pramANaprakArAdapi upacArAtizayavat yathA syAt tathA / na punarmAnuSocitamityarthaH. Kula says prathamatarAbhASaNAya unmukhaM sAdaraM prasannaM mukhaM yasya sa rAma'. He reads tridazapati (tiasa-vai) for tiasa-bahudeg. R explains prathamadara.... as prAthamike kuzalapraznAdirUpe kiMcidAbhASaNe unmukha sat prasannaM mukhaM yasya saH. 52. K, MY and Kula read karotkSepaNa for kara-kkhivana=karakSepaNa (R) ___K says spaSTo'rthaH. MY has avaha for uhaa (ubhaya). Cf. Hemacandra 2.138. MY says karukkhivana karotkSepaNa / tribhuvanapateriti mahendrasya / nimmahanta niryat (nirvamat K chaya) / pUrva rathe puJjitasthitaM pazcAdubhayakarotkSepaNaprakaTitavistAraM tadeva....indrasya kavacaM rAmAya prAdAdityarthaH. I. B has pramANAdapi.

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NOTES - CANTO XV 291 53. K says surAdhipasya sarvAGgeSu prabhUtaiH locanaiH karaNabhUtaiH sukhasparzam indrasya locanAnAM sarvAGgavyApitvAt tadanukUlamRdusparzamityarthaH / tat kavacaM rAmasya sItAviyogAdavarugNe kRze urasi stokazithilam alpaM zithilaM jAtam / anena rAghavasya devendrasya ca zarIrayoH samAnapramANatvamuktam / sItAvirahakAzye na cet paryAptaM kavacaM bhavediti. MY says surAdhipasya sahasrasaMkhyatayA sarvAGgaparyAptAnAM locanAnAM kRte sukhasparzanimittamityarthaH. 54. K reads mahItalapariSThitena for mahi-alamoinnena=mahItalamavatIrNena (R and Kula). He says rathamArUDhasya tasya vakSaHsthalagataM kavacaM mahItalasthitena parijanavat adhastAt sthitena mAtalinA tasya sarvAGgikaM sarvAGgavyApi kRtaM ca / kIdRzam-surapateH hastasparzAt sadA durlalitaM garvitam. __MY says parimasa parimarza / savvamgiam sarvAGgINaM sarvAGgavyAptamityarthaH. R says surapaterhastAbhyAM parimarSeNa rajomArjanAdinA vyApAreNa durlalitaM snehapAtrIkRtam. Kula says durlalitaM sukumAratvAt asakRt spRSTam. ___55. K says tato nIlasugrIvAbhyAM saha rAghavamAzrito lakSmaNaH tatkSaNagRhItadhanurgarbhitaM karaM dharaNyAM nidhAya praNamya bhaNati sma. ___MY says samallio prAptaH / nIlasugrIvAbhyAM saha samupagato' lakSmaNo dhanurgarbhitameva karaM bhUmau vinyasyAbhaNaditi / atra karaM dharaNyAM nimityeti praNAma94147 afsta:.? Kula renders samallio as anfaa: like R (Farfa: K chaya). R says nIlasugrovAbhyAM samanvitaH sumitrAtanayaH....rAghavaM bhaNati. 56. K, MY and Kula read prabho mIlatu yuSmaddhanuH for visamai tumha cavam = vizrAmyatu tava cApam (R). Their reading seems to be pahu millau tumha dhanum. Cf. SC Text. ____K says he prabho yuSmaddhanuH aTanimukhAt bhraSTazithilajyAbandhaM mUtvA mIlatu yuddhasaMnAhamapahAya nissiidtu| acirAt rAvaNaM mayi nIle vA sugrIve vA vilInaM pazya, 1. samupAgataH A. 2. sc says gRhItAstraM pANiM bhUmau nivezya praNamyAtmanivedanaM vIrANAM svabhAvaH, ,

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292 BETUBANDHA _MY says pahu prbho| millai mIlatu nirvyApArI bhavatu / viraam vilInaM hatam / yuSmAkaM dhanuH koTitaH zithilajyAbandhaM bhUtvA nimIlatu / asmAsu anyatamena hanyamAno dazamukhastvayA kevalaM nirIkSitavyaH. Phidia is rendered as spheTita = uttArita by R; bhraSTa (K), R renders viraa as vizIrNa. ___57. K and MY read samucchritamapi suragajaH for sama-thalim va vana-gac=samasthalI vA vanagajaH (R), Their reading seems to be samysiam ui sura-gao. K says guruNi kArye kopaM kuru / laghuni rAvaNavadhe amarSa muzca / suragajaH tuGgaM giritaTaM nipAtayati / samucchritamapi nadItaTaM (nadIvapraM chaya) na nipAtayati. K chaya has khalu (na hu) for na a (na ca) in the second line. MY says gurau vadhe iti zeSaH nimittasaptamo ceyam / nisubbhar (for nisumbhai) avapAtayati / suragajo hi ucchritamapi nadIkUlaM na nipAtayati. api tu tungggirishikhrmityryH| pUrva hInataro rAvaNastvayA na pratIdvandvokartavya ityuktam. __Kula is corrupt, but he reads sura-gao, as he has airAvataH. He seems to read sama-tthalim like R, as ## appears in his gloss, sc says vapro mRtkUTa iti kulanAthaH. 58. K, MY and Kula read pulaiena (see below) for pecchienas prekSitena (R). K and MY read tihuanam for vi tiuram = api tripuram (R and Kula). ___K says ardhalocanavilokanena (vilokitena chaya) nayanasyApAGgavilokanenaiva samastaM tribhuvanaM dugdhuM paryAptasya trinayanasya tripuradaha nasya sAdhanasaMpAdanAt AjJA (tridazaiH kRtA) kiM na zrUyate / tasmAdasmAneva rAvaNavadhe niyuveti vAkyazeSaH. K (chaya) has kimiva na zrUyate AjJaptistrinayanasya tridazaiH kRtA. Kula says kiM vA na zrUyate. ___MY says camaltam (for degtham R) samastam / addhacchi-pula. rena ardhAkSipralokitena (Kula also).

