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ASS = नतु te 4 pe 3 4 f ie र 9.1 क) Oke Sine क ५.२. ॥ “Loe । ऋ Seth ॥ (7 Wee क ey PS OO one ey Sas Wit it ede et fig oe tat "900 4. 4 + >) गन aes Sch tole Wh gr कव cay ¢ Fy न 5 ~ + % fot he's +p १/9 Pep: Sin bands „३४ Re he t= vfs! ; | 2/4 «८ 2.८ 2. , अ ॥ VER aay IT — Sf HARVARD COLLEGE LIBRARY Digitized by ५ O OS le ~ ` = ee a _BIBLIOTHECA INDICA; COLLECTION OF ORIENTAL WORKS Won. Court of Directors of the Hast India Company ASIATIC SOCIETY OF BENGAL. hug. 16, 130, es THE VASAVADATTA, A ROMANCE By SuBanpau; = 1 ERR - < ,-. ACCOMPANIED BY SIVARAMA TRIPATHIN’S PERPE- 1 41, GLOSS, ENTITLED DARPANA. EDITED BY FITZEDWARD HALL, M. A. FRAIL PRI GV IPI AA IAD FEBRILE DMN IRB ° ® ५ IRIE CONLIN ONIN INL CALCUTTA: PRINTED BY C, B. LEWIS, BAPTIST MISSION PRESS. 1859. lr aA ८ 2 ८2, 50 ^ ® © rut re Ug ६1 (शी) a ८८ ball f Tagine / iy f क SEEE, | ey ees EDITOR’S PREFACE. Katyayana,* the grammarian, 18 the earliest author known, by whom a tale of Vasavadattét appears to be indicated. To discourage the surmise that Subandhuf was beholden to this or to any other ancient composition, there is, however, the argu- ment of entire silence, in all Hindu literature yet discovered, that he was thus indebted. The object which he proposed to himself was, it is justly inferred, of a nature to render choice of plot a matter of very secondary import. His aim, as slight observation may suffice to convince, is the illustration of certain powers of thé Sanskrit; and this through the medium of such imagery as was, in his time, counted most tasteful, and such * By way of exemplification, while annotating Panini: 2d éhnika, 4th adhyéya, 3d péda. Works are there instanced in connexion with . the names of Vasavadatté, Sumanottara, and Bhaimarathi. See Dr. Boht- lingk’s edition of the Ashtddhydyt, Vol. IT., p. 189. + Vasavadatta, as denominating a woman, is likely, from its etymology, to be very ancient; and it occurs in books of the Bauddhas, no less than in those of the Brahmans. See Burnouf’s Introduction & l'Histoire du Buddhisme Indien, Vol. I., p. 146. { Subandhnu, as an appellation, is of great antiquity. Professor Wilson says, of the sacred character so called, who is mentioned in the eighth act of the Mrichchhakajiké drama, that he “has not been identified.” Select Specimens of the Theatre of the Hindus, 2d edition, Vol. 1., p. 136. According to the Sarvdnukramea of the Rig-veda, Bandhu, Suban- dhu, S’rutabandhu, and Viprabandhu, sons of Gopayana or Lopayana, were joint authors of a hymn, the twenty-fourth of the fifth mandala. 2 allusions to Indian lore as were then especially held in esteem. At the least, it is, accordingly, just as probable that he devised, as that he borrowed, the hungry array of incidents which he has employed as a vehicle for the execution of his purpose. The romance of Vasavadatta referred to in the Mdlati-md- dhava,* as, in like manner, that found detailed in the Kathd-sarit- * Scanty as is the clue which Bhavabhfti affords to the fiction which he intends, still his specification of Sanjaya as a leading actor in it is enough to evince that the poet had in mind some narrative now no longer familiar. “It seems probable,” says Professor Wilson, in solu- tion, “that the story of Vasavadatt&é underwent some alterations sub- sequent to the time of Bhavabh6ti, and [that} the original form is lost.” Select Specimens, &c., 2d edition, Vol. II., p. 35. Yet the Professor, elucidating the mention, in the Megha-ddta, of “ the story of Udayana,”’ adopts, unhesitatingly, the explanation given by the commentators; they relating, as the tale hinted at, one in which Sanjaya figures as rival of Vasavadatta’s lover. Cloud-messenger, 2d edition, p. 30. For this confident procedure on the part of the expositors, their own authority is all that we have. No doubt they speak of a fiction of which they had some knowledge: but, as Professor Wilson has not made out which ‘*form” of the Vdsavadatté was the older, nor that this was not the title of several independent romances; so the annotators, above spoken of, have left it undetermined whether there may not have been a plurality of Udayanas, and whether the one commemorated in the Megha-ditta may not have been unknown to them. There is, consequently, very feeble warrant for the opinion, to which Professor Wilson so easily assents, that the Megha-dita points to any story concerned with a Vasavadatta ; an opinion which, nevertheless, he iterates and reiterates. ‘The loves of Vatsa # # * and Viasavadatté * * * are alluded to in the Megha-dtita, and are narrated in the Brikat-kathd [read Kathd-sarit-sdgara| of Somadeva.” Select Specimens, &c., 2d edition, vol. IL, p. 257. See also, his edition of the Das'a-kumédra-eharita, p. 55. ‘‘The story of ‘Vasavadatté seems to have been very popular in the middle ages. It is given in the Sarit-sdgara [| Kathé-sarit-sdgara], and is alluded to in the Megha-duta and in the Mélaté and Médhava,” Id., ibid., ए. 100. ‘Mr. Colebrooke,” says the Professor, “ has stated that the allusion by Bhavabhfti was unsupported by other authority ; not having, perhaps, noticed the similar allusion in this poem.” Cloud-messenger, 2d edition, 3 ségara,—and which had previously been dramatized in the Rat- p- 30. In observing that ‘“‘no other trace has been yet found of the story to which BhavabhGti has alluded,” it may much rather be conjec- tured that Colebrooke, so far from being inobservant, while fully aware of what Professor Wilson assumes, in suite, to be an allusion, simply means to signify, in his reticent manner, a distrust, in this particular instance, of Indian criticism: and here, most assuredly, it is sufficiently inconclusive. See Miscell. Essays, Vol. II., p. 135. It isa little singular that Professor Wilson should have published what occurs regarding Udayana, in his second edition of the Cloud-mes- senger, and, above all, the stricture, above cited, on the most discursive of Sanskrit scholars, and the most exact for his range of reading, after he had written as follows: “in consequence of misunderstanding the exact purport of Mr. Colebrooke’s remark, I considered him to have over- looked an allusion to the story of Udayana, in the Megha-dtta ; which, however, is merely general, and therefore throws no light on the passage.” Select Specimens, &c., 2d edition, Vol. I1., p. 35. The subjoined verses are cited as showing, incidentally, by a specimen on which European editors of the Megha-ddta have not yet happened, to what extent this poem has been alloyed by augmentations utterly un- worthy of its author. By this unsightly excrescence evidenee is more especially supplied, that at least one of the poetasters by whom it has been sophisticated understands, by the Vésavadatté supposed to be intimated in the mention of Udayana, a person who, as the interpolator speake of her, differs from any that we have hitherto heard of, unless it be, possibly, the queen in the Ratndvalt. According to this addition, the poet, referring to Ujjayini, is made to say: ‘Here the Prince of Vatsa possessed himself of the beloved daughter of Pradyota.’ In the Kathd-sarit-ségara, the Vasavadatta of Ujjayini is daughter of Chanda- mahasena; while, in the Ratndvalf, Vasavadatta is daughter of Pradyota, and the residence of her father is not noticed. The Xathé-sartt-sdgara | makes Pradyota king of Magadha, and father of Padmévati, Vatsa’s second wife: for he marries twice. Select Specimens, &e., 2d edition, Vol. IL., p. 269 ; and Dr. Brockhaus’s Kathé-sarit-ségara, Vol. I., p. 13 of the Sanskrit, or p. 44 of the German translation, for a correction of Professor Wilson’s “ Chandasena.” withercigceatears काटिभः Wea RUA ACR AACN THIS NTT, ey यस्यां विपणिरचितान्‌ विद्रमारशाच्च भङ्गान्‌ 4 nivali,—resembles, in scarcely a feature, barring the common Sowa सरिरनिधयसायमाजायभेषाः ॥ परद्यातख्य प्रियदुहितरं यत्धराजाऽब ज म बादशद्रसवनममभद्‌ब तस्यव CW: wargrn: किर agfatc: सम्मभत्पाश्य cate. CATA रमयति जमा यज qaarfay se अष्यश्छामा दिनकर्यस्परधिमेा यज Aver: शसादय्मास्त्रमिव करिशा टष्टिमनग्ः प्रभद्‌ात्‌। aay: प्रतिदण्मखं संयमे तस्िर्वांसः त्यादि टाभरख्रच यखन्द्रडासव्रशाद्धः ॥ One of the commentaries in which these three stanzas are found is.the work of an author who does not give his name. The first two of these tetrastichs are, moreover, exhibited and expounded by another anony- mous scholiast, a Jaina. All three are seen, with the usual amount of notes, in some copies of Mallinatha’s annotations. Their place is after the thirty-second stanza, agreeably to the notation of the Megha-dita in the edition of Professor Gildemeister Mallinatha, or his counterfeit, explains Vatsa-rdja to denote ‘ the lord of Vatsa, a country so called.’ Somadeva also describes Vatsa as being a region, of which Kaus/ambf is a city : अखि aq इति qarem * * * * # © # # # क # # क SMM नाम AAS मध्यमे मरापरो। See Dr. Brockhaus’s edition of the Kathé-sarit-ségara, p. 97 of the Sanskrit, or p. 33 of the German. Hemachandra—IV., 41—gives Vatsa-patiana as a synonyme of Kaus’- 4mbi. In his scholia, Vatsa-pattana is explained to be the city of the Vatsa-rdja, or of a province so called. There must be a mistake here. Professor Wilson, on the contrary, everywhere erroneously takes Vatsa-raja to mean ‘ King Vatsa.’ In his translation of the Raindvali, he puts ^ Vatsa Raja,” where the original has simply Rdjé ; and ^ Vatsa,” where it has Vatsardja or Deva. Again, in his Vishpu-purdnpa, p. 186, he calls the Vatsas “the people, perhaps, of Vatsa, Raja of Kausambhi, (sic) near the junction of the Jumna and the Ganges.” Colebrooke, in his “ Narrative of a Journey from Mirzapur to Nagpur, by a route never before travelled by any European, in 1798-9,” having occasion to name Ramagiri, after reflecting on Lakshmana’s scandalous demeanour at that place, goes on to say: “ The ground is more truly = 9 appellation of their respective heroines, the one with which we are at present engaged.* A name which association has render- classic, as the spot which the anonymous.author of the Megha-dita chose for the scene of his poem.” Asiatic Annual Register for 1806, Miscel- laneous Tracts, p. 27. | | This is the only place where Colebrooke pronounces explicjjly on the authorship of the Cloud-messenger; and the judgment here expressed is nowhere retracted, nor modified, in any of his printed works. That he was not speaking of the poem unadvisedly is manifest from the fact that he proceeds to analyze it. ५ ४ is now perfectly well understood,” writes Professor Wilson, “ that, in India, identity of name 18 by no means identity of person: and thig maxim may be predicated, with equal truth, of any other country what- soever. At the end of the twenty-fourth chapter of Lakshmi Vallabha’s Kalpadru-kaliké, which expounds the Kalpa-sitra of the Jainas, we read of a King Udayana, who conquers Chandapradyota, and becomes lord of Ujjayini. This tale, again, certainly suggests, in several names, the old fiction of the Prince of Vatsa. Such logic as Fluellen’s might seem, however, to be our model; if we were to infer, thence, any very iucimate connexion between the two. ‘There is a river in Macedon; and there is also, moreover, a river at Monmouth. It is called Wyo, at Monmouth; but it is out of my prains what is the name of the other river. But ’tis all one: *t 18 80 like as my fingers is to my fingers ; and there 18 salmons in both.” * Professor Wilson’s various assertions on this head are quite beyond my reconciliation. In his Select Specimens, &c., 2d edition, Vol. I., p. 81, after speaking of Udayana, he remarks: “‘His adventures are re- corded in the Vésavadattd, a poem by Subandhu, and in the Brikat- kathé” [ Kathé-sartt-sdgara|. Again, it is stated that ^“ Subandhu, in his poem of Vdsavadatid, * * * seems to have given the story'a new form altogether.” Id., ibid., Vol. IL, p. 35. In the same volume of the same work, at p. 258, we further find as follows: ‘The Vésavadattd of Subandhu * * * has nothing in common with the story of [the king of] Vatsa and his bride,” as given in other works, “except the name of the latter.” Nevertheless, in the second edition of the Cloud-messen- ger, which was published after the second impression of the Select Speci- mens, &c., itis said, at p. 30, that “the Vésavadatté of Subandhu * * * corresponds, in many points, with that of Udayana’” as there detailed, by the Professor, from certain scholiasts: it being alleged that Vasava- datta’s marriage with Udayana, in the Kathd-sarit-sdgaru, “is # * * related, in nearly a similar manner,” by those annotators. 6 ed popular is an advantage of which an author would scarcely hesitate to avail himself, if confident of his ability to challenge, in some respects, a propitious comparison. Nothing very definite, touching the age of Subandhu, has rewarded past enquiry. That he lived long posterior to the great Vikramaditya of Ujjayini, we have, with some distinctness, his own testimony: for, while regretting the splendour of that celebrated monarch, he marks with reprobation the degeneracy and the wanton injustice of his later successors.* One of the scholiasts of our author, palpably on the sole strength of these expressions, affirms that Subandhu was a retainer to Vikram4- ditya, and that he composed the Vdsavadattdé after the death of his patron.t As a deduction from the language of the text, these statements are of no value whatever; and, in the com- plete absence of even traditional corroboration, they may be set aside without scruple. More than this, the internal evidence furnished by our tale altogether militates against its appropria- tion to the Augustan period of Hindu letters. In the epigraph to one of my manuscripts, Subandhu is characterized as sister’s son of Vararuchi;{ and this consanguinity has been acquiesced in, The Story of Udayana and Vasavadatta, as toldin the Kathé-sarit sdgara, has been translated, by Professor Wilson, in the Oriental Quarterly Maga- zine, for 1824 and 1825; and there is also a German version of it, as already intimated, by Dr. Brockhaus. The most cursory collation of this tale with that of Subandhbu, if read with any care, even in Colebrooke’s con- cise abstract, will avail to establish the correctness of the statement which Ihave made in the text. See Miscell. Essays, Vol. II., pp. 134 and 135. * ‘Vikramaditya, like a lake, having passed away, all save his renown, such prowess as was his has perished, paltry moderns disport themselves, and the strong devour the weak.’ For the original, a couplet, see p. 7 of the present work. + कविरयं विक्रमादिन्यसभ्ः। afer राजनि शाकाग्र प्राक्तेरतन्‌ निबन्धं छतवान्‌ 1) Narasinha Vaidya. t See p. 300 of this publication, among the variants at the foot of the page. I suspect that Professor Wilson’s evidence was no better than this ; which, unsubstantiated, is weaker even than that of the Bhoja-prabandha. 7 by an English orientalist, apparently on the slender attestation of the Bhoja-prabandha. The credit of sober history has, at all events, been accorded to this work, where it attaches the two presumptive kinsmen toa monarch* who 18, as commonly as erroneously, believed Pandit I's/warachandra Vidyasagara believes in the relationship men- tioned in the text, and also seems, credulously enough, to have no doubt that Subandhu was one of the ‘Nine Gems’ that graced the court of Vikramfditya. See the Bengali pamphlet entitled Sanskrita-bhashd o Sanskrita-sdhitya-s/dstra-vishayaka prastdva, p. 36 ‘*Subandhu, the nephew of Vararuchi, and, as well as his uncle, patronized by Bhoja.” Prof. Wilson’s Select Specimens, &c., 2d edition, vol. II., p. 258. Further, of Vararuchi: “he is also known as the maternal uncle of Subandhu, the author of the Vésavadatid; a tale which that author appears to have modernized, and which, in its older form, and with different names, is told in the Brihat-kathé [ Kathd-sarit- shgara}, and is also alluded to by Kalidfsa and Bhavabhati; who, con- sequently, are prior to Subandhu, and who might have been contempo- rary, or nearly so, with his uncle.” Professor Wilson’s Sanskrit Dic- tionary, Ist edition, Preface, p. x. According to Ballala Mis’ra’s Bhoja-prabandha, among the five hun- dred literati befriended by a Bhoja of Dhara, were Vararuchi, Subandhu, Bana, Mayra, Ramadeva, Harivans’a, S’ankara, Kalinga, Karpfra, Kavirdja, Vinfyaka, Madana, Vidyavinoda, Kokila, and Térendra. This list, for which I have compared seven manuscripts, differs from Professor Wilson’s only in the doubtful intercalation of Kaviraja. See his Sanskrit Dictionary, lst edition, Prefacc, p.ix. Various readings are: Vans‘akara for S’ankara, Karptraka for Karpfra, and Narendra for Tarendra. M. Pavie, in his curiously inaccurate edition of the Bho- ja-prabandha, has Nachir&ja for Kaviraja. Bat wo are dealing with a fiction ; and it isnot to be supposed, merely on its voucher, that these authors were synchronous. Several of the names here given are of writers who are spoken of elsewhere in this pre- face. Mest of the remainder have each been borne by more than one author that might be mentioned. The most famous among these is that of Maytra Bhatta, whose Strya-s‘ataka has earned one commentary in the Béla-vinodinf, by Harivans’a, of Lalitapura, in Nepal; another, by Balam Bhatta; and a third, by Gangadhara Pathaka. The story which I am about to reproduce, whatever its absurdity, may have an historical basis, in making MayGra and Bana to have been of the 8 to have ruled at 70018 a little more than eight hundred years ago.* Nothing is proved, as concerns the time of the Vdsavadaitd, same age. I happened to come upon it in an anonymous commentary on the Bhaktémara-stotra, the work of a Jaina celebrity, Manatunga A’charya. Vriddha Bhoja, or Bhoja the Elder, king of Ujjayini, had about him five hundred men of letters, among whom were Maytra and Bana. The former, having, in the Mayirdshtaka, depicted in too glowing colours the charms of his own daughter, was retributively smitten with leprosy. He then composed the Sirya-s’ataka, and was made whole, in reward for his piety. On this, Bana, distempered with envy, lopped off his own hands and feet,—very like any typical Milesian. In this decurtate condition he dictated a poem of a hundred couplets, an encomium on the goddess Chandi. She appeared in person, and restored his retrenchments. Great was the gratulation of the Hindus; while the votaries of Arhat were proportionally confounded and cheapened. But the eloquent Manatunga Sari was destined to work more than a compensation. Bound, with the imperial acquiescence, in eight and forty fetters, he suffered himself to be confined in a chamber; the door being secured by seven padlocks, and guards placed without, to see that all was fair play. Thus circumstanced, he delivered himself of the Bkaktémara-stotra. A chain fell from its hold, at the end of every stanza ; and the padlocks followed the shackles. Last of all, the door spontaneously turned on its hinges. The fable, like most religious romances, whether of the east or of the west, winds up witha metamorphosis. King Bhoja is overwhelmed with remorse, begs ten thou- sand pardons of the thaumaturgic poet, turns a cold shoulder to the Brah. mans, and becomes an exemplary Jaina. There is a glimpse of this story at the second page of the Kdvya-prakds'a : दित्यादमेयूरादौनां र आनथेनि वारणम्‌ | गभ 88108, of whom I shall pre- sently speak again, annotates, on this: मयूरनामा कविः WHA AAT सुला Hera freite इति प्रसिद्धिः। Of Bana something more will fall to be said, in coming foot-notes. * About A. D. 1042, say the astronomers of Ujjayini; and Cglebrooke thinks that this date is borne out by that of the Subkdshita-ratna- sandoha, Miscell. Essays, Vol. II., pp. 462 and 463. | Lakshmidhara—son of Udayaditya, son of Bhoja—published a grant in A. D. 1104. His reign seems to have been, at that time, near its close ; but his brother, Naravarman, lived till 1133. It is possible that their grandsire was on the throne in 1042. Journal of the Bombay Branch of 2 9 by its notice of Naravahanadatta ;* perhaps the royal person. age, son of Udayana, who figures not only in Somadeva’s cy- clopzedia of legends,+ but, presumably, in an older work as well. Nor can anything conclusive be collected from its quibbling on the name of Uddyotakara§ the logician,|| on that of King Brah- the Royal Asiatic Society, for 1843, pp. 277—281; and Colebrooke’s Miscell. Essays, Vol. II., p. 303. Manatunga A’charya, in speaking of Vriddha Bhoja, or the elder Bho- ja, can only be understood as severalizing him froma later homony- mous sovereign. That the Bhoja of the Saraswatt-kanthdbharana was antecedent to the father of Udaydditya, I have plainly made out in a note a few pages further on. To say truth, Professor Wilson has no ground whatever to go on, further than a bare sameness of name, where he positively speaks of ^ Bhoja, king of Dhar, in the eleventh cen- tury, a distinguished patron of learned men.”’ Introduction to Universal History, fourth edition, p. 131. I shall cite the Professor again, to the same effect. * See p. 87. His wife was Priyangus’yamé, and he himself was a king. The lady is named again at p. 236, and her attendant, Priyadars’ana. † Kathd-sarit-sdgara, Dr. Brockhaus’s edition; Vol. I., pp. 376 seqq. of the Sanskrit. t In a note a little below, this subject is discussed at large. § See p. 235. || Ibidem: ‘the author of the Nydya-vértika,’ according to S‘ivarama. Jagaddhara, if his text has not been depraved at the hands of the scribes, takes Uddyotakara to be the title of a dialectic exposition by Pakshila Swa- min. But this is impossible. For ‘ Nydya-vdriika’ we are to read, however, Nydya-nibandka, or Nydya-vdritka-tdtparya-parts’uddhi. This work contains, it appears, a run- ning criticism on Pakshila Swamin’s Nydya-vartika, which supplements the Nydéya-sitra of Akshapada or Gotama. The earliest expounders of this sage, of whom I know, were Vatsydyana and Difinaga. These inklings I have drawn chiefly from the preface to Vachaspati Mis’ra’s Nydya-vdrtika- titparya-tikd, which annotates the Nydya-nibandha. Uddyotakara, Udayakara, or Udayana, surnamed Acharya, was of the line of Bharadwaja. His age is undetermined. Among his productions, in addition to the above, are the Nydya-paris‘ishta, or scholia on the Nydya- sitra; the Kirandvali, interpreting Pras’astapida’s Padérthoddes’a, Cc 10 madatta,* or on that of Kamalékara Bhikshu,t on the Alankédra,t{ which, in turn, elucidates the Vais’eshika-sitra ; the Kusumdnjali, re- futing the Bauddhas; and the Atma-tattwa-viveka, which is aimed at sundry speculations of the same religionists. This author cites one Cha- tuhs ikha, and is cited by S’riharsha,—whose time I shall discuss bye and bye—in the Khandana-khonda-khddya. Colebrooke—Digest of Hindu Law, &c., 8४० edition, Preface, p. xix.