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APRIL 5, 1872.)
BANABHATTA'S CHANDIKAS'ATAKA.
113
Datte darpat prabare sapadi padabharotpishta- dehavasish tâm
slishtam bingasya kotim mahishasuraripor nû paragranthisimni
mushyâdvaḥ kalmashâņi vyatikaraviratavadadanah kumaro
matuh prabhrashtalilkkuvalayakalikâkarnapurâdarena
Trailokyatankanabye pravis'ati vivage dhatari dhyânatandrâm
indrâdyeshu dravatsu draviņapatipayahpâlakâlânaleshu
sparsenaivâtra pishțvâ mahisham atirusham trâsayantam jaganti
pâtu' tvám pancha chandyascharananakham ime nâpare lokapalah
(9) Kunte dantairniruddhe dhanushi vimukhitajye vishâņena mulâl
lângülena prakoshthe valayini patite tat• ksipâine svapâne)
sûle lolânghrighâtair lalitakaratalât prachyute dùram urvyâm
sarvanginan lulâyam jayati charanatas chandika churņayanti
(102). Translation. 1. “O brow, do not interrupt thy coquettish play! Olip, what mean these contortions! O face, throw off the expression of) passion! O hand, why brandishest thou the trident in expectation of strife! He is no longer alive." Speaking thus Devi reduced, as it were, to their natural state her limbs that showed signs of rising anger. May her foot that stole the vital spirits of the enemy of the gods, being placed on your heads, take away your distress.
2. Whilst his bellowing of defiance, that surpassed the roar of the ocean, was conquered by the jingling of her anklets, and whilst the blood, flowing from the wound inflicted by his encircling horn, was mistaken by the goddess) for the lacdye of her foot-soles, she placed, by mistake, her foot on the shoulder that resembled a touch-stone, and took the life of Mahisha. May that female Siva give you happiness.
3. The worshipful goddess assumes, through her anklets that make the hare-bearer's bright ness fade, or through the moon-like brilliancy of
er toe nails, such a splendour, which Jahnu's daughter, who was flung into her course by the affection of a son and who certainly purifies us,
Langulena prakooʻthe valayite tatkripAnasya płneh. -MS. against metre and sense.
+ Though the commentator does not mention his name, or time, it is very probable that he lived at the beginning of the
does never wear, Glory to her, who crushed with her foot Mahisha like the lac-dye of her soles and who threw him away, when he had become worthless through the taking of his life-juice.
4. Glory to those jets of blood that issued from Mahisha, when he was struck by Devi's trident, and that made the gods ask themselves in perplexity, Has Death, greedy to swallow the three worlds put forth his three tongues at once? Or are the roads, which Vishnu steps on, lit up by the brilliancy of Krishna's lotus feet? Or have the three Sandhyás appeared (at once in consequence of the devotions of the enemy of Cupid ?
5. When Mahisha, the enemy of the gods, struck out of pride, the tip of his horn, which became the sole remnant of his body, that was crushed by the weight of (Devi's) foot, became entangled in the knot of her anklet,-May Kumara who at the end of the combat took it up, supposing it to be the bud of a lotus fallen from his mother's ear, take away your sins.
9. May the five toe-nails of Chandi-not these other guardians of the world-protect you, since by their mere touch they crushed the overfurious Mahisha, who made the worlds tremble, while the Creator, who was to be exiled for the torment of the world, helpless entered weary meditation, and Indra, with the other gods, the Lord of Wealth, the Guardian of the Ocean, Yama and Agni, took to flight.
102. His teeth held firmly the spear, his horn had entirely unstrung the bow, his tail, like a bracelet, encircled the elbow, from her hand, her sword had fallen, by the spasmodic blows of his feet the trident had been flung from her graceful hand, far away on the ground-Glory to Chandika, who (then) crushed all the limbs of the buffalo with her foot."
As the story of the Jaina commentatort has gained a fresh interest by the recovery of the Chandika S'atuka and as it is not improbable that other statements which it contains may prove of use of students of Sanskrit literary history, I give in conclusion a translation of the introductory Katha which describes the origin of the Bhaktámarastotra, as far as it relates to May ùra and B a na. It runs as follows:
"Formerly there lived in Amaravati Ujjayini, Sri Ujjayini, a Pandit, named Mayura, who had 15th century, as he names S'rítilaka Suri as the predecessor of the reigning Pattadhiri Gunachandra, in the Vama vali, at the conclusion of the book. S'rítilaks of the Abhayadevavamsa was the teacher of Rajasekhars, who wrote the Prabandha Kosha in 1847.