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NOTES - CANTO XV 59. K (chaya) has vilokitanIlara visutaH He says spaSTo'rtha R and Kula have pralokita. MY says panaam praNatam, but ms. B has vaanam vacanam. 60. K and probably MY read * jalpitAnAm ( R and Kula). They read nAzaGkate syati (R); AzaMsati = saMpratyeti, avadhArayati vA corrupt. 293 for jampianam for asanghat = adhyava (SC). Kula is here K says yuSmadvyavasitaM vyavasAya eva vyavasitaM yuSmadadhyavasitaM nirvyUDhasamarabhAramityatra mama hRdayaM na zaGkate ( nAzaGkate chaya) na saMzete / athavA yuSmadadhyavasitamarthAntaraM nirvyUDhasamarabhArameva syAt / kiM punaH kiMtu svayamevAniSThApita dazasukhaH avidhvaMsitarAvaNo mama bhujaH bhara iva bhaviSyati. MY says mama hRdayaM bahvapadAnadarzanAdeva tvavyavasAyanirvahaNaM prati na saMzete. Kula says nirvyUDhaM jalpitaM pratijJAtaM yaisteSAM yuSmAkam. R says mama hRdayaM nirvyUDhajalpitAnAM nirvAhitasvapratijJAnAM yuSmAkaM vyavasitaM karma adhyavasyati siddhatvena jAnAtItyarthaH . 61. K says vAnarAdhirAjastAvat balavattaraM kumbhaM hatavAn / nIlazca prahastaM jaghAna / tvamapIndrajitamavadhIH / evaM yUyamekaikaiH apadAnaiH tuSyata / mama mukhe patitaM rAvaNaM mA harata mApakarSata / kesariNaH purogataM vanagajamiva. MY says tusaha (for dusaha found in R ) tuSyata. 62. K and MY read vyucchindanniva for vocchindantassa = vyavacchindato (R). Kula has vyavacchindanniva MY says vocchindanto vva vyucchindanniva vyucchedakaraNAbhisandhineti yAvat. Kula explains it as samApayanniva. MY reads oaggium for ummulium = unmUlayitum (R) and expla ins it as abhibhavitum found in K ( chaya) also. K says nAtra dubodhamasti. Kula has avakalpitumAkSanditum, but is corrupt. If he reads

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294 SETUBANDHA avavalgitum, his reading is same as that of K and MY. SC Text has ovagglum rendered as Akramitum. 63. K and Kula read rAvaNasya for dahamuhassa. K (chaya) has bANaparibhraSTa. K says...dvayorapi samasAraM sadRzavIryotkarSa, bANapathAdapagataiH devaiH dRzyamAnamekatarasya dvayoranyatarasya maraNAt gurukaM mahat yuddhaM jAtam. R says bANapathaspheTitA bANapAtabhiyA bahirbhUtasthitAH. Kula says bANapathAt spheTitairapagataiH. 64. K chaya has karamilat (kara-milanta) for kiraNaghaDia = ghaTita (R). Kula has milita. K says rAvaNena cApaM kuNDalamaNikiraNamilaujyAbandhaM yathA AkRSya, i.e., AkarNamAkRSya (MY), rAmasyorasi zaraH prathama muktaH. Kula says AkarNAkarSaNAt kuNDalamaNInAM kiraNaiH militajyAbandhaM cApaM kRSTvA . 65. K says urasi vegapatitena tena zareNa rAmazca dhIro'pi aprakampyo'pi tathA prakampitaH / katham-anena kampena hetunA sakalaM trailokyamAtmano nirvizeSaM yathA parikampitam. R says vastutastu Atmano nirvizeSamabhinnamAtmasvarUpaM trailokyaM kampitam. 66. K and Kula read milia for ghadia (R). K and MY read phidia for phudia = sphuTita (R). K and MY read sala-duma for tala-vana (R and Kula). Kula reads. stambha ( khambha ) for khandha (skandha). He reads sphaTika (phaliha) for phudia (see above). K says rAmasyApi zaro rAvaNasya pArve patan bhujaparamparAmanuparipATi, paripATiranukramaH, paripATimanubadhya militabhraSTAni keyUrANi yathA bhavanti tathA, pUrva saptasAlaskandhabhedaparicayena atigataH bhittvA atikrAntaH / malla-pphidia iti vA pAThaH / mRditabhraSTamityarthaH 1, Our copy has militabhraSTam, but malia is mRdita.

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295 NOTES - CANTO XV . MY says phidia bhraSTa / atigataH bhittvA gataH / prAgeva sAlaskandhaparamparAbhedanAmyAsena rAvaNasya daza bhujAnapi bhittvaiva asakto gata ityarthaH Kula says anuparipATyA yathAkramam. He has abhigataH for atigataH, and says tAlavanastambhAnAM paricayena pUrvAnubhavena abhigataH viDvA niSkrAntaH. R says anuparipATayAnukrameNa ghaTitA ekAbhimukhyena sthitAH, atha ca sphuTitA bANenaiva viddhAH keyUrA yasmin tamityaGgadasthAna eva bhujAnabhinadityAzayaH. ____67. K reads AkarSaNanamat for aaddhia-niraa =AkRSTanirAyataH (R and Kula). K says rAvaNasya vAmabhujeSu ekaM cApaM saMhitazaramabhUt / zaraM saMdhAya rabhasAkarSagAt namatpRSThamanyat / anyat dhanuH muktazaratvAt laghukRtodaramabhUt / evaM samameva dadRze. Kula says anyat zaralaghukRtodaraM muktazaraM samaM yugapadeva rAvaNasya dhanurbhavati. MY says anyadatra anyadanyaditi vIpsA drssttvyaa| tena dhanuSAmuktanyAyena vyavasthatve'pi dazasaMkhyatvAvirodhaH. Kula follows the same line of interpretation. R explains anyat as anyAvastham , and takes the epithets to denote different aspects of the same bow. He says rAkSasapaterdhanuH samamekadaiva bhavati / kIdRzam-saMhitabANaM sat anyat anyAvasthaM samakoTidvayasvAt / rabhasenAkRSTatvAt nirAyatapRSThamutthApitapRSThaM sadanyat koTidvayanamanAt / ....iti saMghAnAkarSaNatyAgAnAmekakAlikatvena zikSAkauzalamuktam, sc says nirAyatamadIrgham; '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 muktaravam for mukka-saram (R). K says spaSTo'rthaH. MY says ekasyApi rAmadhanuSo yugapat zarasaMdhAnAkarSaNamokSaNaH tryavasthatvaM vegavazAdadRzyatetyarthaH. Kula says sadA saMhitA niryAntaH zarA yasmAt |....sdaa muko ravo yena / sadA maNDalitaM vikaTaM vizAlam (1) udaraM