—speaks of “the sublime works of Udayana Acharya,” and styles him “the reviver of the rational system of philosophy.”” See my Catalogue of Sanskrit Works, &c., Vol. I., Appen- dix, p. 157, et aliter. Since making these extracts from my Catalogue, I have learned, while a refugee in the Fort of Saugor, that the entire impression has been burnt at Allahabad, by the insurgents. It was to have been published in a month or two. The substance of forty quarto pages, not yet imposed, was de- stroyed in manuscript. I had retained no copy of it; and I can never make good the loss. * At p. 236. He was king of Panchala, says Narasinha Vaidya. According to Jagaddhara and S‘ivarima, his queen was Somaprabha. Tt See p. 250. t At p. 235. S’ivarama appears to intimate that it.is a treatise ex- pounded by Dharmakirti. Jagaddhara says that Dharmakirti was its au- thor. He also considers the sangati, of the Sanskrit context, as a techni- cality, equivalent to stddhdnta or ‘dogma.’ Possibly the right reading is sanghati. See Burnouf’s Introduction a 1’Histoire du Buddhisme Indien, Vol. L, p. 282, foot-note. The term alankédra. likewise seems to be em- ployed in a peculiar acceptation, if confidence is to be placed in a verse adduced by Narasinha: WSR Sree भूषणे पुखि भूषिते | A couplet from the Alankdrdvatéra, whatever this title may import, on the nature of sensible objects, will be found in Madhava Acharya’s Sarva- dars’ana-sangraha ; p. 14 of the edition in the Bibliotheca Indica, At the next page of the same volume is half a line of metaphysics, purporting to be by Dharmakirti; and there is an entire tetrastich of this writer, the drift of which is not very clear, in the S’drngadhara-paddhati. Further specimens are forthcoming, I think, in Kshira Swamin on the Amara-kos’a. There is certainly one, from his Vdrttka, in the Pada-chandrikd, For Bauddha matters see, also, pp. 173, 179, 255, and 297. If the Kshira Swamin who lived during the reign of Jayapida of Cash- mere—which has coarsely been computed to have lasted from A. D. 772 to 11 on the Kama-sitra of क णाकाो8&९,* or on Malikarjuna.t As to extrinsic proofs of the age at which Subandhu flourish- ed, it is established that he preceded, among medieval literators, A. D. 803—be the lexicographical commentator, the Bhoja or Bhojas, whom he cites as having written or assisted a vocabulary and a grammar, cannot be the Central India Bhoja of the eleventh century. See the As. Res., Vol. XV., p. 86. Keshira adduces, repeatedly, under the name of Bhoja, two works of the descriptions just specified. But it is not at all necessary to believe that, in every instance, Bhoja is the name of a king. * See p. 89. Mallaniga is the same as Vatsyfyana, another of whose epithets is Virabhadra. I possess a copy of his very rare Kéma-sitra, which consists of thirty-six chapters of grave and most salacious aphorisms. It is accompanied by a voluminous exposition, the work of Narasinha S’astri, of the Bhaskara family, a resident of Benares. The scholiast calls himself disciple of Sarves’wara S’astri, and acknowledges the encouragement of one Senadhinatha, a royal scion. Narasinha Vaidya has Mandanaga, for Mallanaga, in half a dozen places: but the former, one may presume, is a mistake. + P.87. A temple to S’iva, under this title, on S’riparvata, or S’ris’aila, in the peninsula. It gave shelter to “one of the twelve great dingas, the worship of which seems to have flourished particularly about the period of the first Muhammadan invasion.” Prof. Wilson’s Select Specimens, &e., 2d ed., Vol. II., p. 277, See, also, p. 18 of the same volume. ‘ Most, if not all”? these colossal phalli “‘ are named in works of which the date cannot be much later than the eighth or ninth century.” As. Res., Vol. XVII., pp. 196 and 197. And see As. Res., Vol. V., pp. 303 seqq. In a passage at p. 111 are the words ajdpdla and rdma ; and, according to Jagannatha, whom S’‘ivarama points to, Rama’s paternal grandfather, or Aja, is here denoted. In the Jaina recast of the history of Rama’s adventures, we find this same change in the name of his ancestor. This I remember to have remarked in the S’atrunjaya-méhdtmya ; which, how- ever, I have not at present by me to consult afresh. The twofold construction of the text, for which Jagannatha argues, looks very likely. Indeed, there is scarcely a doubt of his being in the right, and of the assumption that Subandhu designs a dittology. It is not a little curious that our author, inveterate punster though he is, should thus depart from the main current of Hindu tradition, in favour of what is, probably, a liberty taken originally by misbelievers. Among orthodox records, the deutero-canonical c 2 12 the author of the Harsha-charita* and of the Kdédambarit: and there is an extract from the Kddambari, in the Saraswatt- Revd-méhdtmyd, in its fifth and twenty-sixth chapters, consents to this aberration. And so does the Matsya-purdna, which does not spell the name Ajapala, as Professor Wilson asserts: Vishnu-purdna, p. 384, foot-note. Professor Lassen cites the Vishnu-purdpa at this place, without correcting its error. Indische Alterthumskunde, Vol. I., Appendix, p. X., foot-note. # So far as I am aware, this work is now, for the first time, bronght to the knowledge of European Sanskrit scholars. In India itself it is of very infrequent occurrence ; and there are grounds for thinking that it was never held in much esteem. I am aware of but one copy besides my own ; and both are imperfect at the conclusion. An epitome of its narrative I shall not here attempt $ but Bana’s account of himself, with kindred topics which it suggests, may be allowed a little space, not inappropriately. This account is derived chiefly from the end of the first uchchhwdsa or chapter of the Harsha- charita, and is considerably fuller than that prefixed to the Kaédambarv. Ascending to the heroic period, Bana speaks of a descendant of Bhrigu, Chyavana; whose son, Dadhicha, married Saraswati. Saraswata, their offspring, was born on the same day with Vatsa, the son of Akshamélé and an unnamed person of the stock of Bhrigu. Vatsa was father of Vatsyayana. These genealogies are altogether discordant with those hitherto drawn from the Puranas: but this is not the place to dwell on them. Remotely sprung from Vatsyayana was one Kubera, who had four sons: Achyuta, I’s’ana, Hara, and Pas’upata. The last was father of Arthapati, whose sons were eleven in number: Bhrigu, Hansa, S’uchi, Kavi, Mahidat- ta, Dharma, Jatavedas, Chitrabhanu, Tryaksha, Makadatta, and Vis’warfipa. Chitrabhanu married Rajyadevi; and they were the parents of Bana. When Bana was fourteen years of age, he lost his sire. Among the friends of his youth were Bhadranarayana, I’s’ana, and Mayfiraka. A reader whom he entertained used to recite, for his diversion, the Yavana-prayukta- purdna ; which Colonel Wilford would have pronounced, out of hand, to be the Iliad, or the Odyssey. Bana and Mayra have already been named together. We now pass to the hero of the story. Pushpabhi or Pushpabbati was ancestor, perhaps father, of Pratapas’ila; whose wife was Yas’ovati. Their sons, elder and younger, were Rajyavardhana and Harsha Deva or Harsha Malla. A son of the king of Malava was a guest of Harsha. Both here and below I pass by many particulars. The corruptness of my manuscripts dissuades from minute detail. 13 kanthdbharana, which is universally attributed to a King Bhoja of Mdlava. The writer of the Réyhava-pdndaviya, who 1s Bana’s home was to the west of the S’ona or Sone, and a league from the site of a hermitage of Chyavana, at a village called PritikGta; between which and the Ganges lay the village of Mallakota. On the opposite bank of the river was Yashtigriha. Proceeding onward, after leaving Yashtigriha, Bana arrived at the country of S’rikantha and the court of Harsha. There is nothing further that indicates direction ; and nothing at all is said of distances. The Gayd-méhétmya, in the Véyu-purdna, magnifies the sanctity of Gaya, of the Punahpuné river, of Chyavana’s retreat, and of the Rajagriha forest; all in Behar: ala टेषु गया TO नदौ TO GAGA | TIAA VU TY CACY वमम्‌ I As for the country called S’rikantha, another name of it, Hemachandra affirms, is Kurujangala. Anekértha-sangraha, III., 178. The S’abda-kalpa- druma says that S’rikantha is to the N. N. W. of Hastinapura. Kurujan- gala is mentioned in the Bhdgavata-purdna, III., I, 24, as having been reached by Vidura, on his way to the Yamuni, after passing, from 2790708 88, through Surashtra, Sauvira, and Matsya. But Vidura was on pilgrimage, and did not mind a circuit. He teaches us nothing. The Mahkdbhérata— A'di-parvan, s‘l. 3739—leads one to suppose that Kurujangala was not far from the famous Kurukshetra. Professor Wilson is not very explicit when speaking of Kurujangala, whose inhabitants he calls “the people in the up- per part of the Doab.” Vishnu-puréna, p. 192, note 98. In an earlier pub- lication, the same writer, after hastily identifying Hastinapura with Delhi, finds, in Thanesur, the modern representative of Kurujangala. Select Spe- cimens, &c., 2d edition, Vol. II., p. 397. Kurujaéngala was a region, not a town; and it lay nearer the hills than Thanesur. The passage of the Harsha-charita which has occasioned the present note shall now be given. Several stanzas which precede it are cited, in the S’érngadhara-paddhati, as being by Bana; and one stanza, from the third chapter of the tale, is adduced in the Kévya-prakds'a. See the Calcutta edition, p. 161: पञ्चाद्‌ &e. कवौनामगलद्‌ CUT मूनं WITT AT | UMA पाण्डुपुजाशां गतथा कणेगाचरम्‌। पट्‌ बन्धाङज्वलेा हारो छतवणेक्रमग्धितिः। भडार हरि चन्द्रस्य ATA पायते । 14 known only by his surname of Kavirdja, also speaks of Subandhu आअविनागिममप्राम्यमकरात्‌ wifaares; | fanesntafe: काथं रेरिव चुभाषिभैः।। कोतिः प्रवरसनस्् प्रयाता कुमदेाडख्वला | सागरस्य पर पार कपिसनव सेतुना॥ ख नधारछतार्मनोटकयङभनिकः सपताकयश्मा BH भासा टेवकुरेरिव ॥ निग्तासुन वा कष्काल्िटासस्य aie! भ्रौतिमधरसाद्मु मञ्जरीष्विव जायते i समद्‌।पितकम्दपा रटतनमरोप्रसाधना। खरलोलेव नाकस्य विस्मयाय बडत्कथा॥ अदराजरतात्छार्डुद यरः Haciy | जिङाऽग्ःहष्यमाश्व क विष्व न परबतते।। Introduction, stanzas 11-18. In this extract the work of Subandhu is, at the outset, named with eulogy, and not otherwise than as if of contemporaneous origin: ‘The pride of poets dissolved away, in sooth, in presence of the Vdsavadattd ; in like manner as the assurance of the sons of Pandu evaporated by reason of the javelin bestowed on Karna.’ The legend runs, that the king of heaven gave to Karna an irresistible implement of warfare, which might be termed, from its donor, S’akra or Vasava, vdsavadatid, ‘Indra-given,’ See the Mahdébhérata, A'di-parvan, 8", 2780 in ch. 67, and 5. 4409 in ch. 111 ; also Drona-parvan, ch. 180, passim. This couplet of Bina is quoted, and as his, by our com- mentator, at p. 9. | Next comes Bhattéra Harichandra, who is commended, in terms, for his prose. Nothing 18 known of his merits from any extant remains of his writings. S’alivahana’s vocabulary is, likewise, thought to have perished ; and how Pravarasena distinguished himself, we are no longer informed. Among the various kings so called were two of Cashmere, the former of whom was grandfather of the second. ‘I'he latter, according to Kalhana, dethroned and afterwards rehabilitated Pratapas‘ila or S’iladitya, son of Vikramaditya. Raja-taranginé, chap. 3, sl. 332 and 333: p. 33 of the Caleutta edition. But the time and conntry of this S’iladitya are still to be determined. If his paternity is rightly stated by Kalhana, he was not of Gujerat. That he ruled over Malava, is very much more likely. | Bhasa, the dramatist, is, undoubtedly, identical with the Bhasaka quoted in the S’drngadhara-paddhati, and lauded, by implication, in the Mdlavikdg- 15 as a predecessor, in a stanza where he and Bina Bhatta, with nimitra, in almost all the MSS. of it which I have seen. Dr. Tullberg, in his edition of this play, p. 3, prefers to read Dhavaka; an option now scarcely admissible, as will appear below. After a careful collation of a good number of copies of the Mélavikdgnimitra, my conclusion is, further, that the poets whom it names with Bhasaka are Ramila and Saumila. I will add that the frequent omission, in MSS. of this drama, of the words attributing it to Kaélidasa, furnishes a strong presumption that they have been foisted into the original composition. Kalidasa need not detain us. The Brihat-kathé is then mentioned ; but its language is not discriminated. A’dhyaraja appears to have been a poet of more capacity than performance Among the specimens of poetry adduced, in the S’érngadhara-paddhati, as by Bana, are verses which form no part of the Kadambarf, and which are not in the portion of the Harsha-charita to which I have access. If not taken from its sequel, they must belong to some third work. That Bana was not content with two productions may some day be settled conclusively. But there is already a colour of reason to allot another to him; even so notable a performance as the Ratndvalt drama. I find, in this play, a stanza—quoted, I may mention, as from it, in the Saraswatt-kanthdbharana—which occurs, word for word, in the fifth chapter of the Harsha-charita also: दपा द्‌ &c. See the Ratndvali, p. 3 of the Calcutta edition. Hindu poets not unfrequently repeat themselves; but downright plagiarism, among them, of one respectable author from another, is unknown. That the verses in discussion are not interpolated is pretty clear from the fact of their being altogether apposite to both the connexions in which they occur. % The attribution of a play to a regal author,” observes Professor Wilson, is not a singular occurrence. The Ratndvals, as will be hereafter noticed, is ascribed to a bard of like dignity.”” Select Specimens, &c., 2d edition, Vol. I., p. 6. ^ The place,” says the same writer, ^ ४0 which the Ratndévaié is enti- tled in the dramatic literature of the Hindus is the more interesting, as the . date is verifiable beyond all reasonable doubt. It is stated, in the prelude, to be the composition of the sovereign, S‘rilarsha Deva. A king of this name, and a great patron of learned men, reigned over Cashmir. He was the reputed author of several works ; being, however, in fact, only the patron ; the compositions bearing his name being written, the author of the Kévya- prakds’a asserts, by Dhavaka and other poets.” * * * S’riharsha “ ascended the throne A. D. 1113; and the play must have been written between that 16 whom the ‘prince of poets’ complacently coordinates himself, date and A. D. 1125, the termination of his reign.” Ibid., Vol. II., pp. 259 and 260. Again the’ Professor speaks of ‘‘ Dhavaka, who, we know, was contemporary with Raja Harsha Deva, king of Cashmir; the Kdvya-pra- kds’a declaring him to be the real author of the works bearing the name of that prince.’’ Ibid., Vol. II., p. 346. But the Kévya-prakés’a, however it is with its scholiasts, declares no such thing. It neither states that Dhavaka’s patron was a king; nor does it allege that, whoever he was, he was of Cashmere. The words of Mammata Bhatta, agreeably to the common reading, are simply these: aTwareura- कादौनां * waal Kévya-prakds'a, p. 2, Calcutta edition. ‘ Wealth accrued to Dhavaka, among others, at the hands of S’riharsha and the like.’ The Ratndvalt, by the bye, is named at p. 112 of the work in question. Of Mammata’s interpreters, Vaidyanatha, son of Ramachandra, says, in the Prabhé: WETAA WH Arar रब्रावद्छानारिकां war धावकाष्ङविवेङ Wa Oa दूति प्रसिद्धम्‌ | ‘It is notorious that the poet Dhavaka obtained great riches for composing the Ratndval¢ drama in the nameof King S‘riharsha.’ And so Mahamahopadhyaya Jayarama Nyfyapanchanana Bhattacharya, in the Kévya-prakés’a-tilaka: चरावकनामा कविः खलतां careet नाम aifeai विक्रोय Aware पाद बड धनं प्रापेति पुराशत्तम्‌। Nages’a Bhatta, in the Kévya-pradtpa, follows in the same track; barring that he does not call S’riharsha a king: Waa: कविः स fe Weare रव्रावलीं wal ब धनं ग्ब वानिति परसिद्धिः। Several other commentators on the Kédvya-prakds'a write to the same effect. But it may be suspected that Hindu authors by far too frequently use the formulas of ‘ old story’ and ‘ matter of notoriety,’ while simply repeating what they have read, and after no particular pains to test the credibility of what they accept for facts. That they accord their credence with reprehensible facility, and that, in citing authorities, they are reckless to a degree, any one who has attempted to verify the texts from the ancient legislators, which stud their law-books so liberally, may soon satisfy himself. The compilers of Sanskrit anthologies are, from the nature of the case, a class apart, and deserving, in comparison, of especial confidence, careless as even they are. To return; as against the expositors whose judgments have just been brought forward, S’itikantha, in the Kédvya-prakds’a-nidars’ana, dedicated to Rajanaka A’nandaka, some un- known princeling, gives, as Mammata’s word, Bana, not Dhavaka, and subjoins no remarks. My MS. of S‘itikantha’s work was transcribed in A. D. 1665. 17 are distinguished as monopolizing the merit of poetical preemi- It should seem, indeed, as for poet Dhavaka, quite warrantable to suspect that he never enjoyed any more substantial existence than that of a various reading. About a dozen unprinted collections of excerpts from the Sanskrit poets, collections in which some five hundred names of authors are adduced, have been diligently explored in quest of Dhavaka, but without success. In the presence of forthcoming evidence, one is, certainly, not called upon to believe, unhesitatingly, that he wrote the Ratndoalé: andthe Saraswaté- kanthébharaga, which quotes it, is, unquestionably, more ancient than the Harsha of Cashmere. Bana has at least an equally good claim to its author- ship; for, besides the couplet common to this play and to his earlier tale, we know that he served a King Harsha. Who this king was is still to be shown. Who shall say that he was not the Harshavardhana or S’riharsha- vardhana, PHSTHTITHWT ‘lord of all the northern region,’ whom one of the Satyas‘rayas of Gujerat is lauded as having conquered? Journal of the As. Soc. of Bombay, for January, 1851, pp. 205, 207, and 211 ; and for Octo- ber, 1854, p. 5: also Journal of the Royal Asiatic Society, Vol. ILI. p. 260. Bana’s Harsha had, as we know, an elder brother surnamed Rajyavardhana ; and the title of his father, Pratapas’ila, was Prabhakaravardhana. According to the first volume of M. Stanislas Julien’s translation of Hiouen-thsang, — which I am obliged to refer to at second hand,—there was a S‘iladitya, king of Kanyakubja, who, after reigning upwards of thirty years, died in 650. His father appears to have been Prabhakaravardhana ; and he himself was young- er brother of Harshavardhana. Indische Studien, Vol. III., p. 191. It may yet turn out that Prabhakaravardhana had three sons, of whom Bana’s Harsha and this S’iladitya were the two junior; and that S’rikaptha was a medieval name of Kanoj. If so, the era of Subandhu, whom Bana alludes to, cannot be posterior to the early part of the seventh century. In- dependent testimony shows that the Harshavardana of inscriptions must probably have been living between the years 600 and 625; as he is said to have been vanquished by Satyas’raya, whose great-grandson was reigning in 700 and 705. Journal of the As. Soc. of Bombay, for January, 1851 ; pp- 203-210. ¢ In all likelihood it was the inspiration of Professor Wilson’s discovery that a king Harsha was peculiarly interested in literature, which led to the assignment of the Natshadha-charita, on the English title-page of its first part, to S’riharsha of Cashmere: for by this name the king so called is doubtless intended. Mr. Yates, in his partial review of this poem, in the twentieth volume of the Asiatic Researches, leaves the theme of its D 18 nence, as apprehended by that ingenious trifler.* Dandin, in authorship undiscussed. Dr. Réer, also, in editing its last eleven cantos, is silent on this point, and judiciously calls the poet simply S’riharsha. It is rather unusual to find a Hindu writer communicative either about persons or about things not most immediately connected with the topic before him. S’riharsha, however, in the Naishadka-charita, is 80 good as to provide a list of all his previous productions; and—partly with the aid of his scholiasts, if to be trusted—some idea may be formed of their several subjects. He tells us that he had written : (1) the Sthairya-vichérana, said to be a refutation of Buddhism; (2) the Vijaya-pra’sasti, a martial history; (3) the Khandana-khanda, philosophical disquisitions; (4) the Gaudorvis’a- kula-pras’asti, memoirs of the royal house of Gauda; (5) the Arnava-var- nana, a description of the sea, probably poetical ; (6) the Chhanda-pras‘asti, a eulogy of King Chhanda, according to Narayana; (7) the S’tva-s'akti-siddhi, or 8’tva-bhakti-siddht, devotional; and (8) the Nava-sdhasdnka-charita, a champé on the gests of King Sahasanka. The parents of S’riharsha were Hira and Mamalla Devi. At the end of the Naishadhiya, he boasts—as would ill befit the wearer of a diadem—that the king of Kanyakubja, near whom he lived, hopoured him with a roll of betel at audience, supplied him with a horse, and permitted him to ait in the presence of majesty. Another wording of the couplet which conveys this indication, while depriving the poet of his humbler Pegasus, doubles his allowance of masticatory. See p. 199 of the Calcutta edition of the Khaydana-khanda-khddya; the same treatise as the Khandana-khanda above spoken of. The last work named in the preceding list could not have had the epithet of nava, ‘ or new,’ as being a rival to the Séhasénka-chariia of Mahes’wara, who was living in 1111. The subject of the relation, who- ever he was, seems to have recommended himself for purposes of poetry. Or did Saéhasanka denominate an ancient dynasty of nine kings, like that of the Nandas? One Séhasanka reigned at Kanoj about the middle of the ninth century; as may be inferred from the Vis’wa-prakdés’a. The S’a- sanka—if such be his name—who brought about the death of Harsha- vardhana, the predecessor of S’iladitya, dates much earlier. See the preface to the first edition of Professor Wilson’s Sanskrit Dictionary, p. xxix. ;: Asiatic Res., Vol, XV., p. 463: and the Indische Studien, Vol. LII., pp. 191 and 192. The Natshadkiya, finally, is cited in the Saraswatt-kanthdbha- rana; and a S’riharsha, a lexicographer, is named in Kshira Swamin’s Amara-kos’ odghdtana, and in the Budha-manohkara of Mahadeva the Ve- dantin. | # As follows : 19 the Das’ a-kumdra-charita,* hints at some story of Vdsavadaitd ; सुबन्धमाणभटृख कविराज इति aa: | वक्रोक्किमागनिपुशाशतुरथै विद्ते न वा। Réghava-pandavtya, canto I., 418४ stanza: p. 29 of the Calcutta edition of 1854. Kaviraija’s patron was a Raja Kamadeva, of the Kadamba family. He lived at Jayantipura, among the Khasiya hills, in Eastern Bengal. * See Professor Wilson’s edition, p. 100. As the editor, in another place, leaves us to conclude, the author of the Das’a-kuméra-charita may pos- sibly have perused some form of the Kathd-sarit-ségara, in which we have seen that there is a character styled Vasavadatta, Id., ibid., p. 55. On the word of the same writer, “tradition affirms the contemporary existence of Dandin, the author of the Das’a-kumdéra-charita, and Bhoja Deva, Raja of Dhara, the celebrated patron of men of letters at the end of the tenth century [?]