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JUNE 1907.
NAVASAHASANKACHARITA OF PADMAGUPTA.
163
79.
70. Into this race a king was born named Upendra, who, although of great power, still
lightened the burden of taxes and therefore was like the sun and the moon, of which the
former is endowed with great heat and the latter cools the fire of his beams. 77. His fame, which always spread further, and which was the subject of the song of Sita,
reached over the ocean and therefore ) resembled the monkey) Hanuman, who always
moves about restlessly, who sprang over the ocean in order to comfort Sita." 78. This sacrificer, before whom Indra was afraid," whose body was made holy by sacrificial
baths, decked the earth with golden altar staves. The sighs of bis enemies' wives, the rays of light from whose glistening teeth broke into
Waves, cooled him like fans. 80. When he and other rulers of men besides him were departed, there was born into this
race a moon among the princes called Vakpatiraja. 81. His almond-shaped eyes shared with the water-lily her beauty, and his ornamented arm,
which afforded ecstasy to women, caressed the Fortuna of the globe.6 82. When the earth trembled before his anger, the princes, whose hope of life sank, bowed
their proud heads, they drew not their stiff bows. 83. From him sprang a king, Vsirisimha by name, a lion to his enemies ; his fame, bright
as jasioine and like the moon, was as a mane to him.
4. The frequent play of words with pratapa, 'heat' and 'power,' also with kara, 'ray' and 'tar,' naturally do not escape Padmagupta.
# The words and gatipravritta and tochchhuasitahetu have double meanings. The first has no difficulty. A rally fitting explanation for the second as an adjective to yasas, is found, it seems, only when, on the other hand, SitA is regarded as a proper name and uchchhuanita as synonym of udina, "a song of the pouring out of the heart." Uchchavai, literally "to breathe out," appears elsewhere or Bit appears in the Bhoja legend. For traces of her, and especially the words ssoribed to her in the Bhojaprabandha, see Pisahel, "the postosa BITA," in the Festgras un Böhtlingk., p. 92, 94. In the Prabandhachintamani, completed in 1806 A. D., is mentioned a Sitapandit prabandha, the contents of which are shortly as follows: "In the time of Bhoja there lived in his capital the mistress of a cookshop (randhant ) SitA by name. A pilgrim, for whom she cooked, died from taking Kangupt oil. She determined to kill herself by drinking the same. Instead of dying, however, she became very olever. She then studied the selenoes a little and went with her young and beautiful daughter VijayA to court. SitA greated the king with the verso :
kaur yari satrukalakshayāvadhi yaso brahmanabhandavadhi tyāgastarkakavābohhitāvadhiriti kshopi samudrāvadhiḥ 1 Sraddhā parvataputrikä-patipadadvardvaprapamävadbi
frimanbhojamahhipate niravadhih Kesho gupādām ganah 11 The merry (vinodapriya ) king then challenged the beautiful Vijay to the kuchavarpana. She answered with a corresponding couplet to the above :
Unnähaichibukivadhirbhujalatāmulivadhih sambhavo vistāro hridayaradhih kamalinisüträvadhiḥ sarbatih varpah everpakathāvadhih katinatā vajrakarakshmävadhi
stanvangyäb kuchamandale yadi parar lavapyamastavadi 11 Then the king gave Vijay& an ardhakavita on niratdya, &c., apon which, without hesitation, she composed the second half anushangi, do. The king was then ashamed of himself (w he had come to be ). Merutunga adds : atra balu vaktavaya pararlvparaya jayam 11 Neither the Bhojaprabandha, nor the Prabandhachintamani, nor the verses attributed to it can be quoted as proof that the posters lived at Bhoja's conrt. The Prabandhachintamani is also parely legendary in this part. On the other hand, it may certainly be expected, that there was a poetess Sita as all the characters appearing in Merutunga are historical.
Indra feared the king, because he offered so many moriflone and on the 100th would have driven him from the throne.
40 According to Indian custom (nee, for example, Gandaraha, 698-897) the wives of the conquered princes must render slave service to the conqueror and fan him with Yak's tails. While such prisoners stood behind Upendra they performed their task not with the Obaurlu, but with their deep sighs. Moanwhile they opened and shut their life continually and thus caused waves in the beams, which emanated from their flashing teeth.
"Kwalaya is used twise, and is to be translated the first time by "waterlily," the second by "globe" (ku-bne ) ( Zacharino ). The star on the king's arm is on the bangle.