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296 SETUBANDHA yasya tat tathAbhUtaM rAmadhanurdazyate. R says sadA maNDalitaM maNDalAkAraM sat vikaTodaraM tucchodaraM tyaktazaratvAt. 69. K reads fanfaa: (chaya) for nivadio = faufaa: (R and Kula). SC Text has nialio = nigaDitaH (chaya). Ksays tayoH vAmo hastaH prasArita eva dadRze / dakSiNahastaH zarAkarSaNaM kurvan apAGgadeze (ni)galitaH lagnaH / cApayozca zarAstathA nihitAH / evaM hastAzca zarAzca lAghavAtizayAt ekakaropasthitAH / tathApi tayorantarAlapradezeSu anyonyaM muktAH zarA dRzyante sma / zarANAM saMdhAnAkarSaNavisargAH kathaMcidapi nopalakSitA ityarthaH. MY says bhujAzca cApAni ca zarAzca lAghavAtizayena nirvyApAravat ekarUpA alakSyanta / tathApi tayorantarAladezaH zaranirantaro'dRzyatetyarthaH. Kula says cApeSu tathA militAH saMhitAH (zarAH). 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 janakatanayAviyogaprataptam for sia-vioasar-samtattam = sItAviyogasadAsaMtaptam (R). K, Kula and MY read amuktavedanam for amukka-dhram = amuktadhairyam (R). _K says sItAviyogaduHkhena prataptam , ataevAmuktavedanaM rAmasya hRdayaM rAvaNamuktena zareNa nighAtAt prahArAt bhinnamapi tena na jJAtam. __MY says amukka-vianam amuktavedanam. He explains nihaa as nikhAta (for nighAta), and says rAvaNazareNa gADhabhinnamapi svahRdayaM sItA- . viyogavedanAtizayAnubandhAt rAmeNa na jJAtamityaryaH. R says nighAtaH saMghaTTa. vizeSaH, Kula says guruprahAreNa bhinnamapi. - MY reads - pavvantam explained as klAntam for samtattam. Cf. Hemacandra 4.18 -mlervA-pavvAyo-vAi pavvAyai milAi. . 71. K (chaya) has lalATapaTTaH (Kula also) in the second line. He says subodho'rthaH.

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NOTES-CANTOxv __297 ___72. K pratika has to muccha. He reads tato mUrchAgamamukulaH' for to se muccha-vihalo = tato'sya mUrchAvihvalaH (R). Kula has tatastasya mUrchayA mRdukaH, i.e. to se muccha-matio. K seems to read to mucchagama-maulo. He reads praluThitaH (palotto) for paatto = pravRttaH (R). Kula's gloss is here incomplete. SC Tex has palotto. K says tato rAvaNasya mukhasaMghAtaH mUrchAgamena mukulo mukulitAkAraH, rudhiraniSyandaghUrNannayananivahaH (lohitaniSyandabharitalocananivahaH chaya) san bAhuzikhareSu paryAyeNa luThitaH (praluThitaH chaya) bhrAntaH. Kula explains lohita as rudhiraH. 73. K reads nivaha for pamha = pakSman ( R and Kula ). K says spaSTo'rthaH. K (chaya) has tataH gatamohonmIlito nayanahutAzanapradIptapatranivaham |....baannm // R says patraNA putaH tasya pakSmANyaprANi (romANi Kula). SC says patraNAyAH pakSmaracanAyAH pakSmANi. Kula says unmIlitaH prabuddhaH. R explains ummilla as unmIlitanayana, 74. The verse is not found in K and MY. Kula says nimagno naSTaH. SC Text has niunno for niuddo = nimagnaH (R). Further, it reads pakkhante (Terra) for panthaddhe (969181) i.e. spot afer found in R. SC says pakSAnta ityanena akAlagrahotpAtasUcanAt saMnihito rAvaNavinAzaH sUcita iti zrInivAsaH. The corresponding reading is missing in our copy of Kula. ___75. K says rAmo'pi zaraM sadhairya tUNIrAta utkRSya Asanne saMnikarSe zIghrameva lavitavyaM chattavyaM rAvaNaM rAvaNasya mukhasamUhamityarthaH phullaM kamalAkaramivApazyat. 1. Eplained as mUrchAgamena mukulo mukulitAkAraH, 2. sc remarks mUrchayA vihvalaH / pAThAntare mRduko hastAdispandazUnya iti lokanAthaH. s...38

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298 SETUBANDHA ... MY says ukkariseuna utkRssy| asanna-laiavvam AsannalAvyam. Kula says saMnihitacchedanam, He takes laiavva as a noun. 76. K says utkRSTaM zaraM rAmaH saMdadhAti dhanuSi saMdadhe / tena rAvaNavadhaM nizcitya rAkSasazrIH vibhISaNAntena vibhISaNasamIpena vibhISaNaM prati valate rAvaNasakAzAt parAvartate sma etc. MY says antazabdaH pArzvavAcI He reads vihtsana for vibhisana... ... 77. The verse is not found in K, MY and Kula. 78. K and MY read vardhitarabhasaninAde for vaccha-bharantucehange=vakSobhriyamANotsaGge (R and Kula). K reads bindavaH for thavaa = stabakAH (R and Kula). See 15.43 above. _K says vardhitarabhasaninAde pravRddhAkarSaNarabhasanAde dhanuSi rAmeNa kRSyamANe sati kRSyamANasya rAmasya zarasya pauriva suravadhUnAM bASpabindava ivonmRSTAH. MY says rAmeNa saMhitazare dhanuSi kRSyamANe tAradhvanizravaNAdeva surabandInAM rAvaNavinAzanizcayAt aNi tatkSaNAt vyaraman iti tAtparyam. Kula says vakSasA vitatena hetunA tena bhriyamANotsaGge vistAryamANamadhye, saMhitabANe dhanuSi kRSyamANe etc. R says rAmazarasya patraNaM pulavartipakSAH tairiva utproJchitAH (Kula also) mArjitAH. Kula also has patraNa (pattana) rendered as 957 by K (chaya and comm.). 79. K says spaSTo'rthaH. MY says yo hi dazamukhasya mukhasaMghAtaH candrahAsenaikena paryAyazaH chinnaH sa evaikena rAmazareNa yugapadeva chinna ityarthaH. Kula says vAraMvAreNa kramazaH, and explains ekamukhaH as ekacchedamArgaH. R says ekaM mukhamupakramo yasya sa ekopakramaH san lanaH / ekadaiva chinna ityarthaH. 80. K reads suvibhakta for avihatta=avibhakta (R and Kula). K and probably MY read parisaMsthitaH for padiutthio pratyutthitaH (R). K says rAmazareNa yugapat chinnaH, suvibhaktaiH kaNThaiH chinnazeSaiH kaNThapradezaiH guraH, bhuvi patitvA nijacchedaiH parisaMsthito jIvadavasthAyAmiva bhuvi