. The internal evidence of the work is not at variance with the traditional १४४६. Several objections to this proposed award being discussed, the Professor at last decides that ^“ we shall, perhaps, be not far wide of the truth, in placing his composition late in the eleventh, or early in the twelfth, century.” Ibid., Introduction, pp. 2, 3, and 4. In the last page just quoted from, we read, with reference to the Kdvyd- dars‘a, also by a Dandin, that “there is nothing sufficiently ascertained to warrant any inference of the date of the composition.” But this is certainly not the case, on the Professor’s habitual assumption that Brihat-kathé is.only another title of the’ Kathd-sarit-sdgara: for the former is spoken of, in the Kévyddar’sa, as by a citation in a note at p. 23, infra; and, if we follow the Professor and other authorities, its compiler, Somadeva, be- longed to the twelfth century. “ Professor Wilson here speaks of the Kévyddars’a as being “‘ attributed”’ to Dandin. He had formerly written of “the Kévyddars’a, by Dandin, the author of the Das'a-kuméra.”? Select Specimens, &c., 2d ed., Vol. L., Introduction, p. xxii. ^ The date of the Das’a-kumdra-charita,” the Pro- fessor further observes, ‘is not the only circumstance connected with it of a questionable chatacter. The very name of the author suggests an uncer- tainty 5 that is to say, whether the writer is not designated by his profes- sion. If he were so indicated, some epithet, and additional to that of ‘ri, would, in compliance with a very common custom of the Hindus, be ex- pected to precede the title, or, rather, to follow it. The native scholars have no doubt on this point ; and their confidence is reasonable. Dandin is here a personal appellation. D2 20 but so vaguely that it is impossible to verify the allusion. Again, in respect of RAjas’ekhara, to whom we owe, with other dramas, the Viddha-s' alabhanjikd, the deduction drawn from it, by Pro- fessor Wilson, that the Vdsavadattd was composed subsequently to his time, is grounded on a remarkable inadvertence.* There * Premising the name of Rajas’ekhara and that of his chief comedy, Profes- sor Wilson remarks: ‘‘ He was, probably, not later than the reign of Bhoja : for the Vésavadattdé of Subandhu contains an evident allusion to the play ; as it is there said that every house in Kusamapura possesses a S’dlabhanjikd and Brihat-kathd ~ and he is also named in the Saraswatt-kanthébharana, a work ou rhetoric, attributed to Bhoja himself.” Select Specimens, &c., 2d ed., Vol. IL., p. 360. Rajas’ekhara, as author of the Viddha-s’dlabhanjtkd, or otherwise, is not mentioned in the Saraswatt-kanthdbharapa: but this is quite irrelevant as to the earlier or the later date of the Vésavadatté. The unsatisfactory data on which Subandhu is considered to have been synchronous with Bhoja have been animadverted on at p. 7, supra. Divested of everything impertinent to the question in hand, and with a single word restored to its undoubted original form, the passage above misre- a uferat = ~ TART presented stands thus: Wfa बुदत्कथालम्नेरिव भशाखमभच्चिकापतवग्मभिरखपशा- faa कुमुमपुरं नाम नगरम्‌। Pp. 110-116. ‘There is a city, known as Kusumapura, embellished with edifices having, like the sections of the Brihat-kathé, S’alabhanjikd.’ The woxl s’dlabhanjskd, which is here pre- sented as the first member of a complex term, may be taken either in the singular or in the plural. By equivoque, it expresses, as applicable to the houses of Kusumapura, statuettes of cedar; and, with reference to the Brihat-kathé, the vidyddhari S’alabhanjika, the name of a heroine. Such is the indubitable interpretation of this passage: and so it is under- stood by all the commentators. See p. 109 of this work, for S’ivarama’s Opinion. Jagaddhara says : areata विद्याधरी द्ाद्पुजिका चव | Nara- sinha has: बृदत्कथा पखकभेदः | तच श्ालभञ्जिकोपाद्ानम्‌। Nothing can be needed to strengthen my position on the matter here dis- posed of. It is worth while, however, in the interests of literary chrono- logy, to cite the following verses of Kajas’ekhara, as extracted in the S’érn- gadhara-paddhati, near the end of the sixth chapter: भासो रमि मिलो वरद्चिः ओोसासाङ्कः कविर्‌ मेषा भारविकद्धिदासतरलाः Gar gery यः। 21 being no reason to suppose that the sample of the Kddambari, given in the Saraswati-kanthdbharana,* any more than its men- tion of Bana, is intercalated, even if the latter work were of the time of the last Bhoja of Malava, the Vdsavadattd might claim more than eight centuries of antiquity. Subandhu must, then, it should seem, be taken at the letter, where he names the Brihat-kathé :† for, to have been acquainted with its redaction, दण्डो बाद वाकरो गणपतिः काग्तख्च रल्लाकरः fear यस्य सरखलतौ भमवतो के तस्य सर्व॑ऽपि a WS प्रभाया वाग्देया यन्‌ मातङ्गि वाकरः | ASM TT सभ्यः समा बाणमयूरयोः ॥ सरखतोपविचजाणां ्यातिस्तज म erate व्यासस्य कुलाला ऽभत्‌ यद्‌ Ara भारते कविः॥ We thus know that these poets came before Rajas’ekhara: Bhasa, Ra- mila, Saumila, Vararuchi, Sahasfnka, Megha, Bharavi, Kalidasa, Tarala, Skandha, Subandhu, Dandin, Bana, Divakara, Ganapati, Kanta, Ratnakara, Mayara, &c. At pp. 7, 8, and 9, supra, I have spoken of Maytra, Bana, and Ménatunga; and it has there been seen that tradition would make them contemporaries, and of the time of Bhoja the elder. Here also Mayura and Bana, to whom Matangadivakara is added, are referred, in company, to the court of S’riharsha, evidently some royal person. Was, then, the early Bhoja called S’riharsha? And are Matangadivakara and the Jaina Manatunga Sori possibly the same? As for Maytra and Bana, the poet Vilochana also names them side by side. In the Saraswatt-kanthibharana, II., 20, it is remarked of Bana, that he excelled in prose rather than in verse. The poetess Vijjika, in a couplet of hers still extant, intimates, of Dandin, that he had not known her. This Vijjika is, perhaps, the Vijjaé whom Dhanaveda praises with 81118. Marula, and Maurika, all sisters of song. 8414 Bhattarika, according to a stanza of anonymous authorship, resembled Bana in the matter of style. In the Pada-chan-drikd, to draw this excursive note to a close, there is a quotation from a grammarian Bana, if he be not a scholiast. * Third chapter, illustrations, sixty-fifth stanza. It isin the preface to the Kédambari: दि शामलौकाक्षकभङ्तां &e. † At pp. 110 and 147. 22 the Kathd-sarit-sdgara,* he should be placed some seventy or a hundred years posterior to the epoch adjudged to him by fiction * Concerning the compiler of the Kathdé-sarit-sdgara, and its age, the German editor of this repertory of legends writes, in substance, as follows : ‘I can give little information as to Somadeva, the author of our work. At its conclusion, he calls himself son of Rama, and s Cashmerian by birth ; and he also mentions that he set about his performance for the solace of the Queen Saryavati, on occasion of the loss of her grandson, Harshadeva, king of Cashmere, who perished in an insurrection, in the year 1125, A. D. Somadeva’s date is, therefore, somewhat later. But the elements of his collection are, doubtless, more ancient; since he himself avows that he only worked up an older and more ample one,.the so-called Brthat-kathdé. His chief merit consists, indeed, in having digested into a uniform style, the earlier and diverse forms dispersed in prose and verse.’ Dr. Brockhaus’s Kathd-sarit-ségara, Vol. 1., Preface, p. viii. But the grounds on which Professor Wilson and Dr. Brockhaus so positively postpone the death of Harsha till the year 1125 are of very doubtful validity. That the Brthat-kathé was at first in the Pais‘achi language, and by Gunadhya, we are told by Somadeva: but it is scarcely credible that all subsequent representations of the same purport are founded on his authori- ty. Among these in the ensuing line, which is cited, by Narasinha Vaidya, in his commentary on the Vésav2zdatté, after a remark of his own: ~ ~ दः & बरत्कयथा relia पा | गुशाद्यस्तत्कता ॥ भूतभाषाप्रश्ताऽसा ATS: कविर््ते। Again, Jagaddhara, in his annotations on our tale, gives the following quotation from the Uttara-tantra : भूतभाषाकविवषे गुशद्धख्ाऽपि कौतिंतः। Govardhana, in the Sapta-s’atf, after recognising the writer of the Brzhat- kathéd, in company with the authors of the Ramdyana and Mahdbhdrata, as other than chimerical, associates Gunadhya with Bhavabhiti and Kalidasa : पूव दिभिन्रदृ्तं गुशाद्यभवभूतिरघुकारेः । बाग्देवीं भजता मम सकः पश्यनत का दाषः ॥ In some anonymous verses, cited by Appayya Dikshita, in the Kuvalayd- nanda, a poet self-depreciatingly declares : चिजाथों न बुत्कथामचकथं सुजाभ्र माऽऽसं गृदः। One of Appayya’s scholiasts, Vaidyanatha Payagunde, son of Rama Bhatta, in his larger commentary, the Alankéra-chandrikd, remarking on 28 ,. 14 and an exploded chronology. There is little risk, as will be seen from the various notes appended to this paragraph, in this line, says that the Brikat-kathd had, for its author, S’iva, or else Gunddhya. Kuvalayananda, &c., Pina lithograph edition of S’aka 1768, fol. 68, verso. The Kathé-sarit-ségara makes Gunadhya, though beholding the last Nanda, to have lived about the same time with Vyadi and Vararuchi. Of these the former is named in the Mahkdébhdshya, and therefore preceded Patanjali. Vararuchi ‘‘is reputed contemporary with Vikramaditya.” Colebrooke’s Miscell. Essays, Vol. II., p. 53. See, further, Subandhu, at p. 147 of this work: and I may also refer to Dhanika’s commentary on the Das’ardpaka, first chapter, last stanza. To the reality of the Brikat-kathd, and the view that it was written in the language of bhidtas or pis’dchas—apparently, ‘ goblins,’—I may adduce the respectable testimony of Dandin; whom I presume to have been antecedent to Somadeva : मूतभाषामरयीं प्राङरद्भुताथं बुदत्कथाम्‌। Kévyddars’a, 1., 38. According to Vararuchi, in the Prékrita-prakés’a, the Pais’échi was evolved from the S/aurasenf, or prose Prakrit. Professor Lassen’s Institu- tiones Linguse Pracritice, pp. 439 and 377. It is impossible to affirm that the original of what Somadeva professes to have abridged may not have had existence in some spoken dialect; the supernatural actors and machinery of his preface having been introduced as consulting the passion of his readers for the marvellous. The stories may also have been more or less known, as the Brzhat-kathd, before his time, and after, in the Sanskrit, or through versions, partial or complete, in the ordinary speech of Northern India. For the rest, the Kathdé-sarit-sdégara seems never to have had other than a local vogue inthis country; and it is still very rare. Dr. Brockhaus has adopted an altogether incoherent reading of the words in which Somadeva first describes his collection as derived from the Brihat- kathd. See the Kathd-sarit-ségara, Vol. I, p.4. The verse to which I refer is thus read, on the authority of a very excellent manuscript : yatracsuqar भाषा च विद्यते । ‘It is merely an epitome of the large work, and im the familiar language.’ Dr. Brockhaus translates: “nur die Sprache ist gedrangter, um die zu grosse Ausdehnung des Buches zu vermeiden.”’ This is not, however, a 24 maintaining that the age of the Vésavadattd is upwards of twelve hundred years. ‘Subandhu, an intimate of none but the virtuous, and a fund of dexterity in framing discourse made up of equivoques in every syllable, indulged with a boon conferred by the goddess of eloquence, constructs the relation’ presented to us in the Vésa- vadattd.* Such are the terms in which our author introduces himself to his readers, at the same time directing attention to one of the most observable traits of his performance. sense to be divined from his lection any more: than it is that of mine. The word bhkdshdé signifies ‘ classical Sanskrit,’ as contrasted either with the archaism of the Veda or with the various Prakrits. That investigators in the present day are but imperfectly acquainted with the nature of the Brshat-kathd is possibly made patent by intimations to be collected from Hindu writers who touch upon it. Jagaddhara says that it treats of ‘ Badaha, a well-known king :? SWUUl बडाडदूतिप्रसिहराञ्जः कथा। And again: SYS बठहकथा | Tera नाम कविः। * * da fag भगवता भवानोपतमखकमस्लादुपश्रत्य Been निबद्धेति वाता। The Kathé-sarit- sdgara, so far as I have examined it, nowhere mentions Badaha; and yet Jagaddhara should seem to speak of him as being the hero of the collection. Was he simply retailing an idle tradition? Or can Somadeva have changed the names of the characters in his original? Or is Brihat- kathd, by chance, a generic title ? In the twenty-second chapter of the Purusha-partkshé,—written by Vidyapati Thakkura, at the instance of Raja Devasinha of Mithila,—there 18 a long story about a king of the name of Badaha. The wrath of Vikram4. ditya, him of Ujjayini, was stirred on hearing the praises of that monarch rehearsed by a minstrel, in the stanza which here follows : fas: समष्टचिकतेः प्रमुद्‌ विदयेबेन्दिभिरलेग्धकानेर wa: सिदधामिलाेदिंगवनिपतिभिवेश्तामात्रयद्धिः। ot € ॐ विदत्घायः swefety fete gue: काञ्चनाभ्यव्येमानेर्‌ नित्यं saan स जयति छपतिदामवोरोा were: । It is more than enough for our immediate purpose to add that, at last, Vikramaditya, mounted on the shoulders of a yoke of ghouls, paid Badaha a visit, and satisfied himself, experimentally, of the manifestation of the virtues which had been magnified by the intrepid bard. * The original is at p. 9. | 25 That Subandhu took the initiative, among Brahmanical writ- ers, in putting forth what is essentially an entire volume of puns, is a belief which, on the faith of tradition, is generally en- tertained by learned Hindus. Expressions of a twofold tenor, and the recurrence of similar sounds, are known to have had place, in Sanskrit, as fancied embellishments, from the remotest past; and it seems not unlikely that writings like the Vdsava- ५८८८८ came to be designated as poems,* not wholly because of their sustained elevation of phraseology, but in some part by reason of their frequent displays of alliteration, and their elabor- ate ambiguity of import. To determine, when such works first were candidates for a niche in classification, the most appropriate title by which to denominate them, it may have been sufficient, in the view of Indian nomenclators, to observe that, in more points than one, they were marked by a departure from the lan- guage of science, and equally from that of practical life and its occasions. ‘Their choice of appellation may, moreover, have been influenced, if not confirmed, as approving itself to a sense of conventional fitness, by the circumstance that these compo- sitions are more or less chequered with verse. However this may have been, it is beyond dispute that Subandhu’s incessant aim is, so to choose and to dispose his diction as to render it susceptible of a diversity of interpretation. To make good this end,—and, to do so, he is content that nine tenths of his story should be parasitical—nothing comes amiss to him. All nature and all art, so far as his straitened vision embraced them, are ransacked for matter to minister to the puerile ambition. The very records of his faith are impressed With unsparing avidity ; and the gods themselves are not dispensed from the universal conscription.t As might be anticipated, our * See Colebrooke’s Miscellaneous Essays, Vol. II., p. 134. T No people, ancient or modern, has wanted for puns and punsters. Everybody is acquainted with the paronomasia according to Matthew: Kaya 2€ ००५ >€} Sri ०४ ef Mérpos kal ex) ravrp ri} wérpg oikodouhow pov Thy exkAnciav. 2५ 26 author now and then trespasses into the unintelligible. What with the comprehensive range of his hagiology, his familiarity with the by-paths of elder days, his matchless command of the vocabulary of the Sanskrit, and his mastery over the anomalies of its grammar, he is, indeed, not seldom an enigma to his scholiasts; and this, in despite of the solicitude with which they would disguise their perplexity. His ingenuity, misdirected as it is, and even some of his most glaring faults, are, nevertheless, not devoid of value; and his fiction, irrespectively of its worth as such, will, at all events, not meet with contempt from the archeologist and the philologer. Nor will those who are interested in the customs, supersti- tions, and modes of thought of the natives of this country, and have qualified themselyes for the contemplation of the Hitidus as they formerly were, and as, with slight changes, they are still, be without reason in regarding the publication of the Vdsavadatié as an accession, of some small account, to the stock of Indian writings already in print. That it discovers few startling novelties, or even none, may be an unavoidable concession. Let it be granted, too, that, when Subandhu wrote, the comparatively chaste refinement of Kalid4sa was on the turn, and in course of giving place to the reign of affectation and extravagance. But, in fact, we have merely to descend to Bhavabhuti, in order to perceive that Hindu taste, such as it XVI., 18. The Christian fathers delight in this figure of rhetoric. Justin the Martyr, for one, has a paragram on the name of our Saviour. Those glorious men of might, the old English divines, go rash lengths, in their playful moods. I subjoin a single, but superlative example of their temerity: ‘ ‘ Without Him in this world,’ saith the Apostle; and, if without Him in this, without Him in the next; and, if without Him there—if it be not Immanu-el, it will be Immanu-hell : and that, and no other place will fall, I fear me, to our share. Without Him, this we are. What with Him? Why, if we have lim, and God by Him, we need no more; Immanu-el and Immanu- 4.7 Sermon by Bishop Anudrewes ; preached before James the First, on Christmas-day, 1614. श्य was when most polished, is even now but too sensibly declining. An inferior fashion in literature, apparently both the reflex and the consequence of a debased state of society, was, only a little later, prompt in obtaining the ascendancy; and the purity of the classical period, once relinquished, was never retrieved. Yet our tale, with all its shortcomings, could hardly be instanced as a specimen of the Hindu belles lettres at their very lowest stage of degeneracy.* Among other objects of delineation, the Vdsavadattd expatiates profusely on the seasons and their vicissitudes; and here, if anywhere, our author shows himself, though for the most part as an imitator, in his fullest strength. With intent to describe the changes of the year, the celestial luminaries, day and night, sunrise and sunset, are overloaded with a thousand quaint epithets and fantastic similes. This topic, however, at length exhausted, Subandhu, always trite, becomes, withal, fee- ble. The Vindhyas and the Narmada, with their picturesque * As the abstract of the Vasavadaétd, which will be found in the sequel, is little more than a bare outline of the story, a few specimens of the author’s manner, both for better and for worse, may not prove unaccept- able in this place. | For instance, employing a simile not unfamiliar to writers of our own, Subandhu speaks of Vasavadatta’s eyes as enough to provoke misgiving whether they be not windows through which festive Eros looks out frow his chamber iu her heart. Several pages might be filled with fancies fully as passable as this, sprinkled up and down his tale. In things of this sort there is nothing to condemn, if there be not much to admire. But the glaring bad taste, or the absurdity, of most of his conceits is a counterpoise, over and over again, to his scanty and scattered prettinesses. A few samples of his bathos shall now be adduced. Of King Chintamani it 18 said, that his gems of toc-nails were burnished by attrition against the surface of the whetstone- like range of the beauteous crown-jewels of the assemblage of all monarchs. The moon is a cake of butter, exhibited by the neatress Night; the round ivory handle to the great sword, the firmament; a white fly-whisk of the emperor Love ; the crystalline phallus of heaven, the great ascetic. The like of this may be instructive; but it is nothing more. z 2 28 beauty and their sylvan haunts, make, to be sure, no unimportant figure in his narrative: but the peculiar infelicity of his endea- vour to depict them is such as to convince that rocks and rivers, cataracts and highlands, were, to him, no source of genuine de- hight. Herein, however, he offers no exception to his countrymen, 28 arace, 10 every age. Natural scenery, though boundless in variety, 18, to the Hindu, an object of impassive incuriosity and unconcern : and low indeed must be that type of humanity to which this imputation can fairly be brought home. We pass to the passions. And here, likewise, Subandhu establishes no pretensions to eulogy. His range of emotions is of the narrowest. To portray, with some effectiveness, the perturbations of grief and of despair does not transcend his capacity; and his conception of the terrible and of the re- volting is, further, sufficiently vivid. But to real tenderness, or sensibility, or to any but mere animal: attachment, he is no 1688 completely an alien than if he belonged to another species than that of man. In short, it is nothing beyond the voucher of the severest verity to rank him, with his fellow Asiatics, be it in their highest estate, as no better, at the very best, than a specious savage The Vdsavadaita being a tale cf the sexes, it may be expected to deal liberally in love, or in its substitute. On behalf of the heroine of the story, it is to be allowed that, equally with its hero, by a fiction of courtesy, she is rigidly decorous. Yet, like all Hindu ladies, as painted by those who know them by proof, she is drawn as by far rather an object of desire than of affection. Even an African Venus will find her Vulcan ; and, similarly, our damsel, to an adorer of her own stamp, strongly swayed by carnal considerations, might well be better than endurable. But no one else would, of a certainty, ponder tediously before voting her a paragon of all that is insipid and insupportable. A single characteristic more of our romance remains for animadversion, when it shall be submitted, in brief, to the 29, judgement of the reader. We refer to the indelicacy which tinges it throughout ; as it tinges, in some degree,—where it does not, indeed, swell into an absolute quagmire of pollution—nearly the complete compass of the Hindu polite letters. Apology for it is out of the question.* As for the thing itself, it must needs be reckoned on, wherever the people of India are, themselves, with any approach to fidelity, the subject of their own repre- sentation. The following epitome of the Vdsavadatid has been abridged from a literal version which was first prepared of the entire story. Its penury of plot has already been remarked on. The language of the original has, in large measure, intentionally been adhered to. There was once a king, by name Chintémani;t a follower of Shiva. Impiety, while he ruled the land, was quite unknown; proof by ordeal was disused ; and violence was never practised. Com- passionate, full-handed, macerating his evil affections, consorting with the prudent, resting on wise counsels, faithful to his word, a _* The flagrant licentiousness of the Géla-govinda need only be suggested to the student of Sanskrit; and Kalidasa himself is not invariably unexcep- tionable. The Vikramorvas’é has justly been emasculated, in the English prose translation, where a lover is made to speak of his mistress in speciali- ties forbidden by our modern notions of the becoming. Professor Wilson would, however, have persuaded the civilized world that to avoid immodesty is simply a timid conventionalism. ‘‘ What is natural,” in his own words; “ cannot be vicious ; what every one knows, surely every one may express; and that mind which is only safe in ignorance, or which is only defended by decorum, possesses but a very feeble defence and impotent security. * * * I am anxious that the Hindus should have justice done to them, and not be held up to the world,—as they have been by a mistaken, and, I am afraid, a spiteful zeal,—as monsters of impurity.” Cloud-messenger, Ist ed., p. 79. ¶† Colebrooke, in his account of the Vdsavadatté, calls Chintamani “ king of Kusamapura ;” thus confounding the city of the heroine—as will be seen—with the abode of the herv. Miscell. Essays, Vol. IL, p. 134. 30 standard of merit, and a terror to his foes, he eclipsed the glory of all who had gone before him. And this king had a son, Kandarpaketu. Like the tree of paradise, 116 was the delight of such as sought his protection. Spirit, condescension, and a genial sympathy were compre- hended among his many virtues. His sagacity secured him from deception ; and his affluence was freely bestowed in acts of genuine beueficence. The learned had, in him, a friend; and he signalized his sense of religion by a marked devotion to kine and Brahmans. This sum of all accomplishments, comely as Kamadeva, was, of course, the admiration.of discerning damsels © far and near. | The youth, our hero, had a morning dream ;* and in this dream he beheld a virgin. Her age was rather less thau * Dreams at dawn are accomplished within ten days, says a nameless oneirologist, referred to by S‘ivarama. See p. 44. Oue authority decides that dreams in the first watch of the night have their fulfilment within a year; those in the second, within eight months; those in the third, as above; and those at the time of driving the cows a-field after milking, immediately. But, by a serviceable proviso, dreams while one is ill from derangement of any of the humours are undoubtedly delusive. I give the original : wand प्रवच्छामि प्रथमे et विभा। वत्सरान्तेतु WSS: GTM हुरवरात्म॥ ९॥। द्वितीये प्ररे दष्टमष्टमासफलप्रद्‌ः। adia तु जिमासं arewe द णभि्दिनेः।। ९॥ भाविसजेमकाले त॒ फलं तात्काङिकं Gaal atafamfztimaed मिथ्या न संष्यः॥ २॥ Thus opens the Swapnddhyéya of Kavindra Hari, who dwelt on the banks of the river Krishna, In the fortieth couplet of Brihaspati’s Swapnddhydya, Hari’s eight months are changed to six. Elsewhere, not ouly is this variation maintained, but visions of the fourth watch are propounded as coming true within about as many weeks. So asserts the learned Jayadeva, sun of Durlubha 31 eighteen years; and, in providing her with perfections, the craft and the resources of nature had been exhausted. Her face was a second moon; and her waist was reduced to a span by grief at not being able, from the intervening fullness of her bust, to enjoy its aspect. Lips lik’ the ruby and the glow of evening, teeth that rivalled pearls, a nose whose ridge seemed the needle of ascale to weigh them, eyes which spoke a languace that needed no interpreter, and eye-lashes whose full play was impeded by her ears: such were a few of the charms of this consummation of all loveliness. While drinking in this enchanting vision, sleep, seized with envy, forsook Kandarpaketu, though he had served her long. Wild with grief at the departure of the apparition, his feelings overpowered him. With outstretched arms, be implored its return; but-‘to no purpose. Denying ‘all entrance to his servants, barring the doors, and abstaining’ from refreshment, a day and a night passed away, while he vainly longed for its reappearance. At the end of this interval, his confidant, Makaranda, obtain- | ing access to him, expostulated with the love-sick swain. His friends were lamenting his condition; and, on the other hand, it was matter of gratulation to his enemies. But the homily of this didactic monitor had small effect ; and Kandarpaketu had little to reply, save that advice was inopportune, and that he was no longer master of his actions. Conjuring Makaranda, by their mutual attachment from childhood, not to forsake his fortunes at this conjuncture, and receiving assurance of his fidelity, the prince, accompanied by his companion, privately left the city. Acharya, in the fifteenth and sixteenth stanzas of his Swapna.chintdmani : lithographed edition of 1848. Kandarpaketu’s somnial fancies not having been realized, so far as we can judge, for many times ten days, the scientific conclusion must be, that he was out of sorts, and that his dream was simply inpertinent. 32 When they had pursued their journey some hundreds of furlongs, the Vindhya mountains* at length appeared in view. * In depicting the Vindhya range, Subandhu allots to it Pulindas, Kiré- tas, and S’abaras. Professor Wilson says that, ‘‘ In vocabularies, the term Pulinda is applied to any forest or barbarous tribe.” * * * “ The Pulindas of Ptolemy extend along the banks of the Nermaida to the frontiers of Larice, which corre- sponds generally with Guzerat.”? Quarterly Oriental Magazine for June, 1824, p. 281. Afterwards he asserts that, though their designation imports barbarous tribes in general, the Pulindas are met with “especially in the mountains and forests across Central India, the haunts of the Bhils and Gonds. So Ptolemy places the Pulindai along the banks of the Narmada, to the frontiers of Larice, the Lata or Lar of the Hindus; Kandesh and part of Guzerat.” Vishknu-purdéna, p. 186, note 15. Again: ^ The country of Lata was better known, apparently, to ancient than to modern geography, being the Lar or Larike of Ptolemy, and applied to the country south of the Nerbudida, and along the Tapti, corresponding with Nimaur and Kan- desh.” Das’a-kumédra-charita, Introduction, p, 11 The same writer says that ‘‘ Kiratas may come from any part of India. ` They are known, in classical geography, as the Cirrhadae.” Select Speci- mens, &c., 18६ ed., Vol. IIL., p. 64; or 2d ed., Vol. IL., p. 179. The Rev. Dr. Mill, reflecting on this as a definition of the people originally so called, says that there is “‘ little reason for ascribing a vague or uncertain site to the Kiratas or Cirrhadae. The most accurate of ancient geographers, by whom alone the name, in its correct form, was given to the western world, has, in the twelfth chapter of his sixth book, fixed, with singular precision, the position of these mountaineers with respect to other Sogdian tribes, viz., on the eastern side of the Oxus, not far from its source in the Paro- pamisian mountains, near where their range meets that of the Indian Cau- casus; and not far from where Alexander fixed the site of the last of the cities called by his name, before he invaded India. Thus, the Kir&tas are north of the Bactrian tribes, and due west of the Sacae, in the parallel of about 37° N., agreeably to what might be inferred from the Indian history preserved in the Mudré-rdkshasa. *** I will only add that these same Kiratas seem laid down, under the name of Cirabae Indi, along the Imaus range, towards the north, in that curious monument of antiquity, the Pen- tingerian Map [Sect. पा.» व Paralocis (परखाकभ्यः?) Scythis usque ad finem Asie). Journal of the Asiatic Society of Bengal, for 1833, p. 336. 33 The sun was about to set as they entered a wilderness. Ma- _ karanda cast about for fruits and roots, and found them; and To Professor Lassen’s thinking, the author of the Periplus of the Erythreean Sea speaks of the Kiratas as being barbarians in general. See the Indische Alterthumskunde, Vol. I., p. 391, foot-note. Professor Wilson, to whom I return, elsewhere lays down that “ by Kiré- tas, foresters and mountaineers are intended ; the inhabitants, to the pre- sent day, of the mountains east of Hindustan :’’ his text declaring that ^^ on the east of Bharata dwell the Kirdtas.” Visknu-purdpa, 2. 175. See, also, As. Res., XIV., pp. 428 and 430. In his latest utterance on the point under discussion, while treating of the geography of Ptolemy,—which, as we have seen, stations the Cirrhadae near the Oxus—he says: ‘‘ we can scarcely doubt that we have, in Kirrodes”—([ Kirrhodeeis, rather; the read- ing of the Codex Palatinus]| the same with the Cirrhadae—“ the Kiratas, or foresters and mountaineers.” Ariana Antiqua, 0. 165. Their locality, in this direction, no less than to the east of India, had, long before, been made known by Col. Wilford. See As. Res., Vol. III., ए. 351; and Vol. VIIL., p. 339. But Dr. Mill says, at the place where an omission is marked in the pas- sage quoted above : ^^ The existence of a country called Cirrhadia, east of the Delta of the Ganges, the modern kingdom of Arracan, might lead to some confusion. But, in the position of the ¢rtbe of Cirrhadae by Ptolemy, there is no ambiguity : and his error, in making the latitude of this and the circumjacent places too far north by about 4,° is no impeachment of the accuracy of his relative description, obtained from the routes of the mer- cantile travellers of his day.”’ Professor Wilson had formerly written, of the site classically adjudged to the Cirrhadae, whom he took to be the inhabit- ants of Cirrhadia: ^ Ptolemy places them immediately east of the Ganges, to which they may possibly have extended ; but he has a tribe that bears a designation of precisely similar import, the Sabara, upon what appears to be the Mahanadi river. The classical Kirrhadae are, beyond question, the Kirdtas of Sanskrit; and the Sabara, the S’avaras [read S’abaras | of the same ; foresters and mountaineers, uncivilised barbarians.”” Mackenzie Collection, Vol. I., Introduction, p. 1xi. The inference is, that, whether Ptolemy knew certain people to the east of India to be called Kiratas, or not, such was their designation, at one period, in the speech of their Hindu neighbours ; and so, at another period, and perhaps at the same also, a tribe lying far to the north-west was deno- minated. A mistake of ignorance, gradually growing into popular pre- F 34 the prince partook, with relish, of the homely fare. A bed of young branches was then prepared by his attendant. Our hero accepted it for his couch, thought of the lady in the vision, and slumbered. The night, however, was advanced only half a watch, when Kandarpaketu’s repose was interrupted. Hearing, in the top valence, may account for the word having eventually been so enlarged in scope as to comprehend mountain barbarians as a class. Something in the same way, the natives of this country, in spite of their numerous diversities, are known, among our English soldiery, by the universal term of ‘ Moormen’ or ‘ Moors.’ Again, the Hfinas were a race of Hindus, Kshatriyas: and it may yet be shown that the Huns were called, in India, by the same appel- lation. For the Kiratas, as deformed pigmies, on the word of Ctesias, see Dr. E. A. Schwanbeck’s Megasthenis Indica, p. 65. In a curious passage of the Aitareya-bréhmana, VII., 18, the S’abaras and Pulindas are characterized as descendants of Vis’wamitra, the Vaidika sage. Dr. Rudolph Roth: Zur Litteratur und Geschichte des Weda, p. 133. Subandhu, on bringing his hero towards the Reva, or ° Nerbudda,”’ launches into a long episode on its belongings. Among the creatures fre- quenting its banks and waters, he takes note of the jala-ménusht, or mer- maid, and of the male animal, or merman, three several times. The commen- tators are quite at a loss what to make of them. For their supposed hostili- ty to the human species, see the As. Res., Vol. XIV., pp. 427 and 428. To go back a little: as our travellers approach the Vindhya hills, Maka- randa sees a lion, upon which he finds relief in a brace of stanzas. The. author has, without doubt, spent his best strength on this essay at the poetical ; and it ight seem unjust to him to pass it by in silence. A liter- al translation, accordingly, follows: ‘ Behold! a lion—with the fore and hinder halves of his admirable form alternately displayed to view, as he ascends and descends; the end of his tail, slightly curved, resting on his stiffly braced back ; his huge cavernous mouth crowded with sharp fangs ; bristling his mane; with ears erect; fierce of aspect—springs on a lordly elephant. Moreover: with pricked ears ; inspiring awe by his sudden fierce- ness ; his mane all quivering ; terrible from his front, formidable with its ruthless appearance ; his tail inflexibly upraised; such that even in a pic- ture he would baffle presentment, with all his limbs crouched for a spring ; the lion fastens on the temples of a noble elephant, screeching, among the arbours of the mountain.” See pp. 103 and 104. ॥ 35 of the rose-apple tree under which he lay, a pair of birds, a suka and a sdrikd,* engaged in earnest conversation, he proposed to his companion to listen to their colloquy.t ‘ Wretch,” cried the bird of tenderer sex, in tones tremulons with choler, ‘“ you have been dangling after some other sdrikd, that you have only just come home. If not, why were you away so late?” ^ My dear,” solemnly replied her mate, ^^ this day have I heard and pondered a transaction most unprecedented : and thus de 1 justify my tardiness in returning to our nest.” The sdrikd’s curiosity was piqued to know the particulars of what the s’uka hinted at ; whereupon he related as follows : “Hard by the Ganges stands the city of Kusamapura,{ em- bellished by the dread Vetaél4, a form of the goddess Burgé. Of * Professor Wilson, in his Sanskrit Dictionary, calls the s’uka ‘a parrot,” but makes the sdrizd to be a bird of a different species. In our story they are matched. There is a note on these birds in the Professor’s translation of the Megha-dita. The baka and the baldké, which are also heterogeneous, are similarly associated by the Hindus. t+ Colebrooke says that ^ Makaranda overhears: two birds conversing.” Miscell. Essays, Vol. II., p. 134. Both the travellers overheard their discourse, and Kandarpaketu sooner than his companion. { Colebrooke, confidently following Sir William Jones, says, of Kusama- pura, that it is the “same with Patalipura or Pataliputra; the ancient Pali- bothra, now Patna. As. Res., Vol. iv., p. xi.’ Miscell. Essays, Vol. II., p. 134. In the Mudrdé-rdkshasa drama, Pataliputra and Kusamapura are one aud the same; and so they are in the vocabulary of Hemachandra. Jagaddhara, ove of the commentators on the Vésavadatté, adduces the ensuing line, to the same effect : कुमुम पु रमित्बाङः पुर पाटलिपुचकम्‌। That Pataliputra was, at all events, very near the present city of Patna, is now generally admitted. Professor Wilson says: ‘‘ The term Pushpa- pura, the Flower-city, is synonymous with Kusumapura, and is, essentially, the same with what should probably be ‘the correct reading, Patalipura, the Trumpet-flower city. A legend as old as the eleventh century, being nar- rated in the Kathd-sarit-ségara, published and translated by Mr. Brock- haus, has been invented to account for the name Pataliputra: but this has F 2 86 that city the ruler is S’ringéras‘ekhara; and Anangavati is his consort. They have an only daughter, V4savadatté: but, though of full age, she has, till of late, been averse from wed- lock. ०८ But who can withstand the gentle influences of spring? And. the spring-time came; and the princess proved a new emotion. Intelligence of the fact was conveyed, by those about her, to her father; and the king, inviting to his capital the high-born heirs evidently been suggested by the corruption of the name, and does not account for it. That Patna was called Kusumapura, the Flower-city, at a late period, we know from the Chinese-Buddhist travellers, through whom the name Ku-su-mo-pu-lo became familiar to their countrymen.” Das‘a. kuméra-charita, Introduction, p. 8. For a note on the Foe-koue-ki, by Klaproth, see Mr. J. W. Laidlay’s Pil- grimage of Fa Hian, pp. 257 seqq. Also see Professor Lassen’s Indische Alterthumskunde, Vol. I., pp. 135-137, foot-note. Kandarpaketu’s precise point of departure on his journey is left to conjecture: nor are we told in what direction he bent his course, except ina single stage of his wanderings. Leaving his paternal kingdom, we find him, after an interval of some hundred nalwus or furlongs, somewhere in the Vindhya highlands, which he apparently crosses on his road to Kusamapura. This city he then possibly reaches after the further journey of a day ; though these hills nowhere lie so near as this to Patna. On his way back, however, he does not come upon them for the first several hundred yojanas or leagues. His route now differs from that which he followed when leaving home: and the locality of his home, as I have already said, can only be guessed. That the author furnishes so slight a clue to it was, very likely, intentional. Our hero, after losing Vasavadatta, strikes towards the south, and at last comes to the shore of ‘the great sea.’ Of time and distance the intima- tions are here as vague as usual. And what was this ‘great 868? The common recipient, according to Subandhu, of the Narmada, the Chandana, and the Karatoya. That is to say, he confounds the eastern coast of India with the western; unless, indeed, Kandarpaketu went all the way to Cape Comorin. The chorography of our romancist is, in short, not to be received as possessing scientific accuracy ; to which, in truth, it advances no pre- tension. 37 of many principalities, proposed that his daughter should choose, at her pleasure, a husband from among them. ‘The time having arrived, V4savadatté ascended a dais whence she could survey the numerous suitors for her hand. Election from the brilliant concourse might well be baffled. Yet all alike were rejected ; and she withdrew disappointed. “That very night, however, sleep brought before her the realisation of her ideal; a youth faultless in symmetry and feature. ‘Not only, in the vision, did she see the person of her lover ; but she was made aware that his name was Kandarpaketu, and that he was son of King Chintémani. “The day broke ; ‘and it beheld her disconsolate.* The assi- duities of her maidenst brought her no alleviation. First, she would have found, in sleep, oblivion of her miseries: but sleep came not at her bidding. Then she regretted that all her orgaus had not been made eyes, for the more effectual contem- plation of her lover. Cruelty succeeding to tenderness, she next hoped that his distress was as poignant as her own. Last of all, # Subandhu here puts into the mouth of his woe-begone heroine a string of metaphors, for some of which, if they were not immemorial common- places, he may have laid Bhavabhfti under contribution. The reader of Sanskrit may compare pp. 155 and 156 of this work with a passage near the beginning of the fifth act of the Mdlatt-mddhava. t The Laws of the Manavas, IT., 33, as translated by Sir William Jones, enounce that “the names of women should be agreeable, soft, clear, captivating the fancy, auspicious, ending in long vowels, resembling words of benediction.”’ | Among Vasavadatta’s damsels, and others spoken of in this tale, are Anangalekha, Avantisené, Chapala, Kantimati, Kalaha, Kaliké, Kuranjika, Kis’oriké, Kanchaniké, Karpfriké, Keraliké, Lavangikaé, Madanamanjari, Malaya, Madanamélini, Muralikaé, Mrinalika, Pravélikaé, Pallaviké, Sati- vrata, Sanjivikaé, S’ring&ramanjari, Tarangavati, Taraliké, Vilasavati, and Vasantasena. To a Hindu ear their euphony is perfect ; and what we should call their monotony is not accounted a blemish. All are significant. 38 she 8 क्र 00160 : and her ladies in waiting could do no less than imitate her. “Consciousness restored, she wandered, unresting, about the garden. Ever dwelling on the thought of Kandarpaketu, she blessed the places that had been graced by his presence; she traced auspicious tokens in the very letters of his name; and, in short, she was fast going mad, agreeably to the most approved canons of romance. ‘Matters having reached this pass, her confidante,* Tama- lik4, after due'consultation, resolved to set out after Kandar- paketu, and to learn whether the sentiments of her mistress were reciprocated. We have travelled in company,’ concluded the s‘uka ; “and she is, at this moment, beneath our tree.” Makaranda, springing up, delighted, immediately conferred at length with Tamaliké. With an obeisance, she then delivered to the prince a lettert which she had brought from Her Royal Highness. ‘The substance of this modest billet was, that, if even the heart of her who has, with her own eyes, witnessed an admirer’s passion, may be allowed to hesitate, surely she who knows of such passion only from a dream may well sus- pend her conviction of its reality. The grateful Kandarpaketu involuntarily embraces the wel- come embassadress, and, during four and twenty hours, plies her with a thousand enquiries. Under Tamalikaé’s guidance, * The word sérikd is thus rendered by Colebrooke: and the context shows that it can be taken in no other acceptation. Miscell. Essays, Vol. II., p. 134. The glossarist Jagaddhara explains it, consonantly, by ditt, It 18 very unusual; and none of my pandits remembers to have seen it anywhere except in this passage. + Our scholiast manifests a palpable want of taste, in making Tamalika hand Makaranda the note from her mistress; on which he reads it, to save his lord the fatigue and trouble. All my MSS. but two concur in representing the abigail as making it over to its addressee, the prince, who, wery properly, peruses it without any one’s assistance. 39 the prince and his attendant then proceeded towards Kusuma- pura, which they reached after nightfall. The prince and princess meet in a pleasure-house of ivory, in the garden of S’ringdras’ekhara; and the dainty couple, at actual sight of each other, faint away for joy.