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NOTES - CANTO XV 299 sthito mukhanivahaH chinno'pi bhayaGkaro'bhUt / kathamiti cet mAyayA bhUyo dharaNitalottIrNasyeva pAtAlAt dharaNitalaM bhittvA uttIrNasyeva dRzyamAnasya rAvaNasya / rAkSasAnAmasurANAM ca pAtAlanivAsitvaM prasiddham / asurA dAnavA daityA daiteyAH surazatravaH / pUrvadevAH zukraziSyAH pAtAlanilayAH smRtAH // iti halAyudhaH. MY says nijacchedamArgeNa pRthivyAM pratiSThitaH asya mukhasaMghAtaH pUrvato nirvizeSatayA pAtAlAdutpatanazaGkAmakarodityarthaH. ___Kula says avibhaktaiH skandhena saha chinnatvAt apRthagbhUtaiH kaNThaiH gurukaH apradhRSyaH, chinno'pi dazamukhasya mukhanivaho nijakena chedena (cheda)sthAnena patitaH dharaNItalAt uttIrNasyeva dharaNItalaM bhittvA nirgatasyeva bhayaGkaro bhavati. Kula's reading might be patitasthitaH (padia-tthio), cf. sc Text, for padiudeg (R). See above. SC says nijacchedena patitasthitaH chedAnurUpeNa paGktIbhUya patita ityarthaH. R says nijakacchedebhyaH pratyutthita iva pUrvavat punarutpanna iva. 81. K says raNamukhe tasya rAvaNasya AtmA jovAtmA zikhAkarAlo'gniriva sarveSAmabhimukhaM pratyakSameva dazabhirapi mukhaiH niSkrAntaH. Kula says zikhAbhiH karAlo mahAn hutavaha iva. R says karAlaH sacchidro danturo vA. Kula says tasya rAkSasanAthasya abhimukhaM raNamukhe hatasya....samamekakAlam.... 82. K reads samaste (i.e., samattammi) for samantao (R and Kula). K_says atha rAvaNe nihate trailokye cocchvasite rAmasya vadane bhrakuTirunmRSTA / rAmeNa cApaM cAvatAritam avaropitamaurvIkaM kRtam. Kula seems to read samuppusia for a uppusia as he has samutprozchitA. 83. The verse is not found in K and probably MY. The latter on verse 81 says gAthAcatuSTayaM sphuTam . The next verse he explains is 86.

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300 SETUBANDHA 84. K reads vibhISaNena cAzUnyahRdayena for vibhrsanassa vi antohiaammi=vibhISaNasyApi antarhRdaye (R and Kula). K and Kula (?) read bASpabindavaH for baha-tthavao = bASpastabakaH (R). See 15.43 above. Sc Text has baha-ttheva = bindavaH. K says tadAnImazUnyahRdayena ca / hetau tRtiiyaa| dhairyAt kathaMcit azUnyahRdayatvena hetunA avinaSTasaMjJatvena ityarthaH / subodhamanyata. ____85. K (chaya) has atha nihate dazamukhe for nihaammi a dahavaane (R and Kula). ___K says rAvaNe bhrAtari hate vibhISaNo ninditAmaratvazabdaH, varapradAnasamaye brahmA vibhISaNAya prasAdAt amaratvaM dattavAniti prasiddham, tasmAt bhrAtari hate sati Atmano maraNAbhAvAt nindatItyarthaH / maraNAdapi abhyadhikena duHkhena . dattAyAsaM yathA paridevitumArabdhaH. K (chaya) has dattAyAsaH. 86. K says spaSTo'ryaH. In K (chaya) jo ccia is tendered as yata eva. R has ya eva. In the second line K (chaya) has pArthiva katham (i.e., patthiva kaham) for kaha nu patthiva (R). Kula also has only katham like K, and says tameva yamalokamidAnI katham 'azeSa'janasAmAnya drakSyasi. Kula seems to read saala (sakala) for sesa like ms. C of Goldschmidt. ___MY reads dicchihisi (drakSyasi) 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. (idAnIm ). 87. K reads nihatena raNamukhe puna: for sama-nihanena ranamuhe= samanidhanena raNamukhe (R and Kula). He reads anusadRzam ( anusarisam ) and kRtam (kaam) for padimukkam (pratimuktam ) and tuham ( tava) found in R and Kula. K says he rAkSasAdhipa te tvayA avadhIritopadezena / ahaM ca kumbhakarNazca tvayAvadhIritopadezo jaatii| tvayA hRtA rAmapatnI punastasmai pradIyatA