* The author, who generally leaves little to be supplied by the imagination of the reader, formally resuscitates them; and, seated side by side, their first interview commences, What they said, and how they said it, we are permitted to judge for ourselves. But Hindu love-scenes must, from the very texture of Hindu society, partake largely of mute eloquence : and that Subandhu, at this crisis, husbanding his customary luxuriance, is satisfied with intimating a pause in the business of the story, can be only a strict conformity to nature as he knéw it. Kélaévati, a vessel of all confidence, here accosts Kandar- paketu. As for the tortures which her mistress had endured on his behalf, she assures him that, if the heavens were a tablet, the sea an inkstand, the longevous Brahmé the amanuensis, | and the king of serpents the narrator, still only a trifling part of those agonies could, with difficulty, in the course of myriads of ages, be recorded or rehearsed.t ‘The present, for this and * Subandhu is almost as partial to syncope as Dante in the Inferno. The royal lover, it may be remarked, indulged in a searching gaze at the princess, before parting with sensation; and it should not be omitted that the first thing he observed about her, preeminently worthy of admiration, was her legs. t+ Of this style of hyperbole it would be easy to produce numerous ex- amples. See Ch. XVIII. of the Quran, and Chaucer, for two familiar instances. It 18 to Rabbi Mayir ben Isaac that we owe the direct original of the following verses, whose principal demerit is that they are miserably hackneyed : Could we with ink the ocean fill, And were the heavens of parchment made, Were every stalk on earth a quill, And every man a scribe by trade ; 40 other reasons, was scarcely suited for details. By all means, ‘it was rather a time for prompt decision and performance: for that the father of Vasavadatta, ill at ease on account of the guilt incurred by her advance in life, unwedded, had resolved to espouse her, before another day should pass, to Pushpaketu, son of Vijayaketu, lord of the Vidyadharas.* The princess, on her part, had fully determined to destroy herself by fire, but for the timely return of Tamalika, accompanied by a certain person whom propriety forbade her to uame. But, thanks to propitious fortune, he was now at hand; and on him alone did it devolve to order measures for the future. Advising with the princess, he leaves Makaranda behind for observation, and mounts, with her, a supernatural steed, Manojava. ‘To traverse, thus appointed, hundreds of leagues, the twinkling of an eye was ample. They alight in a forest of the Vindhyas. A night of wakefulness ensues, as they recline in an arbour of creepers. Surely, we might, at this point, have looked for a little fond discourse of our lovers, in gramine pariter compositi, quaerentes, &c. But, as usual, for all that we are told, they are speechless. By and bye, what with fatigue and fasting, sleep overtakes them both at the same moment. The sun is at the meridian height when Kandarpaketu awakes. Vasavadatté 18 missing.t The solitude long resounds with ‘his cries : but response there is none. Bitterly does he then bemoan his obdurate fate. What office of piety had he left undone, that he should. merit this insupportable evil ? Destiny, time, and the stars were in fault; not he. The benedictions of his elders had, To write the love of God above, Would drain the ocean dry ; Nor could the scroll coutain the whole, Though stretched from sky to sky. * Spirits of the air. + Colebrooke says, by mistake: ‘he loses her in the night.’? Miscell. Essays, Vol. IL., p. 135. Subandhu distinctly states that it was day before the lovers fell asleep in the bower. | 41 after all, come to nought. Had he not accomplished himeelf in the sciences ? Had he come short of the honour due to those who claimed his reverence ? Had he not adored the fires? Had he affronted Bréhmans? Had he neglected devout circuits about milch kine? Had he failed to reassure such as had repaired to him for asylum ? Emerging from the wood-land, he wanders towards the south, passes through a lagoon, and at last gains the borders of the sea. To drown himself is an obvious suggestion. Suicide, he acknowledges, is unlawful to any person exempt from disease ; and yet how numerous are the precedents of holy writ in- fringed | All, forsooth, engage alike in what is meet and in what is unmeet. How many of the great and good have deviated from the path of rectitude! Chandra, Puriravas, Nahusha, Yaydti, Sudyumna, Somaka, Purukutsa, Kuva- layas’wa, Nriga, Samvarana,* Das aratha, K4rtavirya, Yudhish- thira, S’antanu:t such was the bead-roll which he summoned to his memory, with the several offences of those immortal sinners.{ No one was free from stain: all were fallible, and did after their kind: and he would walk in their ways. With solemn deliberation, he prepares, by bathing, to meet death. His ablutions completed, he is about to commit himself to the waves, when a voice falls from the sky. It promises him eventual reunion with VAsavadatté,§ and enjoins him to * The original text and commentary are wrong in having S’ambarana. All my MSS. of the tale read, by error, S‘ambara. Jagaddhara, the schol- iast, alone gives Samvarana, and correctly. I had not been able to find the story alluded to, when I published the Sanskrit. See p. 257. For S‘ambara see the Rig-veda, passim. + By oversight, I have printed S’antanu. See p. 276. t Bana, in the third chapter of the S’riharsha-charita, enumerates nearly all these celebrated reprobates, and several besides. S’ydmala, Bana’s cou- sin, here makes a most tedious display of his mythological lore. § Colebrooke says that the voice from heaven ^“ promises to him the re- covery of his mistress, and indicates the means.” Miscell. Essays, Vol. IL, p. 136. There is no indication of means in the original. G 42 abandon his purpose of self-destruction. He listens, and ‘desists. Withdrawing some distance inland, he takes up his abode in the jungle, and for months has no sustenance save what he finds ready to his hand. The rainy season, in the meantime, came and passed, but wrought no change in his fortune. The autumn is, however, to requite his patience and his trials. One day, while roaming about, an effigy in stone arrests his attention. Remarking its resemblance to his mistress, he places his hand upon it. Transformed to life, Vasavadatta stands before him. She relates her story. Kandarpaketu was still sleeping in the bower when she awoke. His hardships had transcended the powers of speech and of conception. Abstinence had worn and emaciated him; and she would go in search of fruit for his refreshment. As she strays through the grove, she suddenly comes upon an army in the act of encamping. Was it that her sire had sallied forth in quest of her? Or was it that the father of the prince had arrived there in pursuit of him? Thus was she speculating, when the leader of the strange force, who had been forewarned by one of his emissaries, came running towards her. At the same instant, a Kirdta general, who, attended by his army, had been hunting in the neighourhoods and who had प been told of her by a scout, joined in the chase. | | Divided between perplexities, what was she to do? If she fled to the prince, who was unarmed, he, no less than herself, would certainly perish ; and, if she forbore to flee to him, still she, at all events, would fall a victim. | But the two savages, on a sudden discerning that they were rivals, like vultures competing for the same quarry, rushed each upon the other; their respective adherents following their example. Profiting by this diversion, Vésavadatté made good her escape. Close to the scene of the battle was the retreat of a holy 43 recluse. It was ravaged in the course of the engagement, while he was gone to collect blossoms for his devotions. Returning when all was again quiet, at sight of Vasavadatté, he imputed it to her that his hermitage had been wasted. In his wrath he pronounced a curse upon her: she was to be turned to stone. Relenting, however, at the grievous misery which he had occasioned, he at once mitigated his malediction. Its effects, far from being perpetual, were to cease whenever she should chance to be touched by the hand of her lover. Makaranda just then shows himself. Taking him in their company, Kandarpaketu and Vasavadatt& turn their steps towards the metropolis of King Chintamani. Their adventures were concluded; and their after-history was one of unalloyed enjoyment.* Eight copies of the text of the Vdsavadatid were collated for the edition now published. Most of them belong to myself. Four out of the whole bear the dates of their transcription. These are: 8. Samvat 1695, or A. D. 1688. C. » 1698, ,, , 5, 1641. D. Saka 1756, + ,, ,, 1834. H. Samvat 1815, ,, ,, 5, 1758. Of the remaining four copies, two present no appearance of hav- ing been transcribed within the last century ; and the other two may be still older. These eight manuscripts might be divided into three distinct classes, at least. The most trustworthy of all is A; B and C coming next. Gand H are of little value.t 0 * All my MSS. but one qualify the delights of the fortunate pair by an epithet which the commentator, with commendable delicacy, if with perilous criticism, chooses to discard as an adulteration. + C abounds most freely in supposititious additions. See pp. 106, 180, 272, 285, and 297. Next, in this respect, stands D; as at pp. 241 and 249. Then follows B. See pp. 106 and 130. Our commentator, S’ivarama, here and there has a sentence which is un- certified except by his own warrant. Such is the case at p. 122. G 2 44 is written in the character of Bengal: the rest are in the Deva- naégari. The commentary which accompanies the text is the Darpana, or Kanchana-darpana, by S‘ivarima Tripéthin. Three complete exemplars of it have been carefully compared. They are all un- dated ; but none of them seems to be very recent. Our scholiast’s history is unknown, over and above what he himself communicates in a bare enumeration of some of his ancestors, beginning with his grandfather. Trilokachandra’s younger son was Krishnardma, an astrologer ; who, in turn, had four children, all males. The eldest of these was the annotator ; whose brothers, in the order of birth, were Govindarfma, Mu- kundardéma, and Kes‘avardma. S‘ivaréma’s family has not distinguished itself in literature ; nor is he himself certainly known to have written more than three works besides his elucidation of the Vdsavadatid. One of these is the Das‘a-kumdra-bhishana,* which explains the Das‘a- kumdra-charita ; another is the Lakshmi-nivdsdbhidhdna,t a col- lection of Unddi: derivatives, with definitions ; and the third is a short treatise on the poetic sentiments, the Rasa-ratna-hdra, in one hundred and two couplets. I have a copy of it. It is referred to five times in the Kdnchana-darpana ;{ which, it may be, contains an allusion to a fifth composition of the same author.§ | This commentator’s citations of works and writers undoubt- edly modern will assist, when their dates are established, in set- tling his own. He quotes, for instance, from the Vasantard- It will be observed that no account is here made of G. The reason is, that, if any one of my MSS. has been altered after S‘ivarama, it is this. * Named at p. 22. ¶ Iam told that it has elicited a commentary. It is cited in the Tattwa- bodhinf of Jnanendra Saraswati, whose preceptor was Vamanendra Swain. The Tattwa-bodhinf explains Bhattoji Dikshita’s Siddhdnia-kaumudé. ‡ At pp. 49, 193, 2:6, and 207. : § See p. 278: 45 jiya,* the Alankdra-s’ekhara, the Kos‘a-sdra, Bhanu,} Trivi- krama Bhatta,t Udayas ankara Paéthaka,§ and the lexicographer Mahipa.|| If Mahipa wrote in 1373, S‘ivaréma must be still more modern. S‘ivaréma, to a most unusual extent for a scholiast in San- skrit, has recourse to the living languages of the country, in explication of terms found in his original. His preference is, of course, for his mother-tongue, the Hindi: but, in a good number of instances, he also introduces words from the Marahatti and the Gujarati. Another expositor of the Vdsavadatid, and a precursor of ‘S‘ivardma, 18 Jagaddhara, in the Tattwa-dfpini. Of this work I have had no less than seven copies, one of which was in the Tailanga character. Jagaddhara, as compared with S‘ivaréma, ` though he oftener takes note of various readings, is more dif- fuse, is equally fanciful, and resorts less frequently to authority in justification of his comments. His errors are freely exposed by his successor, and not invariably with unexceptionable cour- tesy. As I understand his introduction, he was not the first annotator of Subandhu. None older, however, seems to be now known. | * Or Vasantardja-s’ékuna, by Vasantaréja Bhatta, son of S‘ivaraja Bhat- taand Satyavati. It is a metrical treatise on omens, comprising two thou- sand couplets, written at the instance of one Angadeva. Other similar compositions, which I have had occasion to examine, are : the 8’akuna-s‘astra of an anonymous author ; and the Chandronmélana, by a kshapanaka, who gives his own name to his compilation. The latter has been expounded by one S’ivadatta, in the Chandronmflana-dipiké. + Perhaps Bhénudatta Mis’ra, author of the Rasa-manjart and Rasa- tarangini. ¶ He wrote the Nala-champi. § See p. 298. || I have seen a vocabulary, entitled Méndrtha-ratna-tileka, the name of whose author I make out, with some slight misgiving, to be Mahipa. It was composed in the year 1430 of an unspecified era, but likely to be that of Vikramaditya, or else S’alivahana’s. It was written, then, in A. D. 1373, or in A. D. 1508. 46 Jagaddhara, to judge from one of his titles, that of Dharmd- dhikdrin, held the position of justiciary to some chieftain. His father was Ratnadhara ; and his mother’s name was Damayanti. Ratnadhara was son of VidyAdhara, son of Gadadhara, son of Ramadhara or RAémes’wara, son of Vedadhara or Vedes wara, son of Chandes wara.* Besides the Tattwa-dipint, Jagaddhara has written commen- taries, which are held in deserved esteem, on the Mdlatf-md- dhava and Veri-sanhdra dramas. Copies of each are in my possession. Certain quotations which occur in Jagaddhara’s works may indicate, on further inquiry, an exact period which he cannot have antedated. Such are those from the Gita-govinda, the Dhédtu-sangraha, the S‘abda-bheda, S'abda-prakés'a,t Ratnd- vali, and Uttara-tantra vocabularies, with those of Vala and Vindhyavdsin, and the rhetorical disquisition of Mattanaga. * The few particulars which are stated respecting these persons may prove worth repetition. Jagaddhara prides himself especially on his pro- ficiency in poetry and dialectic; but he would not be counted ignorant of other branches of learning. All the ancestors of our author, whom he names, from Vidyaédhara upwards, except Vedes wara, are alleged to have excelled as Mimansakas ; and several of them are said to have distinguished themselves by their logic also. Gad&adhara resided at Videhanagara, which is supposed to be in Mithila. Chandes’wara obtained possession, by gift from one Durlabha, of the village of Suragana. Rames’wara is mentioned as an inhabitant of the town of Yuvama, if this be the correct reading: and something more is said of him, which I am not able to enucleate. + By the &’abda-bheda, or by the 8’abda-prakés'a, may be intended the S'abda-prabheda of Mahes’wara Kavi, a collection of words of various or- thography, in 450 couplets. But S’ivardma refers to the 8‘abda-bheda- prakas'a several extracts which Jagaddhara professes to take from the 8’abda-prakds’a. The $ ‘abda-prabheda is not to be confounded with the Vis'wa-prakés’a, likewise by a Mahes’wara. I have seen an imperfect copy of a S’abda-prakés’a, which was digested by order of some Muhammadan of note, vaguely spoken of as Khana Nripati. The copy was transcribed in Samvat 1575. 47 A third body of annotations on the Vdsavadatid is from the pen of a physician called Narasinha, as I hesitatingly read the name in the sole copy of his notes to which I have had access. The author was, presumably, a native of Bengal; and my manuscript of his work is in the character of that province.* This commentary is of small value, and is busied very much more with pointing out the figures of rhetoric which Subandhu exemplifies, than with anything else. Of Narasinha’s age little can be said positively. One of his few authorities is the Uttara- tantra. He may have succeeded Jagadhara and Sivaraéma; and he probably did: but he does not allude to them, while he speaks of one Vidydségara in a manner to induce the conjecture that he may once have laboured as an interpreter of our story. Whether there are any more sets of scholia on the Vdsava- datté than those which have been gone over, it is impossible for me to say. But I may as well add that a rumour has reached me of the existence of another, attributed to Krishna Bhatta A’rde.t १ # Narasinha’s text agrees, very generally, with that of my manuscript D ; and this manuscript is not seldom peculiar. The learned of Bengal have, indeed, taken most unwarrantable liberties with more than one monument of Sanskrit literature. Such is the case, notoriously, with the Rdmdyana of Valmiki. | It is no wonder, then, that Subandhu has not escaped the ef- fects of their evil habit of tampering. In one instance, Narasinha admits, in exchange for about two and a half lines of the text, as now printed, a passage quite different, and which, pos- sibly, may be of many times its extent. For his commentary, besides not being a perpetual one, is most irregularly proportioned, in point of copious- ness, to the parts of the original which it takes up. The clause alluded to, in place of which the unique reading of Narasinha is substituted, begins with ततः and ends with —fwwa. See pp. 293 and 394 ¶ A Marahatté, of Benares ; son of Ranganatha, and pupil of one Hari. Among his works are huge commentaries on the Nirnaya-sindhu, Gdédd- dharé, and Jagadts't. The second is called Kés’tké or Gédddhart-vivrit ; and the third, Manjishd or Jagadis’a-toshinf. The Gédddharf is by Gada- dhara Bhattacharya ; the Jégadis’s, by १४९०१३४ Tarkalankara Bhattachar-: 48 The commentaries of Jagaddhara and Narasinha have been carefully searched for various readings of the text; and all that seemed to merit notice have been consigned to the foot of the page. Due heed has also been paid to the citations from Suban- dhu which are scattered over the S’drngadhara-paddhati ;* since they embrace, with few reservations, all his attempts at versifi- cation. Raéya Mukuta and Veddnti Mahddeva, the lexicograph- ers, have, further, been of aid to me, as reproducing, verbally, a number of passages and phrases from the text of the tale. ya. They annotate, respectively, the whole, and a part, of the Dédhiti of Raghunatha S’iromani Bhattachaérya, which consists of notes on the first two sections of Ganges’a Upadhyaya’s Tattwa-chintémani, a celebrated trea- tise of Nydya philosophy. * This is a voluminous miscellany, containing, with other matters, a poe- tieal anthology. Its author is S’arngadhara, who dates his work in Samvat 1420, or A. D. 1363. S‘arngadhara was son of Damodara, son of Raghava. The last had two sons in addition to Damodara ; Gopala, senior to him, and Devadasa, his junior. S’arngadhara had two younger brothers, Krishna and Lakshmidhara. Raghava Deva, the author’s grandfather, lived at S’a- kambhari, and was highly considered by Raji Hammira, the Chauhan. Hammira reigned from A. D. 1325 to 1351, according to one authority ; while another, Col. Tod, says that he came to the throne in 1300. As. Res., Vol. X., p. 192. Annals of Rajasthan, Vol. I., p. 269. S’arngadhara’s readings of the Vdsavadattd are not always in punctual accordance with my manuscripts. For example: श्विदि तगृ फाऽपि सुकवेभंशितिः awe किरति मधुषाराम्‌। Compare the first line of the eighth page. In another collection of elegant extracts, by Venidatta, son of Jagaijjf- vana, which was compiled in or after the time of Shah Jahan, I find a sin- gle couplet attributed to Subandhu : qwaraiqefaa कुशासनपरिग्रशा। WNT दाजनोखंखद्‌ वब्दनोया TATST | Padya-veni, second taranga. But this is not in the Vésavadatté ; our Subandhu is not known to have written anything else; and we have no other proof of a second author of the same name. An inadvertence in Venidatta’s appropriation of this stan- za may reasonably be suspected. 49 There is said to be a version of the Vésavadattd in Bang&li, the work of one Madanamohana Tarkdlankéra. I have never seen it. The story has not, to my knowledge, been translated into any other Indian language. The Sanskrit portion of this volume was printed in Calcutta, the editor being at Ajmere, and correcting the press over an interval of eleven hundred miles. But for this circumstance, the errors of impression might have been fewer than they are. In connexion with the present undertaking, I have to acknow- ledge the kind offices of Pandits Bélakrishna Khandakar, Vit- thala S’4strin, and Riamandatha Pathaka. Fort-Saugor : Aug. 2, 1857. ADDITIONS AND EMENDATIONS. P. 8, notes, 1. 24. Inasecond commentary on the Bhaktémara-stotra, this tale is told rather differently, and with biographical additions. Bana was son-in-law of Mayfra. An earnest literary rivalry springing up between them, their respective eminence as poets was arbitrated by the goddess Saraswati herself. The palm was awarded to Mayfra, but with the assur- ance that his odds were of the scantest. The kinsmen then became recon- ciled. | It was in consequence of the imprecation of Bana’s wife, that her father, Mayfira, became a leper. At Vriddha Bhoja’s instance, he propitiated the sun with a poem. The luminary stooped from heaven ; and he was healed. As for the wonder-working Manatunga Sfri, who was also known as Devd- chéryapatta, ‘the fillet of the preceptor of the celestials,’ it is gravely enun- ciated that some authorities load him with forty-two chains, while others reduce the total to thirty-four. The precise number of padlocks that were hung on the door 18 not specified. | Four miles from the city of Bhopal I have discovered an inscription, only in part decipherable, dated in S’aka 1017, in which notice is taken of one Manatunga Bhattacharya. I have assumed that Vriddha Bhoja must be understood to intend Bhoja the elder. We have here to do with a king. Bhoja is clearly discriminated from Vriddha Bhoja, in Bhava Mis’ra’s Bhéva-prakds’a. The prefix Vriddha, when used of a writer, has, as stated by Colebrooke, a very peculiar acceptation. Remarking on the ancient legal standards of the Hindus, he H 50 speaks of “ several works being ascribed to the same author; his greater or less institutes, —dysikat or laghu,—or a later work of the author, when old, vriddha.” Thus, we find citations from Vriddha Manu, Vriddha S’atatapa, Vriddka Yajnavalkya, Vriddha A’pastamba, and Vriddha ९140909. Vrid- dha Sus’ruta denotes, however, I suspect, the more ancient of two Sus’rutus. ` २. 8, notes, 1. 33. Substitute as follows: During the time of Lakshmi- dhara,—son of Udayaditya, son of Bhoja,—a grant of a village was pub- lished by his younger brother, Naravarma Deva. Its date is A. D. 1104, Lakshmidhara’s reign was then near its close ; but Naravarman lived, &c. In one passage of the grant here mentioned, we find—on conjecturally supplying the first syllable—S’rilakshman, necessitated by the metre, as ॐ substitute of poetic licence, for Lakshmidhara. The Miarwadi translation of the Sinhdsana-dwatrins’ati—if such an au- thority be worth anything—represents Bhoja to have been reigning in Sam- vat 1066, or A. D. 1009. With greater probability, Bhoja is found spoken of as contemporary with Karna of Chedi, against whom Bhima Deva waged war between A. D. 1022 and 1072. Ras-mala, Vol. I., pp. 83 and 90. P. 9, notes, 1. 