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NOTES - CANTO XV mityupadizan ahaM ca kumbhakarNazca tvayA pUrvamavajJAtau / tato'haM bhavantaM parityajya rAmamAzritaH / tvayAvadhIritopadezenApi tvAmaparityajyaraNamukhe nihatena kumbhakarNena ekena kevalamanusadRzaM kRtam / bhrAtRsnehasadRzaM kRtam / mayA tu nRzaMsamanuSThitamityarthaH . My says pUrva hitamupadizannapi tvayAvadhIritaH kumbhakarNa eka eva tvadartha raNe muktajIvito yazaH kRtavAnityarthaH . Kula says tvayA pUrvamavadhuta hitopadezenApi tena kumbhakarNena kevalaM raNamukhe samanidhanena samakAlaprAptanidhanena tava pratimuktaM sukRtaM zodhitamityarthaH. Kula seems to read_avahua-biovaesena (avadhuta hitopadezena) for avahtriodeg (avadhIritopadezena ) . ' R says te tava avadhIrita upadezo yena / pUrvaM pratikSiptabhavadAjJenApi svatantratvAt. 88. K reads ganijjar ( gaNyate ) for ganijjat = gaNyatAm (Rand 301 Kula). K says samasukhaduHkhaiH bAndhavaiH sarvaiH amuktaM tvAM muJcan ahaM dharmapradhAno yadi dharma eva pradhAnaM yasya sa tathA syAM yadi adharmapradhAnAnAM madhye pUrva ko gaNyate / jagati adhArmikANAmagraNIrahameva hi gaNanIya ityarthaH . MY says ham aham | tumam tvAm | ahamma - pahanana (adhammadeg A) adharmapradhAnAnAm / purao purataH prathamata iti yAvat / samaduHkhasukheSu bandhuSu amuzcatsu tvAM pitRtulyaM muJcan ahaM kathaM dharmapradhAna ityarthaH . 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-pahanana as ( a ) dhammadeg (adharmapradhAnAnAm ). It may be noted that ms. A of MY actually reads adhamma-pahunana2 (for not give pradhAna. deg pahana), which suits the metre, but pahuna does 1. Cf. SC Text which, however, has avahaa (avahata ) . 2. Our copy has nanam 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 (adharmapravaNAnAM ) which looks like an attempt to avoid the metrical difficulty, but mars the antithesis between dharmapradhAna and adharmapradhAna. visarjaya SETUBANDHA 89, 90. The verses are not found in K and MY. Kula has mAm in verse 90. R has visRja. 91. K reads dattamanyustambham for jaanuampena = = jAtAnukampena (R). Kula has dattAnukampena, K reads AjJataH (anatto) for pavana-suo (R); and ArabdhaH (adhatto) for anatto = AjJaptaH ( R and Kula) K reads saMskAraH (MY also) for (sakkare saMskAre (R). Kula's reading is same as R's, but he says satkAre agnidAne. 2 K says mahItalapatitavisaMsthalasya vibhISaNasya vilApaiH dattaH kRtaH rAmasya manyustambhaH kopaprazamo yathA bhavati tathA rAmeNApi AjJaptaH rAvaNasya antyaH saMskAra Arabdha: Kula says visaMSTulasya vyAkulasya vibhISaNasya vilApena. MY's readings appear to be same as those of K. He says . vibhISaNAdiSu bhayAdaprArthayamAneSu api asya saMskAro rAmeNa svayamevAjJApita ityartha: Ms. A of MY gives satkAra as the equivalent of sakkara. Cf. Kula above. 92. K says rAvaNe hate rAmasya sItAlAbho'vazyameva siddha iti vizvasatA sugrIveNa MY says asamghantena AzaMsamAnena nizcinvatA. 93. K reads for rahuvai (R and Kula). This shows that he reads visajjiena for odeg (R). K and MY read nItaH (nio) for 1. K and Muda in their gloss on 36 construe chaa vahana as chAyApradhAna Muda explains the form pahana by referring the word pradhAna to the utkhAta group mentioned by Hemacandra 1.67 (ukkhaa, ukkhaa etc.) but pradhAna 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 - kRtaH (R and Kula). K (chaya) has jaladharayuktadhvajapaTaH for jalaha. ra-guppanta-dhao found in R and Kula (gupyamAna Kuia; vyAkulAyamAna R). K does not explain the verse, and says spaSTam. 94. K has gRhItvA ca janakasutAm for ghettuna janaa-tanaam (R and Kula). 95. K, MY and Kula read hRdaya (hiaa) for rAma (R) in the first line. K reads satRSNasukha ( saanha-suha ) for samattha-jana = samastajana (R). K says rAmasya sItAlAbhena abhiSekotsavAdapi abhyadhikena janitahRdayAbhyudayaM janitarAmahRdayAbhyudayam, anurAgazabdairucchvAsAnteSu aGkitam , satRSNAnAM sukhaM sukhakaro nirvezaH anubhavo yasya, 'nirvezaH saMmUrchane syAt karmabhRtyupabhogayoH' iti vaijayantI, rAvaNavadha ityetat kAvyamatraiva samApyate / nAtaH paraM vakSyata ityarthaH. Kula says sakarNAnAM sukhahetuH nivezaH (nirvezaH ?) anubhavaH' yasya tat tathA. He seems to read saanna-suha. MY's reading appears to be same as Kula's. He says zrotravatAM kRtaprabandhAMzamAtreNaiva sukhahetutvAt hRdayodvejanAjanakatvAcca ityarthaH / sItAlAbhAvasAnikatayA hRdayotsavahetutvAcca ityarthaH (atraiva samApyate). ___R (MY also) explains nivvesa as nidveSa. R says samastajanasya dveSazUnyaM sItArAmasaMbandhitvena anuraktasarvajanamityarthaH. Cf. MY above-hRdayodvejanAjanaka. 1. our copy has anutano, but the sense is clear from K's gloss. 2. Corresponds to far which is the reading of Kula Ms. A of MY has zrotravatAM kavInAM prabandhAMzamAtreNaiva etc.

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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 Ravanavaha-mahakavyam with the above-mentioned commentary. garue vi samara kajje vibhasante cicabha rasaM lahanti samatthA / baddha - phalammi kusume volINo hoi mahuarANa avasaro 11 3.6 K_pratika has guruammi. He says guruNi samarakArye vikasatyeva rasaM labhante samarthAH rasaM vijayasukhAsvAdaM labhante / atrodAharaNamAha- kusume baddhaphale jAtaphale sati madhukarANAmavasaro madhupAnAmavakAzaH atikrAnto bhavatIti tadvat anyaiH sevakaiH nirvartitaprAye sati kArye samarthAnAM parAkramAvasaro'tikrAntaH syAditi yAvat. Kula's gloss on the verse is anonymously reproduced in SC. jala - pahANuviddhaM Avatta-bhamanta - pavvaa - dumAlaggaM / saMbaddha-raNa- pupphaM phurai phuranta-paha pavAla - kisalaaM // 5.49 K says AvarteSu bhramatAM parvatAnAM drumeSu AlagnaM jvalanaprabhayAnuviddhaM, saMbaddharatnapuSpaM, sphuratprabhaM prabAlakisalayaM vidumakisalayaM sphurati sma / ratna mauktikaM, tadeva vRkSANAM puSpamivAsIt / vidruma eva kisalayamabhUt / idaM vizeSyapadam. Kula says jvalanaprabhayA tulyavarNayAnuviddhaM sat sphuratprabhaM sphurati rAjate. bANosAria - salilA thoubbhijjanta - pAaDia-sippi-uDA | viasanti viasiAava-vasuAanta-maNi-gabhiNA puliNa vahA // 5.72

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APPENDIX 305 K seems to read thoobhijjanta for thoubbhio in the first line. He says stokamISat avabhidhamAno vidIryamANaH prakaTitaH zuktipuTo yatra / anyat spaSTam. MY says vasuaanta zuSyat / gabbhina grbhitaaH| pulinAnAM vikAso jalakSayAt vistAraH. Kula has stokodbhidyamAnaprakaTitazuktipuTAH. Aiddha-mahihara-NihaM uahi-jl-ploh-meh-add-pbbhaarN| paDai va puraohuttaM TaGka-cchiNNaM va seu-bandhassa NahaM / / 8.58 This is Kula's reading of the verse. The South.Indian commentators read the second line differently. K (chaya) has patatIva purato'bhimukhaM TaGka chede setubandhasya mukham, Kula's gloss on the verse is missing in our copy. SC says setubandhasya purato'bhimukhaM TaGkacchinnamiva nabhaH patati / TaGkaH pASANadAraNe iti nabhasaH pASANasAdRzyaM samAhitaM TaGkarUpeNa setunA chinnaM yat puro'bhimukhaM patatIvetyarthaH |....uddhijlprystaa meghataTaprAgbhArA arthAt girizikharapreritA yasmAt / etena meghAnAM TaGkacchinnasya nabhasosvayavasAmyamuktam |....prkssiptmhiidhrnirbh nabha ityarthaH. K says TaGkaH pASANabhedanaH / AviddhadhahIdharanibhaM pRthavibhinnaparvatanibhaM samudrajale pralaThitaM meghataTajAlaM parvataiH saha patitameghajAlaM virarAjetyadhyAhAryam / atrotprekSyate-setuM viracayato vizvakarmatanayasya TaGkacchede parvataghaTanArtha TaGkacchede parvataghaTanArya TaGkacchede sati puromukhaM setubandhasya mukhamapatadiveti / mukhazabdena parvatakhaNDa udhyate. MY says udadhijale praluThito meghataTaprAgbhAro yatra tttthaa| mAviddhaH rabhasakSiptaH' mahIdharo yasya tadAviddhamahIdharam, tatsadRzamevabhUtaM setubandhasya mukhaM TaGkacchede sati purato'bhimukhamapatadiveti vAsitakSaNacchedamanvabhUdivetyarthaH. Deva reads mukhe for mukham and says...meghataTaprAgabhAraM setubandhasya mukhe yaH TakacchedaH pASANasandhiH tasmin vivare patatIva. 1. vikSiptaH A s...39

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II Extracts from the commentary of Krsnadasa. 1.1. namatetyanena tAvat samastaprapaJcavyatiriktarUpasya bhagavato madhumathanasyAsAdhAraNena prapaJcavyatiriktarUpeNa nirdezaH kriyate |........athvaa paJcApi bhUtAni madhumathanasyaiva rUpANIti bhavanti / tatra tAvadavardhitatuGgamityanena madhumathanasya gaganarUpatvamuktam |....ggnN hyavardhitamahattvaM bhavati, madhumathano'pi tatheti / avisAritavistRtamityanena devasya pRthivIrUpatoktA pRthivI kenApyavisAritavistRtA, madhumathano'pi vyAptaH / anavanatagambhIramityanena salilAtmakatA / salilaM yuddhatagambhIraM ca bhavati, madhumathano'pi tathA / yadapyajJAtaparamArthaprakaTatvaM pRthivyAdiSu sarveSu bhUteSu apyaviziSTaM tathApi teSu vizeSaguNAbhidhAnAt anenAsya tejorUpatvamuktaM, madhumathano'pi tathA / kiM madhumathanasya bhUtAni rUpANi dRzyante iti cet bhUtArabdhatvena dRSTasyApi jagato madhumathanamayatvena pradarzanAyeti / ____ 2.1. atha rAmaH samudramapazyat svakAryasya yauvanamiva sthitamiti / sugrIvasya sakhyAdArabhyaM sItAdhigamanaM yAvat rAmasya kArya tat samuMdradarzanAt prAgaMcirajAtaM zaizava iva vartate / samudradarzanAdArabhya tatsaMbandhaM yAvat yauvana iva dvitIyAvasthAyAm / ataH samudro yauvanatvena vartate / yauvane vartamAnasya puruSasya doSazatAni bhavanti / tathA samudrasaMbandhitayA sthitasya taruNarUpasya kAryasya pratibandhakadoSazatAni bhavanti / tena caTulatvAdiyuktatvena samudro yauvanatvena varyate iti / samudro hi caTulastimitimigilAdibhirdoSazatairduHkhenAtikramitavyaH / sArabhUtenAmRtarasena guruH / yauvanamapi capalena SuruSeNa yuktaM kAmenArthakSayAdibhidoMpazatairyuktamamRtarasAyamAnena kAmasya bhogAdisAreNa yuktaM ceti.| kasyAMcit pratihato satyAM rAmasya raghutanayAdibhirvyavahAro bhavati / anyatra raghunAtharAmAdibhiriti / 2. 8. bahuzo velAmatikramya taraGgairmahImapyAplAvya nivartamAnaM samudramiti / pArzvasthitA velA mahI ca samudrasya bhAyeM iva / tadA mahIpArzva gacchantaM samudra