12, Add: ‘ Munja and Bhoja, princes of Dhar, in the ninth and tenth century.” As. Res., Vol. XVII, p. 282. So too writes Professor Wilson. P. 10, notes, 1. 4 ab infra. For ‘ Vértika’ read ‘ Vartika.’ P. 12, notes, 1.4. For ‘ Vishnu-purdna’ ‘ read ‘ Vishnu-purdns.’ P. 12, notes, 1.6. Since sending to press the account of the Harsha- chartta which there commences, [ have procured a third copy of that work. Like my other exemplars, it is incomplete: but it contains several chapters more than they; and it is very much more legible and intelligible. I dare say the manuscript is three or four hundred years old. In preparing the following additions and rectifications, I have also enjoyed the advantage of consulting the first two volumes of M. Stanislas Julien’s Voyages des Péle- rins Bouddhistes ; which has been so genially, but most deservedly, eulogized by Professor Max Miiller. I am indebted to M. Julien; and, in turn, while confirming much that he has said, it may be that I can furnish him with a few small hints. । ` The wife of Chyavana was Sukanya, daughter of King S’aryati. Dadhi- cha had a friend Vikukshi. Saraswati’s parents were Brahm and Savitri. For Saraswata read Saraswata. The Vatsyayana spoken of is called a muns. Instead of Mahidatta, my new manuscript has Mahidharadatta; and the name of Chitrabhanu’s wife is read Rashtradevi, not Rajyadevi. Among the companions of Bana, as a young man, were Bhadra and Nara- yana, not Bhadranarayana; and, apparently, he and Harsha were acquaint- 91 ed in their boyhood. Ganapati, Adhipati, Tarapati, and S’yaémala, were his cousins german, sons of his father’s brother : पिष्टबपु जधातरः i Pushpabhé I nowhere find, in my new manuscript, in place of Pushpa- bhiati, the remote ancestor of Pratapas‘ila. Harsha’s guest, son of the king of Malava, should seem to have been a hostage From Yashtigriha, Bana passed to the town of Manipura. The court of Harsha I have wrongly placed in the country of S’rikantha. This was the native province of Harsha’s ancestor Pushpabhéti. My attempt to identify it with Kanyakubja I also retract. It is explicitly stated that the region of S’rikantha comprehended the town of Sthanwis’wara, that is to say, Sthanes’wara, or Thanesar. S’rikantha is, with scarcely a doubt, the Sou- Jo-k’in-na, which M. Julien has unriddled into Srughna. Voyages, &c., Vol. I., pp. LVII., 105, and 416; and Vol. IL, pp. 211—219. All that is yet known of Srughna appears to be derived from examples given in the grammars. One of the gates of Kanyakubja was so called, as leading to it. I now return to Pushpabhuti. In religion, he was a 8४1१४; and one Bhairava A’charya initiated him. This Bhairava, a maskurin, had two dis- ciples, Patélaswaimin and Karnatala, and a friend Tittibha. Eventually he became a vidyddhara, or aerial demigod. Pratapas‘ila, or Prabhakaravardhana, as he is likewise distinctly entitled, ‘was a worshipper of the sun. It is intimated that, among his exploits, he subdued the Hinas, with Sindhu, Gurjara, Gandhara, Lata, and Malava: जमेशादपारि छरररिर्कसरो सिन्धराजग्वरा गजर प्रजागरा मान्धाराधिपगन्धदिष- WSS खारमाखवशर्च्छोखतापरण्पुः। His family consisted of three children; two sons, Raéjyavardhana गात्‌ Harsha or Harshavardhana, and a daughter, Mahadevi or Rajyas’rf. Krishna, who sent a messenger to Bana, is said to have been Harsha’s bkratri: but this word, like its vernacular corruptions, is used for ‘ cousin’ and ‘half-brother’ as well as for ‘brother.’ And here I have to note an error into which I fell, from trusting a learned German reviewer, when I had not yet access to M. Julien’s own words. The French translator does not, in his first volume, make out S‘iladitya to be younger brother of Har- shavardhana. As his second volume clearly declares, S’iladitya was another name of Harshavardhana; and it was Rajyavardhana, not he, as Profes- sor Weber infers, who was slain by the king of Karnasuvarna. M- Julien’s “trois rois en deux générations’”? were Prabhdkaravardhana, the father, and his two sons, Rajyavardhana and Harshavardhana. See Voyages, &c., Vol. II., p. 247. I may remark, here, that Hiouen Thsang is venially mistaken in speaking of Rajavardhana Prabhakaravardhana’s spiritual guide was one Midhavagupta; Taraka H 2 52 was his astrologer; and his physician’s son was called Sushena. To Bhan- din, a subject of high rank, Rajyavardhana and Harshavardhana were en- trusted for education. The latter had a fuster-brother, Supatra. I repro- duce these unimportant particulars, in order to show that we are not enga- ged with fiction. Avantivarman, of the Maukhara family, had a son Grahavarman, who be- eame husband of Rajyas’ri, Harsha’s sister, at Kanyakubja. Rajyavardhana, by command of his father, made an expedition to the north, against the Horahinas. Harsha followed him. While hunting on the skirts of the Himalaya mountains, a domestic, Kurangaka, brought intelligence that the king was critically ill. Harsha hastened homeward, and arrived just in time to close his eyes. On the very day of Prabhakara- vardhana’s decease, Grahavarman was massacred by the king of Malava, who also threw Rajyas’ri into chains. This took place at Kanyakubja. Hiouen Thsang, in M. Julien’s version, does not say that Prabhakara- vardhana died a natural death, but that he was assassinated by one S’as’an- ka, who had come from Karnasuvarna. The supposed ruins of Karnasu- varna have been discovered, by Captain F. P. Layard, about twelve miles to the south of Murshidabad. See the Journal of the Asiatic Society of Bengal, for 1853, pp. 281 and 282. Rajyavardhana, taking Bhandin with him, and an army of ten thousand horse, marched to attack the king of Malava. Him he slew; but his own fate was defeat and death at the hands of Gupta, king of Gauda, of which the news was brought back by Kuntala,-a chief officer of cavalry. Sin- hanada and Skandagupta, the generalissimos, urge Harsha to make repri- sals ; and they lose no time in embarking on the enterprise. On the road they encountered the river Saraswati; the Eastern Saras- wati, of course. Further on, after passing the village of Kantaka, they came to the city of Pragjyotishapura, the chieftain of which sent a messen- ger, Hansavega, to Harsha. In former times, as Hansavega related, Prith- wi had a son Naraka, an asura, or Titan. Descended from him were Bha- gadatta, Vajradatta, and Pushpadatta. Their capital was Pragjyotisha- pura. In after-ages arose one Bhftivarman, father of Chandramukhavar- man, father of Sthiravarman, father of Susthiravarman or Mriganka. The last married S’yam&é Devi; and their son was Bhaskaravarman, the per- son then ruling. Harsha entered into an alliance with him. This is the Bhaskaravarman, king of Kamaripa, whom Hiouen Thsang visited. See Voyages, &c., Vol. I., pp. 390 and 391. Before Harsha had time to reach Gauda, Bhandin arrived, with spoils of the Malavas. Enquiries were at once made for Rajyas’ri. She had escaped from Kus‘asthala, and fled towards the Vindhya mountains. Thither Har- 53 sha directs his steps. He is visited by Bhuikampa, a military retainer to a local dignitary, Vyaghraketu, son of S’arabhaketu. These names, by the bye, seem to be coinages suggested by the fancied fitness of circumstances. Bhfikampa knows nothing of Rajyas‘ri’s present quarters, and recommends that Harsha should seek for information at a neighbouring hamlet. She is discovered when on the very point of burning herself. And thus ends my new manuscript of the Harsha-ckarita, in the midst of the eighth chapter. Skandagupta, while counselling Harsha to avenge the murder of his bro- ther, consoles him by recapitulating historical instances of untimely death. The learned commandant had heard of numerous mischances of this kind, which are now known only by his retail of them. Nagasena, of the Naga family, was destroyed at Padmavati. Perfidy abridged the days of S’ruta- varman at S‘ravasti, and of Swarnachfda the Yavana. Martikavata lost his life from talking in his sleep. Agnimitra’s son, Sumitra, was slain by MGla- deva; Brihadratha, the Maurya, by his own general, in Pushpamitra; Ké- kavarna, lord of Chandi, by a descendant of S’is’upala; Devabhati, the S’aunga, through the instrumentality of his own minister, Vasudeva; Ma- gadha, by the counsellor of the governor of Mekhala; Jaghanyaja, son of Pradyota, by Talajangha; a Gajapati king of Videha, by Kuméarasena, in the guise of a leech; Bhadrasena, king of Kalinga, by Virasena, his brother; Vajraprabhéva, ruler of Karasha, by his younger son; a prince of the S’akas, at Nalinapura, by Chandragupta, habited as a wo- man; Chandraketu, prince of the city of Chakora, by an emissary of King S’adraka; Mahdsena, prince of 1884, by Suprabhé; a duke of Ayodhyé, by Ratnavati; Rantideva, by Rangavati, one of his wives; Vidfratha, by Bindumati ; Virasena, of Sauvira, by Hansavati; and Soma, a monarch of the 20178, by a woman of his own race. Devasena, of Sniiuma, was poi- soned by Devaki; and Bharata, who reigned over As’maka, was also cut off before his time; as were Pushkara, prince of Chamundi; Kshetravarman, the Maukhari; Brihadratha, of Mathura; Vatsapati; King Varnoatala ; and S’ais’unali, who committed suicide. Among the Vindhyas Harsha meets with a holy mendicant, Divakara- mitra by name, a Bauddha pervert from Hinduism. In his vicinity resided various religionists, whose denominations I detail; it being interesting to know what sects had existence in the seventh century: A’rhatamaskarins, S’wetavratas, Pandurabhikshus, Bhagavatas, Varnins, Laukayatikas, Jainas, K4pilas, Kanadas, Aupanishadas, I’s’warakarayins, Dharmas’‘astrins, Pau- ranikas, Saptatantavas, S’abdas, and Pancharatras. From Hiouen Thsang we learn that Harsha was further called S’iladitya. Of this assertion there is not an inkling in what I have seen of the Harsha- charita. Its truth is, indeed, open to grave question; for the titles of २५ Kshatriyas only end in dditya ; and the Chinese pilgrim informs us that Harsha was a Vais’ya. Moreover, he has evidently confounded him with another S‘iladitya, whom he calls a Kshatriya, Voyages, &c., Vol. I., pp. 206 and 370. The partiality for Bauddhas, alleged, in this work, of Har- sha, must, very likely, be received with liberal discount. Lastly, the mi- nister Po-ni, whose name M. Julien reads into Bhani and Bani, and into whose mouth a long speech is put, is, in all probability, my Bhandin, or Bhandi, as some would write the word: only Bana provides Bhandin with an alibi at the time Hiouen Thsang sets Po-ni to haranguing at Kanyakubja. In Kshemankara’s Jaina version, in Sanskrit, of the Sinhdésana-dwatrin- s‘ati, itis stated that there was a Raja Marunda, of Kanydkubja, whose ghostly adviser was Padalipta Sri. In the Kathé-kos’a, another Jaina work, Palitta—the Prakrit form of Padalipta,—founder of the city of Pali- tana, is said to have instructed Raja Murunda: but this prince’s place of residence is not mentioned. He has not, I believe, hitherto fallen under any one’s notice. It will have been observed that the name is variously spelled. A few remarks remain to be made on the readings, in my new manuscript of the Harsha-charita, of the stanzas which I have extracted from its first chapter. For S’alivahana I there find Satavahana ; and this, on the autho- rity of the Kathd-sarit-sdgara, is the name of the family from which Har- sha of Cashmere was descended. There is also A’dyar&ja in place of A’dhya- raja; the verse running as follows: | अद्यराजरतेच्छसेहेद यसेः Tacky | Shortly before the couplets which are quoted is one in which the poet Chaura is spoken of. P. 13, notes, 1.27. In the Mahdbhdrata, Bhisma-parvan, s‘l. 364, we read of the aTy@Tl: कुदवशेकाः । Professor Wilson renders this by ^“ Jan- galas” and “ Kuruvarnakas.” Translation of the Vishnu-purdna, p. 192. T understand, rather, ‘ wild tribes with the epithet of Kuru,’ that is to say, the Kurujangalas. P. 16, notes, 1.5. Add: “the Ratndvalf, a play written in the begin- ning of the twelfth century.” Ibid, Vol. L., p. xx. P. 16, notes, 1. 19. Add: So also says Mahes’wara, otherwise called S‘rivatsalanchana, in his Sdéra-bodhiné. P. 17, notes, 1. 32. Add: I have a copy of a nétaka, in five acts, entitled ` Négananda, which is dedicated to Raja S’riharsha Deva. Its author, as his invocation plainly discloses, was a Bauddha. He must, then, have written at a comparatively early period: and it may be that his dedicatee was the king of Kanyakubja. His fable is the story of Jimitavahana, now rendered familiar by the publication of the first volume of the Kuthd-sarit-sdgara. 55 The Ndgdnanda is named, among other places, in the Das’aripakdvaloka of Dhanika, son of Vishnu. P. 18, notes, 1. 38. In the Bangali pamphlet referred to at p. 7 supra, an anecdote is told of the poet S’riharsha. I have often heard it from the . mouths of the pandits. On finishing the Naishadhtya, S’riharsha showed it to his maternal uncle, Mammata Bhatta, author of the Kdvya-prakds‘a. The critic, after perusal, expressed a regret that he had not seen it soon- er. In compiling his chapter on blemishes, he had been put to the trouble of travelling through numberless volumes, in search of illustrations. Had he only known of the Naishadhfya in time, he might have drawn on it, he added, without going further, to exemplify every possible species of defect. P. 19, notes, line 34. Insert: The Professor, speaking of dandins, says that “the author of the Das’a-kumdra”’ was ^ of the same class of asce- tics.” As. Res., Vol. XVILI., p. 182. P. 20, 1. 3. Delete the words ‘ from it.’ P. 21, notes, 1.20. For ‘ Dhanaveda’ read ‘ Dhanadadeva.’ P. 21, notes, 1.21. For ‘ M&érulé’? read ‘ Méruta,’ and ‘ Morika’ for * Maurika.’ P. 21, notes, 1.23. For ‘ Pada-chan-drikd’ read ‘ Pada-chandrikd.’ ९. 22, notes, 1.19. For ‘in’ read ‘ is.’ | P. 23, notes, 1. 10. Add: Dhanika, according to one of my three copies of his scholia, annotating the word बृहत्कथा) says : बृदत्कथामृलं मुद्राराक्षसम्‌ | | खाणक्यनान्ना तेनाऽथ CATTYRSE TE | wat विधाय saree खपु मिता ख्पः॥ क, क LY येागानन्दे यशःशषे पूवनन्ददुतखूतः | SHAN कतो राज्ये चाणक्येन ARIAT ॥ इति बडत्कथायाम्‌। These couplets are also found, accompanied by the same indication of their origin, in Dhundhiraéja Vyasa’s notes on the Mudrd-rdékshasa drama. As they do not occur in the Kathé-sartt-sdégara, it thus looks as if the Brihat-kathé had been in Sanskrit. P. 28, 1. 7. For ^ impassive’ read ‘ passive.’ P. 29, 1.15. For ‘ S’hiva’ read ° 81158. P. 32, notes, 1. 3 ab infra. For ‘ Pentingerian’ read ‘ Peutingerian.’ P. 36, notes, 1. 8. Add: Hiouen Thsang says that the antient capital of the kingdom of Kanyakubja likewise bore the name of Kusumapura. 56 The Chinese is Keou-sou-mo-pou-lo, as M. Stanislas Julien writes the word. Voyages des Pélerins Bouddhistes, Vol. II., p. 244. P. 38, notes, 1.5. Add: With sdriké compare the word abhisdrikd. P. 39, notes, 1. 8. Insert: Also compare the thirty-second stanza of Push- padanta’s Mahimna-stava. Journal of the Asiatic Society of Bengal, for 1839, p. 366. P. 40, notes, 1. 4, Add: The original—at pp. 238 and 239—of the pas- sage to which this note 18 appended, contains four specimens of those pecu- liar verbs which certain grammarians have termed denominatives. See, also, the Gtta-govinda, Professor Lassen’s edition, p. 20, 87.10. But the most copious array that I have anywhere come upon is in the ensuing stanza of the poetess Gauri, as given in the first chapter of Venfdatta’s poetical an- thology, the Padya-vent : atfaiafa कख्जलयति कखानायाद्रमाखलौयति ग्यालोयत्यवि मण्डलयति us: ओकष्डकष्टीयति | वालो दति काकिलोयति मखानोलाननालोयति WES fir gangs पारङ्कारचूडामरे ॥ Here, as one sample out of nine, the phrase ‘resembles a bank of very dark clouds’ is expressed by a single vocable. Nor are words of this descrip- tion to be reputed analogous to the ludicrous agglomerations of Aristo- phanes, for instance. They are simply legitimate exemplifications of the wonderful ductility of the Sanskrit, and may be compared with the deve- lopements of our own language which are to be found in some chapters of Southey’s Doctor. P. 47, 1. 10. For ‘ Jagadhara’ read ‘ Jagaddhara.’ P. 47, notes, 1.13. For ‘ 394’ read ‘ 294,’ वासवदत्ता दपंेन सिता tt या रक्रतामतितरामत॒लां दधानो दिकपरटदारण्दयारनवाप्तवाखः, ये षिद्रयीपतिविडम्बनन्डत्‌ स शश्वत्‌ पायाद्पायसमदायहरो रविनेः # एक ऽन्ते दिसमस्तिलाचन इति aragqafd: qr वेदैः पञ्चमुखः षडानबपिता सप्तपिंभि्व॑न्दिसिः। अष्टाङ्ग बवतुस्यश्रामरगण्ठे वासे TANT दधत्‌ सखयेकादश मेाऽवतान्न विजिता खे crema: र्डदेवानां मुदेवानामाभ्रिषां wwe: पदम: देवतायाः प्रसादेन वाचां fag: परं wan चिल्लाकषचच्ध इत्याभीत्‌ स्थात लोकषु Waa तनये विनयोपेता यवीयानस् देववित्‌ ॥ कृष्ड रामाभिधः खरि च्च तुभिंखमयेवेतः। राजते राजनोतिश्चः सामा्चैरिव पतिः यः पाठकानां छपयाप्रविद्यः स काष्ंरामिः शिवरामनामा। गेविन्द्‌रामेगऽथ मुकुन्दरगमोा जातः कमात्‌ कश्चवररमनामा lt र्र्‌ वासवदत्ता करबद्रसदृशमखिलं HITS यत्मसा रतः HAA: | पश्यन्ति SAAT सा जयति VAAN ST ॥ खिन्नाऽसि मश्च शेलं बिग्डमे वयमिति वदत्सु शिथिलभजः। भरभुप्रविततबाडषु गोपेषु दसन्‌ दरिजंयति ॥ ` - सुबन्धवग्बोधाय सुबन्धुकविसक्ततेः | रम्या व्याख्या दपंणाख्या अिवरामेणख तम्यते ti प्रारोण्ितख्य निरन्तरायपरिसमाप्तये ad aya शिव्यमि- ate निबघ्राति। करनबदरेति। यक्मसादतः खच्ममतयः कवयो- ऽखिलं समस्तं भृवनतलं भुवनखरूपं करे बद्र बदरोफलम्‌। फले लुगिति wR ABTA पश्चन्ति। सा सरखतो देवी वाग- धिदेवता जयति सवेात्कर्वंण ada | खरूपान्‌र्ध्वयो रूलमिति रुद्रः । श्रधःखरूपयारस्तो तलमित्यमरः | श्राया टत्तम्‌। wed GATT गेपेता भवति Fe विषमे जः। षष्ठाऽयं भखलघ्‌ वा प्रथमेऽधं नियतमायोयाः।॥ षष्टे दितीयलात्‌ पर्कं न्ले मृखला ख सयतिपदमियमः। चरमेऽधं पश्चमक ages भवति wet wu दति खक्तणात्‌। . खिन्नाऽसीति। इ aw खिन्नोऽसि । गावर्धनधार्णादिति भावः। te गेवधेनं मुञ्च वयं fawa इति गोपेषु aay fafaays: quate: | भरेण गिरिभरेण war: कुटिला बाहवो यषां तादृशेषु way दसन्‌ हरिः aay जयति | भुजे दपेलेन संहिता | छ ` कंटिनतर दामवेष्टनलेखासन्देदद्टायिने यस्ये | राजन्ति वलिविभङ्गाः \ स पातु दामोदरो भवतः॥ `, कारिस्ये। ओदितसेति निष्टागलम्‌। we च भावेन भावखच- णमिति गापेखित्य् wat । एकेन aad तं किमस्माभिनं urea इति सगवंतया वयमिति बङवचमाभिधानमुद्रौपभवि- भावः। तथा च ATA: | विपरीतालङ्ारेविछृताचारामिधानवेभेख | इति। भुजकोारिदखयमनुभावः। तथाच भरतः। विष्ताकारवेक्येरङ्गविकारेख वितवेषेख ! दति) | विकासितकपाला नमत्युल्लान नले चनम्‌ | किञथचिशशकितदन्तायं “fad तद्धिरो विदुः ॥ इति भरतः । छृष्छविषयकरतिषपभावस् दास्यरसाऽङ्गःसिति सवद लङा राऽच। कटिनेति। कटिनतरं यद्‌ामवेष्टनं तेन Gat Tereret घन्देददायिनेा यस्स वलिविभङ्गास्िवलिपष्कःयोा राजन्ति । स दामेादरो AGAMA दामोद्रता। भवते FTA ITT t वखिस्तिवलिदत्ययोारिति विश्वः दामादरविषयरतिरूपभा- वस्य पराङ्गलात्‌ प्रेयाऽलङ्करोऽच | १ भागाः ^ त्र BR 2 8 . . बासवदन्ता स जयति दिमकरलेखा चकास्ति यस्येमयेोन्सका ASAT नयनप्रदौपकन्जलिजधुक्तया \ रजतश्गुक्तिरिव ॥ ८ ` भवति सुभगत्वमधिकं विस्तारितपरगुणस्य सुजनस्य | वदति विकासितकुमुद दिगुणएर् चं हिमकरोद्यातः ॥ + सद्ति। उमयेात्सुकारैत्कण्यात्‌। नयनं मालनेचं तरेव neta दीपस्तस्य कञ्नलजिघनलया तदोयकव्न लग्रदणेच्छया रजतश्ुक्रिरिव रेष्यश्एुक्तिरिव। कजरवटा दति भाषाचाम्‌। निहिता श्यापिता। यस्य दिमकरकेखा water चक्राख्ि ख faar जयति। विशेषणद्वारा विशेग्यप्रतिपन्तिरिति ett लभ्यते । wa सुधिता गणः | यच विग्रेषणदारा विशेव्यलाभः सा सुधर्मिंतेत्यलद्धारोश्रः। उत्सुकश्ब्दाऽज भावमप्रधानः। aati अन्ति ब्रातीत्यन्‌। उत्छुकस्यानत्सुकान्‌। उत्क- ण्डितबन्धनक्ं । अरत्यत्कण्ोात्पारिकंति यावत्‌। अति अदि बन्धने । far दिमकरलेखाविशेषणम्‌ । यड उपाद्‌ामे। सम्‌, श्र प्रत्ययादित्यकारप्रत्ययः। अ साग्रतिक इति तु जगद्धरस्य WAS एव । Segway wee व्यभिचारिभावः) उन्बखा निहतेति क्रचित्‌ are: | परोपरृतये सर्वया यतन यमिति खलान्‌ ware) भव तोति । विस्तारिता saat afd नोता: परेषां खातिः रिक्रार्नां गृणाः सरखतीलच्छीत्तमादिजनिता येन तख सुज- Uwe ४ ayant सहिता | ¥ विषधरनाऽप्यतिविषमः खल इति न ao वदन्ति ate: | यदयं नकुलद्षी सक्लदेषो पुनः पिश्युनः॥ . ८ नस्य सुभगवं सोभाग्यमधिकं wafa | श्न पलल्यवसखाये्ये- ae: । fanfare क्ुमदानि येन area: | wearer इत्ययः | दिमकरोद्यातञखन्रातपा दिगणरुततिं वषा कालिका- पचयाधिकां कान्तिं वदति । श्रयोन्तरन्यासाऽलदङ्रः। उक्रिरथनन्तरन्यासः स्यात्‌ सामान्यविशेषयोः । BRAT दयात Waq इत्यमरः, विषधरत इति । विषधरतेाऽपि स्पंादपि खले दुजंनाऽति- विषमोऽतिक्रौर दति fasta: पण्डिता war मिथ्या ने वदन्ति श्रपितु तथ्यमेव । यद्यतेाऽयं a: न कुलं देष्टुं ene ATR! यद्चास्यापराधी तमेव दशति न तु तत्कुखदेेव्यर्थः | पिश्रनेा esta: पुनः सकलदेषी | याऽस्य देषविषयस्तस्य. सकु- खस्यायं FSA: । TS नकुले देषो दष्टा wads) स प्रसिद्धः पिग्ररनः कुलदेषो सखकुलदेष्टा । पिष्रना दुजंनः खलः । -आ- शोविषो विषधर इति इयारमरः। सभङ्गसेषायान्तरन्यासयेः शद्रः! ` ॥ सामान्यंवा विषा वा तदन्येन waza | यतर साऽयान्तरन्यासंः। ्रविश्रान्तिज॒षामात्मन्यङ्गाङ्गिले तु सङ्करः॥ । { वासबद्च्छ - अतिमसिने कव्ये भवनि खलामामनोव Pra घोः | तिमिरे Fe काशिकानां Sa प्रतिपद्यते चः ॥ ८ विध्वस्तपरगुणानां भवति खलानामतीव मलिनत्वम्‌ | अकरितशशिरुचामपि सलिलमु चां मणिनिमाभ्यधिकः \॥ ufaafaa ` quasar स्तोत्कषाथे निन्दति तस्वाभिनिवे्ो व्यथं एवेति प्रदश्रयन्नाह । दस caf । खलो श्तिमखिने wer द्व यथा यथा सुजनं wraqurafa: wa चवंयति । तं सुजनं दर्पणमिव तथा तथा नि मेलच्छा यमुञ्वलकान्तिं कुरुते! तिनि बन्यदि । दपेषे मुङुरादभा । काया खयंभरियाः कान्तिरिति चिव्वमरः। पृणापमा । साधन्वैमुपमामेरे। ` बर्तमानकालिकान्‌ नुपतोन्‌ खस्तवना याग्यान्‌ were वि- ऋमादिल्यं सेति। सारसेति। विकमादित्ये रानि अरसीव सरोवर इव कीर्तिशेषं गतवति विरामं प्रापने सति भवि एथिर््या सा परुषा क रोऽनुपलभ्यमाना वी्वन्ता विता मष्टा । गवकाः ofaa दति कम्‌ । कुल्छितनवराजा विलसन्ति विलासं कुवन्ति । रतः कः सबलः कं fade ना चरति भ भक्ति sara पौड यतीति aaa अराजन्व्वादिति ara: | यद्वा । वका Sora इति कन्‌ अ्रन्नातनामगोत्रगुणा राजानो विखसन्ति। अतः AT जनः कं व्यवहार ना चरति न करोति, शतस एव । यदा। सा रसवत्ता श्रटङ्गारादिरष्वत्ता गण्वन्ता वा wat साभिखाषता.-वा विता। wat नवका अनुकम्पायां कम्‌ । आअनुकम्दितिनवौगकवयो विखलबन्ति। गण ग्रहौ चभावेना- < .. MTSE U - अविदितगुणापि सत्क विभखितिः aug वमति मधुधाराम्‌। अनधिगतपरिमलापि हि चरति दशं मालतोमाला ॥ गुणिनामपि निजद्धपप्रतिपत्तिः परत एव सम्भवति | सखमदिम दशनमच्णोरमुक्रतले जायते यस्मात्‌ ॥ दादीनां प्रचाररादहित्येगेति ara: अतः wera पष्डि- nea: कं Bart ना चरति न नच्छति मारोाहति। wie लार इत्येव । TH) सा रसवत्ता wean विहता । अतएव बकाः कडा भाषायां बकला इति eat न विष्ठसन्ति। कषा Greve: ककड दति स्थाता ar चरति। wats सारसः पश्िविश्ेषस्तद न्ता | कमखवन्ता वा। इटक्गारादो विषे ASF we रागे I रसः, अथ बकः कः पुष्कराङ्स्ठ GCG: | लाषष्षटश्ठ aT: स्यात्‌। कासारः STAY GT | क भिरोाऽबुनाः। सारसं सरसीरुदम्‌। इति wewat: 1 चर गतिभकलणयाः । सभङ्गाभङ्गद्चेषयाः संखषटिः। war संखष्टिरोतेषां भेदम यदि ख्ितिः । अविदितेति.) अविज्चाता wer ्ओजःप्रषादमाध्यंरूपा यस्यासादृश्छपि अत्कविभण्ितिः कर्णेषु मधुधारां चोद्रधारा वमल्यद्धिरति | अयथा शेद्रघारासङ्गाद्रसनासुखमेवं सत्कवि- भणितिश्रवणात कणयोाः सुखमित्ययः । डि यतोाऽनधिगतप- fraarfa मालतोमाखा दृशममुवातश्ितस्य दृटिं weft | गणिमामिति। गुणिनामपि निजद्हपप्रतिप्तिः खरूप- ॥ दपंखेनं afeat | € सरखनीदन्षवरप्रसाद क्र सुबन्धुः सुजनेकबन्धुः । परल््रद्येषमयप्रबन्धविन्यासवेदग्ध्यनिधिर्निबन्धम्‌ ॥ ज्ञानं परत एव परस्मादेव सम्भवति | तेन निगृंशागां खश्ूप- जानं परस्मादच किमाखयंम्‌। यस्माद्यताऽच्छाः खमडहिमद~ शनं खविस्तारदभ्रनं ARTIS जायते। सवैदर्भनसरमयार्गबयेा खमद्त्वद श्न द पणाधोनमसेत्यथंः सरखतीदन्तति । प्रगतः सादाऽखेति प्रसादः | सरखतो- दन्तेन AUST प्रादा विगतकाश्ंः। Wrarg_arfata- भावनानन्द त॒न्दिलंलादित्य्थः | यदा । सरसखतीरत्तवरेण WAS: प्रसन्नता यस्य सः | स्वे्डष्टा मत्छतिरिति प्रसल्ता- विभिष्टलम्‌। श्रमृमेवाथंमभिसन्धाय areata | कवीनामगलद््पैौ मनं वासवदत्तया । ` भेव OSTA गतया कर्णगेा चरम्‌ ॥ दति। प्रसादस्तु प्रषन्नतेत्यमरः। बराऽभोष्ट दवतादेवंरा जामादषिङ्गयाः। ओष्टेऽन्यवत्‌ परित | WAITS काव्यप्राणखाख्प्रसक्रिषु | दति दयोावि्वप्रका्चः। सुजनेकवन्धैः सव्ननानामदितीयो भ्राता प्रत्य्षरश्ेषमयोा यः म्रन्धस्तस्य विन्यासे रचनायां 3- amy नेपुष्यं तस्य निधिः सुबन्धु खन्नामकः कविनिंबन्धं चक्र | व्यापारान्तराविष्टममसे ममास्य भिमाणे प्रटत्तिनं तलन्यवन्मनः- © १० | वासवदत्ता OMT: सवीर्ो पतिचकवादचुडामविमेोशाण- भकिधागपर्वकमेवेति करता wafad fez: wera: | samnfaswa | अगमरोदीरितखच्छमाजे पादो PLAT ATH ATS: । इति weura / अनगप्राखेनाडइ । wafeenfe: feurafetra -खङ्गमगया- 07) २ -सङ्गमप्रयाग-?0 प ₹--तर-? ४-जय- नासर ^ 8 ? ५ मुखचम्द्रनिडित- ¢ ¢ हितसन्ततस- ^ 0 FG हितसततस- D € +इव ^ 80 र दिज-^ 5070८60 दतिजमन्खनरण्श्वु। | दंशे सहिता | ue निःसरता *इदयानुरागेणेव ‘eiada ररागसागरविद्रम- *नवपञ्ञवेनेवाधरपश्लवेनोपशोभमानां तखूणतरकतकदलद्रा- श्रीयसा पच्छलचयरुलालसेन इद्‌ यवासगदावस्ितदच्छय- बिखासिना गवाक्शड्धामुपजनयता सरागे्षापि निवा छादितः कथमपि जपयान्भयः प्रियं प्रति चिराय THT | वाङ्णी मद्‌ विश्रङ्ूमथाविश्चक्षषाऽभवदसाविव रामः॥ दति। रागसागरोाऽनुरागसमुद्र सत्सम्बन्धिविद्रु मस प्रवाखत- रान॑वपवेनेव । श्रच प्रोडढाक्रिरपि। म्रोडाक्रिरत्करषाडेता तद्धेतुलप्रकल्पगम्‌। विद्रुमः पसि vara: पंनपुंसकभित्यमरः। waar ग्षितामित्यन्वयः। तरुणतरकतकदलद्रा- चोयसा aie tagf प्रियश्िरेव्यादिना cae ATMMMT: | दलं पणे इदः पुमानिव्यमरः | Tes पश्- Wi चटुलं चञ्चलमलसं मन्दं तादृभ्रेन। इदयमेव वास तचजावसख्ितसख् इच्छयविखासिनः। कामविखासिना wararet बातायमश्नद्ा मुपजनयता | वातायनं WATS दव्यमरः। सरा- मेण सनुरागेण fare ary कर्वेतेति विरोधः । मुक्तिः कैव- खनिवाणमित्यमरः। परिहारब्ह॒ निवाणं freer: 1 एतद्‌- अनाष्ननानां पदाथान्तरभ्यसेतसे frefafcfa भावः नि- | {— wey E ९ “REQeeE enc 28 1 त= दरामदामरप्रवाद्छनव- ७ carseat विद्गुमेशेवाधरपन्च- H ४ भकरेने-^+ BC DEFH इति ace qi + -इुद्‌- qwae- F 12 ९५ TENET कुर्वता, रगतिप्रसरराधकशअ्वण्लतकोपेनेवोपाण्तलोदिमिमः WATS जगद शेषमुन्पुलकमलकाननसनाच्मिव गमने Se दुग्धाम्मभिसदखाणीयोादमसा" कुन्दनोणोत्यलमाला- खहगीभिवेोपदसता नयनयुगखेन *भषितां दश्नरलत्लादः- aretsara दति निपातः।. गतिप्रबररोाधकखवणलतकोपेनेव | WTS ATT MTV TAT खादितेन THA! उपा- कमिति विभक्रौल्यारिना शामोप्येऽच्यवीभावः। राहिते Sr- feat UH इत्यमरः | Clergrrend fad ayaqare । धवखयता Was कु बता जगद्रेषम्‌। wearers व्याकोाश्रानि कमखानि तेषां mre तेन अनाथं गगममन्तरिश्ं कु्वैता | | WHAT त्फ़लषण्फलग्याकाअविकचस्युटाः | मभोऽन्तरिकं मगबमिश्युभवचामरः | चुग्धाक्ोभिकहस्लमिवादमतेोद्गिरता। रवम श्ङ्धिरशे । चन्द नोखात्पलनाल्लाल््ीमिवापड्षघता । तद शिकजेाभला- fefa भावः | arava ofcaqat wfratfaaras: | श्षितचं परि- WHA UAT: | Tacs TATA तेषां WHTT SA | १ अनयता ABCDFGH इति नरण्च। ९ गतिप्रसराबरा- CDE FH र -मोपाशक्ञा D $ -anvewite H « frufeat A 97? ufa wre च। | ` णा कक चाच ह = दपंडेन सङिवा। zt Usa \मयगसमुद्रसेत्बन्धेनः स्वोवगमन्भथमशवारणयोः वरण्डकेमेव नासावंशे परिष्कतां * बिलोचमेन्दोवरखमरः पङ्किभ्यां मुखमद नमन्दिरतोरण्णाभ्यां रामसागरवेखाभ्यां* सएवननर्तकालासिकाभ्य। धूललाभ्यां विराजमानां अनसम- नथगवमुद्रस्य dean सेतुराले ferat पुमानित्यमरः। जावनमश्छचावेव AAACN AWA तयोवैरण्डकेम | Araceae Bt स्थापयिता मतङ्गजे । | याधवन्तीति ufeg fate: arg वरण्डकम्‌॥ अगड दति भाषायां प्रसिद्धम्‌ | कुश्नरो वारणः करीत्यभरः। ङूपकातिश्रयाहवा द । weranat विराजमाना RNTATAT- मिव्यन्वयः | विले चनेन्दौवरस्य गेषगसात्यलस्य भभरपदङ्कि- भ्याम्‌! इन्दोवरं च नीलेऽसिज्जिति मुद प्रकरणऽमरः | मुख- मदनमम्दिरस्व तारणाभ्यां बदिद्दाराज्याम्‌। तारणाऽच्लो बहिः दरमिद्यमरः । रागखागरोऽनुरागसमुद्र लदेखाभ्याम्‌। ्रव्धयम्ब विहृता वेला कालमयादयारपि। cant: । ओवननर्तकखासिकाभ्याम्‌ | गर्तेकोलासिके खमे RAAT: | SITY | चमसमयोा वषाकाल सव्य wet: ओभा arfa- ९ नयनयगल्स- ठ ९ -बन्भनेव1) प्त श्चैवनसकाथमष्ावा- A श्चि सकनकुबरयन- ABCDEFGH ५ -afeartABCDFH इनि.खमनन्च मरण्वव) ९ दतिलगन्य। विराजितं ^+ 80779 इति मरण a, । [ ईश्‌ वासवदत्ता TATA ATTA जयगाब्शघोषष्याप- सजनमतिमिषान्सभलाकोरिप्रिष्ठितां सुयोधनधतिमिवः कणेवियाग्तलोच्नां वामनलोलामिव द्िंतयलिविभङ्कं खिकराशिरबिस्थिनिमिवातिकाग्लकन्याहुलाम्‌षामिधानिर वाषसथ्ारुपयाधराम्‌। स्वीस्तनाब्डा पयेाधरावित्यमरः 1 जय- अब्दस्य चोषशामापश्ना आत्ता या जनमूतिस्तामिवाषवन्तुखा- काटे भ्रस्फुरमाण्तलाये प्रतिष्ठितां खिताम्‌। saree Pray सर्वेजंयजयेतयुच्यते । उं त॒ Area: | Wi उलसकखाकोारिना भाभमागपादाक्रदेन प्रतिष्ठितां आप्तप्रतिष्ठाम्‌। ace सश्ञातमिति तारकादिलादि तच्‌ । पा- aye तुखाकारिरिव्यमरः। सुयोधने दुर्यौधगस्तव्छ viii कणविभ्राग्तखो चना ava) यावत्‌ कणं wats तावत्‌ तस्य तिरिति भावः। पच्चे । कर्णयोः ओजधोर्विश्रान्ते Srey यस्यास्ताम्‌ । कर्णंबन्दग्रहा ओओआजमित्यमरः। वामनगलीखामिव वामगावतारविष्छलोखामिव २५ यग- ferred wa 7) द कथमितरथा CEF ४ wesqat कथा ACEFG we w sare कूवपुवा aaa BH कथापि? ¢ ater ऽतियातः G ® निखष्यमामः A -ऽनवध्यमागः CF + wat C+ aa wat D Rte बवासवब्रदट्‌श्चा ` अशि 'सष्छधनखेनैचलकथारकमेरिव, -\्रालभख्छिनेऽणे- समाप्ठक्कक्येस्मिः afiquica 1 a टमेरिव HATERS करियूथेरिम समन्त्य च- म्नोवसेन्ये = किभवनेरि ब्‌ सुनलसुज्धिमपोव शसम Aw रिव सभवात्तेबैलिभवनेरिन मिः avira न्देाजिरिव. समा रवककोडिकैः। माकवकुको- fed नाम कन्दा fava: | माणवकं भात्तलगा: | पके | माण- बकानां शिश्ूनां कोडितानि तैः सहितानि a: 1 . करि अुयैरिव समन्त वारणैः समन्त गजैः । पलत । सनिर्यूह ¦ । मन्तवारणमिच्छन्ति. दागक्किक्तकरे दिप्रे।. मदहाप्रसारवीयोना ATW VGA दति विश्प्रकाश्रः। fader मन्तवारणमिति वैजयन्तो । मन्ता खम्बाऽपाख्रयः ख्यात्‌ WITT WHATS: दति देमः। | free: RAT दारे नियोखे नागदन्तके | xfa विश्वप्रकाहः।, 7 ए [प खचीवतनयेरिव सगवाञेः। गवा वागरविशेषखतसदितनैः ` पत्ते। सगदाः सवातायनैः | बखिभवनेरिवं सुतले aarefade सन्ति यर्वा. तेः। पत्ते शाभनसखलसन्निवेशे येषां तेः १ दति ame wate च। मन्द्रगिरिजिररिव प्रश्खसु- ^ सयूरभशिखर- रिव प्रशस्तसु- 9 मन्दरप्टङ्गरिव प्रणशस्तसु- 0 मन्द्रशिखरिभिखररिवप्र्मस्वसु- D प्रणसतदु- EG मन्द्रभिखररिव प्रशलमु- H २ -qrawatca D -ाखलभ्भरिव F इति जमण्व। दे श्या -कापराभिते-077 ~ uaa afear | १११ eater’ धनटेनापि प्रेतेसाआपालेनापि रामेश प्रियं वदेनापि प॒ष्यकतुना भरतेनापि wana तिथिपरेणाप्यति- चारजनेनानुगतमित्यन्वयः। waaay छूबेरेणापि प्रचे- तसा वरूणेनेति विरोधः धनदा धनदाता vad रेता we ख इत्यविरोधः | Barwa जाबाला रामः पप्ररषिरेषव इति विरोधः, केचित्‌ लजापालो रामयपुवंजो रामे दाथरथिरिति विराधः, जाबालः स्यादजाजोवः। शामः खमस गवयः शशः इत्यादय BARI इईत्युभयजामरः । अकारो वासुदेवसस्माख्वातेाऽजः ` कामस्तमापाखलयति aga) श्रतएव रमयतीति रामः णि- जन्ताद च्‌) ततोाऽण्‌ । स्तीर्णां क्रोडाकारकस्तादशेनेत्यविरेधः । भिचंवदे गन्धेवविग्रेषः पुष्पकेतुः काम दति विरोधः | fad वदति area aa प्रियवशे वदः खजिति ख्‌! we fasfefa मुम्‌। पृष्यकेतः प॒ष्याभरणसनेत्यविरोधः। भरतः कैकेवीतनयः waa: सैमितिरिति विरोधः। मे म्चे रतस्तेन च्यौतिषिकन शचरघातकेनेति परिहारः तिथ विहिततत्तस्िथिकर्मणि परेण रतेन) न fafae- त्कारपरोऽतिथिसत्कारपर दूति विरोधः। अतिथीमामाग- श शद्धासितं ABCDGH दति wae च नर० wl रञ्ञासितं ए ® qo -साञजपा-८ । १११ ` वासवदक्ता AAACN IN सह्यावताममेभेदिनापि बरत रेणापतितेनापि मानासवासक्तेमर शुद्र शनेनाप्यचक्रेणाजात- mat सत्कारपरोणेति परिहारः । श्रगन्तुरतिथिने Te AA | इत्यमरः | असद्येन Wearxuarcfeay सञ्ावता eerafeaafa fatra: | wegpragay सञ्चावता पण्डितेनेत्यविरोधः। a- धमासखन्द मं सद्यम्‌ । सद्यावान्‌ पण्डितः कविरित्युभयजा मरः | अरमर्ममेदिना पोवरतरेण काण्डेन | काण्डस्य ममंमेदिलं असिद्धम्‌ । तद्धिल्ञलेन वणंनं विरोधः । जिह्मग वोरतरो- samen इति हारावली | ममं TUS तदभेरकन वीरत- रोशातिश्ूरेणेति परिहारः | अपतितेन ग मावपतितेन मानासवाबह्ेनानेकमद्यासक्- नेति विरोधः । मेरोयमासवः शोधुरिव्यमरः । wofadar- प्राचखिन्छार्देण | गागा सवा अरनेकयश्चासेस्वासक्रनेति परि- UIT: | SY: सवाऽध्वरो याग Taya: | अजातमदनासन्भूतदानेन सुप्रतीकम तश्नामकगलजेनेति fa- राधः अनातमदेनासच्जातारङ्ारेख YE प्रतीकमङ्गं यस्व तेनेति परिहारः! Sy प्रतोकाऽवयव इतव्यमरः। sesame | ferme gels इति सर्ज्जेति विरोधः | अ्रचक्रणारसेन। १ जिपरशा-^ 2 चिसत्कारप्रमसेना-०प६ भिप्रवखना- F २ -सवसक्तेन D -warcaa ए H ayaa सहिता RRR मदेनापि सप्रमीकेनापरूपातिनापि शंसेनाबिदितन्ेशये- णापि कलप्रदीपेनाग्मन्धिनापि वंशपोतेन निद्‌ाघदिवसेनेवं बृषविवर्धितरुचिना माघविरामदिवसेनेव तपश्यारम्मिणायदे- जनावने समुहे च ca मेदरथाङ्गयाः। दति रन्तिदेवः । भओाभनं cat यसेत्यविराधः। | म पर्तेण Wa पततोत्यपक्तपातौी तेग vay पिणेति विरोाधः। wart विष्णा पच्पाती तादृशेन waa fanga fadraa वेति परिहारः, wart वासुदेवः सादिल्येकाखरः सा fag fread 38 च विदगाकरे। दति विश्वः : | म विदितः Gea awe war येन तेनापि कुलप्रदीपे- नेति विरोधः। न विदितः खेदचयाऽनुरागचयो येन । कुलस्य awa प्रदीपेन प्रकारेनेति परिहारः | | अगन्विना पवैरदितेन वंशपोतेन वं्ाङ्ुरफेति विरोधः । अ्रन्धिना शद्ध द येन वंशपातेन सत्कुखाभकरेत्य विराधः | निदाचदिवसेनेव षेण टषभसङ्कःमणेन विवधिंतर्चिना प्रहद्धतापेनेत्यर्थः | Vs) wa wa विवधिंतर्चिना । माचवि- रामदिवसेनेव तपस्यस्य फालगनस्यारभ्ि्ण। स्यात्‌ तपस्यः फाल्तानिक इत्यमरः । TS) तपस्या तपञ्चरणं तदारभ्िणा । अयरेणापि काव्यजोवन्ञेन श्रटुक्रगरुबुधेन । GS काय MABATWAVNe7 | Q १९१४ वासवदत्ता णापि areata “tread 'धनागमदिवसेनेव -दितखण्डासेण वेलातरेभेव प्रयालमणिमणिडतेनः देवाः ्नाजनेमेने्राीपरिचयधिदगधेन" वनगजेनेव "पल्लवं वेश्ञाजनेनाधिहितमित्यन्वयः। चनागमदि वसेनेव दर्िंत- warau दर्चिंतखण्डमेघेन । पक्ते। खण्डाभं द तविषः | तथाच AAT | < विचिजमीषत्परिमण्डलं च तेः caenfereeiag | wana aimed भिम्बाधरोसङ्गविग्ध वणय ॥ इति। | | वेखातटेनेव प्रवाखला विद्रुमा मणयद्च तैम॑ण्डितेनं । wa | भरवाखेरलमकथविदरमेवा मरिभिमैष्डितेन । यदा । प्रवाख- मणिटन्तचतविशेषः। तथाच वामम; | गाढं दन्ताष्ठसंयोागात्‌ स प्रवालमणिभवेत्‌। इ्ति। देवाङ्गनाजमेमेवेन््राणी wet तस्थाः परिचयाद्धिद्‌ग्धेन। US) CATS Tat बन्धविररेषः। गिजकजदयसङ्गतजानुग्यां भवति चाग्याबात्‌। दग्द्राणोरवितलादिद्धाणील्याख्यया बन्धः ॥ Tha १९ निवासिजबे-^+ 80 विलासिजिन- 7? प्त इति ace ख| ९ चनापमम- ` AD घमाममनेव इति जग०। 8 -मणष्डनन (एप इति जनगनण्च) ४ -परिखि- लविदग्धेम CFG waaqe-ABCDEFGH cfu ace ©! दर्पलेन afear | ११५ पल्ञवितरचिना, कोकरिलेनेव qe समरेणेव कुसुमेष लालिलेन जलाकसेव र क्ताृष्टिनिपुणेन प्याजकेनेव सुरता- fin महानटनाङ्नेवर ‘aE गरुडेनेव विलासि्- वन गजेनेव पल्वे किसलये पल्लविता विद्धद्धा रचिरिश्छा येन तेनेव । va) awa: away वा विषटैविरेषु वा विवर्धित- afer | aaa: किसलये fag विस्तारे विटपेऽपिच | इति faa: | कोाकिलेनेव परस्मात पष्ेन । पक्ते। परमत्थथै पेन । MATUA कुसुमेषु पुष्येषु लाछितेन । ws कुसुमेषुणा कामेनः खालितेन | जलाकसेव THe रंधिरा्ष्टिस्तज्र भिचणन । रक्र- खतजशाणितमित्यमरः । जले कसेगेति पाठे पृवमेाकःश्रब्दात्‌ BUSY पश्चात्‌ GATS | TS) रक्रानामनरक्रानामारूटि- wa निपुणेन | शाब्दिकैस्त्‌ waratfa: afaarsed जलाकसः। दति जब्दभेदप्रकाशः। | याजकनेव सुरता सरलं तदथिना । भावे तल्‌ । तखन्तं faafafa स्वीलम्‌। va सुरतं जिधुवनं तद्थिना | ९ मवषलव्कचिना D इति aces) २ यायजूकेनेव 1) रे -वाङवन्भेनेव ¢ ४ weewgar- ^ BF ays. C DH ५४ AX ` .बाखवद्त्ता दयतापकरेणान्धासरोणेवः श्लानामुपरिगतेन वेग्याजनेमा- धिष्ठितः कुसुमयपुरं नाम नगरम्‌ | ष्यं च *सुरासुरमालिमालालासितचरणारविन्दा W- भीमौ महामटबा नेव भरिवभुजेभेव .वसाह्ुजङ्गेग । Te वसग दिश्ञासिगा | मृजङ्गाऽडहिविक्लासिनोारिति विश्वः । . गर्डेनेवं बिल आखिरुपवेषुं We येषां तेषां सर्पाणां इद यतापक- रेण । ae) विखाधिनां .खासङ्गतविलसमन्ोखानां इदय- तापकरेख। BATES आूखानामृपरिगतेन । दारा इृव्यादाविवा- वचवाभिप्रायेण बडवचमम्‌। अन्भासुरो भेरवेण श्एूलाये रोपि- त इति कथा पचे, एलानामुपरि गतेन । अन्यन खिताभ्ो वेश्वाभ्याऽधिकेनेति भावः, । wat weve एलः केतने योगरोगयेः - -खलादेख वधाथाय कौोलके पण्ययोाषिति॥ दति विश्वप्रकाशः | | यत्र कुसुमपरे वेतालाभिधागा खयं प्रतिवसतीति सम्ब- a) खुरासुरति Gea इठम्मनिग्टुम्नावेव महावनं तख १ -तापकनाग्धकानुरशषय D -शाधघासुरखव दति wae | ९ -नानगतप्रर्ति जनन्। र यजनतु-^ 080 ४ जुरातुरमकुटमरिमाखा- DE चुराचुर- भकुरमालिमाला- ? | a | दपंडेन सहिता | ११७ मामिष्ूरम्ममरावनदावच्वाला, मदिषमद्ासुरगिरिवज्चसार- धाराः र्प्रणयप्रणतगङ्गाधरजटाअूररूखलितजाङषीजलधा- राभोतपादपद्मा. भगवती काल्यायनो -*वेतालाभिधाना खयं प्रतिवसति | यस्य च परिसर ‹ पु रासुरमुक्रटकुसुमरजोराजिपरिमल- दावश्वालारण्याभ्रिभिखा। TATTAT बभारण्यवङ्नो CAAT: | afeafa खूपकम्‌। विषग्यभेद ताद्रष्यर नं विषयस्य यत्‌। tf खखणात्‌। क ~ wafear ‘ अरण्येन WAT प्रणता AYTUT AS जराजूटात्‌ चा -जाङवोजखधारा तया Ware एतेन ग कवलं ॐ | } भतेव प्रणनाम किन्तु सपल्यापि पादक्लालनमाषचरितमिति ध्वनितम्‌ । तेनातिवहभालं घ्वनितम्‌,। we पुरख परिसरे प्रान्ते भागीरथी गङ्गा वहतोति a wa | Guetta | fearawa ब्रह्मणः क मण्डलेाधर्मद्र व- रूपा धारा | धरातखगतसगर सुत्त सुरनगरषमारो CATE were: | रेरावतश्छ कटकषणेन गण्डखसलचवंणेन कम्पित- x ARTETA ATAMT ST AB -मदावनद्रमव्नाखा C -awrawararag- eretD -awrecarersenren H २ -गिरिवरवञ्जसारधारा CF HA -निरिद्‌ा- cwawerara D -Afcaqurcr B DEH र yeasgys- ABDFH प्रश्यकोपप्रसादनप्र- D इति ate q| yo -weqze-ABCFH 8 -पद्पश्चा AB. ४ वेतष्डामि-7? ९ सुराचुरमव्जनमखितम्‌- 0 -सुरापुरामख्जनमल्ितम- शिम. । व | atc वासवदत्ता वाहिनी 'पितामहकमण्डलधमद्रवधारा 'धरातलगतसगर- दुतशतसुरनगरसमारोचणपण्यरञ्णुरोरावणकरटकषणकम्पित- \तरशरिचन्दनस्यन्दनमुरभितसलिला *सलोलसुरखन्दरी- नितम्नकिनादतितरलिततरङ्गा \जानावतोणंसप्तपिंजटारषी- ‹परिमलपुष्यवेणिरोणतिलकमुकुटजराजरविकरङ््दरभथा- न्तिजनितसंस्कारतयेव कुरिलावती धरणीव सार्वभेमकरख- ज्ञापभेगक्षमा जलदकालसरसीव गन्धान्धापरिभमद्वमर- तर हरि चन्दमस्य स्यन्दनेन प्रसवणेन सुरभितसखिखा | wate: जिला विेषथम्‌। सुरसुन्दरोनितम्बविन्बारतिभिररलतरक्रा | खागावतीणंबपत्षिंजटाटब्याः परिमखपुष्णवेणिः genaren., एगतिलकखण्रा मुङ्खटे TA तस जटाजुृटविकटङ्इरे रान्ति- aay तेन जनमितसंस्कारतयेव ofa आवता Nea | स्वादावताऽमसां WA CAAT: UCU warren: wa) सार्वमाम उन्तरदि- MIN करस्थे पमो गमा । उभयारेकदिक्खलादिति: भावः) Ge: स्यक्गंगदागयारिति fag: | | जखदकाखसरसीव गन्धान्धापरिभ्रमन्तो चासा अमर ९ पि° -निमेशिलथमे- D २ रसातख- ^ BG २ त° -स्यन्दमानरसधाराच्ुर- ए) ` He -खान्दगसब्दाखलुर- F ४ go -सुराचुरशुन्दरो- BC vu खा -माश्ानिमसख- ` sm. AB qe -areraetr-CD aie -feawazrEFG qe -माराविमखूजरा- H ९ पर -रलाङ्ति- ^ 87 पर -aeqe- BC DH ayaa सदधिता। १९९ मालानुमोयमानजलमद्रङमुदपुण्डरोका हन्दाविचितिरिव मालिनोसनाथाः . इतान्धतमसापि तमसान्बिता पवोचिकलि- ताप्यधोचिद्गेमा भगवती भागीरथ वति | aa दिशि दिशि तारागणमिव कुत॒मनिकरमुदद्धिसत्त- माला तयानुमोयमानानि जखमग्रकुमृदपण्डरोकाणि wat खा । aa कुमद पष्डरोक दिम्गभो | कन्देाविचितिग्॑न्यविरशेषसदन्माखिनो इन्दे विशेषस्तेन स- माया । ननमथचयुतेयं मालिनी भागिलोक्तः । पके! मालिनी- नामिका मदौ। हतान्धतमसापि नाशितान्धकारापि तमसान्धकारणानि- तेति विरोधः | तमसानामिकया मद्याज्वितेति -परिशारः। वीविभिखरङ्गेः कलिता व्याप्नतापि न वीविभिर्दुग॑मेति fa- रोधः । पले, WHF THT: | तद्धेदास्तपनावीचिमदाशारवरोारवाः। इत्यमरः | | सम्बन्धातिश्नयाक्यार | उपवनपादपेरपभामितमिल्यग्बयः। दिगि दिभीति खष्टम्‌। अतणएवोष्लम्मितजलदैः। श्रनुरुरिति | श्रश्वादेस्ताडनी कशेव्यमरः | ग्रासा भचणम्‌ । शेषं स्पष्टम्‌ । चनेति खषटम्‌। ९ + पषपद्कुिरिव खवीमगता uate च 0 २ वोचिककिला- प. श प्रवदति ABGH | | १२० Baa म्ितजलदैरनरुकरकशाभिघातपरवशरविर थतुर गयासविष- HATHA ATA PAHO ARTA SA ACAI HAA HITATT TAS fal aA SIAN aaa रतचरितैरिव सदारामाशिनेमावोरेरिव CRTC ततरणेरिवातिदू रपरसारिताकतमत्तमातङ्गङग्मखलद्‌ारणेष्यत- Aree’ Tels चिरओबिभिरूपवनपादपे- भरतथरितैरिव सदा रामाभितः । पञे। सम्‌ FBT य WIA HA: | | असं ततररोरिवातिदृूरं प्रसारिते अक्िणो Se: 1 कटा- SHAT WAT ia भावः | TWAT CHART: TFTA ufafa षच्‌ । यद्वातिदूरं प्रसारिता wer: पाश्का Se: | शयाकमिद्धिये। ना Uy इत्यमरः, VI wer विभौ- तकाः । विभीतकः । नाचस्तुषः कषंफलेा warare: कलिद्रुमः | CAAT: | AMA ATH MAIS CUT Tals ele arqan al CZ a- uae: | wfaadtaaa) Ws) कंसरा Tat: | VIA HUTT नागकंसर THAT: | १९ fae -विखरश्स- DH २ -arequayt: ABCH -वाल्लसत्वेषरेः D swifsage F -रापेतकसरः G दपंडेन सहिता, TRV र्पशरामितमदि तिजटरमिवानेकदेवर्कुलाध्यासितं, पातालं- मिव मदावलिशाभितं भजङ्गाधिषटितं च चुराणयेरपि पिष भागिभिरपि प्िरूपद्रवम्‌। य चच *सुरतभरखिन्नसुप्रसोमन्तिनोरलतारङ्मद्रा- द्वितबाडद्‌ ण्डः प्रचण्डप्रतिपक्षणद्छोकेशपाशकुसुममाला- सारिष्ैरपि मरणखूचकयोागविरश्चेषसदहितैर पि बिरजीवि- भिः। ae) afte: फेनिलटखसदितेः। अरिष्टः फनिखः समावित्यमरः | श्दितिजररभिव देवमातुरुदरवदनेकं Taga देवसम्‌- इस्सेनाध्यासितम्‌ | पत्तं । Tage Zaza । सुराखयेमंञ्यग्देरपि पविचमिति विरोधः। सुराख्ैदेव- खदेरित्यविरोधः। मागिभिः सर्पैरपि.निर्पद्रवमिति विरोाधः। भागिनि सुखिभिरिति परिहारः, | यच कुसुमर्पुरनामनगरे प्रङ्गारशेखरो नाम राजा प्रति- वसतीति सम्बन्धः । सुरतेति Wea प्रचण्ड इति खष्टम्‌। श्रनेन कचग्रणयवेकमरि लच्छी Batata ्वनितम्‌ | मशस्तकेदार दव विपुलक्लेजमिव बडधान्यकायसन्पादकः। ९ .-ाषिष्ठितं ) -देवतान्मितं F ९ निरवद्रतस्‌ + BC FG H निरपद््‌- वितम्‌ 7? eaaCD > छुर्वनरपरित्रमङ- EG सु" -पुप्रतदशोर- DF. R दश्‌ कासबदन्ता ATSIC ARTHAS प्रशसतकेदार दव 'ब्धान्यकायं- सम्पादकः WHATS नाम राजा प्रतिवसति | यो बलभित्‌ पावका धमंराण ref: प्रचेताः सदागति- Waa: शङ्कर दत्य्टमूतिरप्यनष्टमूतिः पाथं इव सुभद्रोपेतः समोमसेनश्च HU इव सत्यभामेोपेतः सबलश्च | यन्ञपुखकयोरवप्रः केदारः चछेत्रमित्थमरः। Wi बधा बज़्- प्रकारेणान्यकार्यसन्यादकः | यः श्टङ्गारभेखरो बलभिच्छचवलभेत्ता। पावकः पविच- कता । धर्मे राजते wars fata: qt यस्य । तिर्गते धृणायां च सखधा्यां च प्टुभेऽपिच। दति रभसः | wae चेता यस्य प्रचेताः। सतामा साकलछेम afaftarer यस्मात्‌ WAST धनदाता | WET: कच्ाणएकारो। aa) बलभिदिष््रः। पावका afe: | धमराड aa: 1 feet राचसः। प्रचेता वरुणः | सदा गतिवायः। wag: कुबेरः । wet: faa: दलष्टमूतिरष्टगुणविशिष्टा मूतिरखेव्यषटमूरति- रष्यनष्टमूतिः | नष्टो मूतंयाऽखेत्यनष्टमूतिरिति विरोधः । waar मूतिरस्येत्यनष्टमूर्तिरिति परिहारः | पार्थं इवान द्व Barada: | भीमसेनेन सहितः ष- Was | WI Maa wards य॒तः, भीमया सेनया सहितः | ६ -करतलखः ¢ २ aswreare F. दपंणेन सहिता | ARB सुराणां ATA स पुनरतिपुण्येकइद यो रसतस्यास्थाने गुरुरुचितमागे स॒ निरतः। करस्तस्याल्यथं वदति शतकोरि प्रणयितां a aad दाता aula gest विजयते ॥ , कृष्ण दव सत्यभामयेपेतः | सबलः सबसलभद्रः | VT । सत्यं चभाचदीत्तिञख्चमा च aes ताभियैतः। wae: wae: | सुराणामिति i warfax: सुराणां Sarat पाता cam: | waa इत्यपि सेषमद्िन्नाथेः। स श्टङ्गारभेखरः पुनरतिपृण्ं पविचमेकं इद यं TSAR CRIA | तस्येद सखा खाने सभायां गुरुं रसएतियर॑ा wey पठितः । तखेद्रस्या स्थाने गरूम॑हान्‌ यदा निबन्ध दृत्यर्थख | निर्बन्धोपरागाकोदयेो ग्रहा TBAT: | स राजाचितमामे निरतः सक्तः ASE करो दसः शतकोारि प्रणयितां aquufaat वहति | श्तकारिः खरः wat दम्भालिरशनिद्रयोाः। Twat: | शतकोटि सद्चाकद्र खप्रणयिता साभिखाषतेति या- चकरूपाऽथंश्च | स राजा सर्वखं दाता । न लोकेति निषेधात्‌ कर्मणि षष्टी न। Btufax cufaa विजयते । विपराभ्यां जेरि- ॥ -मूिः । सुराणां ^.98070६एप् दति जमन्कबनरण्चव। -२ -कनि- wat © दति जगग्च। । ४2 RRs ATHATAT Haas स॒ चक्र म्टधभुवि धनुषः शवुरातीज्गतासु- लेशाप्निमा्गणानामभवदरिबले ATMA लब्धम्‌ | मुक्ता तेन मेति ९्त्वरितमरिबलेरु्तमाङ्ः प्रतिष्ठा पश्चत्वं हेषिसेन्ये स्ितमवनिपनिनाप सान्तरं सः ॥ watauga) विरोाधाभासाऽलङ्ारः | जिखरिणी छन्दः | रवेर द्रे fe यमनसभला गः भिखरिणो। जीवेति । स श्टङ्ारणशेखरो सखधभवि wear Mara: ्रत्यञ्चाया ज्राह्हिमाकषंणं wR) श्रजगंतासुरासोत्‌। धनष जोवाशृष्टिः श चा मंरणमिद्यसङ्गयलङ्गारः | चपलातिन्रयाक्रिश। arat जीवा गुणा गव्या FT बाणासनं गुणे । इति हेमः। अरिबले मागेणानां लकात्तिरभवत्‌ । तेन राज्ञा तेवामरोां यश्चा समम्‌ । तेन राज्ञा समा लाजन्िर्मक्रेत्य- रिबलेखरितमुसमाङ्गः प्रतिष्टा मुक्ता । देषिभेन्येऽरिवले पश्चलं am: खितम्‌ । स्पात्‌ पञ्चता कालघमं इत्यमरः । स राजा सह्यान्तरं युद्धान्तरं न प्राप। untae युद्धे रिपुणा नाजा- दिति भावः | sumed सञ्जमित्यमरः। wa खसं शरव्यं चेति च । सेषोाऽथच । STITT Gea: | | wad wae जिमृनि यतिय॒ता खण्धरा कोरतिंतेयम्‌। Vem ^ ९ ति लेग ey) मरितरिपमकषे- AB लरितमरिमरे- C DE FG इति ace © | दपंमेन. AEA | १२५ यत्र च राजनि राजनोनि्वतुरे ` चतुसदभिमेखलाया? ya aR शासति व्रतम faa’ वृषोत्सर्गः शशिनः HUTTE यागे, श्टूलव्याघातबिन्ता Tw: करिकपोलेषु दकिणवामकरणं ‹दिङ्खिश्ये wie दधिषु यच यस्मिन्‌ चतुरूदधिमेखलाचा भवो नायके राभनोति- तुर राजनि वसुमतीं एथिषों wrafa सति। परि सद्या । पिटकां ara नीोलस्यान्यस्य arere- GAME: | ठा धमं ञ्च । एवकारः सतं योच्छः । यद्यपि पदाशोान्तरेशापि परिस पप्रद्यते तथापि खसन्ततिकष्येब afa- रिति ष्वनयितुममङ्गलस्य पिट कार्यस्य वणंगमिति भावः। शभिन एव कन्यातुखा चराभिसखस्यामारोदणम्‌। त खा- रोादणयाग्यस्यान्यस्यापराधिनोाऽभवादिति ara: | यागे famaricarr एव श्ूलव्याचातेा .arafarer तयाथिन्तान तु शूलेन व्याचातस्ताडनं तस्य चिन्ता। करिकपोल एव दानस्य मदस्य faeer म तु वितरणस्य विच्छेदः | fefywa एव दषिणवामक्रणम्‌। अस्मादयं द्िणा- sarze वाम दूति cfawarar war पादी की वा। तयोः करणं ATA | कुञ्‌ डिंसायाम्‌। बाहखकाद्धावे Gz । ९ चतुरम्बुधि- ^ 8 २ -माामेख्लाया0 दे पिढकर्मादये^+ पिदकार्ज- दये पिदकयेषु DH ४ -तुलाधिरोडा©7) इतिच्मन्ब्। ५ योगेण 0 DFGH ९ दिद्ोष्षु ^+ 87? feefawas CDEGH. १६२६ षासवदन्ता HMI वेयथनाखप्रेशासतपः काव्यालङारोघु ल्त दानश्युतिः सायकानां faut सवैविनाशः काशसद्धाचः कम- SHG जातिदीनता दुब्कुरेषु न पुष्यमालात्॒ रटङ्गारदानि- दसिष्वेव Wat: भरस्य दथ्यग्रभागस्यमेदा नाशन तु रबा रेभदः। quate काव्यप्रसिद्ध बन्धविशषेव्वेव श्टङ्खलाबन्धनं न त॒ WYMAN: पादबन्धेन Tey: | . काव्याखद्करेव्ववामरलाणेपः। उमे्ाक्ेपावलङ्कारो AEM: ब्दा GUA दूल्येकवचनोपपन्तिः | उत्मे्ञाग वधानं तयाक्तेयोा जिन्दा ऽताऽन्यच arte | उ्मे्ानवधानेऽपि काव्यालङ्करणेऽपिच | इति विश्वः | अवणक्तेपनिवादपरीवादापवादवत्‌। दत्यमरः। सायकानामेव Wye दानं खण्डनं तस्य च्ुतिनं त॒ we- दामस्य वितरश्ख च्युतिः किपामेव सवेविना थः सवगा व्य्यभिप्रा येण बडवचनम्‌ | मतु सर्वषां वीनां परिर्णां arm: | कमलाकरेव्येव काश्रस्य कुश्यलस्य सद्धाचान तु कोशख सङ्गृही तधनस्य सद्धा चः | दुष्कुलष्येव जात्या सामान्येन Laat म पुष्यमाखासु | दपंशेन सहिता | १२७ Sana म नेष दुर्वणयोागः कटक्ादिषु, न कामिनो- काम्तिषु९ गान्धारविच्छेदो रागेषु न परवनिता खमाभावो नोचसेवकेषु न परिजनेषु मलिनाम्बरत्वं निशासु न जनेषु तच जातीनां तत्कुसुमानां सत्वात्‌ । जातिजीातं ख सामा- न्यमिद्यमरः | जरत्करिष्वेव श्टङ्गारदानिरमण्डनद्ानिनं तु जनेषु ब्रटङ्ा- रस्य रसस्य हानिः। रसे ATS च WIT: करिमण्डम एवच | दूति विश्वः । करकादिष्वेवाभरणेव्येव TAWA THAD AAT FF का- मिनीकान्तिषु gfeaad योगः । eda रजतं ूप्यमित्यमरः। रागेष्वेव गान्धारस्य खरस्य विच्छेदान तु पारवनितासु गान्धारं भिन्दुर तस्य केदः । एतेन न काणखेतद्राञ्ये विध- वेति ध्वनितम्‌ । निषादषभगान्धारे्यमरः | गान्धारं रक्चूणं च fat रक्रवालुकम्‌ | दति हारावली | नी चसेवकष्वेव खमस्य परम्पराष्रणद्धेरभावा नतु परिज- मेषु खमस्य वस्तमेदस्य GETS वाभावः GH: UAVS वस्त्रभेदेऽपि WT | दरति धरणिः। .afeaty FH २ काभिनौष DF सौमण्डिनोषु ८ र दूति जम च मर० ql परिधामष ^ 8607086 प्र tee वाशवदत्ता वलरागता गतिषु न विदगधेषु वृषानिर्भिधुवगसोलासु न Gey भह्ृरत्वं रागविकमिषु न \चिन्तेष्वनङ्कमा कामदेवे a परिजने मारागमे यवभोद येषु न प्रहतिषु fare स- Tag न प्रजासु रशनाबन्धो\ रनिकलदेषु* न दानानुमति- fauraa मशिमाम्बरत्वं म tg | अम्बरं वस्तमाकाश्रश्च। Wasa गानेष्वेव शखरागता म विदग्धेषु। रागा are- वादिरमुरागञ्। निधुवनलीलाखेव षस्य wae हानिनं परेषु ge wae wa: | BSTHVANAY Walser Sas Te | इत्धुत्पलिनो | रामविहृतिन्वेव भङ्गुरलं म चित्तेषु ayia कुरिजललम्‌ | कामदेव एवानङ्गताश्ररीरलवं म परिजनेऽनङ्तासम्बस्धिता | येवनारय एव ACG Tasted म परिजने मारस्य मारण्खादयः। TE प्राणत्यागे । भावे घञ्‌ | सुरतेव्वेव दिजेदन्भेराचाता म तु wafay create प्रजासु च दिजानां ब्राह्मणानां feet at ara: | रतिक्दष्वेव Taare: are बन्धनं म दानानुमतिषु रसनाया जिद्ाया बन्धा जडता | ९ शमचरिमेषु ^ BG अरितेषु CF प्रतिषु 8 इति sae Wate च। ९ -मङ्गा0 श रतिकलिषु?. दपशेन सिता | ९१९ ष्वधररागिता aaah’ न परिजनेषु कतनमलकेघु न GT न्प्रोघु निरस्लिंशत्वमसीनां न पुरषाणां करवालनाशेा योधानां पर व्यवस्ितः। ` ARS महिषो दिगाजकपालमद लेखेवानन्दितालिं गणा? wat मेखला काञ्च सप्तको रसना तथा | रसज्ञा रखना जिङल्युभयज्रामरः | तरणोव्येवाधरस्याधरोष्टख्य रागिता म परिजनगेव्वधर नौ- चेऽगरागिता | अखकव्वेव Hie STH न परन्भीषु GY छजरत्पादनम्‌। दाराः ख्यात्‌ तुङ्खटुम्निनौ। पुरन्नौव्धमरः। क्तंगं च Taree नारीणां aafafaar | दति faa: | असीनामेव खङ्गागामेव fafeinaa fatafeiwgirs- Jira निलतिं्खत्वम्‌। सह्या या सत्परुषस्य वच्य इति उस्‌ । न पर्षाणां निस्तिंशत्वं ace निः कपल वा | निष्करणेऽथ निखतिंभः क्रूर खक्गेऽपि चेष्यते | दट्यष्लर तन्वम्‌ | दयाधानामेव परं केवलं कर्वालेम GHA नाशा व्यवसिता नान्य करस्य राजभागस्य स्तस्य वा बालानां शिशूनां क- WAT aT ATW: | ९ -रामख्दशोषु दूति ame Gate WR WHABCDEF इति ace च। द -माला€ -getF डि १३६१ वासबदनला Tea SVAN BTA नाम । तयश्च मध्यमेपान्ते वयसि व्तंमानयोः कथमपि देववशात्‌ \जिभुवनविलाभनोयाक्षतिः पुलामतनयेवानन्दितसदखनेषो तनया WAIT नाम FIA | अथ सा \रावणभुजवाल्ञासितिगातार परिणाममपयाल्यपि यावनभरे ACTA तस्था | यस्य श्टङ्गारशखरस्य महिव्यनङ्गवती । नामेति प्रिद्धा- वित्छन्वयः | दिममजकपाखलमद सेखेवा नन्दित Sara पक्वे | आखयीनां सखीनां गणा यया खा । | पार्वतीव ओभनः कुमारः कातिकया wer: । पले, सुङकु- मारातिष्टदुला सवेव्वन्तःपुरेषु प्रधानता । प्रधानं क्ोबमेकल WITHA पमान्‌ । इति मेदिनी) तयारमङ्गवतीष्टक्गारभेखशर्याः। कथमपि waa यल- स्यापि खताऽपरभलादा₹ । ईैववश्ात्‌ । त्रिभुवने विखाभनो- यारृतिरभिरलषणीयाषृतिः। श्रत एव पुखामतनयेव भचोवान- न्दितिः TESA CRT VAT AT | VS) आनन्दित दखाणां नेचं Gal | वासवदन्ता ATA तनया बश्धव), ९ दति ame च । जिभवमस्ताभनो-^+ BEF प जिभवनल्लाकनमै- 0 २ रावः wusaq दवा- AB C D रावश्भञव qauefea- H २ गने ^+ 867 4- विष्ध्याखल इव मदनाधिष्िसे पारावार इव सन्ञातसलावण्छ मनब्द्नमवन इव खदा कर्प्तरुशाभिनन्दिते पवन इव Gaateicfe BC दपंगेग खदित | १९९ एकदा तु" विजुग्भमाणसदकारकारकनिक्षुरबनिपवित- मधुक्ररमालामदकलद्मङ्ारजनितपथिकरक्षनसजञ्ज्वरःर का- "भलमलयमारतेदभूतचूतप्रसवरसाछा दकषायकण्डकलकण्ड- *कुर्लभरितसकलदिङ्नखे विकचकमलखण्ड़लोयमान९- श्रथ सा वासवदत्ता रावणभजेवेाल्लासिता Ara: wae: | पते | गातं कलं यथासा दोदाषाचभजा ay fa मेदिनी। परिणाममपयात्यपि यैवनभरे परिणयपराचुृखी तस्ये | एकदा वसन्तकाल श्राजगामेव्यग्वयः। विजम्भमाण इति। WRIT: णब्दविशेषः। कोामलेति। कषायः सुरभिः कण्टः खरा we Tacy-: रागे सुरभा रसे ad Hare cfs विश्वः सुरभिः erry ऽपौति Taare: । कष्टा we सन्निधाने wat मदनपादणे। दति विश्वप्रकाशः | कलकण्ठः काकिलः। arate: काकिलःः पिकः। wea: काकयुष्ट शति fa । कुहृरुतम्‌ । भरितं wena a fawafa , acwafay atfecaa) भीकरा बिन्दवः WATISTHUT: Wat TAT: | warear fafaa:.. ब्र रितं ara | ९ अथेकट्‌ातु C खथ कदाचित्‌) ९ मधः -मदकखङङ्कार- AD © २ -पथिकञ्वरः CGH -जनविरदञ्वरः D sae -कलकष्टकुलकु- A BG waAercaufce- CEFH ¢ +-az-CG | 8 2 ६३. वासवदत्ता लकलशंसकुलकोलादलमुखरितसकलसरावरःः परण्डेत- नखकारिपारितपाटलिकुद्यलवृन्तविवरविनिगेनमधुधारा- *सारशओोकरकणनिकरसमालब्धदकिणिसमोरणनाणव्रणितप- थिकजनवधूषशदयेा मधुमदमदितकामिनोगण्ड्षसोधुसेकं qefarager "मद नरसपरवशविलासिनोतुलाकारिविक- ‹टचटुलचरणारविन्दमन्दप्रदार प्रद्टकद्धेलितरुशतः प्रति- "दिशमश्चोलप्रायगोयमानगौतखवणात्सुकवि्जजनप्रारब्धच-' मधुमरेति | Ta ET IRA सपखखक इवाचरित दति भावः। तथाचेाक्रम। | पादातः प्रमदया विकवषत्यशाकं शाकं जहाति बकुला मखसोधसिक्नः। दति। तुलाकोारिमंश्नीरं तेग विकटं विरद्दिणं चटलं ved यखरणारविन्दम्‌ | प्रतिदिश्रमिति। वीष्ठायामव्ययोभावः। भरदादिल्लाइच। अन्नीखप्रायं ्रान्यप्रायम्‌। चचरी चाचरद्ति भाषायां प्रसिद्धम्‌, दुजंन KA सतां साधूगामरशोऽप्रीतिजगकः | परे । ताम- रसेन कमलेन सहितः सतामरसः | THCY तामरसमित्यमरः | १ -कमलरसरावरः ¢ EFH ९ नश्काटिविधरितपा-^+8 मखकाटिपारल्ि- D नखर -qizq- CH awe -कुदमलविव- CDEH ₹ -सरमधधारा E ४ सा० -समालम्बनद्‌चदचिश- F go -बाशव्रातव्रश्- त \ मदगश्रपर-)) ९ ग्य -इारमकुितकष्- D 0 feo -qaverveq- D catia सद्धिता। CRE स्चरीगताकणेनमुद्मानानेकपथिकशता दुर्जन दव सताम- रसो दुष्कुल दव जातिदीना रावण दवापोतलादितपलाश- MARA ACH WATE सुराजेव Way दुष्कुल इव जातिः सामान्य तेन eo जातिजोतं च सामान्यमित्यमरः। पके | जातिमाखती । समनगा माखती जातिरिल्यमरः।. रावण carta खाहतं रुधिरं waren: पलाश््त र्सां wa: सेवितः | खधिरोऽङग्लाहिताखर कशतजगेणितम्‌। इद्यमरः। | इरिदरणा TIVITY Warn =I: Wa: | दति Sa. परे wrMACataar fea TH: पला- wwa: warrgena: सेवितः 1 trfear afar cH इत्यमरः; | WHIT सुगन्धं quae qaefa तादृशः Ti wr- MAT WAAL वायुयंस्िम्‌ खः । VATA गन्धवा गन्धवाहानिखाड्रुगाः। CHAT. | खुराजेव। न पुजनादिति निषेधाक्न cet WAZ: कुवलये wWawar यस्मात्‌ । पले । षन्टद्धानि कं- वलयानि यस्मिन्‌ । १ खंटीसमाकर्थ- EG | ¦| काधिषदन्ला ` वलयो वास्तविक्र इव विवधितुलाश्नः सत्क विकान्यनन्ध 'वागऋलतुिनः सत्युसुष दष दे पराुबन्धरदितः कैवर्ष द्वा TIAMAT: Wasa हव निन्दिति- ्राष्ठविक्र इव arfwaaera दव विष्धिंता geen येन । wa विशेचेण श्रररपेच्या afua: qarar राजतिमिषः। कचित्‌ तु वास्तविका वारिकापाख cars: | | सखाग्रा राजतिनिषः भाभमान्नाप्रचेतकाः। tfa विश्चः। सत्कविकाव्यबन्भ इवाब्रङ्कान्यप्रधक्रानि तु fe नाव्ययानिं uai wi तुहिनं हिमम्‌ | सत्पुरुष दव दाष्रानबन्धेन रहितः 1 पके । Sra राजि- wean रहितः | राजिद्धाक्षारभकलात्‌ तदपद्पातितेति आवः । AVF मेषे वसन्तः wa मीनराडिखद्घर्थस्य मर्वां- शारं दिनमानमम।