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APPENDIX - 307 madhyemArge velAliGgati / tayAlidgaya mukte pazcAt svapArzvamAgate taraGgakarairAtmAnaM spraSTumArabdhe samudre asahamAnA mahI dhutavanarAjikaratalA bhavati / tathA kupitAyAmiva mahyAM satyAM samudro'pi bhayenaiva bharitamapasarpati / Azayeva' punarupasarpati / punastasmina Agate mahI pUrvamiva bhavati / athApyabhimatapuruSasparzAgatena rasenAmA' bhavatIti mahyAM strItvanirvAhAya malayamahendrastanItyuktam / 2,16. uddhatena puruSeNa prathamaM pratihatatvAt pratinivRttagatibhiH, tasmin antaH praviSTe tvaritinivRttAbhiH nadIbhiH anvIyemAnaM samudramiti / striyo hi jhaTiti puruSeNAnugamyamAnAH svayaM parAGmukhyo bhavanti / pazcAttasmin upekSya gate anuzayavilolAstasya gRhaM svayamevAbhisaranti / evaM samudreNa yadAbhilInA abhigatAstadA parAGmu khyo'bhUvan nadyaH / sa yadA spRSTvA tatrAlabdhasukho'pasRtastadA anuzayavilolAbhiriva vepamAnanivRttapasthitAbhirnadIbhiH samudro'nvIyamAnamArga iti / 4. 23. viSAdAdayo hi dhairyAdIni niyataM nAzayanti / evaM vayaHpariNAmo'pi yat gRhItapakSo niyataM nAzayanti / evaM vayaHpariNAmo'pi yat gRhItapakSo niyataM nAzayati tata kimucyatAM na kiMcidapItyarthaH / ___7. 50. jale majjanta: prANino hi nAsApraviSTajalA mriyante / tathA sati majanto gajAH svanAsArUpaM karaM jalApravezAyoddharanti / 1. Citation in Devarata has Azayena 2. Citation in Devarata has punaH pravizyamAnaM.

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III An extract from the Ramadrsti fragment. - 1. 1. apralaghuparizlakSaNam-evamuktanItyA pralaghukam / laghuralpaH, alpe'pi syAllaghurityamaraH, tadanyamanalpamapi parizlakSNaM sUkSmam / AkAzAdapi atIva pratanukamiti bhAvaH / yaduktaM bRhadvAsiSThe gaganAGgAdapi svacche zUnye tasmin pare pade / kathaM santi sarinmerusamudragaganAdayaH // .. iti vyAptatve'pi sUkSmatvAdeva nopalabdhiviSaya iti bhAvaH nanvevaM tarhi evaMbhUtasyAtmano'stitve ki pramANamityAha-ajJAtaparamArthaprakaTamajJAtaparamArtham uktanItyA ananubhUtayAthArthyamapi prakaTaM prakAzaM sarveSAmapi prANinAmahamiti svasaMvedanasiddhamiti bhAvaH / yadAhuH gopAlakumbhadAsInAmapyasau prakaTaH sadA / rudropaniSadapyevaM stauti sarvAtmakaM zivam // iti sarveSAmapi saMvedanasiddhatvamevAtmano'stitve pramANamiti bhAvaH / atra evamIzvarasya prakaTatve sati kathaM prANinAM saMsAritvamiti zaGkAyAH nAvasaraH ajJAtaparamArtha ityuktAdeva hetoriti / ........ atra paJcabhirvizeSaNaiH sAkSAta satyajJAnAdilakSaNamanantAnandasAgaraM niSkalaM paramAtmAnaM pratipAya puna madhumathanazabdena tadvivartabhUtaM rAmAdhavatAranidAnabhUtaM astyanantavilAsAtmA sarvagaH sarvasaMzrayaH / cidAkAzo'pi nAzAtmA pradIpaH sarvavastuSu // spandAspandasamAkArastato viSNurajAyata / spandamAnarasApUrAt taraGgaH sAgarAdiva // ityAdinA bRhadvAsiSThe pratipAditaM viSNutattvamucyate / national

Page #802
Errata 28 90 32 35 >> ground ,, $94d INTRODUCTION page 1 footnote 1. read und for and 18 read Junjina 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 , Astika ,, Inscriptions Inscription , pharmassein ,, pharmassien , baphe >> baphe 498-99 >> 478-99 1. , aristos >> aristos timonta timonta insert is after chayabhamga. 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 nirmate 87 read Akhyana and Akhyata ,, Akhyana 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 dr 5 read 44 61 (last para) read dr dr ERRATA DN 1.8 dani read dijjai rare TRANSLATION read thy ,, having pressed his neck down EXTRACTS Canto I 37407 samArUDhayA kariSyatastasya zAzvata K says niSyandaH voDayA vidrumasya JE gurukaH dararUDha Canto II Canto III 29 (footnote) read abhimAnamavavalgati 32 (p. 279) Muda says Canto IV for "" "" " "" 23 dr for ucyantI samArUDhyA kariSTyata... dr "" 23 22 for "" "" "" " "" "" ....10.8 adni dajjai rate for guraka by having pressed down... zAvata Kula says fourg: vrIDiyA fache gRha radarUta yetra ....mavavalAti Kula says

Page #804
ERRATA 52 (footnote) read Adezo 62 Insert tattvajJAnaM for before 3 atent 7 styju: Canto V for bhitena " avAzunvaditi " ....vAdeva 41 read kSubhitena avAzuSyaditi 49 (footnote) , mukhalagnamauktikatvAdeva prAgabhArAH vizramitu.... zaighyAcca ucchalanta anyadA tu parisphuTa ratnoddayotaH Canto VI prAga... vitramitu zaidhyAcca ucchalauta anyadA patu risphuTa , ratnodyotaH naha 2 read vijambhitasya for vijambhitasya omit for before ada and add for before dadha : 13 read for naha taditi tadati apari. , apario avari. avario zeSasya roSasya viSamamucchvasitAn chavasitAna utthei , utthei kkampam >> okkampam bhuvano... yatrAdRzyata dRzyate saMvellyate saMvelyate oannanti ,, oao...... bhajjanta , bhajjana ovaia , ovaa (sukhavArtaB) , (sukhavati B) , nabhuvano

Page #805
312 ERRATA sAlo pariyat muJcantIti niravekkham visajjia sAlI pariyata mucca .... ...vikkham v sajjia , 86 " 89 -kkhudia vizliSyattaTa turiam chio ,, kkhd.... , virila... 2, ...chi. Canto VII 5 read for raudraya afte plalagaiH iyata zaghraya after pavagaiH iyat Urvanunna valantojjharavali jalasaMgatAH AzIviSANAM haThAdapavRtta sahitAni jAnakI ena syandAruNaM daye 39 (footnote),, nunna: valanta ojjha.... saMgatA; ...viSANA ....vRta >> sahitAti " ...evaM , spandAruNa , dUye Canto VIII for sAntAt mRdvI parva zrAntAt mRdavo pUrva pasammai sukhIbhavet daDha-sAruddha R, Deva , pasam.... bhaveta dRDha-... K. Deva 36 (first line),

Page #806
56 read 64 33 63 (p. 78),, 65 (p. 79, last para) tUraM 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' vizeSitAnAM ukkitta visama stoka K and Kula ovatta yakSAH kandarAH vihRtya BRRATA zrUyamANa "gghu from gajendraiH rodAreSu nimei bhramatA parimala liGgam vizeSa pavanAhata valganti valati tama virAme Canto IX Canto X padiutthia gAtreNoda: parvata for sihara " "> "" 33 " "" >> " "" for ovotta yakSA "" "" " " "3 " "" " "" 27 29 "" for "" " 'for uttamghia' vizeSitAM " "" tUraH ukhitta visama stIka R and Kula kandarA vihatya bhramato parimalaliGgam vizeSa sUyamANa ogghudeg form gajendraH rodareSu nimei pavanAhRta valanti balati tam virame padiii... gAtra... patontarita 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 nivvittha piraa niste rAmAgamanAvegAt unmIlita velaviam ERRATA after footnote 2 SIsai iham prAvRta parinaha nijakazarIre yApanIya soDhaM nyUnAyAM durukkhandia parimusai vijRmbhikA anna in the same sense nihaam rAjazrIzca idAnImapi Canto XI jAte kathaM tAvat amaGgalAzaGkA pratyAzAyAmasatyAmapi idamevaM -rana-dhuram vihvala "" "" " " "" for ni.... ni.... niHsRte for nyUnAnAM "" " >> " 23 " " " "> "" 33 " "P d "" "" >> "" "" " 23 gamanavegAt separately velaviam Sisal iham duru.... puri vija... ana in the same niham prAvRtta parinaha .... zarIra yAmanIya sIM rAjasIzca idAnImayi jati kathaM yAvat zakyA .... mayi idameva vana.... vihnaya

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 aucchami 115 anusarisam " 121 (last line) add na labhyate before na yujyate 125 read binduijjanta mauia 126 "" " " " " " " " " "" 22 dw "7 "" 22 22 "" "" "> anudvRttatalA nirvRtam " uggaam kRtamaGgavikSepamiva upphalam ...veNImukhA vakSasaH vyathayA vizliSTasya ERRATA nayanayA and ukvA parvata srutaiH na khazeSa Canot XII runta vacanIyaM klAnta viSamamasamyak zrutena vabanahi vivRtta -tthiam pratisvIkaroti K says duHsahA... K and MY K says for anudavRttalA nivRtam uggam .... bhaGga... upphalam "" "" "" " 22 " dr "" "3 39 "" 33 "" for bindujjanta muulia " " for .... zrutaiH na tvaroSa saMta vacanIya balAnta viSamasamyak sutena "" " "" " " " "" "" " "" >> mukhI vakSAsaH vyathadhA lizliSTasya " nayanA uktA auchami ...sarisam vahanahi vivRtaM -ttihiam pratisvIkAroti R says duHkha sahA.... R and My R says 315

Page #809
316 ERRATA 76 read 79 vighaTitA virikka svarAyita rathA parinta purenta construed aghaTamAno'uttambha mAtA parivaddhai mabiala (R) gRhItAnurAgam for vighaTatA >> vtrikka svarAyata rayA >> parintar purenta constured aghaTamAnAs uttambha , mAtaGgaH ___...vaddar mahlala (a) ...rAga paMda pada pava svIkRtaraNAnurAga ....rAga soDha , soda Canto XIII purilla nipAtita aincia for pnrilla nipatita alncia In Gn avi... labhyA ... unna lavijjantam labhyamAnamapi unnata na tu svamaraNam tadabhimukha abhinava valayaH sukkha partly rasomalia na tu smaraNam tadAbhimukha aminava valayaH 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 mUlacchinnaM nijakasthAnAt nibbbia rathasamUho 75 modita 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 daSTa parAhnAnAni sattva paracakra mUrcchayA lahua ERRATA from has bila "" phulinga jIvita saMhita sAdRzyaM pramRSTaH pramuSito vA gurvIbhi: jlam va lancla vyApAritau saMmukhAjJapta is from SC chea "" Canto XIV "" " "" " " " "" "" " "" "" for form haa vila "" " "" "" "" " dRSTa parAhAnAni satva paracakra mUrcchayA iahua " after pamhuttho for gurvAbhiH >>, jiam va olancia vyAparitau "" mala.... nijana... nibbhi .... samaho mohita zithilatA phulinga jIvata sahita sAdarza saMmukhajJapta in... hea 317

Page #811
318.. ERRATA ___for pUryamANA read Canto XV 1 read pUryamANa 16, 17 Insert found in R and SC. after The ___verses are not found in K, MY and Kula. chedAnantaraM for chedAntaraM otthamo otthamo thaha thaha ukkhudiam ,, ukkhdiam pakka pakkha samarabhAro ...bhArI 38 (footnote) ,, neham neham valai valai rathacakreNa rathacakre jIvitAbhyudayaH ....dyaH / sama-tthalim ....thalim na khalu khalu pratidvandvI... pratI.... omit the visarga in AkRSTanirAyataH read laghUkRta laghukRta Text rudhira rudhiraH spaSTo'rthaH pahanana pahana APPENDIX 307 Third line. read tvarita for bharita , 2.16 , tvarita , tvariti ,, anvIyamAnaM , anvIyemAnaM 4.23 omit the second sentence : evaM vayaHpariNAmo'pi niyataM nAzayanti / , Tex ....ryaH " bhArata

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