२०।३। राजिमानम्‌।२८।५० इति प्रखिद्धं ज्योतिषे, कवतं इव दाश इवाबद्धा राजीवेाव्यशन्नाला मव्यभेदा येन सः | राथओीवाख्या wa wea पश्र राजेप्रजीविनि, दति विश्वप्रकाशः । Gad दान्रधोवरोः | राहिते AAT: भाले राजोवः शकुलस्तिमिः। १ दवानाबड-) २ श्व चड- BC दपंरेन सहिता | दभ TRA TH TARTAN इवाधरोकतदमनकः fag दवाग्वानक्भगे वसम्तकालं TTA । | दति इयोारमरः। TS राजीवं पद्मम॒त्यलं ङुवलयं शाला SM: । स्यादुत्पलं कुवलयमित्यमरः। ATA: पादपमाचेख्ात्‌ प्राकारे TERA | दति विश्वप्रकाशः सम्डद् कासार सत्छम्बन्धी श्कुयिसायः पचिसमृदः । समो- TUT मरुवकः | कासारः VTA सरः 1 शकुभ्तिपिगषनि- दति तिव्वमरः। eat इति Gre यदा मरबकः वि- WA: | पिण्डोतकोा मरुवकः BIN; करशाटकः। ` इत्यमरः, मैनफल दति सोके । GN मरुवको HET रस्या बकः, शक्र TARTS wet तस्यां दचिरभिखाषोा यस्य । qa) TTT निगेण्डो | जिन्दुवारेख्श्रसे fiatafeRaf | CHAT: | AGS इति ख्याता ArH | AWMVRTW Wa TH- नकक्षेषवणंनाग्मदावीर श्वेति fsa: पाटः। fay दव faz दवाश्वागसुभगः। 9d) अ्रम्तानेमंदासषहाभिः सुभगः अ्रन्लानस्तु महासरेत्यमरः। कठशषरैया इति स्याता, १९ -थ्िरतरा माकर ^+ B -«fear aeretc CF HH Lae बासवदन्ता अतिदूरपरवृद्रेन मधुना जगति को वा" न विक्रियते यद्‌- विमुक्तके मुनिरपि विचकास\। कुसुमशरस्य \नवच्तप्रसव- शरमूलनिलोना मधुकरालो यन्तेव" Ti" | वन्तविनिगेतवि ‹चकिलकलिकातले° मच्छ" गच्छन्‌ मधुकरो मकरकेतोस्ति- अतिदूरप्रद्धेन मधुमा वसन्तेन मधे वा जगतिको ग विक्रियते। कर्मखि खट्‌ । श्रतिमृक्षकोा म॒निरपोति wea पके | अतिमक्रकः पुण्ड़का मुनिर ग्या विकास | खत्रेशयाइ | कुसुमशरेति। अराणां पचरचगा यन्णा परिकीर्तिता । दति हारावखो। uae खान्ियममे बन्धने रक्षणेऽपिष । . दूति विश्चप्रका्चः। शेषं स्यष्टम्‌। न्तति। cata प्रसवबन्धगादिनिमंतामां विचकिखानां महिभेदानां afeararet तले wy गुञ्जन्‌ मधुकरो मधु- wat मकरकताख्िभुवनविजयप्रयाणश्ङ्खुग्ध्वनिमिवाकरोत्‌ । wart विचकिले मह्लीप्रभेदे मदनेऽपिच | दति विश्वप्रकाशः | | tara DE २ -काश ऽ प् -कार 7 श मवच्यूतद्र DEF wawa ucwdimH ४ पमखेव ADEFG इति नरण्व। पञ्चपनरवनमसलखव C ४ रराज) ९ -क्वविचकि- एप्त 5 -किशविवरग्‌ ¢ कामलविचकि. wafeawe D c—agABCDFH | दबंखेन सश्िता | ९९० भवनविजयप्रयाणशङ्खःध्वनिमिव चकार | मवयावकपद्कपल्ष- वितसनुपरतरूणोचर णप्रदारानुरागवशान्नवकिस॒खयच्छलेन तमिव रागमुदक्ददशकः । ."मधुरमधुपरिपूरितकामिनो मुखकमलगण्डूषसेकादिष (तद्र समात्मकुसुमेषु विद्ध - HATS रराज । अन्तरान्तरा -निपतितमधकरनिकरकिमो- रितः" कद्धलिगुच्छोधनि्वीणमनेभवविताचक्रानृकारौ पथि- कजन्टद यदादमुवाद | विकचविचकिलराजिरलिकुलशाब- श्रभोकोा नवयावकपद्धेन नवलाक्तारसेन पलवितं TH षम- परं TASC तरुणो चरणं तस्य प्रडारस्तदमुरागवन्राल्लवकिस- लयच्छलेन तं रागमिवादवशहत्‌। भवेत्‌ पवितं खालारक्रे सप्रसवे aa | दति विश्चप्रकाश्ः। e ~ परितं 9 बकुलतरू मधुना मद्येन परिपूरितं यत्‌ कामिनीमुखक मं तस्य गण्ड्षसेकात्‌ तद्र समात्मक खुमेषु faafea रराज। तङ्‌ र राजेव्यच रो रौति लपे दलप इति दोषः । अन्तरा निपतिते मधुकरैः किर्मीरित चः ae लिगृच्छा- ऽणो कगुच्छाऽधनिवाणएमध पश्ान्तं यन्मनेाभवचिताचक्रं तदनु- १ भवनविजयथङ्-4 8070 एप् ९ तमेष BCDGH & मधुरमधेपु- ABCDFGH ४ मखक्रमशस-^ 0४६०७ प्र ५ -षसङ्गनुरामादि्व DFH -वसङ्गाडिब BC -षसेकानराभादिब 0 ¢ तत्छमानमन्धमाता- ^ 8 ^© ऽ -किर्मीरः ABCDEFGH दति nae q ato gy | T १९०८ वासवदत्ता रलेग्रनोलमणिमयी FMA मधुश्रियो Tea | विरद्दिणां ९ इदयमथनाय कुसुमशरस्य “wa नागकेसरकसुमम- गराभत | पथिकजनंशद यमलं TI AAT पलाव इव पारलिपष्यमहश्यत" | कन्दपेकेलिसम्यञम्यट लारौल- कारी facfeut इदयदारं मनखापमृदवाइ। वड प्रापणे | जिवणमस्तक्गमनमिति विश्वः । अलिकुखश्रवला विकचविचकिलराजिमधुश्रिय इगनील- मणिमयो मृक्रावलीव {eS | विरददिणएामिति wea | | पयिकजनद यमव्छ atid Agana: पलाव दव पलेन मांसेनावति मव्छानां afi जनयति न्ति वा पलावोा बडिशं तदत्‌ पाटलिपष्यमद् श्त । सदारेरिति शेषः । पाटलिः पा- रला माचेव्यमरः। पाडला इति ara | वायोः प्रङ्गारितां Wea त्तद णङ्गनाभिः TE सम्भा- गमनुप्रासेनाश | मखयानिला ववाविति ear: | कन्दपंक- लिखभ्यत्‌ कामक्रीडासन्यत्तिस्तस्यां लन्पटाः सक्ता लाग्या लाट- देभस्तियखार्षां खलाटतरः; । ufae: संयताः कश्रास्तयामंल- नेन मिलितः परिमले जनमन हरा गन्धस्तेन सद्टद्धमधुरि- मगणः । UA संयताः कचा इत्यमरः | ९ लला छलितेन््र- 0 २ -शोहद्‌-^ 087? ३ तक्रायचक्र-^ ए दूति ace wi ४ -मद्ाभत D दपंेम afer | Re \लाटतटधग्धिज्ञमलनमिखितपरिमलसग्डद्मधुरिमगुणः का- "मकलाकलापल्ुशशलचासकणटसन्दरस्तनकलशचुष्धणधू- लिपरिमलामेाद वादो *करणरसिककान्तकुन्तलीक्न्तलोक्ञा- ` सनसद्गमन्तपरिमलमिलितालिमालामधुरतरद्यङ्काररबमुखरि तनभसतला नवयोवनरागतरलकरलीकयेालपालिपचावली- कामकलाकलापकुशखाः प्रवीणा याः कणारसन्दयंसदट- आङ्गगास्तासां MeHg yeu HEF तद्कलिपरिमल खदा - सरेऽतिनिरारी गन्धसदादी । raat wafers i कुङ्कुमं पी तकावेर धरणं कुसुमा मकम्‌ | इति हारावली | arate: शाऽतिनिद्ारोतव्यमरः | | करणेषु गताङ्गहारखंवेशक्रियादिषु रथिकाः कान्ताः | we: कुन्तले शाङ्गना स्तासां कुनकखानां कशानामृलासनेन सङ्का तपरिमखस्तेन मिलितालिमाला भमरपङ्कयसासां मधु- रतर्मङारे रवेमंखरितनभस्तखः | अनेन कचग्रहणं मणितं ख स्वनितम्‌, करणं Wut FF कायकायसखकमेसु | गोताङ्कदहारसंवेशक्रियाभेदरेड्ियेषु च । AAMAS च करणः Wa: शद्रा विशः Ba ~ ९ wrefeacufing- AB छाठतटडयविकधग्िक्लमालामि- 0 शाटतडविकट- अम्िक्लभारसम्यक मक्षिकाभि- 1 २ मक्लाकलापचवाद- ABC D F‘H ue -सुन्दरोतुन्दरसम- ^ 81)1ए6 प्न श ‘RATT. © -qagwezey- D करक्रण्ककरशरसिक- C T2 tee वासक्दना घरिचयचतुरश्चतुःषटिकलाकलापविद्ग्धमुग्धमाखवनित- म्िनोमितम्बकििमर्सवादनकुश्लः ^सुरतश्रमपरवशान््रौनीर- रन्ध्रपोनपयोधरभारनिदाघजसलकणनिकरश्िशिरिते मलया- निखा" वभो^ | THA वासवदनक्नासखोजनादिदिताभिप्रायः* WT शेखरः “APART खयंवराथ॑मरेषधरख्ितलभाजां- °<रा- Maa \ ` सङ्ममकयोत्‌। नता ` \द्ग्धहृष्णागुङ्यरिमलामोद्‌ मादितमधत्रतनात- इति विश्वप्रकान्नः नवयावनरागतरलकरलीौमामिव्यादि। कपालपाखि्चा- वष्डीपरि दये सम्बन्धे चतुरः । wa परिचयेन निमाणमपि tz मितम्‌ । नितम्बकषेवा नं तत्स्श्राऽपि । wea WAM वासवदत्तायाः सखीजनादिदिताभिप्रायः yw- क्ारग्ेखरः Garay वासवदत्तायाः खय॑वराथे समयनप- तीगां सङ्गममरोात्‌ | तते MUA सम्मेलने त्तरं वासवदत्ता मञ्चमाररोहत्य- -माशवोनितम्ब- CEFH .-मानधोनितम्ब- D & go -वज्नाग्भ्रपरम्न्ी- CF e woe -जिजिरिक्म्खय- ABCDFH ४ -माद्ता ABGH ४ ससार D इति नरन्ख। ¢ -नावदिताभिप्रायमः CH © gata: A BG wygated-CD = -wofemai ABFH ¢ quataas DEH to स~ इति- + 89 owa-DF संडति- प १९ द° -मलामादिवमध- DH Eo -मधकरमालाव- ABG ख्ालेशिकाकरश्तरलशतररस- alfa: कथितकथाभिरतिखधतरकरताङडनलनितमुखे जरतोभिरम्‌गते शिणयिष- मास प e ate -qay-ADH e ele -विनमो-¢ ale -छतष ४ म -wafes C ५ निद्रारतव्रा- ABCDEFGH fae -afagg-C DH इति जमर ख। é eee Zz १.७० बासबदच्चा येषु कापेयविकलकपिक्लेष्वाश्रमतरषु निजिगमिषति र नरकाटरकुटोरकुटुम्बिनि कोशिकडङले तिमिरतशननिगंताच द्‌ इनप्रविष्टदि नकरकरशिखास्विव ः प्प्र्ुरम्तोषु ‘sive are मुखरितधनुषि वर्ष॑ति शरनिकरममबरतमशरेषसंसार- निद्राणुद्रोाणकुलं काकक्ुलं तेन कणितकुखायेषु व्याप्त- Weg कानमनिकायेषु कानमसमृदेषु | निकायस्ह्‌ पुमाम्‌ खे सधर्मिप्राणिसंते | दति विश्वप्रकाञ्चः। कापेयं कपिकमं तेन विकलानि कपिङ्कुलानि येषु तेष्वा- RAAT | कपिज्ञात्याढंक्‌ | acaeut वचिरन्तमटृ्ताणां art fraera एव करीराणि तेषु कुटुम्बिनि कटुम्बवति कोशिककले fafsinfa- षति निगंच्छति। निष्वुदः कोटरं वा नेत्यमरः। वासः कुटी- faa. क्रौशमीग्रएण्डाभ्या र cae रः । तिभिर तजेनाथं निगैतास्िव ददनप्रविष्टदिनकरकशाणां किरणानां fare प्र्फुरन्तीषु दीपलेखासु। सरं तेजः सायमभ्निं सङ्मते। श्रादित्यः सायमभ्रिं प्रविश्रतील्यादि- शुतिः। मृखरितधनुषि । समासान्तविधेरनिल्यलान्नानद्ध । ९ -भाकाखिव ABCD र्स्फुर- 4807098 fagc-F ९ दीष- faery A दोपकलिकाप्ु?0 दपंणेन ACA । Ler प्रमुषोमुषि HATA ` सुरलारन्भाकस्वशाभिनि “Aye भाषितभाजि भजति wat शुजिव्याजने सेरन्प्रोबध्यमानरस- ARAM AATTS AT जनेषु" विश्रान्तक्रथानुबन्ध- जरनिकरः ववति । अनवरतमेषसंसारभरेमुधीमुषि wad- खारमतिशारके मकरध्वज धीः wat शेमुषी मतिरिव्यमरः, सुरतारमस्याकस्येन वेषेण ओओआभिनि श्मलोनां कुडनोरना भाषितं वचनं भजति तादृ थि agi भजति भजिव्याजने प्र्या- जने। WHAT ब्रेपच्यम्‌ | शम्मलो Fett समे । नियेच्चकिङ्‌ र प्रे्यभुजिव्यपरि वारकाः |. दति चिष्वमरः। | भुजिया प्रेमा खात्‌ खतन्त्ायामपि खता | दूति घरणिः। सेरन्नीभिबंध्यमानरसनमाकलखापेन काञ्चोकलापेन जच्पा- कजवनसखलीषु WATT वधूषु । सैरम्रो परवेश्मस्था was िल्यकारिका | स्याव्लख्पाकस्तु वाचाल दति इयोारमरः। अनी सीमन्तिनोवध्येवरत्यन्तेप च जनिर्मता। दति विश्वः । ९ सुरताङ्स्पारख- ABCDFH ए सम्परानद्र-0 रसेन -रसमाजश्पा- AEFGH से -रशमानासजश्पा- BCD e-wamgABCDFGH ४५ वाराङ्गनासु C 22 VOR वासवदत्ता AA पप्रतेमानानेकजनण्दगममत्वरष्‌, चत्वरेषु र्समावा- सितङष्केषु निष्कुटेषु "छमयष्टिसमारोदणेषु बदिेष" वि हितसन्ध्यासमयव्यवस्येषु एदखेषु ‹सदहाचादशखखद वाच्छरं त्कसरकारिसदरटकुशेशयकाशकाररकुरीरशायिनि FSA रणचक्रऽथानेन वत्मना भगवता °भानृमता समागन्तव्यमिति "वपडमयेवसनेरिव मणिकुड्िमालिरिवः विरचिता Teta विन्रान्तकथागबन्धतया प्रवतेमानानेकजनेषु गृदगमनत्वरा ay तेषु चल्वरेष्ङ्गणेषु । अङ्गणं चलराजिरे इत्यमरः | fasta गृडारामेष समावासितक्क्षरेोष | एृरारामास्ठ निष्का श्त्यमरः। afeaq aaty रतयष्िसमारोाणेष्‌ | मयरो afear atfaat: | zeus विडितसन्ध्याख्मयव्यवस्येष | सद्धाचेति स्पष्टम्‌ | अथयागन्तरं वरुणेनानेन saat नानमता गन्तव्यमिति सर्व पद्‌ मयैवं सने मंणिक्ह्मालिमंणिबद्धश्मिरिव रचिता । - fratsen निबद्धा शरिल्यमरः। कालक्नतेत्यादि स्पष्टम्‌ | | ९ प्रवतेमानकथकजन-^+ 2807४760 इति जनगन्ष। २ -सुल्लरष ^ 806७ दति जनन्ष। र्खमाध्या-©ि ४रुतयदहिशिखरसमा-^ 876 प waferer AG ¢ सण -दशदुशकसर- ( ए ve -aiwawee- D ge NUBicesgng- B © भाननां vart- ABCG wea aw DF H ८ रङ्गप- 0 € -लिपिरिव A BDF | दपंगेगे सश्िता | LOE माणवस्य CHARA TAINS RTT! नन्दपममनसखय AAT WRITES wanica *खयंवरपरिग दोतपोताम्बरा frente तारान्‌- रक्ता" रक्ताम्बरधारिणी. भगवतो सन्ध्या समदृश्यत | ल्- पेन च कणदारागरचनाचतुरासु सन््याभि्छाखिव वेश्या लच्ोरिव खयंवरपरिग्रदीतः पोताम्बरो विष्णयंया । wa | पीताम्बर पौतनभः | भिच्कोव तारायां देवतायामन्रक्रा रक्राम्बरधारिणणी रक्रवस्तधरा | प्ते । तारा मच्तजाण्यनरक्रा यस्याम्‌ wafe- तान्ादिः। रक्रमम्बरमाकाशा यस्याम्‌। णेन गणक दव नक्चचकं yee तिमिरमजमते- त्यन्वयः । Beat राचिस्तस्या रागरचना तच चतुरासु सन्ध्याश्रिाखिव वेश्यासु । TS) GUST श्रा खाकल्येन रागा भेरवादयसषां रचना यथाययं खर ग्राममृच्छनासदितं गानं तज VAT | यदा चणदानां खसुखप्रदांनामा साकष्येन रागरचना प्रीतिरचना तचवचंतुरासु। ९ कारे. wre दिवसमद्िषस्य B कासेन ang मद्िष्ड्य 0 काररूत्तदि- वसमद्िषद- 2 कारटशस्य महिषस्य G कालछपाश्षछश्टि वसमदहिषङ- H २ -मेदरिव ^ -केतुदिव) कन्दस्य ५ खयंवरब्द- ABDH wa z- CF ४ रामरक्वा ^+ BCEGH इति aac qi -रङ्काम्नर- D -₹ + च गारयेाषिदिक qearrcet -sreeTareqaecr - बजर्िवि- कपिलता ११४ UTA AT तुणाचारश्न्यायां प्यमोध्यामिव fafa’ घनघरमानद्ल- पुटात्त परक्छिनौषु विमिरप्रतिदस्तकेष्विव aa इतः प्रिथ- मल्त॒कममलसरसि मधुकरोषु रविक्रलकुररोख्नच्छलेन तलाधारा वणिजस्तैः शुन्यायां प्वोश्यामिव दिवि। पशे! त॒खाराभरिराधारोा येषां ते चद्द्रादयस्तेः अएन्यायाम्‌ । तथाच ATH: | अविभाव्यतारकमदृष्टडिमद्यातिनिम्बमस्तमितभान्‌ नभः 1 विगतेरुतापमतभमिखमभादपदेषतेव विगुणस गुणः ॥ fai तुखाधारस्ठलखारादा भवेदाणिजकेऽपि च | षति विश्वः। घनं निविडं azaraqeqety पुटकिनोषु कमलिनीषु। राजारे्ाग्यस्यापदि विपिन विपणमपसारयन्ति शश्चोकाश सदार पिधागमाचरन्तीति लाकव्यदहारोा ध्वनितः। इरताश् इति भाषायाम्‌ । मालोकिनी पुटकिंमो विषनाखिख्च पञ्चिनो । इग्युत्शिनौ । | कमखसरसि तिमिर प्रतिदखकव्विवेतस्ततेा भ्रमरेषु परि- wag परतिहस्तकाऽपर द खकः । सञ्ज्ञायां कन्‌ । गुमास्ता ९ बनबवोष्यां BH २ -शिरसि) र्पतिविकल-^ 8679 दपंडेन afear | LOR रविविरश्विधुराख विलपगतोग्िव सरोाजिगोषु sera) इवं मसजश्चगवमे प्रदोषे दरकण्डकाष्डकालिमसमामि Sete इति भाषायाम्‌ । मालिन्येन साग्यात्‌ प्रतिहस्ततात्रेलणम्‌। प्रभा पराग्धते चद्रः परदसदारादीन्‌ समया खण्टत्यान्‌ लच्मोजिचु- लया प्रेष यत्येवेति लाकप्रसिद्ध ध्वनितः। | रविविरशविधराखतएवं विकलकुररौरुतच्छलेन पि- विशेषशब्द मिषेए विलपन्तोच्विवं सरो जिनोष्‌ | गणक द्वं TAY इव न्चद्धचवी द्रदुभाद्भकायीपयेाग्य- अिम्यारि नख द्ध चके । परते मचचाणि तारा सपृ चके चातके VAs | डबश्गणएकावपीत्यमरः | रस्य कण्टकाण्डं गलस्तमासत्कालिमसनामि देत्यबश्शमिवं प्रहृष्टः अष्टस्तारको SAATaT यच | काण्डं WATT बाणे avs खन्धे च॑ शाखिनाम्‌ | स्तम्बे रसि ग्वं चेति धरणिः । पके प्ररष्टास्तारका भमैमा- feaqatfa qa) तथाखमाघः। afagheants cristae a a: ख तमीं तमाभिरधिगन्य aaa | दति मयरदीद्रदमणेा waa: प्रकटीभवन्ति मलिनाञ्जयतः ॥ ,awaqaawa ^ 58676 Roe ATTEN - निय ERS भारतसमरमिव वधेसानालककलालं १ wey sweated मन्दबद्नमिवः. सश्च रत्काशिकं गछष्णवद्रोवाखिलकाछापद्ारकं सगभमिव* भारतसमरमिन वधमान उलकस्य ङुर्येधविश्षशक्निप्‌- अस्व कस्मक्खा GI GS) उलकाः THAT: | उलकः कुर्भेदेऽपि Gea जस्मभेरिनि। दति विश्वः। सङ्कामे प्रयोजनयङ्धभ्व Tare | yegqaaafaa द्रुपद पचवीयंमिव ofa द्राणखाचा- GS प्रभावे GATS कुष्टिते STITT काकार्नां प्रभाते aa द्रोणो ना दग्धकाके UT TATA मरावपि।, इति 4x: 1 नन्दगवममिवेष्धवनमिव खञ्चरन्‌ afta CT Ta Te कोाञ्िका BHAT: | । ; . किकः पेचके wat विश्वामिजे च कोकः दति विश्वः वि ee व SUI वाखिलकाष्टानामिन्धनानामपदहारक्रम्‌ । परते काष्टा दिशस्तासामपहारकमाच्छादकम्‌। यद्वा + छृष्णवत््म- मिव दुराचारमिवाखिकाष्टानामखिलात्कषाणामपरारवं MASA | १९ प्रकडढ- 1) 7 swe- H ₹ -arewe D 2 weafta BF H उ छर -कष्टाप- AD . \ दति अगन Wace gq, wafaq ABCEFGH wagaifay D . eo wee ae दपंणेन afear | १९७ नतरपाषाणककीराखः गिरितरौषु सच्तुरिव सुप्रसिदन्य- नदौधितिष्छटाकपिलेषुः सानुषु सजोवमिव तमामणिभिः संवधितमिवाग्रिदेधूमलेखाभिमीं सलितमिव ष्कामिनोकेश- पाशसंस्कारागुरधूमपटलेसहोपितमिव घनतरलोनमधुकर- WUT BATH खाहुराचारे विधुम्तुरे। काष्टा दारूदरिद्रष्यां काखमानप्रकषंयाः। स्याटिभि स्थानमात्रे च काहमाख्यातमिन्धने)। दति विश्वप्रकाशः, anufaa ससत्वमिव । ज्रधिकमिति यावत्‌ 1 क्रचित्‌ सगव॑- मित्यपि पाठः| चनतराः पाषाणाः ककराख्च यचरतासुमिरि- तरीषु । कंकर दति भाषायाम्‌\ | सचचुरिव सिंहन चदीधितिच्छटाकपिलेषु सानुषु । सुक्त- सिंहेति sg भ्रामकल्वादुपेकितः। तमेमणिभिच्यतिरिङ्गणेः ख्जोवमिव । इतस्तत भमण- दिति ara: | LATMUATS UT AGTATA UAT acTT: | इति व्याडिः। अचि रे चधूमलेखाभिः संवधिंतमिव । कामिनोकशपाशस- स्काराथमगृरुधुमपटलानि तेर्मौखले बलवां दधद्‌ चरितमिव | सिध्ादित्वाल्लः। बलवान्‌ मांखलेंऽसल दत्यमरः। १९ -पिष्रहु AB २ -पिर्ेषु 7? द कामिनौनां कष-^4 80706 2A yoo बासवदन्ा प्पटलमेचकिलपेचकिकयोखतलदानधाराशोकरेः PNA भिव \वितततमालमालाच्छायासु९ लोयमा्नमिव * कञ्नल- श्याममागिभेगेषु प्रावरणमिव रजनीपांसुलायाः परितोष- धमिव वृद्रवारविलासिन्धा श्पत्यमिव रजन्याः सुहदिव घमतरं fafavat लीनानामृपविष्टानां मधृकराणां पट- सर्मचकितानां श्यामवदाषचरितानां पेचकिनां गजानां कपोा- SAAT TMNT ES Aaa । उलकं करिणः पच्कछमृले पान्ते च पेचकः | कालश््ामखमेचका इति इयारमरः। भ्रटाक्रिः। वितता या तमाखमाला तच्छायासु पुञ्चीरटतभिव। कल्न- खश्सामभेगिभोगेषु सपथरीरेषु शोयमानमिव । रननीोपां सु- खाया राज छष्णाभिसारिकायाः प्रावरणशमिव। सखैरिणीपा- सुला चस्यादिव्यमरः। ठद्धवारविलासिन्याः पलितस्य जरारृतकेशशे हय खोषधं तज्जिवार कमिव । अन्धतमसे केशानां विशेषानुपलम्भादिति भावः! पलितं वेश्यानां जीविकाभङ्हेतुरिति at एव afear: | पलितं जरसा tray केशाद्‌ वित्यमरः। रजन्या रातेरपत्यमिव। तत उद्तलादिति भावः। कलि- ९ परलेरमैचकितभिव पेच- ^+ DEF qe -पालतरलदान-^+ 8 प° -पेल- दान- CH & विततमाललतमाल- ACEFGH वितततमाल्ल- B D द -लकाननच्छायासु BCDEG -wataafuerg 7 -लकाननतलच्छा- यासु प. ४ कच्नलस्सश्धा-^+ 802? zdarma सहिता | १७८ कलिकालस्य मिचमिव दुर्जनदयस्यः बेद्द्शनमिव, प्र त्यक्द्रव्यमपड्कुवानं तिमिर ayaa’ । *मृदितमिवातिम- तमातङ्गमनादर गणड मण्डले फलितमिवातिसाद्रबहलच्छ- *द्विततमालतमालकानने ‹स्फ़रितमिवातिकान्तकान्ताजन- "घनतरकेशपाशसंदता" मिलितमिवेन्रनोलमणिरग्मिभिरति- कालस्य सुषदिव । सदाचारनागश्कलान्मालिन्याख साम्यात्‌ Bra दुजंन इर यस्य भिचमिव । बैद्धदशेनभिव argurafaa प्रत्यचमपि चचूरिद्धिय- गोचरमपि न ठह परमाण्वादिवदतीद्धियं द्रवयमपह्भुवानम्‌। सवे ज्ञानमयं जगदिति मन्यमानास्ते। दरया चन्रमसे व्याम ताराचक्रं वसुन्धरा, सरितः सागराः भेलाशिन्तस्यैव faze: ॥ tfa प्रत्यक्तपरिकस्तितम्यथंमन्यययन्ति | श्रतिमन्तमातङ्गमनो हर गण्डमण्डले मुदितमिव इष्टमिव | अतिसाद्बहलपचविततमालतमालकामने फलितमिव । afa- कान्तकान्ताजनघनतरके HATTA स्फुरितमिव । इन्रनोल- मणिर श्मिभिभिंलितमिव। श्रतिग्रयमांखलं तमः । श्रवटा ग- तास्तटा श्ररव्यश्च तकरेत्पन्नमिव | ९ -यानां 077 ९ xfaame aq) बेदसिद्धान्तभिव^+ 8016 प्र ए -रमव्छन्नत ADEFGH व्भञ्चत 0 ४ मृदितमिव मन्-^ 50 ५\द्‌- वितततमाल-^+ BC FG प ¢ arfcta-A BEF H सफा० -जनतरङ्तर- °चनतरतरलकष- H ८ -सम्ततो^+ 2306 -कशसंडता) एप ^+ 2 Yee बासर्वदश्चा शयमांसलं तम TATA! ANG साटोपभिव. स्फ़रपारवो- ष्त्करप्रकटविशङ्कटकुटजविरपोत्काटविनरितषरपदालिषु "घनतरघोारघस्मरविषधरभागभासुरं भदभरभन्तदन्तिदन्त- WIZ: स्यात्‌ खले गर्ते कूपे कुदकजोविनि । दति विश्वप्रकाशः ` we पाटवं पटलं तेनोात्करटमुदयं प्रकटो व्यक्तो विशडटो महान्‌ यः कुटजविट पस्तजात्कटविनटितषट्‌पदालिषु साटे- पमिव सावष्टम्भमिव। विकटः सुन्दरे trae विलाश्विकरालयाः। दति विश्वप्रका्ः । विशङ्कट ण्य हर्दिव्यमरः | घनतरं चोरं भयानकं घस्मरो भक्तका या विषधरस्त- द्ध गवद्धासरम्‌। चार भीमं भयानकम, भत्तका घस्मरोऽद्मर दव्यभयचामरः | CART: कार च धसेः | मदभरमन्तदन्तिदन्तद्यतितजंनेन जजर शिथिलावयवंतमः। मद मन्त इति विश्षणं गजानां तारुष्द्यातनाय तच्च दन्त्या AAT | निशाकर रम्भखमये चन्दरोदयारभ्भसमये सङ्कुचत्कवलय- ` ९ .-खलमवटतटाटयीौष C -सलमममवटतटार्वीष D -ससतं तम sarnfaar- अरटतटाट वैष E -षललं तमाऽवटारवीष्‌ 7 -सलतममन्मभ्मिवावरतराय्वौष् G ९ +अति-^ 12076 प दति जगनग्ख नरण्ख। द त्क -शद्कटानकविरः पेत्कडविटपिविलुटितष- 1 ४ -दावलोषु 0720 प इति nae Gate I ४ चनतरघारघारमतिधस्म-^ BCH धघनतरघारतरघधरविष- D दपंशैन सदह्िता। ASR धुतितजेनजजेरं तमः। PTATICATTAA दव TFA वलयव्याजेन विरचिताच्ञलिपुरे ष्नतिमति तमोतिमिरे कषणेन च सन्ध्याताण्डवाडा्बरोद्छलितमदानरजाजूरकूरकुरिल- °विवरविवतितजश्हकन्धावारिधाराबिन्दव दव fear eae (धरणिभारभरगुग्रमोमदिद्त्तमातङ्गमण्डलकरपरिमुक्त-° व्याजेन विरचिताश्रलिपर इव) श्रतएव afaafa नते तमो- तिमिरे खति। णेन तारका व्यराजन्तेत्यन्वयः। ua तमःप्रारमे ता wa वर्णिता carat चनद्रोदयप्रारम इति न किञ्चिदसमञ्- सम्‌। सन्ध्यासु ताण्डवं AG ATAU: समार मस्तेनाच्छ- लिते महानटस्य श्भ्मोाजंटाजूटक्रूटकुटिलविवरे विवर्तिता या SAAT WET तस्या वारिधाराविन्दवस्त इव विकीणा fa- सृताः । ताण्डवं नटनं नाखमित्यमरः। | श्डम्बरः समारम्भे गजगजितद्ययोाः। ्ति विश्वप्रकाशः | दुघरधरणिभारभरभुग्रभोमदिञ्मत्मातङ्गमण्डलं समृद- BF © wo -arafa-C D H ९नमति नतितनीयसि am- ^+ B नाति- तनोयसि तमौ- © नमति attafe तमी- 7 नम्तितमी- EF A खव- भमति-तमो-७. ४ विवरवर्तिंज- EF H विवरावतेज- D ५ दुर्ध॑रतरधर- ७ que -दिद्धातङ- ABCDFGH ४६० -तङगमण्डलमुक्घाः करिशो- 0 ध -तङ्गमुक्तकरभो- D ऽ -तङ्गमष्डलकरमुक्तशोकरनिकरा?ः (= वासचद्न्ता MACK "द्वानिदवोयोनभस्तलस्रमणलिन्नदिनकरतुर- गवान्तफोनसतवका LA गगनमरासरःकुमुदकानमसब्देद- दायिन्यो विश्वं ग्यते विधातुः शशिकटिनोखण्डेम तमे- मशोग्यामेऽजिन दव नभसिर संसारस्यातिश्रुल्यतवाच्छुन्धबि- न्दव इव विमता जगच्रयविजयविनिर्गतस्य *मकरकते रति- सत्करः शएुण्डाभिः परिमुक्षाः सोकरच्छटा श्रम्बृकणच्छटा- स्ता दटव। करो व्धैपले पाणे व्रष्डाप्रत्ययरस्िषु। दति विश्चप्रकाशः। अतिद वीया दूरं ware तच भ्व मणेन faa दिनकरतु- रगा सेवी MATA इव TTY दविष्ठं च सुदूर इत्यमरः, गगनमहासरसः कुमदकाननखन्देहद्‌ाचिन्यः। तुखला- दिव्यथंः। fay गणयता विधातुस्तममशश्लामेऽजिने चमंणोव नभ- स्छाकाश्रे wit wx एव कटनी खरिका तखाः खण्डेन शकलेन रचिता षति शेषः| संखारस्यातिश्एून्यलात्‌। मश्वरलेनेत्यथः | शरन्यबिन्दव इव । कठिनो खटिकायां लिति विश्वप्रकाश्ः। जगत्य विजयाथे विनिर्ग॑तस्य मकर कताः कामस्य रतेः प्रि- १ द्व तता खति- D xcao-awa@e-CDGH rae -रथतुरम- 0 “wo -तुरजविसखरवा- 01 £ y+ wee +कोशा© र वियति ABC DFGH ४ कुदुमकता 1 प दपंणेन fear | ase RSW इव 'गुरिकासगुलिका श्व पुव्यध- न्वा वियदम्बराशिफनस्तक्करा इव रतिविरचिता गगनाङ्गणे अतपेणपच्चाङ्लय इव \्विकीणा व्यामलक्त्ोदारमुक्तानि- करा* इव * चन्रचिताचक्रादयात्यावेगन्यसताः९ कामकीकस- यायाः करतलविकीणंलाजा ca wwe गुटिकां गलेल इति भाषायाम्‌ । aa गुलिका इव, | गरिया गाली इतिवा इयं भाषायाम्‌) वियदम्बुराशेः फनस्तबका TA । गगनाङ्णे रतिविनिमिंता श्रातपंणम्‌। अथिपम दति भाषायाम्‌। तख पश्चाङ्गुलयः। टको दूति भाषायाम्‌। ता Tal उत्सवाद्‌ावातपंणेनाङ्कुली tafaa कुद्यादि canta सम्प्रदायः। आतर्पणं च Stfea विन्द्याद्‌ लिम्नेऽपि च, दति विश्चप्रकाशः। विकौणं विक्रा योमलद्या दारमुक्रानिकरा Ta चन्द्र एव चिता चक्रं तस्मादात्यावेगेन व्यस्ता इतस्त उत्पतिताः कामकीकसखण्डाः कामाखिखण्डास्त दव । चिता चित्या fafa: स्ियाम्‌। कीकसं quate चति दयारमरः। ९ -कोशा लाजा BEG -कौणा were 7) २ गुटिकारस्यग्‌- 0? ₹ विकीर्य ABEG ४ -सृक्लाफमिकरा ^ 2870 ५ इति जग Gi हरकापानखद्ग्धकामचिता- CD शरकापानलदग्धकामचचन्द्रषिता- G ९ -न्यल्लाः AD १८४ eS UE खण्डा 14 तिमिरोद्गमधूमधूमलसन्ध्यानलपरितप्तगगनम- हाखलोकराशग्डज्ज्यमानलाजानृकारिष्यः इव तारका न्यराजम्त | aft श्रिजितमिव वियदओभत। दौधौच्छास॒रचनाकुलं \सुद्धोषवक्क्टनापयु सत्कविवचनमिव चक्रवाकमिथुनमतो- fafataa धूमस्ते धूमलः wees: सन्ध्येवानलेा afe -र ब्त. भयप- ^ द° -रद्रतश्यनतलप-?5 7 द° -रश्यननिप-0 द° -धृकरनि- करमधरवि-^. 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Loar | न PE पणन = ee oD = = 4 न 7, Er on ~ छ ee as ४ - 4 1. न ॥ च hen al % ~ . ren =a 7% = रि त ना) (= व क > ककं "1 44 2. = » Pees Pe > ४ == ad |e pot a, क कनि = अ = 1 ^> eee ae a 4 {1 y ¢ न „> ॐ कै द ein, = ए ~ ^ + स , कय भु ० 9,” >, ~ ee क शो क , ae » +9 01 ¢ श्मः ध 9 Bes ee ~ ~ Se 4911. निः द Stirs GE ee ~ न 7 "114 < og Stat c 4 | द 45 — 7 क | ` ah 2 कुं oh hme ie [क क pa । 42 he A Se ATE न, “A ह क Suy ॥ = 6 a # eo! nf As Seok pay ny a . 4 ~ १ भ ee a Te an Sif 9) = व ४111 ~ \17 > ws ९५ अन दः A ee, Py ४ (, Ro re # न Pas lt sl fed = es च * ap Se + ny 9 ay ^ + > ian SS >? ॥ ह+ "क 1 | क ee te (क re a 4 8" » + + 8 ‘en oo 9) a. ` क “ee कोच ad 5 # EO कक, क pes, 11 ११. atts otal <2 निन “ Ha ie ह + es fee ts > Ey rr fie ~ me अक 19 1. a > +h ser a. ; "क न é ‘. o 4 करभ A> sd ae 1 athe pe eae, Ma | = See boy To aa Pil fr “ भि 6? ^ ति, 4. = ders es Z 5 4 a seg =P a | Mande pee fade sit Loew > र ~< "न een । at Moe ae Ys = Ca ^ ५ ५५ क अनक ०११ ^ ननौ wae mpl ans Le mts (^, oe — iw". > a”. 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